Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Solomon marries Pharaoh's daughter, 1 Kings 3:1, 1 Kings 3:2. He serves God, and offers a thousand burnt-offerings upon one altar, at Gibeon, 1 Kings 3:3, 1 Kings 3:4. God appears to him in a dream at Gibeon; and asks what he shall give him, 1 Kings 3:5. He asks wisdom; with which God is well pleased, and promises to give him not only that, but also riches and honor; and, if obedient, long life, 1 Kings 3:6-14. He comes back to Jerusalem; and offers burnt-offerings and peace-offerings, and makes a feast for his servants, 1 Kings 3:15. His judgment between the two harlots, 1 Kings 3:16-27. He rises in the esteem of the people, 1 Kings 3:28.
INTRODUCTION TO 1 Kings 3
This chapter relates the marriage of Solomon with Pharaoh's daughter, 1 Kings 3:1; his piety and devotion, 1 Kings 3:2; his prayer for wisdom and understanding, which was acceptable to God, who promised to grant his request, with an addition to it, 1 Kings 3:5; an instance and proof of the wisdom given him in determining a case between two harlots brought before him, which greatly raised his reputation, and gave him reverence among his people, 1 Kings 3:16.
III.
This chapter completes, in a narrative singularly beautiful and instructive, the detailed record of the early days of Solomon’s reign—a record which bears such marks of continuity as argue derivation from a single source.
1Ki 3:1.
ソロモン、パロの娘をめとる
1. ソロモンはパロと親族の縁組みをした——これは王の称号で、「スルタン」に相当し、この君主の個人名はヴァフレスであったと言われる。対等の条件で、エジプトの王室と婚姻による同盟を結んだことは、ヘブル王国が今や到達した高い評価を示している。ロセリーニは、エジプトの記念碑から、この王女の肖像とされるものを提示している。彼女は、養子に入った地で大きな華々しさをもって迎えられた。というのは、雅歌と詩篇第四十五篇はこの機会を記念して作られたと考えられているからである——もっとも、両者とも異邦人が教会に入れられることの、より高い典型的な意味を持つかもしれないが。
そして彼女をダビデの城に連れてきた——すなわちエルサレム。彼女は、箱のあったシオンの要塞、その建物に入ることは許されなかった
(De 23:7, 8)。
彼女は最初、彼の母の居室に泊められたようである
(So 3:4; 8:2)。
というのは、新しい宮殿にはまだ彼女のための適切な住居が設けられていなかったからである
(1Ki 7:8; 9:24;
2Ch 8:11)。
……エルサレムの周囲の城壁を建てた——ダビデが始めていたが
(Ps 51:18)、
ヨセフスによれば、エルサレムの防備を拡張し完成することはソロモンに残されていた。この結婚が律法に適合していたかどうかは疑問とされてきた
(Ex 34:16;
De 7:3;
Ezr 10:1-10;
Ne 13:26
参照)。
しかし、聖書には、ソロモンが他の外国人と結んだ関係が責められているように
(1Ki 11:1-3)、
この結婚はどこでも責められていない。そこから、彼が彼女の偶像礼拝の放棄とユダヤ教への順応を条件とした、と推測してよいであろう
(Ps 45:10, 11)。
ここでどのパロのことを指すのかは不確かである。それは、四十余年後にユダヤを侵攻したシシャク（またはシェションク）の先任者に違いない（列王記第一 14:25）。そして蓋然性は、マネトの第二十一王朝の最後の王プスセンネス二世ではなく、プスセンネスの先任者であるプシナケスの方にある。このタニスの王朝は、とりわけその末期には非常に弱体化していたので、この王朝が強力なダビデの家とどれほど喜んで同盟を結んだことであろうかは、そこから察しうる。ユダヤ人は、外国の女が改宗者となった場合には、彼女らと結婚することを禁じられていなかった。ソロモンがこの結婚についても、また列王記第一 11章においても責められておらず、しかも彼が建てることを許した偶像の神殿（列王記第一 11:5-7）は、いずれの場合にもエジプトの神々に奉献されたものではなかったので、彼のエジプト人の妻は夫の宗教を受け入れたと推定すべきである。
「ダビデの町」――この町は東の丘、すなわち真のシオンに位置しており、後に神殿が建てられた場所であって、エブス人の町と向かい合っていた（列王記第一 9:24。歴代誌第二 8:11 と比較せよ）。
Solomon made affinity with Pharaoh - This was no doubt a political measure in order to strengthen his kingdom, and on the same ground he continued his alliance with the king of Tyre; and these were among the most powerful of his neighbors. But should political considerations prevail over express laws of God? God had strictly forbidden his people to form alliances with heathenish women, lest they should lead their hearts away from him into idolatry. Let us hear the law: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son; for they will turn away thy son from following me, etc. Exodus 34:16; Deuteronomy 7:3, Deuteronomy 7:4. Now Solomon acted in direct opposition to these laws; and perhaps in this alliance were sown those seeds of apostacy from God and goodness in which he so long lived, and in which he so awfully died.
Those who are, at all hazards, his determinate apologists, assume,
-
That Pharaoh's daughter must have been a proselyte to the Jewish religion, else Solomon would not have married her.
-
That God was not displeased with this match.
-
That the book of Song of Solomon, which is supposed to have been his epithalamium, would not have found a place in the sacred canon had the spouse, whom it all along celebrates, been at that time an idolatress.
-
That it is certain we nowhere in Scripture find Solomon blamed for this match. See Dodd.
Now to all this Ianswer,
-
We have no evidence that the daughter of Pharaoh was a proselyte, no more than that her father was a true believer. It is no more likely that he sought a proselyte here than that he sought them among the Moabites, Hittites, etc., from whom he took many wives.
-
If God's law be positively against such matches, he could not possibly be pleased with this breach of it in Solomon; but his law is positively against them, therefore he was not pleased.
-
That the book of Song of Solomon being found in the sacred canon is, according to some critics, neither a proof that the marriage pleased God, nor that the book was written by Divine inspiration; much less that it celebrates the love between Christ and his Church, or is at all profitable for doctrine, for reproof, or for edification in righteousness.
-
That Solomon is most expressly reproved in Scripture for this very match, is to me very evident from the following passages: Did Not Solomon, king of Israel, Sin by these things? Yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless even him did outlandish women cause to sin; Nehemiah 13:26. Now it is certain that Pharaoh's daughter was an outlandish woman; and although it be not expressly said that Pharaoh's daughter is here intended, yet there is all reasonable evidence that she is included; and, indeed, the words seem to intimate that she is especially referred to. In 1 Kings 3:3 it is said, Solomon Loved the Lord, walking in the statutes of David; and Nehemiah says, Did not Solomon, king of Israel, Sin By These Things, who Was Beloved of His God; referring, most probably, to this early part of Solomon's history. But supposing that this is not sufficient evidence that this match is spoken against in Scripture, let us turn to 1 Kings 11:1, 1 Kings 11:2, of this book, where the cause of Solomon's apostasy is assigned; and there we read, But King Solomon loved many Strange Women, Together with the Daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in unto 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. Here the marriage with Pharaoh's daughter is classed most positively with the most exceptionable of his matrimonial and concubinal alliances: as it no doubt had its predisposing share in an apostacy the most unprecedented and disgraceful.
Should I even be singular, I cannot help thinking that the reign of Solomon began rather inauspiciously: even a brother's blood must be shed to cause him to sit securely on his throne, and a most reprehensible alliance, the forerunner of many others of a similar nature, was formed for the same purpose. But we must ever be careful to distinguish between what God has commanded to be done, and what was done through the vile passions and foolish jealousies of men. Solomon had many advantages, and no man ever made a worse use of them.
And Solomon made affinity with Pharaoh king of Egypt,.... Pharaoh was a common name of the kings of Egypt, of whom no mention is made in Scripture from the times of Moses until this time; which may seem strange, when it is considered that that kingdom was a potent one, and near the land of Canaan; but it was governed by a race of kings in this period of time, of whom, as Diodorus Siculus (i) says, there is nothing worthy of relation. The name of this Pharaoh, according to Eupolemus (k), an Heathen writer, was Vaphres; for he says, that David contracted a friendship with this king, and he relates some letters which passed between him and Solomon, concerning sending him workmen for the building of the temple, which are still preserved; but Calvisius (l) thinks it was Sesostris; what this affinity was is next observed:
and took Pharaoh's daughter: that is, married her; who, according to Ben Gersom, was proselyted first to the Jewish religion; which is very probable, or otherwise it can hardly be thought Solomon would marry her; and as the forty fifth psalm, Psalm 45:1, and the book of Canticles, supposed to be written on that occasion, seem to confirm; to which may be added, that it does not appear she ever enticed or drew him into idolatry; for, of all the idols his wives drew him into the worship of, no mention is made of any Egyptian deities. The Jews say (m) Rome was built the same day Solomon married Pharaoh's daughter, but without foundation: this was not Solomon's first wife; he was married to Naamah the Ammonitess before he was king, for he had Rehoboam by her a year before that for Solomon reigned only forty years, and Rehoboam, who succeeded him, was forty one years of age when he began to reign, 1 Kings 11:41;
and brought her into the city of David; the fort of Zion:
until he had made an end of building his own house: which was thirteen years in building, and now seems to have been begun, 1 Kings 7:1;
and the house of the Lord; the temple, which according: to the Jewish chronology (n), was begun building before his marriage of Pharaoh's daughter, and was seven years in building; and therefore this marriage must be in the fourth year of his reign; for then he began to build the temple, 1 Kings 6:37; and so it must be, since Shimei lived three years in Jerusalem before he was put to death, after which this marriage was, 1 Kings 2:37;
and the wall of Jerusalem round about; all which he built by raising a levy on the people, 1 Kings 9:15; and when these buildings were finished, he built a house for his wife, but in the mean while she dwelt in the city of David.
(i) Bibliothec. l. 1. p. 42. (k) Apud. Euseb. Praeparet. Evangel. l. 9. c. 30, 31, 32. (l) Chronolog. p. 191, 192. (m) T. Bab. Sabbat, fol. 56. 2. & Sanhedrin, fol. 21. 2.((n) Seder Olam Rabba, c. 15. p. 41.
前章においてソロモンの治世は血生臭く見えたが、必要な正義の行為を残酷と呼んではならない。本章ではそれは別の顔をもって現れる。反逆者に対する神のさばきによって、その民に対する神の憐れみを悪く考えてはならない。ここには次の事柄が記されている。一、ソロモンとパロの娘との結婚、王上3:1。二、彼の宗教についての一般的な概観、王上3:2-4。三、知恵を求めて神に捧げた彼の祈りと、その祈りへの答えについての詳しい記述、王上3:5-15。四、二人の遊女の間の争いを裁定することにおける彼の知恵の特別な実例、王上3:16-28。彼はここで祭壇においても、裁きの座においても非常に偉大に見える。そして祭壇にいるゆえに、裁きの座においても偉大なのである。