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
간결 절별 전권 개혁주의 주석
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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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
감리교 전권 주석
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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
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Adam Clarke's Commentary and Critical Notes on the Bible
1 Kings 12 Introduction
The people go to Shechem to make Rehoboam king, and send for Jeroboam out of Egypt, who with the heads of the tribes, requests relief from the heavy burdens laid on them by Solomon, 1 Kings 12:1-4. He requires three days to consider their petition, 1 Kings 12:5. He rejects the counsel of the elders, who served his father, and follows that of young men, and returns the people a provoking answer, 1 Kings 12:6-15. The people therefore renounce the family of David, stone to death Adoram, who came to receive their tribute, and make Jeroboam king; none cleaving to Rehoboam but the tribes of Judah and Benjamin, 1 Kings 12:16-20. Rehoboam comes to Jerusalem, and assembles all the fighting men of Judah and Benjamin, and finds the number to be one hundred and eighty thousand; and with these he purposes to reduce the men of Israel to his allegiance, but is forbidden by the Prophet Shemaiah, 1 Kings 12:21-24. Jeroboam builds Shechem in Mount Ephraim and Penuel, 1 Kings 12:25. And lest the people should be drawn away from their allegiance to him by going up to Jerusalem to worship, he makes two golden calves, and sets them up, one in Dan, the other in Beth-el, and the people worship them, 1 Kings 12:26-30. He makes priests of the lowest of the people, and establishes the fifteenth day of the eighth month as a feast to his new gods; makes offerings, and burns incense, 1 Kings 12:31-33.
INTRODUCTION TO 1 Kings 12
This chapter relates Rehoboam's going to Shechem to be made king, and Jeroboam's return from Egypt, 1 Kings 12:1, the people's request to Rehoboam to be eased of their taxes, as the condition of making him king, 1 Kings 12:3, his answer to them, after three days, having had the advice both of the old and young men, which latter he followed, and gave in a rough answer, 1 Kings 12:5, upon which ten tribes revolted from him, and two abode by him, 1 Kings 12:16, wherefore he meditated a war against the ten tribes, but was forbid by the Lord to engage in it, 1 Kings 12:21 and Jeroboam, in order to establish his kingdom, and preserve the people from a revolt to the house of David, because of the temple worship at Jerusalem, devised a scheme of idolatrous worship in his own territories, 1 Kings 12:25.
XII.
The comparatively detailed style of the narrative of the reign of Solomon is continued through 1 Kings 12, 13, 14. In the section 1Kings 12:1-25 the record of the Book of Chronicles (2Chronicles 10:1 to 2Chronicles 11:4), after omitting the whole description of Solomon’s idolatry, and the risings of rebellion against his empire, returns to an almost exact verbal coincidence with the Book of Kings.
The narrative of the great revolution which led to the disruption of the kingdom, illustrates very strikingly the essential characteristic of the Scriptural history, which is to be found, not principally in the miraculous events recorded from time to time as an integral part of the history, but rather in the point of view from which all events alike are regarded. (a) Thus it is clear that the revolution had, in the first place, personal causes—in the stolid rashness of Rehoboam, mistaking obstinacy for vigour, and not knowing how and when rightly to yield; and in the character of Jeroboam, bold and active, astute and unscrupulous, the very type of a chief of revolution. (b) Behind these, again, lay social and political causes. The increase of wealth, culture, and civilisation under an enlightened despotism, which by its peaceful character precluded all scope and distraction of popular energies in war, created, as usual, desire and fitness for the exercise of freedom. The division of feeling and interest between the royal tribe of Judah and the rest of the people, headed by the tribe of Ephraim (for so many generations the strongest and the most leading tribe of Israel)—already manifested from time to time, and fostered perhaps by the less absolute allegiance of Israel to the house of David—now gave occasion to rebellion, when the strong hand of Solomon was removed. Perhaps, moreover, the intrigues of Egyptian jealousy may have already began to divide the Israelite people. (c) But the Scriptural narrative, although it enables us to discover both these causes, dwells on neither. It looks exclusively to moral and spiritual causes: “The thing was from the Lord “—His righteous judgment on the idolatry, the pride, and the despotic self-indulgence of the Court, shared, no doubt, by the princes and people of Jerusalem, perhaps exciting a wholesome reaction of feeling elsewhere. What in other history would be, at most, inferred by conjecture, as underlying more obvious causes, is here placed in the forefront as a matter of course. For the history of Israel, as a history of God’s dealings with the chosen people, is the visible and supernatural type of the dealings of His natural Providence with all His creatures.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ki 12:1-5.
1Ki 12:1-5.
REFUSING THE OLD MEN'S COUNSEL.
1. Rehoboam went to Shechem--He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election
(1Sa 10:19-21),
for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject
(1Sa 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
[1Ki 12:3],
that the people were determined on revolt.
The first step taken by the new king was a most judicious one. If anything could have removed the disaffection of the Ephraimites, and caused them to submit to the ascendancy of Judah, it would have been the honor done to their capital by its selection as the scene of the coronation. Shechem (now Nablous) lay on the flank of Mount Gerizim, directly opposite to Mount Ebal, in a position second to none in all Palestine. Though Abimelech had destroyed the place Judges 9:45, it had probably soon risen again, and was once more a chief city, or perhaps "the" chief city, of Ephraim. Its central position made it a convenient place for the general assembly of the tribes, as it had been in the days of Joshua Jos 8:30-35; 24:1-28; and this would furnish an additional reason for its selection.
Rehoboam went to Shechem - Rehoboam was probably the only son of Solomon; for although he had a thousand wives, he had not the blessing of a numerous offspring; and although he was the wisest of men himself, his son was a poor, unprincipled fool. Had Solomon kept himself within reasonable bounds in matrimonial affairs, he would probably have had more children; and such as would have had common sense enough to discern the delicacy of their situation, and rule according to reason and religion.
And Rehoboam went to Shechem,.... After the death and internment of his father:
for all Israel were come to Shechem to make him king: as was pretended, though in reality it was to seek occasion against him, and make Jeroboam king; it is very probable they knew of the prophecy of Ahijah, and therefore would not go to Jerusalem, but to Shechem, a city in the tribe of Ephraim, of which Jeroboam was, and where he had sowed the seeds of sedition when ruler there; and this place they chose, partly because they could more freely speak what they had in their minds, and partly for the safety of Jeroboam they had sent for on this occasion; so that Rehoboam went thither not of choice, but of necessity. The Jews (c) observe that this place was very ominous; here Dinah was ravished, Joseph was sold, Abimelech exercised tyranny, and here now the kingdom was divided.
(c) T. Bab. Sanhedrin, fol. 102. 1.
The glory of the kingdom of Israel was in its height and perfection in Solomon; it was long in coming to it, but it soon declined, and began to sink and wither in the very next reign, as we find in this chapter, where we have the kingdom divided, and thereby weakened and made little in comparison with what it had been. Here is, I. Rehoboam's accession to the throne and Jeroboam's return out of Egypt, 1Ki 12:1,2. II. The people's petition to Rehoboam for the redress of grievances, and the rough answer he gave, by the advice of his young counsellors, to that petition, 1Ki 12:3-15. III. The revolt of the ten tribes thereupon, and their setting up Jeroboam, 1Ki 12:16-20. IV. Rehoboam's attempt to reduce them and the prohibition God gave to that attempt, 1Ki 12:21-24. V. Jeroboam's establishment of his government upon idolatry, 1Ki 12:25-33. Thus did Judah become weak, being deserted by their brethren, and Israel, by deserting the house of the Lord.