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
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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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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Word Pictures in the New Testament
A.T. Robertson · 1933
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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
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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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.
1Ki 12:1-5.
羅波安拒絕老人的謀略
1. 羅波安往示劍去——他是所羅門最年長的兒子,或許也是獨子,無疑已被父親指定為王儲,正如大衛當年指定所羅門一樣。此處記載的事件,發生在先王的葬禮和公眾哀悼期結束之後。當以色列眾人來要立他作王時,並非要行使他們舊日的選舉權
(1Sa 10:19-21),
因為在神將永遠的王權應許給大衛的後裔之後,他們的本分乃是順服合法繼承者的權柄;他們的目的乃是在立他為王之時,重新確認他們的憲政君王所當遵守的條件與約定
(1Sa 10:25)。
他們認為,正因為在所羅門被立為王的那種特殊情形下省略了這番重申,才造成了所羅門統治的專制。
示劍——這座古老、莊嚴且居中的城邑,是聚會的地點;顯而易見,無論從地點的選定,還是從他們言辭的口吻,以及耶羅波安的協同出席
[1Ki 12:3]
來看,百姓已決心叛變。
新王所採取的第一步十分明智。若有任何事能消除以法蓮人的不滿、使他們順服猶大的優勢，那就是揀選他們的都城作為加冕典禮之地而賦予的尊榮。示劍（今納布盧斯）位於基利心山坡，正對以巴路山，其位置在全巴勒斯坦無出其右。示劍雖曾被亞比米勒摧毀（Judges 9:45），大概不久便重新興起，再度成為以法蓮的主要城邑，或許還是「首要」的城邑。它居中的位置使它成為眾支派總會聚集的便利之地，約書亞時代即是如此（Jos 8:30-35；24:1-28）；這也為它的中選多添了一個理由。
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.
以色列國的榮耀在所羅門時達於頂峰與完全；它許久才達到這地步，卻很快衰落，在隨後的一個王朝便開始沉淪枯萎——正如我們在本章所見：國度分裂了，因此被削弱，與從前相比變得微不足道。本章記載：I. 羅波安登基，以及耶羅波安從埃及歸來（1Ki 12:1,2）。II. 百姓向羅波安請願以求紓困，以及他聽從年少謀士的建議對請願所作的嚴厲答覆（1Ki 12:3-15）。III. 十支派因此反叛，並擁立耶羅波安（1Ki 12:16-20）。IV. 羅波安企圖鎮壓他們，以及神對那企圖所下的禁令（1Ki 12:21-24）。V. 耶羅波安以偶像崇拜來鞏固自己的政權（1Ki 12:25-33）。如此，猶大因被弟兄離棄而衰弱，以色列則因離棄耶和華的殿而衰弱。