티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 로마서 14장
1. 믿음이 연약한 자를 너희가 받되 그의 의심하는 바를 비판하지 말라
Him that is weak in the faith receive ye , but not to doubtful disputations .
2. 어떤 사람은 모든 것을 먹을 만한 믿음이 있고 연약한 자는 채소를 먹느니라
For one believeth that he may eat all things : another , who is weak , eateth herbs .
3. 먹는 자는 먹지 않는 자를 업신여기지 말고 먹지 못하는 자는 먹는 자를 판단하지 말라 이는 하나님이 저를 받으셨음이니라
Let not him that eateth despise him that eateth not ; and let not him which eateth not judge him that eateth : for God hath received him .
4. 남의 하인을 판단하는 너는 누구뇨 그 섰는 것이나 넘어지는 것이 제 주인에게 있으매 저가 세움을 받으리니 이는 저를 세우시는 권능이 주께 있음이니라
Who art thou that judgest another man’s servant ? to his own master he standeth or falleth . Yea , he shall be holden up : for God is able to make him stand .
5. 혹은 이 날을 저 날보다 낫게 여기고 혹은 모든 날을 같게 여기나니 각각 자기 마음에 확정할지니라
One man esteemeth one day above another : another esteemeth every day alike. Let every man be fully persuaded in his own mind .
6. 날을 중히 여기는 자도 주를 위하여 중히 여기고 먹는 자도 주를 위하여 먹으니 이는 하나님께 감사함이요 먹지 않는 자도 주를 위하여 먹지 아니하며 하나님께 감사하느니라
He that regardeth the day , regardeth it unto the Lord ; and he that regardeth not the day , to the Lord he doth not regard it. He that eateth , eateth to the Lord , for he giveth God thanks ; and he that eateth not , to the Lord he eateth not , and giveth God thanks .
7. 우리 중에 누구든지 자기를 위하여 사는 자가 없고 자기를 위하여 죽는 자도 없도다
For none of us liveth to himself , and no man dieth to himself .
8. 우리가 살아도 주를 위하여 살고 죽어도 주를 위하여 죽나니 그러므로 사나 죽으나 우리가 주의 것이로라
For whether we live , we live unto the Lord ; and whether we die , we die unto the Lord : whether we live therefore , or die , we are the Lord’s .
9. 이를 위하여 그리스도께서 죽었다가 다시 살으셨으니 곧 죽은 자와 산 자의 주가 되려 하심이니라
For to this end Christ both died , and rose , and revived , that he might be Lord both of the dead and living .
10. 네가 어찌하여 네 형제를 판단하느뇨 어찌하여 네 형제를 업신여기느뇨 우리가 다 하나님의 심판대 앞에 서리라
But why dost thou judge thy brother ? or why dost thou set at nought thy brother ? for we shall all stand before the judgment seat of Christ .
11. 기록되었으되 주께서 가라사대 내가 살았노니 모든 무릎이 내게 꿇을 것이요 모든 혀가 하나님께 자백하리라 하였느니라
For it is written , As I live , saith the Lord , every knee shall bow to me , and every tongue shall confess to God .
12. 이러므로 우리 각인이 자기 일을 하나님께 직고하리라
So then every one of us shall give account of himself to God .
13. 그런즉 우리가 다시는 서로 판단하지 말고 도리어 부딪힐 것이나 거칠 것으로 형제 앞에 두지 아니할 것을 주의하라
Let us not therefore judge one another any more : but judge this rather , that no man put a stumblingblock or an occasion to fall in his brother’s way .
14. 내가 주 예수 안에서 알고 확신하는 것은 무엇이든지 스스로 속된 것이 없으되 다만 속되게 여기는 그 사람에게는 속되니라
I know , and am persuaded by the Lord Jesus , that there is nothing unclean of itself : but to him that esteemeth any thing to be unclean , to him it is unclean .
15. 만일 식물을 인하여 네 형제가 근심하게 되면 이는 네가 사랑으로 행치 아니함이라 그리스도께서 대신하여 죽으신 형제를 네 식물로 망케 하지 말라
But if thy brother be grieved with thy meat , now walkest thou not charitably . Destroy not him with thy meat , for whom Christ died .
16. 그러므로 너희의 선한 것이 비방을 받지 않게 하라
Let not then your good be evil spoken of :
17. 하나님의 나라는 먹는 것과 마시는 것이 아니요 오직 성령 안에서 의와 평강과 희락이라
For the kingdom of God is not meat and drink ; but righteousness , and peace , and joy in the Holy Ghost .
18. 이로써 그리스도를 섬기는 자는 하나님께 기뻐하심을 받으며 사람에게도 칭찬을 받느니라
For he that in these things serveth Christ is acceptable to God , and approved of men .
19. 이러므로 우리가 화평의 일과 서로 덕을 세우는 일을 힘쓰나니
Let us therefore follow after the things which make for peace , and things wherewith one may edify another .
20. 식물을 인하여 하나님의 사업을 무너지게 말라 만물이 다 정하되 거리낌으로 먹는 사람에게는 악하니라
For meat destroy not the work of God . All things indeed are pure ; but it is evil for that man who eateth with offence .
21. 고기도 먹지 아니하고 포도주도 마시지 아니하고 무엇이든지 네 형제로 거리끼게 하는 일을 아니함이 아름다우니라
It is good neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weak .
22. 네게 있는 믿음을 하나님 앞에서 스스로 가지고 있으라 자기의 옳다 하는 바로 자기를 책하지 아니하는 자는 복이 있도다
Hast thou faith ? have it to thyself before God . Happy is he that condemneth not himself in that thing which he alloweth .
23. 의심하고 먹는 자는 정죄되었나니 이는 믿음으로 좇아 하지 아니한 연고라 믿음으로 좇아 하지 아니하는 모든 것이 죄니라
And he that doubteth is damned if he eat , because he eateth not of faith : for whatsoever is not of faith is sin .
■ 주석 보기
【롬14:1 JFB】롬14:1-23. Same Subject Continued—Christian Forbearance.
The subject here, and on to 롬15:13, is the consideration due from stronger Christians to their weaker brethren; which is but the great law of love (treated of in the thirteenth chapter) in one particular form.
1. Him that is weak in the faith—rather, "in faith"; that is, not "him that is weak in the truth believed" [Calvin, Beza, Alford, &c.], but (as most interpreters agree), "him whose faith wants that firmness and breadth which would raise him above small scruples." (See on 롬14:22, 23).
receive ye—to cordial Christian fellowship.
but not to doubtful disputations—rather, perhaps, "not to the deciding of doubts," or "scruples;" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point.
【롬14:1 CWC】1. In the sixth chapter Paul revealed the secret of experimental sanctification as the yielding of one's self unto God, in which case sin would not have dominion over one, while in the 8th he showed the Divine process of that sanctification as the work of the Holy Spirit in the believer. Having now finished the doctrinal part of his epistle, he returns to what he then said (c. 6), and exhorts to that yielding on the ground of the "mercies of God" of which he had been speaking throughout (12:1, 2). The presenting of our bodies is the same as the yielding of our members in chapter 6. This exhortation is followed by a promise that we shall not be "conformed to this world," but be "transformed by the renewing of your mind." In other words the Holy Spirit will do His work in us as the result of which we shall experience, i. e., do, the "good, acceptable and perfect will of God."
2. The verses, and indeed the chapters that follow to the end of the epistle, indicate the ways in which this will should be done: (1) In the exercise of spiritual gifts as members of the body of Christ (vv. 3-8); in our social duties as Christian brethren (vv. 9-16); (3) in our general conduct towards the world (vv. 17-21); (4) in our subjection to human governments (13:1-14); and (5) in our ecclesiastical relations concerning doubtful things (14:1-15:13).
3. This last will repay further exposition. "Him that is weak in the faith," is the Christian brother with scruples on matters of Christian practice, such as the eating of meats and the observance of fast days (14:1-9). He is not to be denied fellowship on that ground, since he is thus walking out of regard to God's honor. On the other hand, he is not to judge the brother who does not see the particular matter just as he does. The whole question of judging or criticising one another then comes under review (vv. 10-11), after which the apostle turns to the consideration of the "strong" brother who does not possess these scruples. He has a right to his Christian liberty in the premises, but he should not press it to the point of "stumbling" his weaker brother (vv. 13-18), but seek peace (vv. 19-21). If he has the "faith" to believe that he is at liberty as a Christian to do thus and so, let that be a matter between him and God, but let him be careful lest in openly exercising that faith or Christian privilege he does not bring himself under self-judgment (v. 22). If he has a doubt about his liberty in the premises, he had better not "eat," as that will thus condemn him. To insist on his liberty when he is in doubt about it is "sin." The better plan is to follow Christ's example (15:1-4), which is the apostle's prayer for them (vv. 5-7). [The difficulty as to the strong and the weak had probably arisen between the Jews and Gentiles, which may explain the remaining verses of this section (vv. 8-13)].
4. The epistle concludes as follows: (a) A reference to the apostle's special ministry to the Gentiles (15:14-21); (b) another expression of his desire and purpose to visit Rome (vv. 23-33); (c) individual remembrances, in which it is interesting to observe the references to Paul's personal acquaintances and relatives (16:1-16); (d) a warning and exhortation (vv. 17-20); (e) friendly greetings, a benediction and an ascription of praise to God (vv. 21-27).
In this last, Paul incidentally mentions "my Gospel," and also "the mystery which was kept secret since the world began, but now is made manifest" (vv. 25, 26). Just what this "mystery" is as distinguished from the "Gospel," will appear more particularly in the epistles to the churches at Ephesus and Colosse, although chapter 6 of this epistle gave us an introduction to it in the believers' identification with Christ. The full truth of the mystery is found in a right conception of the church of Christ as distinguished from the kingdom of Israel, and the union of Jew and Gentile believers in this age in that mystical body of which Christ is the Head.
【롬14:1 MHCC】Differences of opinion prevailed even among the immediate followers of Christ and their disciples. Nor did St. Paul attempt to end them. Compelled assent to any doctrine, or conformity to outward observances without being convinced, would be hypocritical and of no avail. Attempts for producing absolute oneness of mind among Christians would be useless. Let not Christian fellowship be disturbed with strifes of words. It will be good for us to ask ourselves, when tempted to disdain and blame our brethren; Has not God owned them? and if he has, dare I disown them? Let not the Christian who uses his liberty, despise his weak brother as ignorant and superstitious. Let not the scrupulous believer find fault with his brother, for God accepted him, without regarding the distinctions of meats. We usurp the place of God, when we take upon us thus to judge the thoughts and intentions of others, which are out of our view. The case as to the observance of days was much the same. Those who knew that all these things were done away by Christ's coming, took no notice of the festivals of the Jews. But it is not enough that our consciences consent to what we do; it is necessary that it be certified from the word of God. Take heed of acting against a doubting conscience. We are all apt to make our own views the standard of truth, to deem things certain which to others appear doubtful. Thus Christians often despise or condemn each other, about doubtful matters of no moment. A thankful regard to God, the Author and Giver of all our mercies, sanctifies and sweetens them.
【롬14:2 JFB】2. one believeth that he may eat all things—See 행10:16.
another, who is weak, eateth herbs—restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See 고전8:1-13).
【롬14:3 JFB】3. Let not him that eateth despise—look down superciliously upon "him that eateth not."
and let not him that eateth not judge—sit in judgment censoriously upon "him that eateth."
for God hath received him—as one of His dear children, who in this matter acts not from laxity, but religious principle.
【롬14:4 JFB】4. Who art thou that judges another man's—rather, "another's"
servant?—that is, Christ's, as the whole context shows, especially 롬14:8, 9.
Yea, &c.—"But he shall be made to stand, for God is able to make him stand"; that is, to make good his standing, not at the day of judgment, of which the apostle treats in 롬14:10, but in the true fellowship of the Church here, in spite of thy censures.
【롬14:5 JFB】5. One man esteemeth one day above another: another esteemeth every day—The supplement "alike" should be omitted, as injuring the sense.
Let every man be fully persuaded in his own mind—be guided in such matters by conscientious conviction.
【롬14:6 JFB】6. He that regardeth the day, regardeth it to the Lord—the Lord Christ, as before.
and he … not, to the Lord he doth not—each doing what he believes to be the Lord's will.
He that earth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks—The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, Alford unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is Lord even of the sabbath day" (see 막2:28)—it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force—a weakness which those who had more light ought, out of love, merely to bear with.
【롬14:7 JFB】7, 8. For none of us—Christians
liveth to himself—(See 고후5:14, 15), to dispose of himself or shape his conduct after his own ideas and inclinations.
and no man—"and none" of us Christians "dieth to himself."
【롬14:7 MHCC】Though some are weak, and others are strong, yet all must agree not to live to themselves. No one who has given up his name to Christ, is allowedly a self-seeker; that is against true Christianity. The business of our lives is not to please ourselves, but to please God. That is true Christianity, which makes Christ all in all. Though Christians are of different strength, capacities, and practices in lesser things, yet they are all the Lord's; all are looking and serving, and approving themselves to Christ. He is Lord of those that are living, to rule them; of those that are dead, to revive them, and raise them up. Christians should not judge or despise one another, because both the one and the other must shortly give an account. A believing regard to the judgment of the great day, would silence rash judgings. Let every man search his own heart and life; he that is strict in judging and humbling himself, will not be apt to judge and despise his brother. We must take heed of saying or doing things which may cause others to stumble or to fall. The one signifies a lesser, the other a greater degree of offence; that which may be an occasion of grief or of guilt to our brother.
【롬14:8 JFB】8. For whether we live, we live unto the Lord—the Lord Christ; see 롬14:9.
and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's—Nothing but the most vivid explanation of these remarkable words could make them endurable to any Christian ear, if Christ were a mere creature. For Christ is here—in the most emphatic terms, and yet in the most unimpassioned tone—held up as the supreme Object of the Christian's life, and of his death too; and that by the man whose horror of creature worship was such, that when the poor Lycaonians would have worshipped him, he rushed forth to arrest the deed, directing them to "the living God," as the only legitimate Object of worship (행14:15). Nor does Paul teach this here, but rather appeals to it as a known and recognized fact, of which he had only to remind his readers. And since the apostle, when he wrote these words, had never been at Rome, he could only know that the Roman Christians would assent to this view of Christ, because it was the common teaching of all the accredited preachers of Christianity, and the common faith of all Christians.
【롬14:9 JFB】9. For to this end Christ both, &c.—The true reading here is, To this end Christ died and lived ("again").
that he might be Lord both of the dead and—"and of the"
living—The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right.
【롬14:10 JFB】10. But why, &c.—The original is more lively:—"But thou (the weaker believer), why judgest thou thy brother? And thou again (the stronger), why despisest thou thy brother?"
for we shall all—the strong and the weak together.
stand before the judgment-seat of Christ—All the most ancient and best manuscripts read here, "the judgment-seat of God." The present reading doubtless crept in from 고후5:10, where "the judgment-seat of Christ" occurs. But here "the judgment-seat of God" seems to have been used, with reference to the quotation and the inference in 롬14:11, 12.
【롬14:11 JFB】11, 12. For it is written—(사45:23).
As I live, saith the Lord—Hebrew,Jehovah.
every knee shall bow to me, and every tongue shall confess to God—consequently, shall bow to the award of God upon their character and actions.
【롬14:12 JFB】12. So then—infers the apostle.
every one of us shall give account of himself to God—Now, if it be remembered that all this is adduced quite incidentally, to show that Christ is the absolute Master of all Christians, to rule their judgments and feelings towards each other while "living," and to dispose of them "dying," the testimony which it bears to the absolute Divinity of Christ will appear remarkable. On any other view, the quotation to show that we shall all stand before the judgment-seat of God would be a strange proof that Christians are all amenable to Christ.
【롬14:13 JFB】13. Let us not therefore judge—"assume the office of judge over"
one another; but judge this rather, &c.—a beautiful sort of play upon the word "judge," meaning, "But let this be your judgment, not to put a stumbling-block," &c.
【롬14:14 JFB】14, 15. I know, and am persuaded by—or rather, "in"
the Lord Jesus—as "having the mind of Christ" (고전2:16).
that there is nothing unclean of itself—Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See 행10:15).
but—"save that"
to him that esteemeth anything to be unclean, to him it is unclean—"and therefore, though you can eat of it with out sin, he cannot."
【롬14:14 MHCC】Christ deals gently with those who have true grace, though they are weak in it. Consider the design of Christ's death: also that drawing a soul to sin, threatens the destruction of that soul. Did Christ deny himself for our brethren, so as to die for them, and shall not we deny ourselves for them, so as to keep from any indulgence? We cannot hinder ungoverned tongues from speaking evil; but we must not give them any occasion. We must deny ourselves in many cases what we may lawfully do, when our doing it may hurt our good name. Our good often comes to be evil spoken of, because we use lawful things in an uncharitable and selfish manner. As we value the reputation of the good we profess and practise, let us seek that it may not be evil-spoken of. Righteousness, peace, and joy, are words that mean a great deal. As to God, our great concern is to appear before him justified by Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is to live in peace, and love, and charity with them; following peace with all men. As to ourselves, it is joy in the Holy Ghost; that spiritual joy wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father, and heaven as their expected home. Regard to Christ in doing our duties, alone can make them acceptable. Those are most pleasing to God that are best pleased with him; and they abound most in peace and joy in the Holy Ghost. They are approved by wise and good men; and the opinion of others is not to be regarded.
【롬14:15 JFB】15. But if thy brother be grieved—has his weak conscience hurt
with thy meat—rather, "because of meat." The word "meat" is purposely selected as something contemptible in contrast with the tremendous risk run for its sake. Accordingly, in the next clause, that idea is brought out with great strength.
Destroy not him with—"by"
thy meat for whom Christ died—"The worth of even the poorest and weakest brother cannot be more emphatically expressed than by the words, 'for whom Christ died'" [Olshausen]. The same sentiment is expressed with equal sharpness in 고전8:11. Whatever tends to make anyone violate his conscience tends to the destruction of his soul; and he who helps, whether wittingly or no, to bring about the one is guilty of aiding to accomplish the other.
【롬14:16 JFB】16, 17. Let not then your good—that is, this liberty of yours as to Jewish meats and days, well founded though it be.
be evil spoken of—for the evil it does to others.
【롬14:17 JFB】17. For the kingdom of God—or, as we should say, Religion; that is, the proper business and blessedness for which Christians are formed into a community of renewed men in thorough subjection to God (compare 고전4:20).
is not meat and drink—"eating and drinking"
but righteousness, and peace, and joy in the Holy Ghost—a beautiful and comprehensive division of living Christianity. The first—"righteousness"—has respect to God, denoting here "rectitude," in its widest sense (as in 마6:33); the second—"peace"—has respect to our neighbors, denoting "concord" among brethren (as is plain from 롬14:19; compare 엡4:3; 골3:14, 15); the third—"joy in the Holy Ghost"—has respect to ourselves. This phrase, "joy in the Holy Ghost," represents Christians as so thinking and feeling under the workings of the Holy Ghost, that their joy may be viewed rather as that of the blessed Agent who inspires it than their own (compare 살전1:6).
【롬14:18 JFB】18. For he that in these things—"in this," meaning this threefold life.
serveth Christ—Here again observe how, though we do these three things as a "kingdom of God," yet it is "Christ" that we serve in so doing; the apostle passing here from God to Christ as naturally as before from Christ to God—in a way to us inconceivable, if Christ had been viewed as a mere creature (compare 고후8:21).
is acceptable to God, and approved of men—these being the things which God delights in, and men are constrained to approve. (Compare 잠3:4; Lu 2:52; 행2:47; 19:20).
【롬14:19 JFB】19. the things, &c.—more simply, "the things of peace, and the things of mutual edification."
【롬14:19 MHCC】Many wish for peace, and talk loudly for it, who do not follow the things that make for peace. Meekness, humility, self-denial, and love, make for peace. We cannot edify one another, while quarrelling and contending. Many, for meat and drink, destroy the work of God in themselves; nothing more destroys the soul than pampering and pleasing the flesh, and fulfilling the lusts of it; so others are hurt, by wilful offence given. Lawful things may be done unlawfully, by giving offence to brethren. This takes in all indifferent things, whereby a brother is drawn into sin or trouble; or has his graces, his comforts, or his resolutions weakened. Hast thou faith? It is meant of knowledge and clearness as to our Christian liberty. Enjoy the comfort of it, but do not trouble others by a wrong use of it. Nor may we act against a doubting conscience. How excellent are the blessings of Christ's kingdom, which consists not in outward rites and ceremonies, but in righteousness, peace, and joy in the Holy Ghost! How preferable is the service of God to all other services! and in serving him we are not called to live and die to ourselves, but unto Christ, whose we are, and whom we ought to serve.
【롬14:20 JFB】20. For—"For the sake of"
meat destroy not the work of God—(See on 롬14:15). The apostle sees in whatever tends to violate a brother's conscience the incipient destruction of God's work (for every converted man is such)—on the same principle as "he that hateth his brother is a murderer" (요일3:15).
All things indeed are pure—"clean"; the ritual distinctions being at an end.
but it is evil to that man—there is criminality in the man
who eateth with offence—that is, so as to stumble a weak brother.
【롬14:21 JFB】21. It is good not to eat flesh, nor to drink wine, nor any thing—"nor to do any thing"
whereby—"wherein"
thy brother stumbleth, or is offended, or is made weak—rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:—"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay—though neither of these may follow—wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it.
【롬14:22 JFB】22. Hast thou faith—on such matters?
have it to thyself—within thine own breast
before God—a most important clause. It is not mere sincerity, or a private opinion, of which the apostle speaks; it is conviction as to what is the truth and will of God. If thou hast formed this conviction in the sight of God, keep thyself in this frame before Him. Of course, this is not to be over-pressed, as if it were wrong to discuss such points at all with our weaker brethren. All that is here condemned is such a zeal for small points as endangers Christian love.
Happy is he that condemneth not himself in that which he alloweth—allows himself to do nothing, about the lawfulness of which he has scruples; does only what he neither knows nor fears to be sinful.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.