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■ 창세기 4장
1. 아담이 그 아내 하와와 동침하매 하와가 잉태하여 가인을 낳고 이르되 내가 여호와로 말미암아 득남하였다 하니라
And Adam knew Eve his wife ; and she conceived , and bare Cain , and said , I have gotten a man from the Lord .
2. 그가 또 가인의 아우 아벨을 낳았는데 아벨은 양 치는 자이었고 가인은 농사하는 자이었더라
And she again bare his brother Abel . And Abel was a keeper of sheep , but Cain was a tiller of the ground .
3. 세월이 지난 후에 가인은 땅의 소산으로 제물을 삼아 여호와께 드렸고
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord .
4. 아벨은 자기도 양의 첫 새끼와 그 기름으로 드렸더니 여호와께서 아벨과 그 제물은 열납하셨으나
And Abel , he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering :
5. 가인과 그 제물은 열납하지 아니하신지라 가인이 심히 분하여 안색이 변하니
But unto Cain and to his offering he had not respect . And Cain was very wroth , and his countenance fell .
6. 여호와께서 가인에게 이르시되 네가 분하여 함은 어찜이며 안색이 변함은 어찜이뇨
And the Lord said unto Cain , Why art thou wroth ? and why is thy countenance fallen ?
7. 네가 선을 행하면 어찌 낯을 들지 못하겠느냐 선을 행치 아니하면 죄가 문에 엎드리느니라 죄의 소원은 네게 있으나 너는 죄를 다스릴지니라
If thou doest well , shalt thou not be accepted ? and if thou doest not well , sin lieth at the door . And unto thee shall be his desire , and thou shalt rule over him.
8. 가인이 그 아우 아벨에게 고하니라 그후 그들이 들에 있을 때에 가인이 그 아우 아벨을 쳐죽이니라
And Cain talked with Abel his brother : and it came to pass, when they were in the field , that Cain rose up against Abel his brother , and slew him .
9. 여호와께서 가인에게 이르시되 네 아우 아벨이 어디 있느냐 그가 가로되 내가 알지 못하나이다 내가 내 아우를 지키는 자이니까
And the Lord said unto Cain , Where is Abel thy brother ? And he said , I know not: Am I my brother’s keeper ?
10. 가라사대 네가 무엇을 하였느냐 네 아우의 핏소리가 땅에서부터 내게 호소하느니라
And he said , What hast thou done ? the voice of thy brother’s blood crieth unto me from the ground .
11. 땅이 그 입을 벌려 네 손에서부터 네 아우의 피를 받았은즉 네가 땅에서 저주를 받으리니
And now art thou cursed from the earth , which hath opened her mouth to receive thy brother’s blood from thy hand ;
12. 네가 밭 갈아도 땅이 다시는 그 효력을 네게 주지 아니할 것이요 너는 땅에서 피하며 유리하는 자가 되리라
When thou tillest the ground , it shall not henceforth yield unto thee her strength ; a fugitive and a vagabond shalt thou be in the earth .
13. 가인이 여호와께 고하되 내 죄벌이 너무 중하여 견딜 수 없나이다
And Cain said unto the Lord , My punishment is greater than I can bear .
14. 주께서 오늘 이 지면에서 나를 쫓아내시온즉 내가 주의 낯을 뵈옵지 못하리니 내가 땅에서 피하며 유리하는 자가 될지라 무릇 나를 만나는 자가 나를 죽이겠나이다
Behold, thou hast driven me out this day from the face of the earth ; and from thy face shall I be hid ; and I shall be a fugitive and a vagabond in the earth ; and it shall come to pass , that every one that findeth me shall slay me .
15. 여호와께서 그에게 이르시되 그렇지 않다 가인을 죽이는 자는 벌을 칠 배나 받으리라 하시고 가인에게 표를 주사 만나는 누구에게든지 죽임을 면케 하시니라
And the Lord said unto him, Therefore whosoever slayeth Cain , vengeance shall be taken on him sevenfold . And the Lord set a mark upon Cain , lest any finding him should kill him.
16. 가인이 여호와의 앞을 떠나 나가 에덴 동편 놋 땅에 거하였더니
And Cain went out from the presence of the Lord , and dwelt in the land of Nod , on the east of Eden .
17. 아내와 동침하니 그가 잉태하여 에녹을 낳은지라 가인이 성을 쌓고 그 아들의 이름으로 성을 이름하여 에녹이라 하였더라
And Cain knew his wife ; and she conceived , and bare Enoch : and he builded a city , and called the name of the city , after the name of his son , Enoch .
18. 에녹이 이랏을 낳았고 이랏은 므후야엘을 낳았고 므후야엘은 므드사엘을 낳았고 므드사엘은 라멕을 낳았더라
And unto Enoch was born Irad : and Irad begat Mehujael : and Mehujael begat Methusael : and Methusael begat Lamech .
19. 라멕이 두 아내를 취하였으니 하나의 이름은 아다요 하나의 이름은 씰라며
And Lamech took unto him two wives : the name of the one was Adah , and the name of the other Zillah .
20. 아다는 야발을 낳았으니 그는 장막에 거하여 육축 치는 자의 조상이 되었고
And Adah bare Jabal : he was the father of such as dwell in tents , and of such as have cattle .
21. 그 아우의 이름은 유발이니 그는 수금과 퉁소를 잡는 모든 자의 조상이 되었으며
And his brother’s name was Jubal : he was the father of all such as handle the harp and organ .
22. 씰라는 두발가인을 낳았으니 그는 동철로 각양 날카로운 기계를 만드는 자요 두발가인의 누이는 나아마이었더라
And Zillah , she also bare Tubal–cain , an instructer of every artificer in brass and iron : and the sister of Tubal–cain was Naamah .
23. 라멕이 아내들에게 이르되 아다와 씰라여 내 소리를 들으라 라멕의 아내들이여 내 말을 들으라 나의 창상을 인하여 내가 사람을 죽였고 나의 상함을 인하여 소년을 죽였도다
And Lamech said unto his wives , Adah and Zillah , Hear my voice ; ye wives of Lamech , hearken unto my speech : for I have slain a man to my wounding , and a young man to my hurt .
24. 가인을 위하여는 벌이 칠 배일진대 라멕을 위하여는 벌이 칠십칠 배이리로다 하였더라
If Cain shall be avenged sevenfold , truly Lamech seventy and sevenfold .
25. 아담이 다시 아내와 동침하매 그가 아들을 낳아 그 이름을 셋이라 하였으니 이는 하나님이 내게 가인의 죽인 아벨 대신에 다른 씨를 주셨다 함이며
And Adam knew his wife again ; and she bare a son , and called his name Seth : For God , said she, hath appointed me another seed instead of Abel , whom Cain slew .
26. 셋도 아들을 낳고 그 이름을 에노스라 하였으며 그 때에 사람들이 비로소 여호와의 이름을 불렀더라
And to Seth , to him also there was born a son ; and he called his name Enos : then began men to call upon the name of the Lord .
■ 주석 보기
【창4:1 JFB】창4:1-26. Birth of Cain and Abel.
1. Eve said, I have gotten a man from the Lord—that is, "by the help of the Lord"—an expression of pious gratitude—and she called him Cain, that is, "a possession," as if valued above everything else; while the arrival of another son reminding Eve of the misery she had entailed on her offspring, led to the name Abel, that is, either weakness, vanity (시39:5), or grief, lamentation. Cain and Abel were probably twins; and it is thought that, at this early period, children were born in pairs (창5:4) [Calvin].
【창4:1 CWC】[THE STREAM OF HUMANITY DIVIDED]
1. Two Kinds of Worshippers, 4:1-8.
What were the occupations of these brothers? What does the name of God in verse 3 bring to mind from our second lesson? We are not told how God showed respect for Abel's offering and disrespect for Cain's, but possibly, as on later occasions, fire may have come out from before the Lord (i. e., in this case from between the cherubim) to consume the one in token of its acceptance. A more important question is why God showed respect for it? Reading 히11:4 we see that "by faith" Abel offered his sacrifice. This means faith in some previous revelation or promise of God touching the way a guilty sinner might approach Him. Such a revelation was doubtless given in 창3:21, which has been reserved for consideration until now.
Where did God obtain the "coats of skins" mentioned there except as some innocent animal (a lamb?) was slain for the purpose? In this circumstance doubtless is set before us in type the truth afterwards revealed that there is such a thing as a sinner's placing the life of another between his guilty soul and God (히9:22). Abel grasped this truth by faith, and submitted his will to God's testimony regarding it. Just what teaching he had concerning it we do not know, but the result shows that it was sufficient. He approached God in the revealed way, while Cain refused to do so. It is not that Cain's offering was not good of its kind, but before a man's offering is received the man himself must be received, and this is only possible on the ground of the atoning sacrifice and the shed blood of Jesus Christ to which Abel's offering pointed. See 마20:28; 요14:6; 행4:12; 롬3:21, 25; 히11:11-14; 벧전1:18-21; 1 요1:7; 계1:5, 6.
What was the effect on Cain (v. 5)? Notice that the question put to him: "If thou doest well, shalt thou not be accepted?" might be rendered: "If thou doest well, shall it (thy countenance) not be lifted up?" When a man does ill he can not look God in the face. But the following sentence is equally interesting: "If thou doest not well, sin lieth (croucheth) at the door." The idea is that sin, like a hungry beast, is waiting to spring upon Cain if he be not wary. But another idea is possible. The word for "sin" being the same as for "sin-offering," it may be that God is calling Cain's attention to the fact that hope of acceptance remains if he will avail himself of the opportunity before him. The lamb, the sin-offering, is at hand, it lieth at the door, -- why not humbly lay hold of it and present it as Abel did? What a beautiful illustration of the accessibility of Christ for every sinner? Does Cain accept or reject the invitation? What was the final outcome? (Read here 1 요3:12.)
2. The First City Built, 4:9-18.
What sin did Cain add to murder (v. 9)? What additional curse is now laid upon the earth and upon Cain on account of his sin (vv. 11, 12)? How does the Revised Version translate "vagabond"? The explanation of the "mark" is unknown, but it may have been set upon Cain lest by his death the populating of the world would have have been arrested at a time when it was almost uninhabited.
Verse 16 is significant -- "Cain went out from the presence of the Lord." His parents were thrust out of the garden but were still in the presence of the Lord (see the last lesson concerning the cherubim and the flaming sword), but he is excluded further. This is the sinner's fate in time and eternity. He now lives in the world without God and without hope (엡2:12), but even this will be exceeded in the day mentioned in 살후1:7-10, which please read. In what land did Cain dwell, and what geographical relation to Eden did it bear? The meaning of "Nod" is wandering, and it is affecting to think of Cain, and every sinner unreconciled to God through Jesus Christ, as a wanderer in the land of wandering.
The next verse brings up a question often asked: Where did Cain get his wife? The answer is: From among his sisters; for although such are not named, there can be no doubt that daughters were born to Adam and Eve. Marriages of this character are repugnant now and unlawful (레18:9), but it was not so at the beginning, since otherwise the race could not have been propagated.
When it is now said that Cain "builded a city," we should not think of a modern metropolis but only a stockade perhaps, and yet it represents an aggregation of individuals for the promotion of mutual comfort and protection. During Cain's long lifetime it may have attained a prodigious size.
3. Products of Civilization, 4:19-24.
The posterity of Cain is now given till we reach the seventh from Adam, Lamech, whose history is narrated at length. Of what sin was he guilty in the light of revelation (말2:15)? "Adah" means ornament, and "Zillah" shade, and it is not unlikely that the sensuous charms of women now began to be unduly prominent. The suggestion of wealth and possessions is presented in verse 20, art comes into view with Jubal (see especially the Revised Version), and the mechanical sciences with Tubal-cain. The cutting instruments speak of husbandry and agriculture, but also alas! of war and murder, preparing us for what follows in Lamech's history. The latter's words to his wives are in poetry, and breathe a spirit of boasting and revenge, showing how man's inventions in science and art were abused then as now.
These antediluvians, in the line of Cain at least, seem to have done everything to make their life in sin as comfortable as possible in contrast to any desire to be delivered from it in God's way.
4. Men of Faith, 4:25 to 5:24.
What is the name of the third son of Adam? While contemporaneous with Cain what indicates that he was younger? What is immediately predicated of his line (4:26)? Notice the capital letters in the name of God, and recall the Hebrew word for which it stands and the truth it illustrates. If now men began to call on the name of Jehovah, the God of promise and redemption, may it indicate that they had not been calling on Him for some time before? Does it then speak of a revival, and single out the Sethites from the line of Cain? In the same connection, notice that nothing is said of their building cities, or owning possessions, or developing the arts and sciences. Nor is mention made of polygamy among them, nor murder, nor revenge. Not that they may have been wholly free from these things, but that the absence of any record of them shows a testimony to their character as compared with the descendants of Cain. They were the men of faith as distinguished from the men of the world. Thus early was the stream of humanity divided.
Notice again the phrase "the generations of" and refer to what was said about it in an earlier lesson. Here it introduces the line of Seth as distinguished from Cain and for the purpose of leading up to the story of Noah, with whose history the next great event in the story of redemption is identified.
But first fasten attention on Noah's ancestor Enoch (5:18-24). This is not the same Enoch as in 4:17, but a descendant of Seth. What mark of faith is attached to his life-story (v. 22)? And what reward came to him thereby (v. 24)? How does 히11:5 explain this? The translation of Enoch into the next world is a type of the translation of the church at the second coming of Christ (살전4:16, 17). Enoch was a prophet and spoke of that day (Jude 14). And notice finally that he was the seventh from Adam in the line of Seth, as Lamech was in the line of Cain. What a contrast between the two, between the people of the world and the people of God, the men of reason and the men of faith! What a contrast in their lives and in the end of their lives!
This lesson had better not close without some reference to the longevity of men in those days. It is singular that it is not spoken of in the line of Cain. May it be attributed to the godliness in that of Seth? Examine Psalm 91, especially the last verse, and consider also what Isaiah says (65:20) on the longevity of men in the millennium. Observe too, that this longevity was a means of preserving the knowledge of God in the earth, since tradition could thus be handed down for centuries from father to son.
【창4:1 MHCC】When Cain was born, Eve said, I have gotten a man from the Lord. Perhaps she thought that this was the promised seed. If so, she was wofully disappointed. Abel signifies vanity: when she thought she had the promised seed in Cain, whose name signifies possession, she was so taken up with him that another son was as vanity to her. Observe, each son had a calling. It is the will of God for every one to have something to do in this world. Parents ought to bring up their children to work. Give them a Bible and a calling, said good Mr. Dod, and God be with them. We may believe that God commanded Adam, after the fall, to shed the blood of innocent animals, and after their death to burn part or the whole of their bodies by fire. Thus that punishment which sinners deserve, even the death of the body, and the wrath of God, of which fire is a well-known emblem, and also the sufferings of Christ, were prefigured. Observe that the religious worship of God is no new invention. It was from the beginning; it is the good old way, 렘6:16. The offerings of Cain and Abel were different. Cain showed a proud, unbelieving heart. Therefore he and his offering were rejected. Abel came as a sinner, and according to God's appointment, by his sacrifice expressing humility, sincerity, and believing obedience. Thus, seeking the benefit of the new covenant of mercy, through the promised Seed, his sacrifice had a token that God accepted it. Abel offered in faith, and Cain did not, 히11:4. In all ages there have been two sorts of worshippers, such as Cain and Abel; namely, proud, hardened despisers of the gospel method of salvation, who attempt to please God in ways of their own devising; and humble believers, who draw near to him in the way he has revealed. Cain indulged malignant anger against Abel. He harboured an evil spirit of discontent and rebellion against God. God notices all our sinful passions and discontents. There is not an angry, envious, or fretful look, that escapes his observing eye. The Lord reasoned with this rebellious man; if he came in the right way, he should be accepted. Some understand this as an intimation of mercy. “If thou doest not well, sin, that is, the sin-offering, lies at the door, and thou mayest take the benefit of it.” The same word signifies sin, and a sacrifice for sin. “Though thou hast not done well, yet do not despair; the remedy is at hand.” Christ, the great sin-offering, is said to stand at the door, 계3:20. And those well deserve to perish in their sins, that will not go to the door to ask for the benefit of this sin-offering. God's acceptance of Abel's offering did not change the birthright, and make it his; why then should Cain be so angry? Sinful heats and disquiets vanish before a strict and fair inquiry into the cause.
【창4:2 JFB】2. Abel was a keeper of sheep—literally, "a feeder of a flock," which, in Oriental countries, always includes goats as well as sheep. Abel, though the younger, is mentioned first, probably on account of the pre-eminence of his religious character.
【창4:3 JFB】3. in process of time—Hebrew, "at the end of days," probably on the Sabbath.
brought … an offering unto the Lord—Both manifested, by the very act of offering, their faith in the being of God and in His claims to their reverence and worship; and had the kind of offering been left to themselves, what more natural than that the one should bring "of the fruits of the ground," and that the other should bring "of the firstlings of his flock and the fat thereof" [창4:4].
【창4:4 JFB】4. the Lord had respect unto Abel, not unto Cain, &c.—The words, "had respect to," signify in Hebrew,—"to look at any thing with a keen earnest glance," which has been translated, "kindle into a fire," so that the divine approval of Abel's offering was shown in its being consumed by fire (see 창15:17; 유13:20).
【창4:7 JFB】7. If thou doest well, shalt thou not be accepted?—A better rendering is, "Shalt thou not have the excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times.
sin lieth at the door—sin, that is, a sin offering—a common meaning of the word in Scripture (as in 호4:8; 고후5:21; 히9:28). The purport of the divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well (that is, wert innocent and sinless) a thank offering would have been accepted as a token of thy dependence as a creature. But as thou doest not well (that is, art a sinner), a sin offering is necessary, by bringing which thou wouldest have met with acceptance and retained the honors of thy birthright." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (히11:4).
unto thee shall be his desire—The high distinction conferred by priority of birth is described (창27:29); and it was Cain's conviction, that this honor had been withdrawn from him, by the rejection of his sacrifice, and conferred on his younger brother—hence the secret flame of jealousy, which kindled into a settled hatred and fell revenge.
【창4:8 JFB】8. And Cain talked with Abel his brother—Under the guise of brotherly familiarity, he concealed his premeditated purpose till a convenient time and place occurred for the murder (요일3:12; Jude 11).
【창4:8 MHCC】Malice in the heart ends in murder by the hands. Cain slew Abel, his own brother, his own mother's son, whom he ought to have loved; his younger brother, whom he ought to have protected; a good brother, who had never done him any wrong. What fatal effects were these of our first parents' sin, and how must their hearts have been filled with anguish! Observe the pride, unbelief, and impenitence of Cain. He denies the crime, as if he could conceal it from God. He tries to cover a deliberate murder with a deliberate lie. Murder is a crying sin. Blood calls for blood, the blood of the murdered for the blood of the murderer. Who knows the extent and weight of a Divine curse, how far it reaches, how deep it pierces? Only in Christ are believers saved from it, and inherit the blessing. Cain was cursed from the earth. He found his punishment there where he chose his portion, and set his heart. Every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. The wickedness of the wicked brings a curse upon all they do, and all they have. Cain complains not of his sin, but of his punishment. It shows great hardness of heart to be more concerned about our sufferings than our sins. God has wise and holy ends in prolonging the lives even of very wicked men. It is in vain to inquire what was the mark set upon Cain. It was doubtless known, both as a brand of infamy on Cain, and a token from God that they should not kill him. Abel, being dead, yet speaketh. He tells the heinous guilt of murder, and warns us to stifle the first risings of wrath, and teaches us that persecution must be expected by the righteous. Also, that there is a future state, and an eternal recompence to be enjoyed, through faith in Christ and his atoning sacrifice. And he tells us the excellency of faith in the atoning sacrifice and blood of the Lamb of God. Cain slew his brother, because his own works were evil, and his brother's righteous, 요일3:12. In consequence of the enmity put between the Seed of the woman and the seed of the serpent, the war broke out, which has been waged ever since. In this war we are all concerned, none are neuter; our Captain has declared, He that is not with me is against me. Let us decidedly, yet in meekness, support the cause of truth and righteousness against Satan.
【창4:9 JFB】9. I know not—a falsehood. One sin leads to another.
【창4:10 JFB】10. the voice of thy brother's blood crieth unto me—Cain, to lull suspicion, had probably been engaging in the solemnities of religion when he was challenged directly from the Shekinah itself.
【창4:11 JFB】11, 12. now art thou cursed from the earth—a curse superadded to the general one denounced on the ground for Adam's sin.
【창4:12 JFB】12. a fugitive—condemned to perpetual exile; a degraded outcast; the miserable victim of an accusing conscience.
【창4:13 JFB】13, 14. And Cain said … My punishment is greater than I can bear—What an overwhelming sense of misery; but no sign of penitence, nor cry for pardon.
【창4:14 JFB】14. every one that findeth me shall slay me—This shows that the population of the world was now considerably increased.
【창4:15 JFB】15. whosoever slayeth Cain—By a special act of divine forbearance, the life of Cain was to be spared in the then small state of the human race.
set a mark—not any visible mark or brand on his forehead, but some sign or token of assurance that his life would be preserved. This sign is thought by the best writers to have been a wild ferocity of aspect that rendered him an object of universal horror and avoidance.
【창4:16 JFB】16. presence of the Lord—the appointed place of worship at Eden. Leaving it, he not only severed himself from his relatives but forsook the ordinances of religion, probably casting off all fear of God from his eyes so that the last end of this man is worse than the first (마12:45).
land of Nod—of flight or exile—thought by many to have been Arabia-Petræa—which was cursed to sterility on his account.
【창4:16 MHCC】Cain cast off all fear of God, and attended no more on God's ordinances. Hypocritical professors, who dissemble and trifle with God, are justly left to themselves to do something grossly scandalous. So they throw off that form of godliness to which they have been a reproach, and of which they deny the power. Cain went out from the presence of the Lord, and we never find that he came into it again, to his comfort. The land Cain dwelt in was called the land of Nod, which means, ‘shaking,’ or ‘trembling,’ and so shows the restlessness and uneasiness of his own spirit, or ‘the land of a vagabond:’ they that depart from God cannot find rest any where else. Those on earth who looked for the heavenly city, chose to dwell in tabernacles or tents; but Cain, as not minding that city, built one on earth. Thus all who are cursed of God seek their settlement and satisfaction here below.
【창4:17 JFB】17-22. builded a city—It has been in cities that the human race has ever made the greatest social progress; and several of Cain's descendants distinguished themselves by their inventive genius in the arts.
【창4:19 JFB】19. Lamech took unto him two wives—This is the first transgression of the law of marriage on record, and the practice of polygamy, like all other breaches of God's institutions, has been a fruitful source of corruption and misery.
【창4:19 MHCC】One of Cain's wicked race is the first recorded, as having broken the law of marriage. Hitherto, one man had but one wife at a time; but Lamech took two. Wordly things, are the only things that carnal, wicked people set their hearts upon, and are most clever and industrious about. So it was with this race of Cain. Here was a father of shepherds, and a father of musicians, but not a father of the faithful. Here is one to teach about brass and iron, but none to teach the good knowledge of the Lord: here are devices how to be rich, and how to be mighty, and how to be merry; but nothing of God, of his fear and service. Present things fill the heads of most. Lamech had enemies, whom he had provoked. He draws a comparison betwixt himself and his ancestor Cain; and flatters himself that he is much less criminal. He seems to abuse the patience of God in sparing Cain, into an encouragement to expect that he may sin unpunished.
【창4:23 JFB】23, 24. Lamech said unto his wives—This speech is in a poetical form, probably the fragment of an old poem, transmitted to the time of Moses. It seems to indicate that Lamech had slain a man in self-defense, and its drift is to assure his wives, by the preservation of Cain, that an unintentional homicide, as he was, could be in no danger.
【창4:25 MHCC】Our first parents were comforted in their affliction by the birth of a son, whom they called Seth, that is, ‘set,’ ‘settled,’ or ‘placed;’ in his seed mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostacy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement. Seth walked in the steps of his martyred brother Abel; he was a partaker of like precious faith in the righteousness of our God and Saviour Jesus Christ, and so became a fresh witness of the grace and influence of God the Holy Spirit. God gave Adam and Eve to see the revival of religion in their family. The worshippers of God began to do more in religion; some, by an open profession of true religion, protested against the wickedness of the world around. The worse others are, the better we should be, and the more zealous. Then began the distinction between professors and profane, which has been kept up ever since, and will be, while the world stands.
※ 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.