Հռոմէացիներ / Romans - 14 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12: В римской христианской Церкви существовало различие во взглядах по вопросу о том, дозволительно ли для христианина вкушать мясо и пить вино. Некоторые христиане считали необходимым воздерживаться от того и другого. Они же считали нужным освящать некоторые дни особым образом (постом). Другие же считали бесполезными все такие ограничения христианской свободы. Апостол научает первых не осуждать людей, держащихся свободных воззрений на указанные обстоятельства, а последним, т. е. людям, сильным духом, советует быть снисходительными по отношению к тем, кто находит нужным для христианина особые подвиги воздержания. Пусть сильные пожалеют слабых, помня, что те также искуплены Господом дорогою ценою и что все христиане составляют собою единое Царство Христово, которое каждый христианин обязан поддерживать, жертвуя своими личными желаниями и интересами.

Кто были эти слабые в вере, находившие необходимым для христиан известное воздержание? На этот вопрос трудно ответить что-нибудь определенное. Едва ли это были люди с иудейским мировоззрением, что предполагают некоторые толкователи (напр., Цан). Иудеям вовсе не было запрещено вкушение вина и мяса (только некоторые мясные кушанья были воспрещены законом Моисеевым) и притом Апостол едва ли так снисходительно отнесся к заблуждению иудействующих. Скорее можно видеть здесь отражение некоторых аскетических воззрений греческой и римской философии. Известно, что воздерживались от употребления мяса и были вегетарианцами орфики и пифагорейцы - последние не пили и вина, - стоики (Секстий, Сотион, М. Руф).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle having, in the former chapter, directed our conduct one towards another in civil things, and prescribed the sacred laws of justice, peaceableness, and order, to be observed by us as members of the commonwealth, comes in this and part of the following chapter in like manner to direct our demeanour one towards another in sacred things, which pertain more immediately to conscience and religion, and which we observe as members of the church. Particularly, he gives rules how to manage our different apprehensions about indifferent things, in the management of which, it seems, there was something amiss among the Roman Christians, to whom he wrote, which he here labours to redress. But the rules are general, and of standing use in the church, for the preservation of that Christian love which he had so earnestly pressed in the foregoing chapter as the fulfilling of the law. It is certain that nothing is more threatening, nor more often fatal, to Christian societies, than the contentions and divisions of their members. By these wounds the life and soul of religion expire. Now in this chapter we are furnished with the sovereign balm of Gilead; the blessed apostle prescribes like a wise physician. "Why then is not the hurt of the daughter of my people recovered," but because his directions are not followed? This chapter, rightly understood, made use of, and lived up to, would set things to rights, and heal us all.
Adam Clarke: Commentary on the Bible - 1831
In things indifferent, Christians should not condemn each other, Rom 14:1. Particularly with respect to different kinds of food, Rom 14:2-4. And the observation of certain days, Rom 14:5, Rom 14:6. None of us should live unto himself, but unto Christ, who lived and died for us, Rom 14:7-9. We must not judge each other; for all judgment belongs to God, Rom 14:10-13. We should not do any thing by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, Rom 14:14-16. The kingdom of God does not consist in outward things, Rom 14:17, Rom 14:18. Christians should endeavor to cultivate peace and brotherly affection, and rather deny themselves of certain privileges than be the means of stumbling a weak brother, Rom 14:19-21. The necessity of doing all in the spirit of faith, Rom 14:22, Rom 14:23.
It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, Act 18:2, Act 18:3, and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome.
Albert Barnes: Notes on the Bible - 1834
14:0: Romans 14 is designed to settle some difficult and delicate questions that could not but arise between the Jews and Gentiles respecting food and the observance of particular days, rites, etc. The "occasions" of these questions were these: The converts to Christianity were from both Jews and Gentiles. There were many Jews in Rome; and it is probable that no small part of the church was composed of them. The New Testament everywhere shows that they were disposed to bind the Gentile converts to their own customs, and to insist on the observance of the unique laws of Moses; see Act 15:1-2, etc.; Gal 2:3-4. The "subjects" on which questions of this kind would be agitated were, circumcision, days of fasting, the distinction of meats, etc. A part of these only are discussed in this chapter. The views of the apostle in regard to "circumcision" had been stated in Rom. 3-4. In this chapter he notices the disputes which would be likely to arise on the following subjects;
(1) The use of "meat," evidently referring to the question whether it was lawful to eat the meat that was offered in sacrifice to idols; Rom 14:2.
(2) the distinctions and observances of the days of Jewish fastings, etc., Rom 14:5-6.
(3) the laws observed by the Jews in relation to animals as "clean" or "unclean;" Rom 14:14.
It is probable that these are mere "specimens" adduced by the apostle to settle "principles" of conduct in regard to the Gentiles, and to show to each party how they ought to act in "all" such questions.
The apostle's design here is to allay all these contentions by producing peace, kindness, charity. This he does by the following considerations, namely:
(1) That we have no right to "judge" another man in this case, for he is the servant of God; Rom 14:3-4.
(2) that whatever course is taken in these questions, it is done conscientiously, and with a desire to glorify God. In such a case there should be kindness and charity; Rom 14:6, etc.
(3) that we must stand at the judgment-seat of Christ, and give an account "there;" and that "we," therefore, should not usurp the function of judging; Rom 14:10-13.
(4) that there is really nothing unclean of itself; Rom 14:14.
(5) that religion consisted in more important matters than "such" questions; Rom 14:17-18.
(6) that we should follow after the things of peace, etc.; Rom 14:19-23.
The principles of this chapter are applicable to all "similar" cases of difference of opinion about rites and ceremonies, and unessential doctrines of religion; and we shall see that if they were honestly applied, they would settle no small part of the controversies in the religious world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 14:1, Men may not contemn nor condemn one another for things indifferent; Rom 14:13, but take heed that they give no offence in them; Rom 14:15, which the apostle proves unlawful by many reasons.
John Gill
INTRODUCTION TO ROMANS 14
The apostle, having finished his exhortations to duties of a moral and civil kind, proceeds to the consideration of things indifferent, about eating some sorts of meats, and keeping days; to which he might be led by the last clause of the preceding chapter, lest that should be interpreted as referring to those who used their Christian liberty in eating every sort of food; in the use of which it was requisite to exercise that love which is the fulfilling of the law, he had so much pressed and recommended in the foregoing chapters. The church at Rome consisted both of Jews and Gentiles: and the former, though they believed in Christ, were not clear about the abrogation of the ceremonial law, and thought they ought still to observe the distinction of meats and days, which were made in it; the latter looked upon themselves under no manner of obligation to regard them; and even among thee Jews, some might have greater light and knowledge in these things than others, and used their Christian liberty, when others could not; and this occasioned great animosities and contentions among them; and some on account of these things were called strong, and others weak: and the chief view of the apostle in this chapter, is to give advice to each party how to behave one towards another; how the strong should behave to the weak, and the weak to the strong: and he begins with the strong, and in general exhorts them to a kind, tender, and affectionate regard to their weaker brethren, and not to perplex their minds with disputations about things to little profit, Rom 14:1, then a distribution of the members of this church into two parts is made, Rom 14:2, showing the reason of the above exhortations; the one sort being strong believers, the others weak, the one eating all things, the other herbs; when some advice is given to each, that the strong should not despise the weak, nor the weak judge the strong; for which reasons are given: and the first is taken from the common interest they both have in the affection of God, and in divine adoption, Rom 14:3, And another is taken from the relation which believers stand in to God, as servants; and therefore not to be judged and condemned, but to be left to their Lord and master, which is illustrated by a simile of such a relation among men, Rom 14:4, and then another instance of different sentiments about Jewish rites and ceremonies is given, Rom 14:5, respecting the observation of days, in which also the members of the church were divided, some observing them, and some not; and the apostle's advice is, that every man should act as he was persuaded in his own mind, and not be uneasy with another: the reason for which he gives, Rom 14:6, because the end proposed by the one, and the other, is the honour and glory of God, and which is the same in the man that eats, or does not eat meat, since both give thanks to God. And this is further confirmed from the general end of the Christian's life and death likewise, which is not to himself, but to the Lord, Rom 14:7, from whence it is concluded, that they are the Lord's in life and death, and all their actions are devoted to him; who by dying, rising, and living again, appears to be the Lord of quick and dead, and will judge both, Rom 14:9, and therefore to his judgment things should be left, and one should not condemn or despise another, since all must stand at his bar, Rom 14:10, which is proved Rom 14:11, from a passage in Is 45:23, from all which it is concluded, Rom 14:12, that an account must be given by everyone to God, at the general judgment; wherefore it is right and best, not to judge and condemn one another, but to judge this to be the most reasonable and agreeable to Christian charity, that care be taken not to offend, or cause a brother to stumble, Rom 14:13, and whereas it might be objected, that nothing was impure in itself, and therefore might be lawfully eaten, which the apostle allows, and as for himself, was fully persuaded of, yet it was impure to them who thought it so, Rom 14:14, and therefore should not eat; nor should others, when it gave offence to such persons; and which is dissuaded from, because to eat to the grief of the brethren, is contrary to Christian charity; and because it destroys the peace of such persons, and they are such whom Christ has died for, Rom 14:15, besides, hereby reproach might be brought upon them, the Gospel they professed, and the truth of Christian liberty they used, Rom 14:16, and moreover, the kingdom of God did not lie in the use of these things, but in spiritual ones, Rom 14:17, and which should be chiefly regarded, since the service of God in them, is what is grateful to him, and approved by all good men, Rom 14:18, wherefore the things which make for peace and edification should be followed after, things much preferable to meats and drinks, Rom 14:19, for the sake of which the peace of a brother, which is the work of God, should not be destroyed, Rom 14:20, for though all things are pure in themselves, and lawful to be eaten, yet it is an evil to eat them to the offence of another, and for another to eat them against his conscience, which he may be drawn into by the example of others; wherefore it is best to abstain from eating flesh or drinking wine, and everything else that is stumbling and offensive to a weak brother, Rom 14:21, and whereas the strong brother might object and say, I have faith in this matter, I believe it is lawful for me to eat anything, and why should I not? the apostle answers, by granting that he had faith, but then he observes, he ought to keep it to himself, and not disturb his weak brother, by putting it into practice openly; but should keep it to himself, it being his happiness not to condemn himself by using his liberty with offence, Rom 14:22, and then some advice is given to the weak brother, not to eat with a doubting conscience, Rom 14:23, because in so doing, he would be self-condemned, and because it would not be of faith, and therefore sinful.
14:114:1: Այլ զտկարացեալն ՚ի հաւատս՝ ընկալարո՛ւք, մի՛ խղճիւ երկմտութեանց[3560]։ [3560] Ոմանք. Երկմտութեամբ։
1 Հաւատի մէջ տկարացածին ընդունեցէ՛ք՝ ո՛չ երկմիտ տարակուսանքով:
14 Հաւատքի մէջ տկար եղողը ընդունեցէք, ո՛չ թէ տարակուսական որոշումներով։
Այլ զտկարացեալն ի հաւատս ընկալարուք` մի՛ խղճիւ երկմտութեանց:

14:1: Այլ զտկարացեալն ՚ի հաւատս՝ ընկալարո՛ւք, մի՛ խղճիւ երկմտութեանց[3560]։
[3560] Ոմանք. Երկմտութեամբ։
1 Հաւատի մէջ տկարացածին ընդունեցէ՛ք՝ ո՛չ երկմիտ տարակուսանքով:
14 Հաւատքի մէջ տկար եղողը ընդունեցէք, ո՛չ թէ տարակուսական որոշումներով։
zohrab-1805▾ eastern-1994▾ western am▾
14:11: Немощного в вере принимайте без споров о мнениях.
14:1  τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν.
14:1. Τὸν (To-the-one) δὲ (moreover) ἀσθενοῦντα (to-un-vigoring-of) τῇ (unto-the-one) πίστει (unto-a-trust) προσλαμβάνεσθε , ( ye-should-take-toward ,"μὴ (lest) εἰς (into) διακρίσεις (to-separatings-through) διαλογισμῶν. (of-fortheeings-through-of)
14:1. infirmum autem in fide adsumite non in disceptationibus cogitationumNow him that is weak in faith, take unto you: not in disputes about thoughts.
1. But him that is weak in faith receive ye, not to doubtful disputations.
Him that is weak in the faith receive ye, [but] not to doubtful disputations:

1: Немощного в вере принимайте без споров о мнениях.
14:1  τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν.
14:1. infirmum autem in fide adsumite non in disceptationibus cogitationum
Now him that is weak in faith, take unto you: not in disputes about thoughts.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Немощного в вере, - т. е. такого верующего, который боится, что неожиданно и скоро может лишиться приобретенного им спасения и поэтому избегает всего, что кажется ему опасным в этом смысле. - Принимайте, т. е. не лишайте его братского общения. - Без споров о мнениях (mh eiV diakriseiV dialogismwn) - правильнее: не входя в критику чужих рассуждений (быть может, и неосновательных).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortations to Candour; The Dominion of Christ.A. D. 58.
1 Him that is weak in the faith receive ye, but not to doubtful disputations. 2 For one believeth that he may eat all things: another, who is weak, eateth herbs. 3 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 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 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6 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 For none of us liveth to himself, and no man dieth to himself. 8 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 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 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 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God. 13 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 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 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 Let not then your good be evil spoken of: 17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ is acceptable to God, and approved of men. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20 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 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 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

We have in this chapter,

I. An account of the unhappy contention which had broken out in the Christian church. Our Master had foretold that offences would come; and, it seems, so they did, for want of that wisdom and love which would have prevented discord, and kept up union among them.

1. There was a difference among them about the distinction of meats and days; these are the two things specified. There might be other similar occasions of difference, while these made the most noise, and were most taken notice of. The case was this: The members of the Christian church at Rome were some of them originally Gentiles, and others of them Jews. We find Jews at Rome believing, Acts xxviii. 24. Now those that had been Jews were trained up in the observance of the ceremonial appointments touching meats and days. This, which had been bred in the bone with them, could hardly be got out of the flesh, even after they turned Christians; especially with some of them, who were not easily weaned from what they had long been wedded to. They were not well instructed touching the cancelling of the ceremonial law by the death of Christ, and therefore retained the ceremonial institutions, and practised accordingly; while other Christians that understood themselves better, and knew their Christian liberty, made no such difference. (1.) Concerning meats (v. 2): One believeth that he may eat all things--he is well satisfied that the ceremonial distinction of meats into clean and unclean is no longer in force, but that every creature of God is good, and nothing to be refused; nothing unclean of itself, v. 14. This he was assured of, not only from the general tenour and scope of the gospel, but particularly from the revelation which Peter, the apostle of the circumcision (and therefore more immediately concerned in it), had to this purport, Acts x. 15, 28. This the strong Christian is clear in, and practises accordingly, eating what is set before him, and asking no question for conscience' sake, 1 Cor. x. 27. On the other hand, another, who is weak, is dissatisfied in this point, is not clear in his Christian liberty, but rather inclines to think that the meats forbidden by the law remain still unclean; and therefore, to keep at a distance from them, he will eat no flesh at all, but eateth herbs, contenting himself with only the fruits of the earth. See to what degrees of mortification and self-denial a tender conscience will submit. None know but those that experience it how great both the restraining and the constraining power of conscience is. (2.) Concerning days, v. 5. Those who thought themselves still under some kind of obligation to the ceremonial law esteemed one day above another--kept up a respect to the times of the passover, pentecost, new moons, and feasts of tabernacles; thought those days better than other days, and solemnized them accordingly with particular observances, binding themselves to some religious rest and exercise on those days. Those who knew that all these things were abolished and done away by Christ's coming esteemed every day alike. We must understand it with an exception of the Lord's day, which all Christians unanimously observed; but they made no account, took no notice, of those antiquated festivals of the Jews. Here the apostle speaks of the distinction of meats and days as a thing indifferent, when it went no further than the opinion and practice of some particular persons, who had been trained up all their days to such observances, and therefore were the more excusable if they with difficulty parted with them. But in the epistle to the Galatians, where he deals with those that were originally Gentiles, but were influenced by some judaizing teachers, not only to believe such a distinction and to practise accordingly, but to lay a stress upon it as necessary to salvation, and to make the observance of the Jewish festivals public and congregational, here the case was altered, and it is charged upon them as the frustrating of the design of the gospel, falling from grace, Gal. iv. 9-11. The Romans did it out of weakness, the Galatians did it out of wilfulness and wickedness; and therefore the apostle handles them thus differently. This epistle is supposed to have been written some time before that to the Galatians. The apostle seems willing to let the ceremonial law wither by degrees, and to let it have an honourable burial; now these weak Romans seem to be only following it weeping to its grave, but those Galatians were raking it out of its ashes.

2. It was not so much the difference itself that did the mischief as the mismanagement of the difference, making it a bone of contention. (1.) Those who were strong, and knew their Christian liberty, and made use of it, despised the weak, who did not. Whereas they should have pitied them, and helped them, and afforded them meek and friendly instruction, they trampled upon them as silly, and humoursome, and superstitious, for scrupling those things which they knew to be lawful: so apt are those who have knowledge to be puffed up with it, and to look disdainfully and scornfully upon their brethren. (2.) Those who were weak, and durst not use their Christian liberty, judged and censured the strong, who did, as if they were loose Christians, carnal professors, that cared not what they did, but walked at all adventures, and stuck at nothing. They judged them as breakers of the law, contemners of God's ordinance, and the like. Such censures as these discovered a great deal of rashness and uncharitableness, and would doubtless tend much to the alienating of affection. Well, this was the disease, and we see it remaining in the church to this day; the like differences, in like manner mismanaged, are still the disturbers of the church's peace. But,

II. We have proper directions and suggestions laid down for allaying this contention, and preventing the ill consequences of it. The apostle, as a wise physician, prescribes proper remedies for the disease, which are made up of rules and reasons. Such gentle methods does he take, with such cords of a man does he draw them together; not by excommunicating, suspending, and silencing either side, but by persuading them both to a mutual forbearance: and as a faithful daysman he lays his hand upon them both, reasoning the case with the strong that they should not be so scornful, and with the weak that they should not be so censorious. If the contending parties will but submit to this fair arbitration, each abate of his rigour, and sacrifice their differences to their graces, all will be well quickly. Let us observe the rules he gives, some to the strong and some to the weak, and some to both, for they are interwoven; and reduce the reasons to their proper rules.

1. Those who are weak must be received, but not to doubtful disputations, v. 1. Take this for a general rule; spend your zeal in those things wherein you and all the people of God are agreed, and do not dispute about matters that are doubtful. Receive him, proslambavesthe--take him to you, bid him welcome, receive him with the greatest affection and tenderness; porrigite manum (so the Syriac): lend him your hand, to help him, to fetch him to you, to encourage him. Receive him into your company, and converse, and communion, entertain him with readiness and condescension, and treat him with all possible endearments. Receive him: not to quarrel with him, and to argue about uncertain points that are in controversy, which will but confound him, and fill his head with empty notions, perplex him, and shake his faith. Let not your Christian friendship and fellowship be disturbed with such vain janglings and strifes of words.--Not to judge his doubtful thoughts (so the margin), "not to pump out his weak sentiments concerning those things which he is in doubt about, that you may censure and condemn him." Receive him, not to expose him, but to instruct and strengthen him. See 1 Cor. i. 10; Phil. iii. 15, 16.

2. Those who are strong must by no means despise the weak; nor those who are weak judge the strong, v. 3. This is levelled directly against the fault of each party. It is seldom that any such contention exists but there is a fault on both sides, and both must mend. He argues against both these jointly: we must not despise nor judge our brethren. Why so?

(1.) Because God hath received them; and we reflect upon him if we reject those whom he hath received. God never cast off any one that had true grace, though he was but weak in it; never broke the bruised reed. Strong believers and weak believers, those that eat and those that eat not, if they be true believers, are accepted of God. It will be good for us to put this question to ourselves, when we are tempted to behave scornfully towards our brethren, to disdain and censure them: "Hast not God owned them; and, if he has, dare I disown them?" "Nay, God doth not only receive him, but hold him up, v. 4. You think that he who eateth will fall by his presumption, or that he who eateth not will sink under the weight of his own fears and scruples; but if they have true faith, and an eye to God, the one in the intelligent use of his Christian liberty and the other in the conscientious forbearance of it, they shall be held up--the one in his integrity, and the other in his comfort. This hope is built upon the power of God, for God is able to make him stand; and, being able, no doubt he is willing to exert that power for the preservation of those that are his own." In reference to spiritual difficulties and dangers (our own and others), much of our hope and comfort are grounded upon the divine power, 1 Pet. i. 5; Jude 24.

(2.) Because they are servants to their own master (v. 4): Who art thou that judgest another man's servant? We reckon it a piece of ill manners to meddle with other people's servants, and to find fault with them and censure them. Weak and strong Christians are indeed our brethren, but they are not our servants. This rash judging is reproved, Jam. iii. 1, under the notion of being many masters. We make ourselves our brethren's masters, and do in effect usurp the throne of God, when we take upon us thus to judge them, especially to judge their thoughts and intentions, which are out of our view, to judge their persons and state, concerning which it is hard to conclude by those few indications which fall within our cognizance. God sees not as man sees; and he is their master, and not we. In judging and censuring our brethren, we meddle with that which does not belong to us: we have work enough to do at home; and, if we must needs be judging, let us exercise our faculty upon our own hearts and ways.-- To his own master he stands or falls; that is, his doom will be according to his master's sentence, and not according to ours. How well for us is it that we are not to stand nor fall by the judgment one of another, but by the righteous and unerring judgment of God, which is according to truth! "While thy brother's cause is before thy judgment, it is coram non judice--before one who is not the judge; the court of heaven is the proper court for trial, where, and where only, the sentence is definitive and conclusive; and to this, if his heart be upright, he may comfortably appeal from thy rash censure."

(3.) Because both the one and the other, if they be true believers, and are right in the main, have an eye to God, and do approve themselves to God in what they do, v. 6. He that regards the day--that makes conscience of the observance of the Jewish fasts and festivals, not imposing it upon others, nor laying a stress upon it, but willing to be as he thinks on the surer side, as thinking there is no harm in resting from worldly labours, and worshipping God on those days--it is well. We have reason to think, because in other things he conducts himself like a good Christian, that in this also his eye is single, and that he regardeth it unto the Lord; and God will accept of his honest intention, though he be under a mistake about the observance of days; for the sincerity and uprightness of the heart were never rejected for the weakness and infirmity of the head: so good a master do we serve. On the other hand, he that regards not the day--that does not make a difference between one day and another, does not call one day holy and another profane, one day lucky and another unlucky, but esteems every day alike--he does not do it out of a spirit of opposition, contradiction, or contempt of his brother. If he be a good Christian, he does not, he dares not, do it from such a principle; and therefore we charitably conclude that to the Lord he does not regard it. he makes no such difference of days only because he knows God hath made none; and therefore intends his honour in endeavouring to dedicate ever day to him. So for the other instance: He that eateth whatever is set before him, though it be blood, though it be swine's flesh, if it be food convenient for him, he eateth to the Lord. He understands the liberty that God has granted him, and uses it to the glory of God, with an eye to his wisdom and goodness in enlarging our allowance now under the gospel, and taking off the yoke of legal restraints; and he giveth God thanks for the variety of food he has, and the liberty he has to eat it, and that in those things his conscience is not fettered. On the other hand, he that eatest not those meats which were forbidden by the ceremonial law, to the Lord he eateth not. It is for God's sake, because he is afraid of offending God by eating that which he is sure was once prohibited; and he giveth God thanks too that there is enough besides. If he conscientiously deny himself that which he takes to be forbidden fruit, yet he blesses God that of other trees in the garden he may freely eat. Thus, while both have an eye to God in what they do, and approve themselves to him in their integrity, why should either of them be judged or despised? Observe, Whether we eat flesh, or eat herbs, it is a thankful regard to God, the author and giver of all our mercies, that sanctifies and sweetens it. Bishop Sanderson, in his 34th sermon, upon 1 Tim. iv. 4, justly makes this observation: It appears by this that saying grace (as we commonly call it, perhaps from 1 Cor. x. 30) before and after meat was the common known practice of the church, among Christians of all sorts, weak and strong: an ancient, commendable, apostolical, Christian practice, derived down from Christ's example through all the ages of the church, Matt. xiv. 19; xv. 36; Luke ix. 16; John vi. 11; Matt. xxvi. 26, 27; Acts xxvii. 35. Blessing the creatures in the name of God before we use them, and blessing the name of God for them after, are both included; for eulogein and eucharistein are used promiscuously. To clear this argument against rash judging and despising, he shows how essential it is to true Christianity to have a regard to God and not to ourselves, which therefore, unless the contrary do manifestly appear, we must presume concerning those that in minor things differ from us. Observe his description of true Christians, taken from their end and aim (v. 7, 8), and the ground of it, v. 9.

[1.] Our end and aim: not self, but the Lord. As the particular end specifies the action, so the general scope and tendency specify the state. If we would know what way we walk in, we must enquire what end we walk towards. First, Not to self. We have learned to deny ourselves; this was our first lesson: None of us liveth to himself. This is a thing in which all the people of God are one, however they differ in other things; though some are weak and others are strong, yet both agree in this, not to live to themselves. Not one that hath given up his name to Christ is allowedly a self-seeker; it is contrary to the foundation of true Christianity. We neither live to ourselves nor die to ourselves. We are not our own masters, nor our own proprietors--we are not at our own disposal. The business of our lives is not to please ourselves, but to please God. The business of our deaths, to which we are every day exposed and delivered, is not to make ourselves talked of; we run not such hazards out of vain-glory, while we are dying daily. When we come to die actually, neither is that to ourselves; it is not barely that we would be unclothed, and eased of the burden of the flesh, but it is to the Lord, that we may depart and be with Christ, may be present with the Lord. Secondly, But to the Lord (v. 8), to the Lord Christ, to whom all power and judgment are committed, and in whose name we are taught, as Christians, to do every thing we do (Col. iii. 17), with an eye to the will of Christ as our rule, to the glory of Christ as our end, Phil. i. 21. Christ is the gain we aim at, living and dying. We live to glorify him in all the actions and affairs of life; we die, whether a natural or a violent death, to glorify him, and to go to be glorified with him. Christ is the centre, in which all the lines of life and death do meet. This is true Christianity, which makes Christ all in all. So that, whether we live or die, we are the Lord's, devoted to him, depending on him, designed and designing for him. Though some Christians are weak and others strong,--though of different sizes, capacities, apprehensions, and practices, in minor things, yet they are all the Lord's--all eying, and serving, and approving themselves to Christ, and are accordingly owned and accepted of him. Is it for us then to judge or despise them, as if we were their masters, and they were to make it their business to please us, and to stand or fall by our dooms?

[2.] The ground of this, v. 9. It is grounded upon Christ's absolute sovereignty and dominion, which were the fruit and end of his death and resurrection. To this end he both died, and rose, and revived (he, having risen, entered upon a heavenly life, the glory which he had before) that he might be Lord both of dead and living--that he might be universal monarch, Lord of all (Acts x. 36), all the animate and inanimate creatures; for he is head over all things to the church. He is Lord of those that are living to rule them, of those that are dead to receive them and raise them up. This was that name above every name which God gave him as the reward of his humiliation, Phil. ii. 8, 9. It was after he had died and risen that he said, All power is given unto me (Matt. xxviii. 18), and presently he exerts that power in issuing out commissions, v. 19, 20. Now if Christ paid so dearly for his dominion over souls and consciences, and has such a just and undisputed right to exercise that dominion, we must not so much as seem to invade it, nor intrench upon it, by judging the consciences of our brethren, and arraigning them at our bar. When we are ready to reproach and reflect upon the name and memory of those that are dead and gone, and to pass a censure upon them (which some the rather do, because such judgments of the dead are more likely to pass uncontrolled and uncontradicted), we must consider that Christ is Lord of the dead, as well as of the living. If they are dead, they have already given up their account, and let that suffice. And this leads to another reason against judging and despising,

(4.) Because both the one and the other must shortly give an account, v. 10-12. A believing regard to the judgment of the great day would silence all these rash judgings: Why dost thou that art weak judge thy brother that is strong? And why dost thou that art strong set at nought thy brother that is weak? Why is all this clashing, and contradicting, and censuring, among Christians? We shall all stand before the judgment-seat of Christ, 2 Cor. v. 10. Christ will be the judge, and he has both authority and ability to determine men's eternal state according to their works, and before him we shall stand as persons to be tried, and to give up an account, expecting our final doom from him, which will be eternally conclusive. To illustrate this (v. 11), he quotes a passage out of the Old Testament, which speaks of Christ's universal sovereignty and dominion, and that established with an oath: As I live (saith the Lord), every knee shall bow to me. It is quoted from Isa. xlv. 23. There it is, I have sworn by myself; here it is, As I live. So that whenever God saith As I live, it is to be interpreted as swearing by himself; for it is God's prerogative to have life in himself: there is a further ratification of it there, The word is gone out of my mouth. It is a prophecy, in general, of Christ's dominion; and here very fully applied to the judgment of the great day, which will be the highest and most illustrious exercise of that dominion. Here is a proof of Christ's Godhead: he is the Lord and he is God, equal with the Father. Divine honour is due to him, and must be paid. It is paid to God through him as Mediator. God will judge the world by him, Acts xvii. 31. The bowing of the knee to him, and the confession made with the tongue, are but outward expressions of inward adoration and praise. Every knee and every tongue, either freely or by force.

[1.] All his friends do it freely, are made willing in the day of his power. Grace is the soul's cheerful, entire, and avowed subjection to Jesus Christ. First, Bowing to him--the understanding bowed to his truths, the will to his laws, the whole man to his authority; and this expressed by the bowing of the knee, the posture of adoration and prayer. It is proclaimed before our Joseph, Bow the knee, Gen. xli. 43. Though bodily exercise alone profits little, yet, as it is guided by inward fear and reverence, it is accepted. Secondly, Confessing to him--acknowledging his glory, grace, and greatness--acknowledging our own meanness and vileness, confessing our sins to him; so some understand it.

[2.] All his foes shall be constrained to do it, whether they will or no. When he shall come in the clouds, and every eye shall see him, then, and not till then, will all those promises which speak of his victories over his enemies and their subjection to him have their full and complete accomplishment; then his foes shall be his footstool, and all his enemies shall lick the dust. Hence he concludes (v. 12), Every one of us shall give account of himself to God. We must not give account for others, nor they for us; but every one for himself. We must give account how we have spent our time, how we have improved our opportunities, what we have done and how we have done it. And therefore, First, We have little to do to judge others, for they are not accountable to us, nor are we accountable for them (Gal. ii. 6): Whatsoever they were, it maketh no matter to me, God accepteth no man's person. Whatever they are, and whatever they do, they must give account to their own master, and not to us; if we can in any thing be helpers of their joy, it is well; but we have not dominion over their faith. And, Secondly, We have the more to do to judge ourselves. We have an account of our own to make up, and that is enough for us; let every man prove his own work (Gal. vi. 4), state his own accounts, search his own heart and life; let this take up his thoughts, and he that is strict in judging himself and abasing himself will not be apt to judge and despise his brother. Let all these differences be referred to the arbitration of Christ at the great day.

(5.) Because the stress of Christianity is not to be laid upon these things, nor are they at all essential to religion, either on the one side or on the other. This is his reason (v. 17, 18), which is reducible to this branch of exhortation. Why should you spend your zeal either for or against those things which are so minute and inconsiderable in religion? Some make it a reason why, in case of offence likely to be taken, we should refrain the use of our Christian liberty; but it seems directed in general against that heat about those things which he observed on both sides. The kingdom of God is not meat, &c. Observe here,

[1.] The nature of true Christianity, what it is: it is here called, The kingdom of God; it is a religion intended to rule us, a kingdom: it stands in a true and hearty subjection to God's power and dominion. The gospel dispensation is in a special manner called the kingdom of God, in distinction from the legal dispensation, Matt. iii. 2; iv. 17. First, It is not meat and drink: it does not consist either in using or in abstaining from such and such meats and drinks. Christianity gives no rule in that case, either in one way or another. The Jewish religion consisted much in meats and drinks (Heb. ix. 10), abstaining from some meats religiously (Lev. xi. 2), eating other meats religiously, as in several of the sacrifices, part of which were to be eaten before the Lord: but all those appointments are now abolished and are no more, Col. ii. 21, 22. The matter is left at large. Every creature of God is good, 1 Tim. iv. 4. So, as to other things, it is neither circumcision nor uncircumcision (Gal. v. 6; vi. 15; 1 Cor. vii. 19), it is not being of this party and persuasion, of this or the other opinion in minor things, that will recommend us to God. It will not be asked at the great day, "Who ate flesh, and who ate herbs?" "Who kept holy days, and who did not?" Nor will it be asked, "Who was conformist and who was non-conformist?" But it will be asked, "Who feared God and worked righteousness, and who did not?" Nothing more destructive to true Christianity than placing it in modes, and forms, and circumstantials, which eat out the essentials. Secondly, It is righteousness, and peace, and joy in the Holy Ghost. These are some of the essentials of Christianity, things in which all the people of God are agreed, in the pursuit of which we must spend our zeal, and which we must mind with an excelling care. Righteousness, peace, and joy, are very comprehensive words; and each of them includes much, both of the foundation and the superstructure of religion. Might I limit the sense of them, it should be thus:--As to God, our great concern is righteousness--to appear before him justified by the merit of Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is peace--to live in peace and love, and charity with them, following peace with all men: Christ came into the world to be the great peace-maker. As to ourselves, it is joy in the Holy Ghost--that spiritual joy which is wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father and heaven as their expected home. Next to our compliance with God, the life of religion consists in our complacency in him; to delight ourselves always in the Lord. Surely we serve a good Master, who makes peace and joy so essential to our religion. Then and then only we may expect peace and joy in the Holy Ghost when the foundation is laid in righteousness, Isa. xxxii. 17. Thirdly, It is in these things to serve Christ (v. 18), to do all this out of respect to Christ himself as our Master, to his will as our rule and to his glory as our end. That which puts an acceptableness upon all our good duties is a regard to Christ in the doing of them. We are to serve his interests and designs in the world, which are in the first place to reconcile us one to another. What is Christianity but the serving of Christ? And we may well afford to serve him who for us and for our salvation took upon him the form of a servant.

[2.] The advantages of it. He that duly observeth these things, First, Is acceptable to God. God is well pleased with such a one, though he be not in every thing just of our length. He has the love and favour of God; his person, his performances, are accepted of God, and we need no more to make us happy. If God now accepts thy works, thou mayest eat thy bread with joy. Those are most pleasing to God that are best pleased with him; and they are those that abound most in peace and joy in the Holy Ghost. Secondly, He is approved of men--of all wise and good men, and the opinion of others is not to be regarded. The persons and things which are acceptable to God should be approved of us. Should not we be pleased with that which God is pleased with? What is it to be sanctified, but to be of God's mind? Observe, The approbation of men is not to be slighted; for we must provide things honest in the sight of all men, and study those things that are lovely and of good report: but the acceptance of God is to be desired and aimed at in the first place, because, sooner or later, God will bring all the world to be of his mind.

3. Another rule here given is this, that in these doubtful things every one not only may, but must, walk according to the light that God hath given him. This is laid down v. 5, Let every man be fully persuaded in his own mind; that is, "Practise according to your own judgment in these things, and leave others to do so too. Do not censure the practice of others; let them enjoy their own opinion; if they be persuaded in their own mind that they ought to do so and so, do not condemn them, but, if your sober sentiments be otherwise, do not make their practice a rule to you, any more than you must prescribe yours as a rule to them. Take heed of acting contrary to the dictates of a doubting conscience. First be persuaded that what you do is lawful, before you venture to do it." In doubtful things, it is good keeping on the sure side of the hedge. If a weak Christian doubts whether it be lawful to eat flesh, while he remains under that doubt he had best forbear, till he be fully persuaded in his own mind. We must not pin our faith upon any one's sleeve, nor make the practice of others our rule; but follow the dictates of our own understanding. To this purport he argues, v. 14 and 23, which two verses explain this, and give us a rule not to act against the dictates,

(1.) Of a mistaken conscience, v. 14. If a thing be indifferent, so that it is not in itself a sin not to do it, if we really think it a sin to do it it is to us a sin, though not to others, because we act against our consciences, though mistaken and misinformed. He specifies the case in hand, concerning the difference of meats. Observe,

[1.] His own clearness in this matter. "I know and am persuaded--I am fully persuaded, I am acquainted with my Christian liberty, and am satisfied in it, without any doubt or scruple, that there is nothing unclean of itself, that is, no kind of meat that lies under any ceremonial uncleanness, nor is forbidden to be eaten, if it be food proper for human bodies." Several kinds of meat were forbidden to the Jews, that in that, as in other things, they might be a peculiar and separate people, Lev. xi. 44; Deut. xiv. 2, 3. Sin had brought a curse upon the whole creation: Cursed is the ground for thy sake; the use of the creatures and dominion over them were forfeited, so that to man they were all unclean (Tit. i. 15), in token of which God in the ceremonial law prohibited the use of some, to show what he might have done concerning all; but now that Christ has removed the curse the matter is set at large again, and that prohibition is taken away. Therefore Paul says that he was persuaded by the Lord Jesus, not only as the author of that persuasion, but as the ground of it; it was built upon the efficacy of Christ's death, which removed the curse, took off the forfeiture, and restored our right to the creature in general, and consequently put a period to that particular distinguishing prohibition. So that now there is nothing unclean of itself, every creature of God is good; nothing common: so the margin, ouden koinon; nothing which is common to others to eat, from the use of which the professors of religion are restrained: nothing profane; in this sense the Jews used the word common. It is explained by the word akatharton, Acts x. 14, nothing common or unclean. It was not only from the revelation made to Peter in this matter, but from the tenour and tendency of the whole gospel, and from the manifest design of Christ's death in general, that Paul learned to count nothing common or unclean. This was Paul's own clearness, and he practised accordingly.

[2.] But here is a caution he gives to those who had not that clearness in this matter which he had: To him that esteemeth any thing to be unclean, though it be his error, yet to him it is unclean. This particular case, thus determined, gives a general rule, That he who does a thing which he verily believes to be unlawful, however the thing be in itself, to him it is a sin. This arises from that unchangeable law of our creation, which is, that our wills, in all their choices, motions, and directions, should follow the dictates of our understandings. This is the order of nature, which order is broken if the understanding (though misguided) tell us that such a thing is a sin, and yet we will do it. This is a will to do evil; for, if it appears to us to be sin, there is the same pravity and corruption of the will in the doing of it as if really it were a sin; and therefore we ought not to do it. Not that it is in the power of any man's conscience to alter the nature of the action in itself, but only as to himself. It must be understood likewise with this proviso, though men's judgments and opinions may make that which is good in itself to become evil to them, yet they cannot make that which is evil in itself to become good, either in itself or to them. If a man were verily persuaded (it is Dr. Sanderson's instance, sermon on ch. xiv. 23) that it were evil to ask his father's blessing, that mispersuasion would make it become evil to him: but, if he should be as verily persuaded that it were good to curse his father, this would not make it become good. The Pharisees taught people to plead conscience, when they made corban an excuse for denying relief to their parents, Matt. xv. 5, 6. But this would not serve any more than Paul's erroneous conscience would justify his rage against Christianity (Acts xxvi. 9), or theirs, John xvi. 2.

(2.) Nor must we act against the dictates of a doubting conscience. In those indifferent things which we are sure it is no sin not to do, and yet are not clear that it is lawful to do them, we must not do them while we continue under those doubts; for he that doubteth is damned if he eat (v. 23), that is, it turns into sin to him; he is damned, katakekritai--he is condemned of his own conscience, because he eateth not of faith, because he does that which he is not fully persuaded he may lawfully do. He is not clear that it is lawful for him to eat swine's flesh (suppose), and yet is drawn, notwithstanding his doubts, to eat it, because he sees others do it, because he would gratify his appetite with it, or because he would not be reproached for his singularity. Here his own heart cannot but condemn him as a transgressor. Our rule is, to walk as far as we have attained, not further, Phil. iii. 15, 16.-- For whatsoever is not of faith is sin. Taking it in general, it is the same with that of the apostle (Heb. xi. 6), Without faith it is impossible to please God. Whatever we do in religion, it will not turn to any good account, except we do it from a principle of faith, with a believing regard to the will of Christ as our rule, to the glory of Christ as our end, and to the righteousness of Christ as our plea. Here it seems to be taken more strictly; whatever is not of faith (that is, whatever is done while we are not clearly persuaded of the lawfulness of it), is a sin against conscience. He that will venture to do that which his own conscience suggests to him to be unlawful, when it is not so in itself, will by a like temptation be brought to do that which his conscience tells him is unlawful when it is really so. The spirit of a man is the candle of the Lord, and it is a dangerous thing to debauch and put a force upon conscience, though it be under a mistake. This seems to be the meaning of that aphorism, which sounds somewhat darkly (v. 22), Happy is he that condemns not himself in that thing which he allows. Many a one allows himself in practice to do that which yet in his judgment and conscience he condemns himself for--allows it for the sake of the pleasure, profit, or credit of it--allows it in conformity to the custom; and yet whilst he does it, and pleas for it, his own heart gives him the lie, and his conscience condemns him for it. Now, happy is the man who so orders his conversation as not in any action to expose himself to the challenges and reproaches of his own conscience--that does not make his own heart his adversary, as he must needs do who does that which he is not clear he may lawfully do. He is happy that has peace and quietness within, for the testimony of conscience will be a special cordial in troublesome times. Though men condemn us, it is well enough if our own hearts condemn us not, 1 John iii. 21.

4. Another rule here prescribed is to those who are clear in these matters, and know their Christian liberty, yet to take heed of using it so as to give offence to a weak brother. This is laid down v. 13, Let us not judge one another any more. "Let it suffice that you have hitherto continued in this uncharitable practice, and do so no more." The better to insinuate the exhortation, he puts himself in; Let us not; as if he had said, "It is what I have resolved against, therefore do you leave it: but judge this rather, instead of censuring the practice of others, let us look to our own, that no man put a stumbling-block, or an occasion to fall, in his brother's way,"--proskomma, e skandalon. We must take heed of saying or doing any thing which may occasion our brother to stumble or fall; the one signifies a less, the other a greater degree of mischief and offence--that which may be an occasion,

(1.) Of grief to our brother, "One that is weak, and thinks it unlawful to eat such and such meats, will be greatly troubled to see thee eat them, out of a concern for the honour of the law which he thinks forbids them, and for the good of thy soul which he thinks is wronged by them, especially when thou dost it wilfully and with a seeming presumption, and not with that tenderness and that care to give satisfaction to thy weak brother which would become thee." Christians should take heed of grieving one another, and of saddening the hearts of Christ's little ones. See Matt. xviii. 6, 10.

(2.) Of guilt to our brother. The former is a stumbling-block, that gives our brother a great shake, and is a hindrance and discouragement to him; but this is an occasion to fall. "If thy weak brother, purely by thy example and influence, without any satisfaction received concerning his Christian liberty, be drawn to act against his conscience and to walk contrary to the light he has, and so to contract guilt upon his soul, though the thing were lawful to thee, yet not being so to him (he having not yet thereto attained), thou art to be blamed for giving the occasion." See this case explained, 1 Cor. viii. 9-11. To the same purport (v. 21) he recommends it to our care not to give offence to any one by the use of lawful things: It is good neither to eat flesh nor to drink wine; these are things lawful indeed and comfortable, but not necessary to the support of human life, and therefore we may, and must, deny ourselves in them, rather than give offence. It is good--pleasing to God, profitable to our brother, and no harm to ourselves. Daniel and his fellows were in better liking with pulse and water than those were who ate the portion of the king's meat. It is a generous piece of self-denial, for which we have Paul's example (1 Cor. viii. 13), If meat make my brother to offend; he does not say, I will eat no meat, that is to destroy himself; but I will eat no flesh, that is to deny himself, while the world stands. This is to be extended to all such indifferent things whereby thy brother stumbleth, or is offended, is involved either in sin or in trouble: or is made weak--his graces weakened, his comforts weakened, his resolutions weakened. Is made weak, that is, takes occasion to show his weakness by his censures and scruples. We must not weaken those that are weak; that is to quench the smoking flax and to break the bruised reed. Observe the motives to enforce this caution.

[1.] Consider the royal law of Christian love and charity, which is hereby broken (v. 15): If thy brother be grieved with thy meat--be troubled to see thee eat those things which the law of Moses did forbid, which yet thou mayest lawfully do; possibly thou art ready to say, "Now he talks foolishly and weakly, and it is no great matter what he says." We are apt, in such a case, to lay all the blame on that side. But the reproof is here given to the stronger and more knowing Christian: Now walkest thou not charitably. Thus the apostle takes part with the weakest, and condemns the defect in love on the one side more than the defect in knowledge on the other side; agreeably to his principles elsewhere, that the way of love is the more excellent way, 1 Cor. xii. 31. Knowledge puffeth up, but charity edifieth, 1 Cor. viii. 1-3. Now walkest thou not charitably. Charity to the souls of our brethren is the best charity. True love would make us tender of their peace and purity, and beget a regard to their consciences as well as to our own. Christ deals gently with those that have true grace, though they are weak in it.

[2.] Consider the design of Christ's death: Destroy not him with thy meat for whom Christ died, v. 15. First, Drawing a soul to sin threatens the destruction of that soul. By shaking his faith, provoking his passion, and tempting him to act against the light of his own conscience, thou dost, as much as in thee lies, destroy him, giving him an occasion to return to Judaism. Me apollye. It denotes an utter destruction. The beginning of sin is as the letting forth of water; we are not sure that it will stop any where on this side of eternal destruction. Secondly, The consideration of the love of Christ in dying for souls should make us very tender of the happiness and salvation of souls, and careful not to do any thing which may obstruct and hinder them. Did Christ quit a life for souls, such a life, and shall not we quit a morsel of meat for them? Shall we despise those whom Christ valued at so high a rate? Did he think it worth while to deny himself so much for them as to die for them, and shall not we think it worth while to deny ourselves so little for them as abstaining from flesh comes to?--with thy meat. Thou pleadest that it is thy own meat, and thou mayest do what thou wilt with it; but remember that, though the meat is thine, the brother offended by it is Christ's, and a part of his purchase. While thou destroyest thy brother thou art helping forward the devil's design, for he is the great destroyer; and, as much as in thee lies, thou art crossing the design of Christ, for he is the great Saviour, and dost not only offend thy brother, but offend Christ; for the work of salvation is that which his heart is upon. But are any destroyed for whom Christ died? If we understand it of the sufficiency and general intendment of Christ's death, which was to save all upon gospel terms, no doubt but multitudes are. If of the particular determination of the efficacy of his death to the elect, then, though none that were given to Christ shall perish (John vi. 39), yet thou mayest, as much as is in thy power, destroy such. No thanks to thee if they be not destroyed; by doing that which has a tendency to it, thou dost manifest a great opposition to Christ. Nay, and thou mayest utterly destroy some whose profession may be so justifiable that thou art bound to believe, in a judgment of charity, that Christ died for them. Compare this with 1 Cor. viii. 10, 11.

[3.] Consider the work of God (v. 20): "For meat destroy not the work of God--the work of grace, particularly the work of faith in thy brother's soul." The works of peace and comfort are destroyed by such an offence given; take heed of it therefore; do not undo that which God hath done. You should work together with God, do not countermine his work. First, The work of grace and peace is the work of God; it is wrought by him, it is wrought for him; it is a good work of his beginning, Phil. i. 6. Observe, The same for whom Christ died (v. 15) are here called the work of God; besides the work that is wrought for us there is a work to be wrought in us, in order to our salvation. Every saint is God's workmanship, his husbandry, his building, Eph. ii. 10; 1 Cor. iii. 9. Secondly, We must be very careful to do nothing which tends to the destruction of this work, either in ourselves or others. We must deny ourselves in our appetites, inclinations, and in the use of Christian liberty, rather than obstruct and prejudice our own or others' grace and peace. Many do for meat and drink destroy the work of God in themselves (nothing more destructive to eh soul than pampering and pleasing the flesh, and fulfilling the lusts of it), so likewise in others, by wilful offence given. Think what thou destroyest--the work of God, whose work is honourable and glorious; think for what thou destroyest it--for meat, which was but for the belly, and the belly for it.

[4.] Consider the evil of giving offence, and what an abuse it is of our Christian liberty. He grants that all things indeed are pure. We may lawfully eat flesh, even those meats which were prohibited by the ceremonial law; but, if we abuse this liberty, it turns into sin to us: It is evil to him that eats with offence. Lawful things may be done unlawfully.--Eats with offence, either carelessly or designedly giving offence to his brethren. It is observable that the apostle directs his reproof most against those who gave the offence; not as if those were not to be blamed who causelessly and weakly took the offence from their ignorance of Christian liberty, and the want of that charity which is not easily provoked and which thinketh no evil (he several times tacitly reflects upon them), but he directs his speech to the strong, because they were better able to bear the reproof, and to begin the reformation. For the further pressing of this rule, we may here observe two directions which have relation to it:--First, Let not then your good be evil spoken of (v. 16)-- take heed of doing any thing which may give occasion to others to speak evil, either of the Christian religion in general, or of your Christian liberty in particular. The gospel is your good; the liberties and franchises, the privileges and immunities, granted by it, are your good; your knowledge and strength of grace to discern and use your liberty in things disputed are your good, a good which the weak brother hath not. Now let not this be evil spoken of. It is true we cannot hinder loose and ungoverned tongues from speaking evil of us, and of the best things we have; but we must not (if we can help it) give them any occasion to do it. Let not the reproach arise from any default of ours; as 1 Tim. iv. 12, Let no man despise thee, that is, do not make thyself despicable. So here, Do not use your knowledge and strength in such a manner as to give occasion to people to call it presumption and loose walking, and disobedience to God's law. We must deny ourselves in many cases for the preservation of our credit and reputation, forbearing to do that which we rightly know we may lawfully do, when our doing it may be a prejudice to our good name; as, when it is suspicious and has the appearance of evil, or when it becomes scandalous among good people, or has any way a brand upon it. In such a case we must rather cross ourselves than shame ourselves. Though it be but a little folly, it may be like a dead fly, very prejudicial to one that is in reputation for wisdom and honour, Eccl. x. 1. We may apply it more generally. We should manage all our good duties in such a manner that they may not be evil spoken of. That which for the matter of it is good and unexceptionable may sometimes, by mismanagement, be rendered liable to a great deal of censure and reproach. Good praying, preaching, and discourse, may often, for want of prudence in ordering the time, the expression, and other circumstances to edification, be evil spoken of. It is indeed their sin who do speak evil of that which is good for the sake of any such circumstantial errors, but it is our folly if we give any occasion to do so. As we tender the reputation of the good we profess and practise, let us so order it that it may not be evil spoken of. Secondly, Hast thou faith? Have it to thyself before God, v. 22. It is not meant of justifying faith (that must not be hid, but manifested by our works), but of a knowledge and persuasion of our Christian liberty in things disputed. "Hast thou clearness in such a particular? Art thou satisfied that thou mayest eat all meats, and observe all days (except the Lord's day) alike? Have it to thyself, that is, enjoy the comfort of it in thy own bosom, and do not trouble others by the imprudent use of it, when it might give offence, and cause thy weak brother to stumble and fall." In these indifferent things, though we must never contradict our persuasion, yet we may sometimes conceal it, when the avowing of it will do more hurt than good. Have it to thyself--a rule to thyself (not to be imposed upon others, or made a rule to them), or a rejoicing to thyself. Clearness in doubtful matters contributes very much to our comfortable walking, as it frees us from those scruples, jealousies, and suspicions, which those who have not such clearness are entangled in endlessly. Compare Gal. vi. 4, Let every man prove his own work, that is, bring it to the touchstone of the word and try it by that so exactly as to be well satisfied in what he does; and then he shall have rejoicing in himself alone, and not in another. Paul had faith in these things: I am persuaded that there is nothing unclean of itself; but he had it to himself, so as not to use his liberty to the offence of others. How happy were it for the church if those that have a clearness in disputable things would be satisfied to have it to themselves before God, and not impose those things upon others, and make them terms of communions, than which nothing is more opposite to Christian liberty, nor more destructive both to the peace of churches and the peace of consciences. That healing method is not the less excellent for being common: in things necessary let there be unity, things unnecessary let there be liberty, and in both let there be charity, then all will be well quickly.--Have it to thyself before God. The end of such knowledge is that, being satisfied in our liberty, we may have a conscience void of offence towards God, and let that content us. That is the true comfort which we have before God. Those are right indeed that are so in God's sight.
Adam Clarke: Commentary on the Bible - 1831
14:1: Him that is weak in the faith - By this the apostle most evidently means the converted Jew, who must indeed be weak in the faith, if he considered this distinction of meats and days essential to his salvation. See on Rom 14:21 (note).
Receive ye - Associate with him; receive him into your religious fellowship; but when there, let all religious altercations be avoided.
Not to doubtful disputations - Μη εις διακρισεις δια λογισμων. These words have been variously translated and understood. Dr. Whitby thinks the sense of them to be this; Not discriminating them by their inward thoughts. Do not reject any from your Christian communion because of their particular sentiments on things which are in themselves indifferent. Do not curiously inquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general.
Albert Barnes: Notes on the Bible - 1834
14:1: Him that is weak - The design here is to induce Christians to receive to their fellowship those who had scruples about the propriety of certain things, or that might have special prejudices and feelings as the result of education or former habits of belief. The apostle, therefore, begins by admitting that such an one may be "weak," that is, not fully established, or not with so clear and enlarged views about Christian liberty others might have.
In the faith - In believing. This does not refer to "saving faith" in Christ, for he might have that; but to belief in regard "to the things which the apostle specifies," or which would come into controversy. Young converts have often a special delicacy or sensitiveness about the lawfulness of many things in relation to which older Christians may be more fully established. To produce peace, there must be kindness, tenderness, and faithful teaching; not denunciation, or harshness, on one side or the other.
Receive ye - Admit to your society or fellowship: receive him kindly, not meet with a cold and harsh repulse; compare Rom 15:7.
Not to doubtful disputations - The plain meaning of this is, Do not admit him to your society for the purpose of debating the matter in an angry and harsh manner; of repelling him by denunciation; and thus, "by the natural reaction of such a course," confirming him in his doubts. Or, "do not deal with him in such a manner as shall have a tendency to increase his scruples about meats, days, etc." (Stuart.) The "leading" idea here - which all Christians should remember - is, that a harsh and angry denunciation of a man in relation to things not morally wrong, but where he may have honest scruples, will only tend to confirm him more and more in his doubts. To denounce and abuse him will be to confirm him. To receive him affectionately, to admit him to fellowship with us, to talk freely and kindly with him, to do him good, will have a far greater tendency to overcome his scruples. In questions which now occur about modes of "dress," about "measures" and means of promoting Rev_ivals, and about rites and ceremonies, this is by far the wisest course, if we wish to overcome the scruples of a brother, and to induce him to think as we do. Greek, "Unto doubts or fluctuations of opinions or reasonings." Various senses have been given to the words, but the above probably expresses the true meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: weak: Rom 14:21, Rom 4:19, Rom 15:1, Rom 15:7; Job 4:3; Isa 35:3, Isa 35:4, Isa 40:11, Isa 42:3; Eze 34:4, Eze 34:16; Zac 11:16; Mat 12:20, Mat 14:31, Mat 18:6, Mat 18:10; Luk 17:2; Co1 3:1, Co1 3:2, Co1 8:7-13, Co1 9:22
receive: Rom 15:7; Mat 10:40-42, Mat 18:5; Joh 13:20; Phi 2:29; Jo2 1:10; Jo3 1:8-10
doubtful disputations: or, judge his doubtful thoughts, Rom 14:2-5
Geneva 1599
14:1 Him (1) that is weak in the faith (a) receive ye, [but] not to (b) doubtful disputations.
(1) Now he shows how we ought to behave ourselves toward our brethren in matters and things indifferent, who offend in the use of them not from malice or damnable superstition, but for lack of knowledge of the benefit of Christ. And thus he teaches that they are to be instructed gently and patiently, and so that we apply ourselves to their ignorance in such matters according to the rule of charity.
(a) Do not for a matter or thing which is indifferent, and such a thing as you may do or not do, shun his company, but take him to you.
(b) To make him by your doubtful and uncertain disputations go away in more doubt than he came, or return back with a troubled conscience.
John Gill
14:1 Him that is weak in the faith,.... This address is made to the stronger and more knowing Christians among the Romans, how to behave towards those that were inferior in light and knowledge to them, with regard to things of a ritual and ceremonial kind: and by "him that is weak in the faith", is meant, either one that is weak in the exercise of the grace of faith, who has but a glimmering sight of Christ; who comes to him in a very feeble and trembling manner; who believes his ability to save him, but hesitates about his willingness; who casts himself with a peradventure on him; and who is attended with many misgivings of heart, faintings of spirit, and fluctuation of mind, about his interest in him: or one that is weak in the doctrine of faith; has but little light and knowledge in the truths of the Gospel; is a child in understanding; has more affection than judgment; very little able to distinguish truth from error; cannot digest the greater and more sublime doctrines of grace; stands in need of milk, and cannot bear strong meat; is very fluctuating and unsettled in his principles, and like children tossed to and fro with every wind of doctrine: or rather one that is weak in his knowledge of that branch of the doctrine of faith, which concerns Christian liberty; and that part of it particularly, which respects freedom from the ceremonial law: it designs one, and chiefly a Jew, who though a believer in Christ, and an embracer of the other truths of the Gospel, yet had but very little knowledge of Gospel liberty; but though that believers were to observe all the rituals of the Mosaic dispensation, not knowing that they were abolished by Christ. The phrase is Jewish; it is (m) said,
"what is the meaning of the phrase, in Rephidim, Ex 17:1 it signifies such as are of weak hands; as if it had been said, because the Israelites were , "weak in their faith".''
The advice the apostle gives, in reference to such a person, is to
receive him; not only into their affections, and love him equally, being a believer in Christ, as one of the same sentiments with them, only in this matter, but also into church fellowship with them. The Syriac version reads it, , "give him the hand": in token of communion, a form used in admission of members. The Gentiles were apt to boast against, and look with some contempt upon the Jews, and were ready to object to their communion, because of their want of light and knowledge in these matters; but this was no bar of communion, nor ought a person to be rejected on account of his weakness, either in the grace, or in the doctrine of faith, when it appears he has the true grace of God; and much less on account of his weakness in that branch of it, concerning Christian liberty; for since Christ does not break the bruised reed, nor quench the smoking flax, nor despise the day of small things, churches should not: it may also intend a receiving of such into intimate conversation, at their private meetings and conferences; taking particular notice of them; giving them proper instructions; praying with them and for them; endeavouring to build them up in their most holy faith, and to bring them into the knowledge of those things they are weak in; bearing their weaknesses patiently, and bearing with them in great tenderness: thus such should be received,
but not to doubtful disputations; to vain jangling and perverse disputings, such as will rather perplex than inform them; and will leave their minds doubtful and in suspense, and do them more harm than good.
(m) Tzeror Hammor, fol. 77. 1.
John Wesley
14:1 Him that is weak - Through needless scruples. Receive - With all love and courtesy into Christian fellowship. But not to doubtful disputations - About questionable points.
Robert Jamieson, A. R. Fausset and David Brown
14:1 SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
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 Rom 14:22-23).
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.
14:214:2: Ոմն հաւատայ ուտե՛լ զամենայն. եւ որ հիւանդն է՝ բանջա՛ր կերիցէ[3561]։ [3561] Ոմանք. Եւ ուտել զամենայն։
2 Մէկը հաւատում է, թէ կարելի է ուտել ամէն բան. իսկ ով տկար է հաւատի մէջ, բանջարեղէն է ուտում.
2 Մէկը կը հաւատայ թէ ամէն բան կրնայ ուտել եւ ան որ տկար է՝ կանանչեղէն կ’ուտէ։
Ոմն հաւատայ ուտել զամենայն, եւ որ հիւանդն է` բանջար կերիցէ:

14:2: Ոմն հաւատայ ուտե՛լ զամենայն. եւ որ հիւանդն է՝ բանջա՛ր կերիցէ[3561]։
[3561] Ոմանք. Եւ ուտել զամենայն։
2 Մէկը հաւատում է, թէ կարելի է ուտել ամէն բան. իսկ ով տկար է հաւատի մէջ, բանջարեղէն է ուտում.
2 Մէկը կը հաւատայ թէ ամէն բան կրնայ ուտել եւ ան որ տկար է՝ կանանչեղէն կ’ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: Ибо иной уверен, [что можно] есть все, а немощный ест овощи.
14:2  ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει.
14:2. ὃς (Which) μὲν (indeed) πιστεύει (it-trusteth-of,"φαγεῖν (to-have-had-devoured) πάντα , ( to-all ,"ὁ (the-one) δὲ (moreover) ἀσθενῶν (un-vigoring-unto," λάχανα ( to-cultivated ) ἐσθίει. (it-eat-belongeth)
14:2. alius enim credit manducare omnia qui autem infirmus est holus manducatFor one believeth that he may eat all things: but he that is weak, let him eat herbs.
2. One man hath faith to eat all things: but he that is weak eateth herbs.
For one believeth that he may eat all things: another, who is weak, eateth herbs:

2: Ибо иной уверен, [что можно] есть все, а немощный ест овощи.
14:2  ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει.
14:2. alius enim credit manducare omnia qui autem infirmus est holus manducat
For one believeth that he may eat all things: but he that is weak, let him eat herbs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:2: One believeth that he may eat all things - He believes that whatsoever is wholesome and nourishing, whether herbs or flesh - whether enjoined or forbidden by the Mosaic law - may be safely and conscientiously used by every Christian.
Another, who is weak, eateth herbs - Certain Jews, lately converted to the Christian faith, and having as yet little knowledge of its doctrines, believe the Mosaic law relative to clean and unclean meats to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely and live on vegetables. And a Jew when in a heathen country acts thus, because he cannot tell whether the flesh which is sold in the market may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it.
Albert Barnes: Notes on the Bible - 1834
14:2: For one believeth - This was the case with the Gentiles in general, who had none of the scruples of the Jew about the propriety of eating certain kinds of meat. Many of the converts who had been Jews might also have had the same view as the apostle Paul evidently had while the great mass of Jewish converts might have cherished these scruples.
May eat all things - That is, he will not be restrained by any scruples about the lawfulness of certain meats, etc.
Another who is weak - There is reference here, doubt less, to the Jewish convert. The apostle admits that he was "weak," that is, not fully established in the views of Christian liberty. The question with the Jew doubtless was, whether it was lawful to eat the meat which was offered in sacrifice to idols. In those sacrifices a part only of the animal was offered, and the remainder was eaten by the worshippers, or offered for sale in the market like other meat. It became an inquiry whether it was lawful to eat this meat; and the question in the mind of a Jew would arise from the express command of his Law; Exo 34:15. This question the apostle discussed and settled in Co1 10:20-32, which see. In that place the general principle is laid down, that it was lawful to partake of that meat as a man would of any other, "unless it was expressly pointed out to him as having been sacrificed to idols, and unless his partaking of it would be considered as countenancing the idolators in their worship;" Rom 14:28. But with this principle many Jewish converts might not have been acquainted; or what is quite as probable, they might not have been disposed to admit its propriety.
Eateth herbs - Herbs or "vegetables" only; does not partake of meat at all, for "fear" of eating that, inadvertently, which had been offered to idols. The Romans abounded in sacrifices to idols; and it would not be easy to be certain that meat which was offered in the market, or on the table of a friend, had not been offered in this manner. To avoid the possibility of partaking of it, even "ignorantly," they chose to eat no meat at all. The scruples of the Jews on the subject might have arisen in part from the fact that sins of "ignorance" among them subjected them to certain penalties; Lev 4:2-3, etc.; Lev 5:15; Num 15:24, Num 15:27-29. Josephus says (Life, Section 3) that in his time there were certain priests of his acquaintance who "supported themselves with figs and nuts." These priests had been sent to Rome to be tried on some charge before Caesar: and it is probable that they abstained from meat because it might have been offered to idols. It is expressly declared of Daniel when in Babylon, that he lived on pulse and water, that he might not "defile himself with the portion of the king's meat, nor with the wine which he drank;" Dan 1:8-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: that: Rom 14:14; Co1 10:25; Gal 2:12; Ti1 4:4; Tit 1:15; Heb 9:10, Heb 13:9
another: Rom 14:22, Rom 14:23
eateth: Gen 1:29, Gen 9:3; Pro 15:17; Dan 1:12, Dan 1:16
Geneva 1599
14:2 (2) For one (c) believeth that he may eat all things: another, who is weak, eateth herbs.
(2) He propounds for an example the difference of meats, which some thought was necessarily to be observed as a thing prescribed by the law (not knowing that it was taken away) whereas on the other hand those who had profited in the knowledge of the gospel knew well that this position of the law as the schoolmaster was abolished.
(c) Knows by faith.
John Gill
14:2 For one believeth that he may eat all things,.... He is fully persuaded in his mind, that there is nothing in itself common, or unclean; that the difference between clean and unclean meats, commanded to be observed by the law of Moses, is taken away; and that he may now lawfully eat any sort of food; every creature of God being good, and none to be refused, because of the ceremonial law which is abrogated, provided it, be received with thanksgiving, and used to the glory of God:
another who is weak eateth herbs; meaning not one that is sickly and unhealthful, and of a weak constitution, and therefore eats herbs for health's sake; but one that is weak in the faith, and who thinks that the laws concerning the observance of meats and drinks are still in force; and therefore, rather than break any of them, and that he may be sure he does not, will eat nothing but herbs, which are not any of them forbidden by the law: and this he did, either as choosing rather to live altogether on herbs, than to eat anything which the law forbids; or being of opinion with the Essenes among the Jews, and the Pythagoreans among the Gentiles, who thought they were to abstain from eating of all sorts of animals.
John Wesley
14:2 All things - All sorts of food, though forbidden by the law.
Robert Jamieson, A. R. Fausset and David Brown
14:2 one believeth that he may eat all things--See Acts 10:16.
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 1Cor 8:1-13).
14:314:3: Որ ուտէն, զայն որ ո՛չն ուտէ, մի՛ անգոսնեսցէ. եւ որ ո՛չն ուտէ, զայն որ ուտէն, մի՛ դատեսցի. քանզի Աստուած զնա ընկալաւ[3562]։ [3562] Օրինակ մի. Մի՛ անգոսնեսցէ... եւ որ ոչն ուտեն՝ զայն որ ուտեն։
3 ով ուտում է, թող չարհամարհի նրան, որ չի ուտում. իսկ ով չի ուտում, թող չդատի նրան, ով ուտում է, քանզի Աստուած նրան ընդունեց:
3 Ան որ կ’ուտէ չուտողը թող չանարգէ՛ ու ան որ չ’ուտեր՝ ուտողը թող չդատէ՛, վասն զի Աստուած զանիկա ընդուներ է։
Որ ուտէն, զայն որ ոչն ուտէ` մի՛ անգոսնեսցէ, եւ որ ոչն ուտէ, զայն որ ուտէն` մի՛ դատեսցի. քանզի Աստուած զնա ընկալաւ:

14:3: Որ ուտէն, զայն որ ո՛չն ուտէ, մի՛ անգոսնեսցէ. եւ որ ո՛չն ուտէ, զայն որ ուտէն, մի՛ դատեսցի. քանզի Աստուած զնա ընկալաւ[3562]։
[3562] Օրինակ մի. Մի՛ անգոսնեսցէ... եւ որ ոչն ուտեն՝ զայն որ ուտեն։
3 ով ուտում է, թող չարհամարհի նրան, որ չի ուտում. իսկ ով չի ուտում, թող չդատի նրան, ով ուտում է, քանզի Աստուած նրան ընդունեց:
3 Ան որ կ’ուտէ չուտողը թող չանարգէ՛ ու ան որ չ’ուտեր՝ ուտողը թող չդատէ՛, վասն զի Աստուած զանիկա ընդուներ է։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: Кто ест, не уничижай того, кто не ест; и кто не ест, не осуждай того, кто ест, потому что Бог принял его.
14:3  ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο.
14:3. ὁ (The-one) ἐσθίων (eat-belonging) τὸν (to-the-one) μὴ (lest) ἐσθίοντα (to-eat-belonging) μὴ (lest) ἐξουθενείτω, (it-should-not-from-one-out-unto,"ὁ (the-one) δὲ (moreover) μὴ (lest) ἐσθίων (eat-belonging) τὸν (to-the-one) ἐσθίοντα (to-eat-belonging) μὴ (lest) κρινέτω, (it-should-separate) ὁ (the-one) θεὸς (a-Deity) γὰρ (therefore) αὐτὸν (to-it) προσελάβετο . ( it-had-taken-toward )
14:3. is qui manducat non manducantem non spernat et qui non manducat manducantem non iudicet Deus enim illum adsumpsitLet not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
3. Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him.
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:

3: Кто ест, не уничижай того, кто не ест; и кто не ест, не осуждай того, кто ест, потому что Бог принял его.
14:3  ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο.
14:3. is qui manducat non manducantem non spernat et qui non manducat manducantem non iudicet Deus enim illum adsumpsit
Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Бог принял его, т. е. того и другого держать в Своей Церкви.
Adam Clarke: Commentary on the Bible - 1831
14:3: Let not him that eateth - The Gentile, who eats flesh, despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge - condemn him, the Gentile, that eateth indiscriminately flesh or vegetables.
For God hath received him - Both being sincere and upright, and acting in the fear of God, are received as heirs of eternal life, without any difference on account of these religious scruples or prejudices.
Albert Barnes: Notes on the Bible - 1834
14:3: Let not him that eateth - That is, he who has no scruples about eating "meat," etc., who is not restrained by the Law of the Jews respecting the Clean and unclean, or by the fact that meat "may" have been offered to idols.
Despise him - Hold him in contempt, as being unnecessarily scrupulous, etc. The word "despise" here is happily chosen. The Gentile would be very likely to "despise" the Jew as being restrained by foolish scruples and mere distinctions in matters of no importance.
Him that eateth not - Him that is restrained by scruples of conscience, and that will eat only "vegetables;" Rom 14:2. The reference here is doubtless to the "Jew.
Judge him - To "judge" here has the force of "condemn." This word also is very happily chosen. The Jew would not be so likely to "despise" the Gentile for what he did as to "judge" or condemn him. He would deem it too serious a matter for contempt. He would regard it as a violation of the Law of God, and would be likely to assume the right of judging his brother, and pronouncing him guilty. The apostle here has happily met the whole case in all disputes about rites, and dress, and scruples in religious matters that are not essential. One party commonly "despises" the other as being needlessly and foolishly scrupulous; and the other makes it a matter of "conscience," too serious for ridicule and contempt; and a matter, to neglect which, is, in their view, deserving of condemnation. The true direction to be given in such a case is, "to the one party," not to treat the scruples of the other with derision and contempt, but with tenderness and indulgence. Let him have his way in it. If he can be "reasoned" out of it, it is well; but to attempt to "laugh" him out of it is unkind, and will tend only to confirm him in his views. And "to the other party," it should be said they have no "right" to judge or condemn another. If I cannot see that the Bible requires a particular cut to my coat, or makes it my duty to observe a particular festival, he has no right to judge me harshly, or to suppose that I am to be rejected and condemned for it. He has a right to "his" opinion; and while I do not "despise" him, he has no right to "judge" me. This is the foundation of true charity; and if this simple rule had been followed, how much strife, and even bloodshed, would it have spared in the church. Most of the contentions among Christians have been on subjects of this nature. Agreeing substantially in the "doctrines" of the Bible, they have been split up into sects on subjects just about as important as those which the apostle discusses in this chapter.
For God hath received him - This is the same word that is translated "receive" in Rom 14:1. It means here that God hath received him kindly; or has acknowledged him as his own friend; or he is a true Christian. These scruples, on the one side or the other, are not inconsistent with true piety; and as "God" has acknowledged him as "his," notwithstanding his opinions on these subjects, so "we" also ought to recognise him as a Christian brother. Other denominations, though they may differ from us on some subjects, may give evidence that they are recognised by God as his, and where there is this evidence, we should neither despise nor judge them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: despise: Rom 14:10, Rom 14:15, Rom 14:21; Zac 4:10; Mat 18:10; Luk 18:9; Co1 8:11-13
judge: Rom 14:13; Mat 7:1, Mat 7:2, Mat 9:14, Mat 11:18, Mat 11:19; Co1 10:29, Co1 10:30; Col 2:16, Col 2:17
for: Act 10:34, Act 10:44, Act 15:8, Act 15:9
Geneva 1599
14:3 (3) Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for (4) God hath received him.
(3) In such a matter, says the apostle, let neither those who know their liberty proudly despise their weak brother, neither let the unlearned wickedly or perversely condemn that which they do not understand. (4) The first reason: because both he that eats and he that does not eat is nonetheless the member of Christ, neither he who does not eat can justly be condemned, neither he who eats be justly condemned: now the first proposition is declared in the sixth verse which follows (Rom 14:6).
John Gill
14:3 Let not him that eateth, despise him that eateth not,.... Such who had a greater degree of Gospel light and knowledge, and made use of their Christian liberty in eating any sort of food, were not to despise as they were apt to do, such as abstained therefrom on account of the ceremonial law, as weak, ignorant; superstitious, and bigoted persons; or were not to set them at naught, or make nothing of them, as the word signifies, have no regard to their peace and comfort; but, on the other hand, were to consider them as brethren in Christ, though weak; and as having a work of God upon their souls, and therefore to be careful how they grieved them, destroyed their peace, or laid stumblingblocks in their way:
and let not him which eateth not, judge him that eateth: such who thought it not their duty to eat anything, but to forbear the use of some things directed to in the law, were not to censure and condemn, as they were apt to do, those who used their liberty in these things, as profane persons, and transgressors of the law of God; but leave them to the last and righteous judgment, when every one must be accountable to God for the various actions of life: the reason used to enforce this advice on both parties is,
for God hath received him: which respects both him that eateth, and him that eateth not, him that is despised, and him that is judged; and is a reason why one should not despise, nor the other judge, because God had received both the one and the other into his heart's love and affection, into the covenant of grace, and into his family by adoption: they were received by Christ, coming to him as perishing sinners, according to the will of God; whose will it likewise was, that they should be received into church fellowship, as being no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and God had also received them into his service, and they were made willing to serve him, as well as to be saved by him; and did serve him acceptably with reverence and godly fear, in righteousness and holiness; and this is the rather to be taken into the sense of this passage, because of what follows.
John Wesley
14:3 Despise him that eateth not - As over - scrupulous or superstitious. Judge him that eateth - As profane, or taking undue liberties. For God hath received him - Into the number of his children, notwithstanding this.
Robert Jamieson, A. R. Fausset and David Brown
14:3 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.
14:414:4: Դու ո՞վ ես որ դատիս զայլոյ ծառայ. իւրո՛ւմ Տեառն կայ կամ անկանի. բայց կացցէ, զի կարօղ է Տէրն հաստատել զնա[3563]։ [3563] Ոմանք. Իւրում Տեառնն... բայց կեցցէ։ Ոսկան. Տէր հաստատել։
4 Դու ո՞վ ես, որ դատում ես ուրիշի ծառային. կանգնած լինի, թէ ընկած՝ իր տիրոջ համար է. բայց նա կը կանգնի, որովհետեւ կարո՛ղ է Տէրը նրան կանգուն պահել:
4 Դուն ո՞վ ես որ ուրիշին ծառան կը դատես. իր Տէրոջը կը կանգնի կամ կ’իյնայ. բայց պիտի կանգնի, վասն զի Աստուած կարող է զանիկա կանգնեցնել։
Դու ո՞վ ես որ դատիս զայլոյ ծառայ. իւրում Տեառն կայ կամ անկանի. բայց կացցէ, զի կարող է [33]Տէրն հաստատել զնա:

14:4: Դու ո՞վ ես որ դատիս զայլոյ ծառայ. իւրո՛ւմ Տեառն կայ կամ անկանի. բայց կացցէ, զի կարօղ է Տէրն հաստատել զնա[3563]։
[3563] Ոմանք. Իւրում Տեառնն... բայց կեցցէ։ Ոսկան. Տէր հաստատել։
4 Դու ո՞վ ես, որ դատում ես ուրիշի ծառային. կանգնած լինի, թէ ընկած՝ իր տիրոջ համար է. բայց նա կը կանգնի, որովհետեւ կարո՛ղ է Տէրը նրան կանգուն պահել:
4 Դուն ո՞վ ես որ ուրիշին ծառան կը դատես. իր Տէրոջը կը կանգնի կամ կ’իյնայ. բայց պիտի կանգնի, վասն զի Աստուած կարող է զանիկա կանգնեցնել։
zohrab-1805▾ eastern-1994▾ western am▾
14:44: Кто ты, осуждающий чужого раба? Перед своим Господом стоит он, или падает. И будет восставлен, ибо силен Бог восставить его.
14:4  σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; τῶ ἰδίῳ κυρίῳ στήκει ἢ πίπτει· σταθήσεται δέ, δυνατεῖ γὰρ ὁ κύριος στῆσαι αὐτόν.
14:4. σὺ (Thou) τίς (what-one) εἶ (thou-be) ὁ (the-one) κρίνων (separating) ἀλλότριον (to-other-belonged) οἰκέτην; (to-a-houser?"τῷ (Unto-the-one) ἰδίῳ (unto-private-belonged) κυρίῳ (unto-Authority-belonged) στήκει (it-standeth) ἢ (or) πίπτει: (it-falleth) σταθήσεται (it-shall-be-stood) δέ, (moreover,"δυνατεῖ (it-ableth-unto) γὰρ (therefore) ὁ (the-one) κύριος (Authority-belonged) στῆσαι (to-have-stood) αὐτόν. (to-it)
14:4. tu quis es qui iudices alienum servum suo domino stat aut cadit stabit autem potens est enim Deus statuere illumWho art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
4. Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand.
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:

4: Кто ты, осуждающий чужого раба? Перед своим Господом стоит он, или падает. И будет восставлен, ибо силен Бог восставить его.
14:4  σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; τῶ ἰδίῳ κυρίῳ στήκει ἢ πίπτει· σταθήσεται δέ, δυνατεῖ γὰρ ὁ κύριος στῆσαι αὐτόν.
14:4. tu quis es qui iudices alienum servum suo domino stat aut cadit stabit autem potens est enim Deus statuere illum
Who art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Ты - обращение к немощному в вере. - Стоит или падает, т. е. остается или нет в благодатном состоянии. Апостол не то хочет сказать, что для нас должно быть безразлично состояние веры в наших братьях по вере. Нам не возбраняется употреблять усилия к тому, чтобы побудить их усвоить наши взгляды, и мы даже обязаны заботиться об их душевном спасении. Но при этом мы не должны забывать, что религия есть личное отношение каждого человека к его Богу и что мы не имеем права судить его (конечно, в вещах "безразличных"). И если мы уверены, что наши собратья по вере делают что-либо, с нашей точки зрения, неправильно, но однако делают для Бога, в сознании своей зависимости от Него, мы не в праве сомневаться в возможности для них спасения.
Adam Clarke: Commentary on the Bible - 1831
14:4: Who art thou that judgest another man's servant? - Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable.
Yea, he shall be holden up - He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church.
Albert Barnes: Notes on the Bible - 1834
14:4: Who art thou ... - That is, who gave you this right to sit in judgment on others; compare Luk 12:14. There is reference here particularly to the "Jew," who on account of his ancient privileges, and because he had the Law of God, would assume the prerogative of "judging" in the case, and insist on conformity to his own views; see Acts 15. The doctrine of this Epistle is uniformly, that the Jew had no such privilege, but that in regard to salvation he was on the same level with the Gentile.
That judgest ... - compare Jam 4:12. This is a principle of common sense and common propriety. It is not ours to sit in judgment on the servant of another man. He has the control over him; and if "he" chooses to forbid his doing anything, or to allow him to do anything, it pertains to "his" affairs not ours. To attempt to control him, is to intermeddle improperly, and to become a "busy-body in other men's matters;" Pe1 4:15. Thus, Christians are the servants of God; they are answerable to him; and "we" have no right to usurp "his" place, and to act as if we were "lords over his heritage;" Pe1 5:3.
To his own master - The servant is responsible to his master only. So it is with the Christian in regard to God.
He standeth or falleth - He shall be approved or condemned. If his conduct is such as pleases his master, he shall be approved; if not, he will be condemned.
Yea, he shall be holden up - This is spoken of the Christian only. In relation to the servant, he might stand or fall; he might be approved or condemned. The master had no power to keep him in a way of obedience, except by the hope of reward, or the fear of punishment. But it was not so in regard to the Christian. The Jew who was disposed to "condemn" the Gentile might say, that he admitted the general principle which the apostle had stated about the servant; that it was just what he was saying, that he might "fall," and be condemned. But no, says the apostle, this does not follow, in relation to the Christian He shall not fall. God has power to make him stand; to hold him; to keep him from error, and from condemnation, and "he shall be holden up." He shall not be suffered to fall into condemnation, for it is the "purpose" of God to keep him; compare Psa 1:5. This is one of the incidental but striking evidences that the apostle believed that all Christians should be kept by the power of God through faith unto salvation.
Is able - See Joh 10:29. Though a master cannot exert such an influence over a servant as to "secure" his obedience, yet "God" has this power over his people, and will preserve them in a path of obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: Who: Rom 9:20; Act 11:17; Co1 4:4, Co1 4:5; Jam 4:11, Jam 4:12
he shall: Rom 14:3, Rom 11:23, Rom 16:25; Deu 33:27-29; Psa 17:5, Psa 37:17, Psa 37:24, Psa 37:28, Psa 119:116, Psa 119:117; Joh 10:28-30; Rom 8:31-39; Heb 7:25; Pe1 1:5; Jde 1:24
for: Isa 40:29
Geneva 1599
14:4 (5) 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) Another reason which depends upon the former: why the novice and more unlearned ought not to be condemned by the more experienced, as men without hope of salvation: because, says the apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he may also stand sure: therefore it belongs to God, and not to man, to pronounce the sentence of condemnation.
John Gill
14:4 Who art thou that judgest another man's servant,.... This is another reason, dissuading from censoriousness and rash judgment, taken from civil things; one man has nothing to do with another man's servant; he has no power over him, nor any right to call him to an account for his actions; nor has he any business to censure or condemn him for them, or concern himself about them: so the believer supposed to be judged, does not belong to him that takes upon him to judge and condemn him; he is another's servant, he is the servant of God: he is chosen by God the Father for his service, as well as unto salvation; he is bought with the price of Christ's blood, and therefore not his own, nor another's, but Christ's, he is bought with his money; and he is also born in his house, the church; the Spirit of God in regeneration forms him for himself, for righteousness and holiness; under the influence of whose grace he voluntarily gives up himself to the service of God, and is assisted by him to keep his statutes and do them; and what has another to do with him? what power has he over him, or right to judge him?
to his own master he standeth or falleth, the meaning of which is, either if he "stands", that is, if he serves his Lord and master, of which "standing" is expressive; and continues in the service of him, whose servant he professes to be; this is to his master's advantage and profit, and not to another's: and if he "falls", that is, from his obedience to him, as such who profess to be the servants of God may; they may fall off from the doctrine of grace they have embraced; and that either totally and finally, as such do who never felt the power of it in their hearts; or partially, from some degree of steadfastness in the faith: and such also may fall from a lively exercise of the graces of faith, hope, and love, and into great sins, which is to their master's dishonour, and cause his ways and truths to be evil spoken of; and so it is to their own master they fail: or else the sense is, to their own master they are accountable, whether they stand or fall, serve or disobey him; and it is according to his judgment and not another's, that they "stand", or are and will be justified and acquitted, and will hear, well done, good and faithful servant; and according to the same they will "fall", or be condemned, and hear, take the slothful and unprofitable servant, and cast him into outer darkness: so the words "standing" and "failing" are used by the Jews in a forensic sense, for carrying or losing a cause, for justification or condemnation in a court of judicature, and particularly in the last judgment: and so they explain Ps 1:5, "the ungodly shall not stand in the judgment": the Targum paraphrases it,
"the wicked shall not be justified in the great day;''
and Jarchi upon the place says, there shall be no , "standing of the foot" of the wicked, in the day of judgment; see Lk 21:36.
Yea, ye shall be holden up; which words seem to be a sort of correction of the apostle's, as if he should say, why do I talk of falling, one that is a true servant of the Lord's shall not fall, at least not totally and finally, nor in the last judgment; for he is holden by the right hand of God, by the right hand of his righteousness, and is kept by the power of God through faith unto salvation:
for God is able to make him stand; and will make him stand: words of power oftentimes include willingness as well as ability; see Judg 5:24. God will make such to persevere to the end, because he has loved them with an everlasting love, chosen them in Christ, made a covenant with them in him, and has put them into his hands, and made them his care and charge; Christ has redeemed them by his blood, now intercedes, and is making preparations for them in heaven; they are united to him, and are built on him, the sure foundation; and the Spirit of God has begun that good work, which shall be performed. God will make such to stand in judgment with intrepidity, and without shame, being clothed with the righteousness of his Son; and shall therefore have the crown of righteousness given them, and an abundant entrance administered into his kingdom and glory: hence they ought not to be judged by man's judgment, nor need they regard it. The Alexandrian copy reads, "the Lord is able", &c.
Robert Jamieson, A. R. Fausset and David Brown
14:4 Who art thou that judges another man's--rather, "another's"
servant?--that is, CHRIST'S, as the whole context shows, especially Rom 14:8-9.
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 Rom 14:10, but in the true fellowship of the Church here, in spite of thy censures.
14:514:5: Ոմն պահէ օ՛ր ըստ օրէ, եւ ոմն պահէ զօ՛ր հանապազ. իւրաքանչիւրոք զի՛ւր միտս հաճեսցէ[3564]։ [3564] Ոմանք. Զիւր միտս հաճեսցի։
5 Մէկը բարձր է դասում օրը՝ օրից, իսկ միւսը՝ բոլոր օրերը՝ հաւասար. իւրաքանչիւր ոք թող շարժուի, ինչպէս ինքն է դատում:
5 Մէկը մէկ օրը ուրիշ օրէ աւելի կը յարգէ, մէկն ալ ամէն օրը մէկ կը սեպէ. թող ամէն մարդ իր միտքը հաճեցնէ։
Ոմն [34]պահէ օր ըստ օրէ, եւ ոմն [35]պահէ զօր հանապազ. իւրաքանչիւր ոք զիւր միտս հաճեսցէ:

14:5: Ոմն պահէ օ՛ր ըստ օրէ, եւ ոմն պահէ զօ՛ր հանապազ. իւրաքանչիւրոք զի՛ւր միտս հաճեսցէ[3564]։
[3564] Ոմանք. Զիւր միտս հաճեսցի։
5 Մէկը բարձր է դասում օրը՝ օրից, իսկ միւսը՝ բոլոր օրերը՝ հաւասար. իւրաքանչիւր ոք թող շարժուի, ինչպէս ինքն է դատում:
5 Մէկը մէկ օրը ուրիշ օրէ աւելի կը յարգէ, մէկն ալ ամէն օրը մէկ կը սեպէ. թող ամէն մարդ իր միտքը հաճեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:55: Иной отличает день от дня, а другой судит о всяком дне [равно]. Всякий [поступай] по удостоверению своего ума.
14:5  ὃς μὲν [γὰρ] κρίνει ἡμέραν παρ᾽ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῶ ἰδίῳ νοῒ πληροφορείσθω.
14:5. ὃς (Which) μὲν (indeed) [γὰρ] "[therefore]"κρίνει (it-separateth) ἡμέραν (to-a-day) παρ' (beside) ἡμέραν, (to-a-day,"ὃς (which) δὲ (moreover) κρίνει (it-separateth) πᾶσαν (to-all) ἡμέραν: (to-a-day) ἕκαστος (each) ἐν (in) τῷ (unto-the-one) ἰδίῳ (unto-private-belonged) νοῒ (unto-a-mind) πληροφορείσθω: (it-should-be-fully-beareed-unto)
14:5. nam alius iudicat diem plus inter diem alius iudicat omnem diem unusquisque in suo sensu abundetFor one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
5. One man esteemeth one day above another: another esteemeth every day . Let each man be fully assured in his own mind.
One man esteemeth one day above another: another esteemeth every day [alike]. Let every man be fully persuaded in his own mind:

5: Иной отличает день от дня, а другой судит о всяком дне [равно]. Всякий [поступай] по удостоверению своего ума.
14:5  ὃς μὲν [γὰρ] κρίνει ἡμέραν παρ᾽ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῶ ἰδίῳ νοῒ πληροφορείσθω.
14:5. nam alius iudicat diem plus inter diem alius iudicat omnem diem unusquisque in suo sensu abundet
For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Всякий поступай по удостоверению своего ума. Апостол говорит здесь не о днях, освящаемых празднованием и постами всею Церковию, а об особых, избранных отдельными христианами, днях, в которые, по их мнению, следует помолиться и попоститься. О церковных же постах и праздниках Апостол мыслил иначе (ср. 1Кор.11:2).
Adam Clarke: Commentary on the Bible - 1831
14:5: One man esteemeth one day above another - Perhaps the word ἡμεραν, day, is here taken for time, festival, and such like, in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew still thought these of moral obligation; the Gentile Christian not having been bred up in this way had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God gave him no such injunctions, consequently he paid to these no religious regard.
Another - The converted Gentile esteemeth every day - considers that all time is the Lord's, and that each day should be devoted to the glory of God; and that those festivals are not binding on him.
We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy or not holy, as he happens to be persuaded in his own mind.
That the Sabbath is of lasting obligation may be reasonably concluded from its institution (see the note on Gen 2:3) and from its typical reference. All allow that the Sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the antitype, or thing signified, take place; consequently, the Sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient version.
Let every man be fully persuaded - With respect to the propriety or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied.
Albert Barnes: Notes on the Bible - 1834
14:5: One man esteemeth - Greek "judgeth" κρίνει krinei. The word is here properly translated "esteemeth;" compare Act 13:46; Act 16:15. The word originally has the idea of "separating," and then "discerning," in the act of judging. The expression means that one would set a higher value on one day than on another, or would regard it as more sacred than others. This was the case with the "Jews" uniformly, who regarded the days of their festivals, and fasts, and Sabbaths as especially sacred, and who would retain, to no inconsiderable degree, their former views, even after they became converted to Christianity.
Another "esteemeth - That is, the "Gentile" Christian. Not having been brought up amidst the Jewish customs, and not having imbibed their opinions and prejudices, they would not regard these days as having any special sacredness. The appointment of those days had a special reference "to the Jews." They were designed to keep them as a separate people, and to prepare the nation for the "reality," of which their rites were but the shadow. When the Messiah came, the passover, the feast of tabernacles, and the other special festivals of the Jews, of course vanished, and it is perfectly clear that the apostles never intended to inculcate their observance on the Gentile converts. See this subject discussed in the second chapter of the Epistle to the Galatians.
Every day alike - The word "alike" is not in the original, and it may convey an idea which the apostle did not design. The passage means that he regards "every day" as consecrated to the Lord; Rom 14:6. The question has been agitated whether the apostle intends in this to include the Christian Sabbath. Does he mean to say that it is a matter of "indifference" whether this day be observed, or whether it be devoted to ordinary business or amusements? This is a very important question in regard to the Lord's day. That the apostle did not mean to say that it was a matter of indifference whether it should be kept as holy, or devoted to business or amusement, is plain from the following considerations.
(1) the discussion had reference only to the special customs of the "Jews," to the rites and practices which "they" would attempt to impose on the Gentiles, and not to any questions which might arise among Christians as "Christians." The inquiry pertained to "meats," and festival observances among the Jews, and to their scruples about partaking of the food offered to idols, etc.; and there is no more propriety in supposing that the subject of the Lord's day is introduced here than that he advances principles respecting "baptism" and "the Lord's supper."
(2) the "Lord's day" was doubtless observed by "all" Christians, whether converted from Jews or Gentiles; see Co1 16:2; Act 20:7; Rev 1:10; compare the notes at Joh 20:26. The propriety of observing "that day" does not appear to have been a matter of controversy. The only inquiry was, whether it was proper to add to that the observance of the Jewish Sabbaths, and days of festivals and fasts.
(3) it is expressly said that those who did not regard the day regarded it as not to God, or to honor God; Rom 14:6. They did it as a matter of respect to him and his institutions, to promote his glory, and to advance his kingdom. Was this ever done by those who disregard the Christian Sabbath? Is their design ever to promote his honor, and to advance in the knowledge of him, by "neglecting" his holy day? Who knows not that the Christian Sabbath has never been neglected or profaned by any design to glorify the Lord Jesus, or to promote his kingdom? It is for purposes of business, gain, war, amusement, dissipation, visiting, crime. Let the heart be filled with a sincere desire to "honor the Lord Jesus," and the Christian Sabbath will be Rev_erenced, and devoted to the purposes of piety. And if any man is disposed to plead "this passage" as an excuse for violating the Sabbath, and devoting it to pleasure or gain, let him quote it "just as it is," that is, let "him neglect the Sabbath from a conscientious desire to honor Jesus Christ." Unless this is his motive, the passage cannot avail him. But this motive never yet influenced a Sabbath-breaker.
Let every man ... - That is, subjects of this kind are not to be pressed as matters of conscience. Every man is to examine them for himself, and act accordingly. This direction pertains to the subject under discussion, and not to any other. It does not refer to subjects that were "morally" wrong, but to ceremonial observances. If the "Jew" esteemed it wrong to eat meat, he was to abstain from it; if the Gentile esteemed it right, he was to act accordingly. The word "be fully persuaded" denotes the highest conviction, not a matter of opinion or prejudice, but a matter on which the mind is made up by examination; see Rom 4:21; Ti2 4:5. This is the general principle on which Christians are called to act in relation to festival days and fasts in the church. If some Christians deem them to be for edification, and suppose that their piety will be promoted by observing the days which commemorate the birth, and death, and temptations of the Lord Jesus, they are not to be reproached or opposed in their celebration. Nor are they to attempt to impose them on others as a matter of conscience, or to reproach others because they do not observe them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: esteemeth: Gal 4:9, Gal 4:10; Col 2:16, Col 2:17
Let: Rom 14:14, Rom 14:23; Co1 8:7, Co1 8:11
persuaded: or, assured, Jo1 3:19-21
Geneva 1599
14:5 (6) One man esteemeth one day above another: another esteemeth every day [alike]. (7) Let (d) every man be fully persuaded in his own mind.
(6) Another example of the difference of days according to the law. (7) He sets against this contempt, and hasty or rash judgments, a continual desire to profit, that the strong may be certainly persuaded of their liberty, of what manner and sort it is, and how they ought to use it: and again the weak may profit daily, in order that they do not abuse the gift of God, or please themselves in their infirmity.
(d) That he may say in his conscience that he knows and is persuaded by Jesus Christ, that nothing is unclean of itself: and this persuasion must be grounded upon the word of God.
John Gill
14:5 One man esteemeth one day above another,.... This is another instance of the difference of sentiments in this church, about the observation of rituals; and is not to be understood of days appointed by the Christian churches for fasting, or abstinence from certain meats, either once a year, as the "Quadragesima", or Lent; or twice a week, as Wednesdays and Fridays; for these are things of much later observation, and which had never been introduced into the church of Rome in the apostle's time; nor were there any disputes about them: much less of days of Heathenish observation, as lucky or unlucky, or festivals in honour of their gods; for the apostle would never say, that a man who regarded such a day, regarded it to the Lord; nor would have advised to a coalition and Christian conversation with such a man, but rather to exclude him from all society and communion: it remains, therefore, that it must be understood of Jewish days, or of such as were appointed to be observed by the Jews under the former dispensation, and which some thought were still to be regarded; wherefore they esteemed some days in the year above others, as the days of unleavened bread, or the passover; particularly the first night, which was a night to be observed throughout their generations; and in their service for it to this day, use these words, , "how different is this night from every other night" (n)? and the feast of tabernacles, especially the last and great day of the feast, and the day of Pentecost; also one day in a month above others, the first day of the month, or new moon; and one day in a week, the seventh day sabbath: now there were some, who thought that the laws respecting these days were still in force, particularly the latter, and therefore esteemed it above another: but let it be observed, that the man that did so was one that was weak in faith; the same man that ate herbs, because he would not be guilty of violating those laws, which ordered a distinction of meats to be observed, the same weak man esteemed one day above another, imagining the laws concerning the distinction of days were still obligatory, not rightly understanding the doctrine of Christian liberty, or freedom from the yoke of the ceremonial law:
another esteemeth every day alike; that is, one that is strong in faith, and has a greater degree of the knowledge of the Gospel, and of evangelical liberty, knows that the distinction of days, as well as of meats, is taken away, since the word was made flesh, and tabernacled among us, Christ the passover is sacrificed for us, the firstfruits of the Spirit have been received, and light by the church from the sun of righteousness, and Christ the true sabbath and rest is come; and therefore, being firmly persuaded there is no more holiness in days than there is in places, has the same regard for one day as another. The difference between these two lay here, the weak brother regarded a day for the sake of a day, as having by a positive law, he supposed to be in force, a superiority to another, and he regarded worship for the sake of this day; the stronger brother, though he also observed a day for divine worship, which is the Lord's day, since there must be some time for it as well as place, yet he observed the day for the sake of worship, and not worship for the sake of the day:
let every man be fully persuaded in his own mind; this is the advice the apostle gives to both parties; his sense is, that he would have each of them fully enjoy their own principle and practice undisturbed; he would have the weak brother, that esteemed one day above another, indulged in his way, since it arose from weakness, until he had better light, nor should he be despised for his weakness; he would have the stronger Christian also peaceably enjoy his sentiment, and pursue what he believed to be right; nor should he be judged, censured, and condemned, as a profane person, and a transgressor of the law: his counsel is, that they would sit down and carefully examine the word of God, and act according to the best light they should receive from thence; and take care especially, that they did not act contrary to their own consciences, with doubt and hesitation; they ought to be thoroughly satisfied in their own minds, and being so, should content themselves with their different sentiments and practices, without despising or censuring one another.
(n) Haggada Shel Pesach, p. 5.
John Wesley
14:5 One day above another - As new moons, and other Jewish festivals. Let every man be fully persuaded - That a thing is lawful, before he does it.
Robert Jamieson, A. R. Fausset and David Brown
14:5 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.
14:614:6: Որ խորհի զօրն, Տեառն խորհի. եւ որ ո՛չն խորհի զօրն, Տեառն չխորհի. եւ որ ուտէ, Տեառն ուտէ, եւ գոհանայ զԱստուծոյ. եւ որ ո՛չն ուտէ, Տեառն չուտէ, եւ գոհանա՛յ զԱստուծոյ[3565]։ [3565] Ոմանք. Եւ որ ուտէն, Տեառն։
6 Ով օրուայ վրայ է ուշ դնում, Տիրոջ համար է այդ անում. եւ ով օրուայ վրայ ուշ չի դնում, Տիրոջ համար է, որ ուշ չի դնում. եւ ով ուտում է, Տիրոջ համար է ուտում եւ գոհութիւն է յայտնում Աստծուն. եւ ով չի ուտում, Տիրոջ համար չի ուտում եւ գոհութիւն է յայտնում Աստծուն:
6 Ան որ կը հոգայ օրը, Տէրոջը կը հոգայ եւ ան որ չի հոգար օրը, Տէրոջը չի հոգար ու ան որ կ’ուտէ, Տէրոջը կ’ուտէ, քանզի Աստուծմէ կը գոհանայ եւ ան որ չ’ուտեր, Տէրոջը չ’ուտեր ու Աստուծմէ կը գոհանայ։
Որ խորհի զօրն` Տեառն խորհի, եւ որ ոչն խորհի զօրն` Տեառն չխորհի. եւ որ ուտէ` Տեառն ուտէ, եւ գոհանայ զԱստուծոյ. եւ որ ոչն ուտէ` Տեառն չուտէ, եւ գոհանայ զԱստուծոյ:

14:6: Որ խորհի զօրն, Տեառն խորհի. եւ որ ո՛չն խորհի զօրն, Տեառն չխորհի. եւ որ ուտէ, Տեառն ուտէ, եւ գոհանայ զԱստուծոյ. եւ որ ո՛չն ուտէ, Տեառն չուտէ, եւ գոհանա՛յ զԱստուծոյ[3565]։
[3565] Ոմանք. Եւ որ ուտէն, Տեառն։
6 Ով օրուայ վրայ է ուշ դնում, Տիրոջ համար է այդ անում. եւ ով օրուայ վրայ ուշ չի դնում, Տիրոջ համար է, որ ուշ չի դնում. եւ ով ուտում է, Տիրոջ համար է ուտում եւ գոհութիւն է յայտնում Աստծուն. եւ ով չի ուտում, Տիրոջ համար չի ուտում եւ գոհութիւն է յայտնում Աստծուն:
6 Ան որ կը հոգայ օրը, Տէրոջը կը հոգայ եւ ան որ չի հոգար օրը, Տէրոջը չի հոգար ու ան որ կ’ուտէ, Տէրոջը կ’ուտէ, քանզի Աստուծմէ կը գոհանայ եւ ան որ չ’ուտեր, Տէրոջը չ’ուտեր ու Աստուծմէ կը գոհանայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: Кто различает дни, для Господа различает; и кто не различает дней, для Господа не различает. Кто ест, для Господа ест, ибо благодарит Бога; и кто не ест, для Господа не ест, и благодарит Бога.
14:6  ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ· καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῶ θεῶ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῶ θεῶ.
14:6. ὁ (the-one) φρονῶν (centering-unto) τὴν (to-the-one) ἡμέραν (to-a-day,"κυρίῳ (unto-Authority-belonged) φρονεῖ. (it-centereth-unto) καὶ (And) ὁ (the-one) ἐσθίων (eat-belonging,"κυρίῳ (unto-Authority-belonged) ἐσθίει, (it-eat-belongeth,"εὐχαριστεῖ (it-goodly-granteth-unto) γὰρ (therefore) τῷ (unto-the-one) θεῷ: (unto-a-Deity) καὶ (and) ὁ (the-one) μὴ (lest) ἐσθίων (eat-belonging,"κυρίῳ (unto-Authority-belonged) οὐκ (not) ἐσθίει, (it-eat-belongeth,"καὶ (and) εὐχαριστεῖ (it-goodly-granteth-unto) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
14:6. qui sapit diem Domino sapit et qui manducat Domino manducat gratias enim agit Deo et qui non manducat Domino non manducat et gratias agit DeoHe that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
6. He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks.
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:

6: Кто различает дни, для Господа различает; и кто не различает дней, для Господа не различает. Кто ест, для Господа ест, ибо благодарит Бога; и кто не ест, для Господа не ест, и благодарит Бога.
14:6  ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ· καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῶ θεῶ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῶ θεῶ.
14:6. qui sapit diem Domino sapit et qui manducat Domino manducat gratias enim agit Deo et qui non manducat Domino non manducat et gratias agit Deo
He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Как сильный, так и немощный в вере равно освящают свою трапезу молитвою (благодарит Бога) и этим свидетельствуют, что выбор пищи ими совершается по совести, пред Богом и для того, чтобы угодить Богу. Только каждый угождение это понимает по-своему, полагая, что так именно, а не иначе скорее можно угодить Богу.
Adam Clarke: Commentary on the Bible - 1831
14:6: He that regardeth the day - A beautiful apology for mistaken sincerity and injudicious reformation. Do not condemn the man for what is indifferent in itself: if he keep these festivals, his purpose is to honor God by the religious observance of them. On the other hand, he who finds that he cannot observe them in honor of God, not believing that God has enjoined them, he does not observe them at all. In like manner, he that eateth any creature of God, which is wholesome and proper food, gives thanks to God as the author of all good. And he who cannot eat of all indiscriminately, but is regulated by the precepts in the Mosaic law relative to clean and unclean meats, also gives God thanks. Both are sincere; both upright; both act according to their light; God accepts both; and they should bear with each other.
Albert Barnes: Notes on the Bible - 1834
14:6: He that regardeth - Greek, "Thinketh of;" or pays attention to; that is, he that "observes" it as a festival, or as holy time.
The day - Any of the days under discussion; the days that the Jews kept as religious occasions.
Regardeth unto the Lord - Regards it as "holy," or as set apart to the service of God. He believes that he is "required" by God to keep it, that is, that the laws of Moses in regard to such days are binding on him.
He that regardeth not the day - Or who does not observe such distinctions of days as are demanded in the laws of Moses.
To the Lord ... - That is, he does not believe that God "requires" such an observance.
He that eateth - The Gentile Christian, who freely eats all kinds of meat; Rom 14:2.
Eateth to the Lord - Because he believes that God does not forbid it; and because he desires, in doing it, to glorify God; Co1 10:31. "To eat to the Lord," in this case, is to do it believing that such is his will. In all other cases, it is to do it feeling that we receive our food from him; rendering thanks for his goodness, and desirous of being strengthened that we may do his commands.
He giveth God thanks - This is an incidental proof that it is our duty to give God thanks at our meals for our food. It shows that it was the "practice" of the early Christians, and has the commendation of the apostle. It was, also, uniformly done by the Jews, and by the Lord Jesus; Mat 14:19; Mat 26:26; Mar 6:41; Mar 14:22; Luk 9:16; Luk 24:30.
To the Lord he eateth not - He abstains from eating because he believes that God requires him to do it, and with a desire to obey and honor him.
And giveth God thanks - That is, the Jew thanked God for the Law, and for the favor he had bestowed on him in giving him more light than he had the Gentiles. For this privilege they valued themselves highly, and this feeling, no doubt, the converted Jews would continue to retain; deeming themselves as specially favored in having a "special" acquaintance with the Law of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: regardeth: or, observeth, Gal 4:10
regardeth it: Exo 12:14, Exo 12:42, Exo 16:25; Isa 58:5; Zac 7:5, Zac 7:6
for: Mat 14:19, Mat 15:36; Joh 6:28; Co1 10:30, Co1 10:31; Ti1 4:3-5
Geneva 1599
14:6 (8) He that (e) regardeth the day, regardeth [it] unto the Lord; and he that regardeth not the day, to the (f) Lord he doth not regard [it]. He that (g) eateth, eateth to the Lord, (9) for he giveth God thanks; and he that eateth (h) not, to the Lord he eateth not, and giveth God thanks.
(8) A reason taken from the nature of indifferent things, which a man may do with good conscience, and omit: for seeing that the difference of days and meats was appointed by God, how could those who as yet did not understand the abrogation of the law, and yet otherwise acknowledge Christ as their Saviour, with good conscience neglect that which they knew was commanded by God? And on the other hand, those who knew the benefit of Christ in this behalf, did with good conscience neither observe days nor meats: therefore, says the apostle in verse ten, "Let not the strong condemn the weak for these things, seeing that the weak brethren are brethren nonetheless." (Rom 14:10) Now if any man would apply this doctrine to our times and ages, let him know that the apostle speaks of indifferent things, and that those who thought them not to be indifferent, had a basis in the law, and were deceived by simple ignorance, and not from malice (for to such the apostle does not yield, no not for a moment) nor superstition, but by a religious fear of God.
(e) Precisely observes.
(f) God will judge whether he does well or not: and therefore you should rather strive about this, how every one of you will be considered by God, than to think upon other men's doings.
(g) He that makes no difference between meats. (9) So the apostle shows that he speaks of the faithful, both strong and weak: but what if we have to deal with the unfaithful? Then we must take heed of two things, as also is declared in the epistle to the Corinthians. The first is that we do not consider their superstition as something indifferent, as they did who sat down to eat meat in idol's temples: the second is that then also when the matter is indifferent (as to buy a thing offered to idols, in the butcher's store, and to eat it at home or at a private meal) we do not wound the conscience of our weak brother.
(h) He that does not touch meats which he considers to be unclean by the law.
John Gill
14:6 He that regardeth the day, regardeth it to the Lord,.... The apostle strengthens the above advice with this reason, because what is done both by one and the other, is done unto the Lord. The weak brother that esteems one day above another, and regards the passover, pentecost, and feast of tabernacles, a new moon, or a seventh day sabbath, does it in obedience to the commands of the Lord, which he thinks are still binding, not knowing that they are disannulled by Christ; and the worship performed by him on any of those days is done in the name and strength of the Lord, with a view to his glory, and as believing it was pleasing in his sight; and whether he is right or wrong, it is to the Lord he does it, and to his own master he stands or falls. The following clause is omitted in the Alexandrian copy and some others, and in the Vulgate Latin and Ethiopic versions, but is in most Greek copies, and retained in the Syriac and Arabic versions.
And he that regardeth not the day, the Lord he doth not regard it; believing it is the will of the Lord, that all distinction of days should cease; and that the law of commandments contained in ordinances, respecting such Jewish days, is abolished by the Lord Jesus Christ; and that it is to the honour the Lord not to observe them: for to regard the days of the feast of tabernacles, is tacitly to say, that the Word has not tabernacled among us; and to observe he days of the passover, is virtually to deny that our passover is sacrificed for us; and to keep the day of Pentecost, is all one as to affirm, that the firstfruits of the Spirit have not been given; and to regard a new moon, is in effect to say, that the church has not received evangelical light from Christ, the sun of righteousness; and to keep a seventh day sabbath, is a strong insinuation, as if Christ the true sabbath, in whom we have our spiritual and eternal rest, is not come; however, it is to the Lord that the stronger brother and more confirmed believer disregards any of those days; and it is to his own master he stands or falls, nor is he to be judged of man's judgment: and the same is the case of the eater, or non-eater of meats forbidden by the law:
he that eateth, eateth to the Lord, for he giveth God thanks. The man that is strong in faith, and is fully persuaded by the Lord Jesus that all distinction of meats, as of days, is ceased, eats any thing, and every sort of food, that comes in his way, without making any difference; and when he eats or drinks at any time, it is all to the glory of God; which is a clear case, by his giving God thanks, as becomes him, for the food he eats: he acknowledges that these are the creatures of God, and his gifts to him; he gives him thanks for the right he has given him to eat of them, and for taking away the distinction of meats, and giving him the free use of his creatures; and the more thankful he is when he considers how unworthy he is of the least of these mercies: and
he that eateth not, to the Lord he eateth, or, and giveth God thanks. The man that is weak in faith, that eateth not food forbidden by the law, abstains from such food, purely on account of the Lord, in obedience to his will, and with a view to his glory, supposing such a law to be in full force; and is thankful to God for the herbs he allows him to eat, or for other food not forbidden by the law: and therefore since each party shows such a religious concern for the glory of the Lord, the apostle argues they ought to be easy one with another. The Alexandrian copy reads, "and giveth the Lord thanks".
John Wesley
14:6 Regardeth it to the Lord - That is, out of a principle of conscience toward God. To the Lord he doth not regard it - He also acts from a principle of conscience. He that eateth not - Flesh. Giveth God thanks - For his herbs.
Robert Jamieson, A. R. Fausset and David Brown
14:6 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 Mk 2:28) --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.
14:714:7: Զի ո՛չ ոք ՚ի մէնջ անձամբ կեայ, եւ ո՛չ անձամբ մեռանի։
7 Արդարեւ, մեզնից ոչ ոք իր համար չի ապրում եւ իր համար չի մեռնում.
7 Վասն զի մեզմէ ոեւէ մէկը իր անձին համար չ’ապրիր, կամ իր անձին համար չի մեռնիր։
Զի ոչ ոք ի մէնջ անձամբ կեայ, եւ ոչ անձամբ մեռանի:

14:7: Զի ո՛չ ոք ՚ի մէնջ անձամբ կեայ, եւ ո՛չ անձամբ մեռանի։
7 Արդարեւ, մեզնից ոչ ոք իր համար չի ապրում եւ իր համար չի մեռնում.
7 Վասն զի մեզմէ ոեւէ մէկը իր անձին համար չ’ապրիր, կամ իր անձին համար չի մեռնիր։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: Ибо никто из нас не живет для себя, и никто не умирает для себя;
14:7  οὐδεὶς γὰρ ἡμῶν ἑαυτῶ ζῇ, καὶ οὐδεὶς ἑαυτῶ ἀποθνῄσκει·
14:7. Οὐδεὶς (Not-moreover-one) γὰρ (therefore) ἡμῶν (of-us) ἑαυτῷ (unto-self) ζῇ, (it-lifeth-unto,"καὶ (and) οὐδεὶς (not-moreover-one) ἑαυτῷ (unto-self) ἀποθνήσκει: (it-dieth-off)
14:7. nemo enim nostrum sibi vivit et nemo sibi moriturFor none of us liveth to himself: and no man dieth to himself.
7. For none of us liveth to himself, and none dieth to himself.
For none of us liveth to himself, and no man dieth to himself:

7: Ибо никто из нас не живет для себя, и никто не умирает для себя;
14:7  οὐδεὶς γὰρ ἡμῶν ἑαυτῶ ζῇ, καὶ οὐδεὶς ἑαυτῶ ἀποθνῄσκει·
14:7. nemo enim nostrum sibi vivit et nemo sibi moritur
For none of us liveth to himself: and no man dieth to himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: И не только отдельные поступки христианина, но вся жизнь и самая смерть его стоит в отношении к Богу, служит к Его прославлению.
Adam Clarke: Commentary on the Bible - 1831
14:7: None of us liveth to himself - The Greek writers use the phrase, ἑαυτῳ ζῃν, to signify acting according to one's own judgment, following one's own opinion. Christians must act in all things according to the mind and will of God, and not follow their own wills. The apostle seems to intimate that in all the above cases each must endeavor to please God, for he is accountable to him alone for his conduct in these indifferent things. God is our master, we must live to him, as we live under his notice and by his bounty; and when we cease to live among men, we are still in his hand. Therefore, what we do, or what we leave undone, should be in reference to that eternity which is ever at hand.
Albert Barnes: Notes on the Bible - 1834
14:7: For none of us ... - Whether by nature Jews or Gentiles. In the great principles of religion we are now united. Where there was evidence of a sincere desire to do the will of God there should be charitable feeling, through there was difference of opinion and judgment in many smaller matters. The meaning of the expression is, that no Christian lives to gratify his own inclinations or appetites. He makes it his great aim to do the will of God; to subordinate all his desires to his Law and gospel; and though, therefore, one should eat flesh, and should feel at liberty to devote to common employments time that another deemed sacred, yet it should not be uncharitably set down as a desire to indulge his sensual appetites, or to become rich. Another motive "may be" supposed, and where there is not positive "proof" to the contrary, "should be" supposed; see the beautiful illustration of this in Co1 13:4-8. To live "to ourselves" is to make it the great object to become rich or honored, or to indulge in the ease, comfort, and pleasures of life. These are the aim of all people but Christians; and in nothing else do Christians more differ from the world than in this; see Pe1 4:1-2; Co2 5:15; Co1 6:19-20; Mat 10:38; Mat 16:24; Mar 8:34; Mar 10:21; Luk 9:23. On no point does it become Christians more to examine themselves than on this. To "live to ourselves" is an evidence that we are strangers to piety. And if it be the great motive of our lives to live at ease Amo 6:1 - to gratify the flesh, to gain property, or to be distinguished in places of fashion and amusement - it is evidence that we know nothing of the power of that gospel which teaches us "to deny ourselves, and take up our cross daily.
No man - No "one," the same Greek word οὐδείς oudeis which is used in the former part of the verse. The word is used only in reference to "Christians" here, and makes no affirmation about other people.
Dieth to himself - See Rom 14:8. This expression is used to denote the "universality" or the "totality" with which Christians belong to God. Every thing is done and suffered with reference to his will. In our conduct, in our property, in our trials, in our death, we are "his;" to be disposed of as he shall please. In the grave, and in the future world, we shall be equally his. As this is the great principle on which "all" Christians live and act, we should be kind and tender toward them, though in some respects they differ from us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: Rom 14:9; Co1 6:19, Co1 6:20; Co2 5:15; Gal 2:19, Gal 2:20; Phi 1:20-24; Th1 5:10; Tit 2:14; Pe1 4:2
Geneva 1599
14:7 (10) For none of us liveth to (i) himself, and no man dieth to himself.
(10) We must not rest, he says, in the meat itself, but in the use of the meat, so that he is justly to be reprehended that lives in such a way that he does not cast his eyes upon God, for both our life and our death is dedicated to him, and for this cause Christ has properly died, and not simply that we might eat this meat or that.
(i) Has respect to himself only, which the Hebrews say in this manner, "Do well to his own soul."
John Gill
14:7 For none of us liveth to himself,.... That is, none of us believers; others may, but these do not, at least they ought not, nor do they when under the influence of the grace of God: they do not live, neither to righteous, nor to sinful self; they do not live upon their duties and services; nor do they ascribe their life, righteousness, and salvation to them; nor do they live to their own lusts, or make provision for the flesh to fulfil the lusts thereof, and much less to the lusts and wills of others:
and no man dieth to himself; every man dies, and must, or undergo a change equivalent to death; believers die as well as others, not eternally, or the second death, but corporeally, or a temporal death, but not to themselves; as they do not seek their own will and pleasure, and profit in life, so neither in death; they do not die to their own advantage only; death is gain unto them, it frees thema from all their sorrows, toil, and labours, and introduces them into the presence of Christ, and the enjoyment of everlasting happiness; but this is not all their death issues in, but also in the glory of Christ: moreover, no man has the power over life or death; as his life is not from himself, he has no power to lengthen or shorten it, nor to hinder or hasten death; this belongs to another Lord and master, whom life and death are both to subserve. This is an illustration of the above reason, by which the apostle confirms his advice.
John Wesley
14:7 None of us - Christians, in the things we do. Liveth to himself - Is at his own disposal; doeth his own will.
Robert Jamieson, A. R. Fausset and David Brown
14:7 For none of us--Christians
liveth to himself--(See 2Cor 5:14-15), 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."
14:814:8: Եթէ կեամք՝ Տեառն կեամք, եւ եթէ մեռանիմք՝ Տեառն մեռանիմք. եւ արդ՝ եթէ կեամք եւ եթէ մեռանիմք՝ Տեառն եմք[3566]։ [3566] Ոմանք. Եթէ կամք եւ եթէ։
8 եթէ ապրում ենք, Տիրոջ համար ենք ապրում. եւ եթէ մեռնում ենք, Տիրոջ համար ենք մեռնում: Եւ արդ, ապրենք թէ մեռնենք, Տիրոջն ենք.
8 Քանզի եթէ ապրինք, Տէրոջը համար կ’ապրինք եւ եթէ մեռնինք, Տէրոջը համար կը մեռնինք. ուրեմն թէ՛ ապրինք եւ թէ՛ մեռնինք, մենք Տէրոջն ենք։
Եթէ կեամք, Տեառն կեամք, եւ եթէ մեռանիմք, Տեառն մեռանիմք. եւ արդ եթէ՛ կեամք եւ եթէ՛ մեռանիմք, Տեառն եմք:

14:8: Եթէ կեամք՝ Տեառն կեամք, եւ եթէ մեռանիմք՝ Տեառն մեռանիմք. եւ արդ՝ եթէ կեամք եւ եթէ մեռանիմք՝ Տեառն եմք[3566]։
[3566] Ոմանք. Եթէ կամք եւ եթէ։
8 եթէ ապրում ենք, Տիրոջ համար ենք ապրում. եւ եթէ մեռնում ենք, Տիրոջ համար ենք մեռնում: Եւ արդ, ապրենք թէ մեռնենք, Տիրոջն ենք.
8 Քանզի եթէ ապրինք, Տէրոջը համար կ’ապրինք եւ եթէ մեռնինք, Տէրոջը համար կը մեռնինք. ուրեմն թէ՛ ապրինք եւ թէ՛ մեռնինք, մենք Տէրոջն ենք։
zohrab-1805▾ eastern-1994▾ western am▾
14:88: а живем ли--для Господа живем; умираем ли--для Господа умираем: и потому, живем ли или умираем, --[всегда] Господни.
14:8  ἐάν τε γὰρ ζῶμεν, τῶ κυρίῳ ζῶμεν, ἐάν τε ἀποθνῄσκωμεν, τῶ κυρίῳ ἀποθνῄσκομεν. ἐάν τε οὗν ζῶμεν ἐάν τε ἀποθνῄσκωμεν, τοῦ κυρίου ἐσμέν.
14:8. ἐάν (if-ever) τε (also) γὰρ (therefore) ζῶμεν, (we-might-life-unto,"τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ζῶμεν, (we-life-unto,"ἐάν (if-ever) τε (also) ἀποθνήσκωμεν, (we-might-die-off,"τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἀποθνήσκομεν. (we-die-off) ἐάν (If-ever) τε (also) οὖν (accordingly) ζῶμεν (we-life-unto) ἐάν (if-ever) τε (also) ἀποθνήσκωμεν, (we-die-off,"τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἐσμέν. (we-be)
14:8. sive enim vivimus Domino vivimus sive morimur Domino morimur sive ergo vivimus sive morimur Domini sumusFor whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's.
8. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.
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:

8: а живем ли--для Господа живем; умираем ли--для Господа умираем: и потому, живем ли или умираем, --[всегда] Господни.
14:8  ἐάν τε γὰρ ζῶμεν, τῶ κυρίῳ ζῶμεν, ἐάν τε ἀποθνῄσκωμεν, τῶ κυρίῳ ἀποθνῄσκομεν. ἐάν τε οὗν ζῶμεν ἐάν τε ἀποθνῄσκωμεν, τοῦ κυρίου ἐσμέν.
14:8. sive enim vivimus Domino vivimus sive morimur Domino morimur sive ergo vivimus sive morimur Domini sumus
For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
14:8: For whether we live - As long as we live.
We live unto the Lord - We live to do his will, and to promote his glory. This is the grand purpose of the life of the Christian. Other people live to gratify themselves; the Christian to do those things which the Lord requires. By "the Lord" here the apostle evidently intends the Lord Jesus, as it is evident from Rom 14:9; and the truth taught here is, that it is the leading and grand purpose of the Christian to do honor to the Saviour. It is this which constitutes his special character, and which distinguishes him from other people.
Whether we die - In the dying state, or in the state of the dead; in the future world. We are "no where" our own. In all conditions we are "his," and bound to do his will. The connection of this declaration with the argument is this: Since we belong to another in every state, and are bound to do his will, we have no right to assume the prerogative of sitting in judgment on another. "We" are subjects, and are bound to do the will of Christ. All other Christians are subjects in like manner, and are answerable, not to us, but directly to the Lord Jesus, and should have the same liberty of conscience that we have. The passage proves also that the soul does not cease to be conscious at death. We are still the Lord's; his even when the body is in the grave; and his in all the future world: see Rom 14:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: we die unto: Joh 21:19; Act 13:36, Act 20:24, Act 21:13; Phi 2:17, Phi 2:30; Th1 5:10
we live therefore: Co1 3:22, Co1 3:23, Co1 15:23; Th1 4:14-18; Rev 14:13
John Gill
14:8 For whether we live, we live unto the Lord,.... As natural, so spiritual life is derived from the Lord, and believers live by faith upon him, and according to his will revealed in the word; find to his honour and glory; at least they desire so to do:
and whether we die, we die unto the Lord; resigning up life unto him, whenever it is his pleasure; magnifying of him, as by life, so by death; dying to be with him, to be raised again by him, and live with him for evermore; in the faith and hope of this, the believer both lives and dies, and so glorifies Christ both in life and death: hence this conclusion follows,
whether we live therefore or die, we are the Lord's; by the gift of the Father to him, by his own purchase, and the power of his grace, making them willing to give up themselves to him: and hence it is, that under a sense of this, that they are his, and not their own, nor another's, they do all they do for his glory; whether they observe, or not observe a day, it is to the Lord; whether they eat, or not eat things formerly forbidden, it is to him; and whether they live or die, it is to the Lord, whose they are: and hence also it is, that they are not to be despised and set at nought, or to be judged and censured by one another, since they belong to another master, who is their Lord, and will be their Judge.
Robert Jamieson, A. R. Fausset and David Brown
14:8 For whether we live, we live unto the Lord--the Lord CHRIST; see Rom 14:9.
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 (Acts 14:15). 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.
14:914:9: Քանզի ՚ի նոյն իսկ եւ Քրիստոս մեռաւ՝ եւ եկեաց, զի մեռելո՛ց եւ կնդանեաց առ հասարակ տիրեսցէ[3567]։ [3567] Ոմանք. Քանզի նոյն իսկ. կամ՝ ՚ի սոյն իսկ... եւ եկաց. զոր մեռելոց եւ կեն՛՛։
9 քանզի այս բանի համար իսկ Քրիստոս մեռաւ ու կենդանացաւ, որպէսզի մեռելներին եւ կենդանիներին հաւասարապէս տիրի:
9 Վասն զի Քրիստոս ալ անոր համար մեռաւ* ու ապրեցաւ, որ թէ՛ մեռելներուն եւ թէ՛ կենդանիներուն իշխէ։
Քանզի ի նոյն իսկ եւ Քրիստոս մեռաւ եւ եկեաց, զի մեռելոց եւ կենդանեաց առ հասարակ տիրեսցէ:

14:9: Քանզի ՚ի նոյն իսկ եւ Քրիստոս մեռաւ՝ եւ եկեաց, զի մեռելո՛ց եւ կնդանեաց առ հասարակ տիրեսցէ[3567]։
[3567] Ոմանք. Քանզի նոյն իսկ. կամ՝ ՚ի սոյն իսկ... եւ եկաց. զոր մեռելոց եւ կեն՛՛։
9 քանզի այս բանի համար իսկ Քրիստոս մեռաւ ու կենդանացաւ, որպէսզի մեռելներին եւ կենդանիներին հաւասարապէս տիրի:
9 Վասն զի Քրիստոս ալ անոր համար մեռաւ* ու ապրեցաւ, որ թէ՛ մեռելներուն եւ թէ՛ կենդանիներուն իշխէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: Ибо Христос для того и умер, и воскрес, и ожил, чтобы владычествовать и над мертвыми и над живыми.
14:9  εἰς τοῦτο γὰρ χριστὸς ἀπέθανεν καὶ ἔζησεν ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ.
14:9. εἰς (Into) τοῦτο (to-the-one-this) γὰρ (therefore) Χριστὸς (Anointed) ἀπέθανεν (it-had-died-off) καὶ (and) ἔζησεν (it-lifed-unto,"ἵνα (so) καὶ (and) νεκρῶν ( of-en-deaded ) καὶ (and) ζώντων ( of-lifing-unto ) κυριεύσῃ. (it-might-have-authority-belonged-of)
14:9. in hoc enim Christus et mortuus est et revixit ut et mortuorum et vivorum domineturFor to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
9. For to this end Christ died, and lived , that he might be Lord of both the dead and the living.
For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living:

9: Ибо Христос для того и умер, и воскрес, и ожил, чтобы владычествовать и над мертвыми и над живыми.
14:9  εἰς τοῦτο γὰρ χριστὸς ἀπέθανεν καὶ ἔζησεν ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ.
14:9. in hoc enim Christus et mortuus est et revixit ut et mortuorum et vivorum dominetur
For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Во всяком состоянии мы остаемся собственностью Господа (ср. ст. 4: и Флп 2:9-10), Который царит над живыми и умершими, как Сам оживший после смерти.
Adam Clarke: Commentary on the Bible - 1831
14:9: Christ both died and rose - That we are not our own, but are the Lord's both in life and death, is evident from this - that Christ lived, and died, and rose again, that he might be the Lord of the dead and the living; for his power extends equally over both worlds: separate, as well as embodied spirits, are under his authority; and he it is who is to raise even the dead to life: and thus all throughout eternity shall live under his dominion.
The clause και ανεστη, and rose, is wanting in several reputable MSS., and certainly is not necessary to the text. Griesbach omits the words, and reads απεθανε και εζησεν, died and lived; of which Professor White says, lectio indubie genuina: "this reading is indisputably genuine."
Albert Barnes: Notes on the Bible - 1834
14:9: For to this end - For this purpose or design. The apostle does not say that this was the "only" design of his death, but that it was a main purpose, or an object which he had distinctly in view. This declaration is introduced in order to confirm what he had said in the pRev_ious verse, that in all circumstances we are the Lord's. This he shows by the fact that Jesus died "in order" that we "might" be his.
And rose - This expression is rejected by most modern critics. It is wanting in many manuscripts, and has been probably introduced in the text from the margin.
And Rev_ived - There is also a variation in the Greek in this place, but not so great as to change the sense materially. It refers to his "resurrection," and means that he was "restored to life" in order that he might exercise dominion over the dead and the living.
That he might be Lord - Greek. That he might "rule over." The Greek word used here implies the idea of his being "proprietor" or "owner" as well as "ruler." It means that he might exercise entire dominion over all, as the sovereign Lawgiver and Lord.
Both of the dead - That is, of those who "are" deceased, or who have gone to another state of existence. This passage proves that those who die are not annihilated; that they do not cease to be conscious; and that they still are under the dominion of the Mediator. Though their bodies moulder in the grave, yet the spirit lives, and is under his control. And though the body dies and returns to its native dust, yet the Lord Jesus is still its Sovereign, and shall raise it up again:
"God our Redeemer lives,
And often from the skies.
Looks down and watches all our dust,
Till he shall bid it rise."
It gives an additional sacredness to the grave when we reflect that the tomb is under the watchful care of the Redeemer. Safe in his hands, the body may sink to its native dust with the assurance that in his own time he will again call it forth, with renovated and immortal powers, to be for ever subject to his will. With this view, we can leave our friends with confidence in his hands when they die, and yield our own bodies cheerfully to the dust when he shall call our spirits hence. But it is not only over the "body" that his dominion is established. This passage proves that the departed souls of the saints are still subject to him; compare Mat 22:32; Mar 12:27. He not only has "dominion" over those spirits, but he is their protector and Lord. They are safe under his universal dominion. And it does much to alleviate the pains of separation from pious, beloved friends, to reflect that they depart still to love and serve the same Saviour in perfect purity, and unvexed by infirmity and sin. Why should we wish to recall them from his perfect love in the heavens to the poor and imperfect service which they would render if in the land of the living?
And living - To the redeemed, while they remain in this life. He died to "purchase" them to himself, that they might become his obedient subjects; and they are bound to yield obedience by all the sacredness and value of the price which he paid, even his own precious blood; compare Co1 6:20, "For ye are bought with a price: therefore glorify God in your body and in your spirit, which are God's;" Co1 7:23; Rev 14:4 (Greek, "bought"); Pe1 2:9, (Greek, "purchased"). If it be asked how this "dominion over the dead and the living" is connected with the death and resurrection of the Lord Jesus, we may reply,
(1) That it is secured over Christians from the fact that they are "purchased" or "ransomed" by his precious blood; and that they are bound by this sacred consideration to live to him. This obligation every Christian feels Pe1 1:18, and its force is continually resting on him. It was by the love of Christ that he was ever brought to love God at all; and his deepest and tenderest obligations to live to him arise from this source; Co2 5:14-15.
(2) Jesus, by his death and resurrection, established a dominion over the grave. He destroyed him that had the power of death, Heb 2:14, and triumphed over him; Col 2:15. Satan is a humbled foe; and his sceptre over the grave is wrested from his hands. When Jesus rose, in spite of all the power of Satan and of people, he burst the bands of death, and made an invasion on the dominions of the dead, and showed that he had power to control all.
(3) this dominion of the Lord Jesus is felt by the spirits on high. They are subject to him because he redeemed them; Rev 5:9.
(4) it is often Rev_ealed in the Scriptures that "dominion" was to be given to the Lord Jesus as the reward of his sufferings and death; see the Joh 17:2, Joh 17:4-5; 5:26-29 notes; Phi 2:5-11 notes; Eph 1:20-21 notes; Heb 2:9-10; Heb 12:2 notes. The "extent" of his dominion as mediator is affirmed, in this place, only to be over the dead and the living; that is, over the human race. Other passages of the Scripture, however, seem to imply that it extends over all worlds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: Christ: Isa 53:10-12; Luk 24:26; Co2 5:14; Heb 12:2; Pe1 1:21; Rev 1:18
Lord: Mat 28:18; Joh 5:22, Joh 5:23, Joh 5:27-29; Act 10:36, Act 10:42; Eph 1:20-23; Phi 2:9-11; Ti2 4:1; Pe1 4:5
John Gill
14:9 For to this end Christ both died, and rose, and revived,.... This last word "revived" is omitted by the Vulgate Latin, but very naturally placed by the Syriac, between Christ's dying and rising. The Alexandrian copy reads, "died and lived": and the Ethiopic version, "died and revived": the end of all which was,
that he might be the Lord both of the dead and living; that is, of believers, whether dead or alive; for though he is Lord of all, as God and Creator, yet his appearing to be Lord by his dying, rising, and living again, can only have respect to them, for whom dying he has abolished death, and destroyed Satan; whom he has redeemed from sin, and delivered from this present evil world; and so having freed them from those other lords which had the dominion over them, shows himself to be their one and only Lord: and by rising again from the dead, ascending to heaven, and sitting at the right hand of God, all creatures and things being subject to him, he is made or declared both Lord and Christ; and living again, and continuing to live for ever, he appears to have the keys of hell and death; and will open the graves, and raise from thence, and judge both quick and dead, those that will be found alive at his coming, and such as he will cause to rise from the dead then; till which time, the apostle suggests, the decision of these differences about meats and days was to be left; and in the mean time the saints were to cultivate peace and love among themselves.
Robert Jamieson, A. R. Fausset and David Brown
14:9 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.
14:1014:10: Դու զի՞ դատիս զեղբայր քո. կամ ընդէ՞ր անգոսնես զեղբայր քո. քանզի ամենեքին կալոց եմք առաջի ատենին Քրիստոսի[3568]։ [3568] Ոմանք. Առաջի ատենին Աստուծոյ։
10 Դու ինչո՞ւ ես դատում քո եղբօրը, կամ ինչպէ՞ս ես արհամարհում քո եղբօրը, քանի որ բոլորս էլ կանգնելու ենք Քրիստոսի ատեանի առաջ,
10 Իսկ դուն ինչո՞ւ քու եղբայրդ կը դատես կամ դուն ինչո՞ւ քու եղբայրդ կ’անարգես. վասն զի ամէնքս ալ Քրիստոսին ատեանին առջեւ պիտի կանգնինք։
Դու զի՞ դատիս զեղբայր քո, կամ ընդէ՞ր անգոսնես զեղբայր քո, քանզի ամենեքին կալոց եմք առաջի ատենին Քրիստոսի:

14:10: Դու զի՞ դատիս զեղբայր քո. կամ ընդէ՞ր անգոսնես զեղբայր քո. քանզի ամենեքին կալոց եմք առաջի ատենին Քրիստոսի[3568]։
[3568] Ոմանք. Առաջի ատենին Աստուծոյ։
10 Դու ինչո՞ւ ես դատում քո եղբօրը, կամ ինչպէ՞ս ես արհամարհում քո եղբօրը, քանի որ բոլորս էլ կանգնելու ենք Քրիստոսի ատեանի առաջ,
10 Իսկ դուն ինչո՞ւ քու եղբայրդ կը դատես կամ դուն ինչո՞ւ քու եղբայրդ կ’անարգես. վասն զի ամէնքս ալ Քրիստոսին ատեանին առջեւ պիտի կանգնինք։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: А ты что осуждаешь брата твоего? Или и ты, что унижаешь брата твоего? Все мы предстанем на суд Христов.
14:10  σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῶ βήματι τοῦ θεοῦ·
14:10. Σὺ (Thou) δὲ (moreover) τί (to-what-one) κρίνεις (thou-separate) τὸν (to-the-one) ἀδελφόν (to-brethrened) σου; (of-thee?"ἢ (Or) καὶ (and) σὺ (thou) τί (to-what-one) ἐξουθενεῖς (thou-not-from-one-out-unto) τὸν (to-the-one) ἀδελφόν (to-brethrened) σου; (of-thee?" πάντες ( All ) γὰρ (therefore) παραστησόμεθα ( we-shall-stand-beside ) τῷ (unto-the-one) βήματι (unto-a-stepping-to) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
14:10. tu autem quid iudicas fratrem tuum aut tu quare spernis fratrem tuum omnes enim stabimus ante tribunal DeiBut thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
10. But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God.
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:

10: А ты что осуждаешь брата твоего? Или и ты, что унижаешь брата твоего? Все мы предстанем на суд Христов.
14:10  σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῶ βήματι τοῦ θεοῦ·
14:10. tu autem quid iudicas fratrem tuum aut tu quare spernis fratrem tuum omnes enim stabimus ante tribunal Dei
But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: В этом месте Апостол является защитником свободы христианской совести, но только в вещах так называемых безразличных: за эти вещи мы не имеем права осуждать друг друга - осуждать может на страшном Своем суде только ваш общий Господь и Владыка. Но Апостол вовсе не дает этим право отдельным лицам безнаказанно разрушать сложившийся строй церковной жизни, основанный на вселенском апостольском предании. В других посланиях он прямо осуждает тех, кто портит порядок, установленный в Церкви Христовой (1Кор.3:17).
Adam Clarke: Commentary on the Bible - 1831
14:10: But why dost thou - Christian Jew, observing the rites of the Mosaic law, judge - condemn thy brother - the Christian Gentile, who does not think himself bound by this law?
Or why dost thou - Christian Gentile, set at nought thy Christian Jewish brother, as if he were unworthy of thy regard, because he does not yet believe that the Gospel has set him free from the rites and ceremonies of the law?
It is a true saying of Mr. Heylin, on this verse: The superstitious are prone to judge, and those who are not superstitious are prone to despise.
We shall all stand before the judgment seat of Christ - Why should we then judge and condemn each other? We are accountable to God for our conduct, and shall be judged at his bar; and let us consider that whatever measure we mete, the same shall be measured unto us again.
Albert Barnes: Notes on the Bible - 1834
14:10: But why ... - Since we are all subjects and servants alike, and must all stand at the same tribunal, what right have we to sit in judgment on others?
Thou judge - Thou who art a "Jewish" convert, why dost thou attempt to arraign the "Gentile" disciple, as if he had violated a law of God? compare Rom 14:3.
Thy brother - God has recognised him as his friend Rom 14:3, and he should be regarded by thee as "a brother" in the same family.
Or why dost thou set at nought - Despise Rom 14:3; why dost thou, who art a "Gentile" convert, despise the "Jewish" disciple as being unnecessarily scrupulous and superstitious?
Thy brother - The Jewish convert is now a brother; and all the contempt which you Gentiles once cherished for the Jew should cease, from the fact that "he" is now "a Christian." Nothing will do so much, on the one hand, to pRev_ent a censorious disposition, and on the other, to pRev_ent contempt for those who are in a different rank in life, as to remember that they are "Christians," bought with the same blood, and going to the same heaven as ourselves.
We must all stand ... - That is, we must all be tried alike at the same tribunal; we must answer for our conduct, not to our-fellow man, but to Christ; and it does not become us to sit in judgment on each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: set: Rom 14:3, Rom 14:4; Luk 23:11; Act 4:11
for: Rom 2:16; Ecc 12:14; Mat 25:31, Mat 25:32; Joh 5:22; Act 10:42, Act 17:31; Co1 4:5; Co2 5:10; Jde 1:14, Jde 1:15; Rev 20:11-15
Geneva 1599
14:10 (11) 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) The conclusion: we must leave to God his right, and therefore in matters which are either good or evil according to the conscience of the individual, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, that is, that the weak should not judge the strong, because the weak do not know that those who do not observe a day and eat, observe it not to the Lord, and eat to the Lord, as the strong men know that the weak who observe a day and do not eat, observe the day to the Lord, and eat not to the Lord.
John Gill
14:10 But why dost thou judge thy brother?.... These words are spoken to the man weak in faith, that scrupled eating of certain meats, and chose rather eat none, and live on herbs, and who esteemed one day above another; and was very apt to censure and condemn such as made use of their Christian liberty in these things, though they were brethren, not in a natural or civil, but in a spiritual relation:
or why dost thou set at nought thy brother? these words, on the other hand, are directed to the stronger believer, who believed he might eat all things, and esteemed every day alike; being fully persuaded, that the distinction of meats and of days was now ceased; and such were apt to be puffed up with their superior knowledge and faith, and were ready to treat with an air of contempt those that were weak; showing little or no regard to their peace and edification, though they stood in the same relation to each other. The emphasis lies upon the word "brother", in both branches of the expostulation; and the force of the apostle's reasoning is that they should not judge or despise one another, because they were brethren, stood in the same relation to God and Christ, belonged to the same family, were partakers of the same grace, and had no pre-eminence one over another; they had but one master, and all they were brethren: and which he further enforces with the following reason or argument,
for we shall all stand before the judgment seat of Christ; at the last day, when he shall sit on his throne of glory, and all nations shall be gathered before him, and he shall pronounce and execute the decisive sentence on each of them: there is a particular, and a general judgment; a particular judgment at death, when the soul is immediately consigned to bliss or woe; and a general one in the end of time; which may be proved both from reason, as from the relation creatures stand in to God, from the inequality of things in this life, and the conscious fears of men with respect to a future one; and from divine revelation, Christ will be the Judge, he is so appointed by his Father, and is every way fit for it, being God omniscient and omnipotent; and when he shall appear in his glory, he shall sit on his judgment seat, the dead will be raised, the books will be opened, and all shall be summoned to appear before him, of every age and sex, of every rank and degree, and of every character, good or bad: here the saints are particularly designed, "we shall all stand"; whether ministers or private Christians, weak or strong believers; they that are apt to judge, and others that are too ready to despise; they shall all stand before the tribunal of Christ, who is sole Judge, and shall render to every man according to his works, and from whom they shall all receive their sentence. The allusion is to human courts of judicature, in which the judge sits upon a bench, and they that are tried stand before him; see 2Cor 5:10. The Alexandrian copy reads, "the judgment seat of God".
John Wesley
14:10 Or why dost thou despise thy brother - Hitherto the apostle as addressed the weak brother: now he speaks to the stronger.
Robert Jamieson, A. R. Fausset and David Brown
14:10 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 2Cor 5:10, 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 Rom 14:11-12.
14:1114:11: Զի գրեալ է. Կենդանի՛ եմ ես՝ ասէ Տէր. զի ինձ կրկնեսցի ամենայն ծունր, եւ ամենայն լեզու խոստովան լիցի Աստուծոյ[3569]։ [3569] Ոմանք. Խոստովան եղիցի Աստուծոյ։
11 որովհետեւ գրուած է. Կենդանի եմ ես, - ասում է Տէրը, - րպէսզի ամէն ծունկ ինձ ծնրադրի ւ ամէն լեզու Աստծուն դաւանի»[24]:[24] Եսայի 45. 23:
11 Վասն զի գրուած է. «Ես կենդանի եմ, կ’ըսէ Տէրը, որ ամէն ծունկ ինծի պիտի ծռի եւ ամէն լեզու Աստուած պիտի դաւանի»։
Զի գրեալ է. Կենդանի եմ ես, ասէ Տէր, զի ինձ կրկնեսցի ամենայն ծունր, եւ ամենայն լեզու խոստովան լիցի Աստուծոյ:

14:11: Զի գրեալ է. Կենդանի՛ եմ ես՝ ասէ Տէր. զի ինձ կրկնեսցի ամենայն ծունր, եւ ամենայն լեզու խոստովան լիցի Աստուծոյ[3569]։
[3569] Ոմանք. Խոստովան եղիցի Աստուծոյ։
11 որովհետեւ գրուած է. Կենդանի եմ ես, - ասում է Տէրը, - րպէսզի ամէն ծունկ ինձ ծնրադրի ւ ամէն լեզու Աստծուն դաւանի»[24]:
[24] Եսայի 45. 23:
11 Վասն զի գրուած է. «Ես կենդանի եմ, կ’ըսէ Տէրը, որ ամէն ծունկ ինծի պիտի ծռի եւ ամէն լեզու Աստուած պիտի դաւանի»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: Ибо написано: живу Я, говорит Господь, предо Мною преклонится всякое колено, и всякий язык будет исповедывать Бога.
14:11  γέγραπται γάρ, ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῶ θεῶ.
14:11. γέγραπται (it-had-come-to-be-scribed) γάρ (therefore," Ζῶ ( I-life-unto ," ἐγώ , ( I ," λέγει ( it-fortheth ," Κύριος , ( Authority-belonged ," ὅτι ( to-which-a-one ) ἐμοὶ ( unto-ME ) κάμψει ( it-shall-bend ) πᾶν ( all ) γόνυ , ( a-knee ," καὶ ( and ) πᾶσα ( all ) γλῶσσα ( a-tongue ) ἐξομολογήσεται ( it-shall-along-forthee-out-unto ) τῷ ( unto-the-one ) θεῷ . ( unto-a-Deity )
14:11. scriptum est enim vivo ego dicit Dominus quoniam mihi flectet omne genu et omnis lingua confitebitur DeoFor it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
11. For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God.
For it is written, [As] I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God:

11: Ибо написано: живу Я, говорит Господь, предо Мною преклонится всякое колено, и всякий язык будет исповедывать Бога.
14:11  γέγραπται γάρ, ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῶ θεῶ.
14:11. scriptum est enim vivo ego dicit Dominus quoniam mihi flectet omne genu et omnis lingua confitebitur Deo
For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
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Albert Barnes: Notes on the Bible - 1834
14:11: For it is written - This passage is recorded in Isa 45:23. It is not quoted literally, but the sense is preserved. In Isaiah there can be no doubt that it refers to Yahweh. The speaker expressly calls himself Yahweh, the name which is appropriate to God alone, and which is never applied to a creature; Rom 14:18. In the place before us, the words are applied by Paul expressly to Christ; compare Rom 14:10. This mode of quotation is a strong incidental proof that the apostle regarded the Lord Jesus as divine. On no other principle could he have made these quotations.
As I live - The Hebrew is, "I have sworn by myself." One expression is equivalent to the other. An "oath" of God is often expressed by the phrase "as I live;" Num 14:21; Isa 49:18; Eze 5:11; Eze 14:16, etc.
Saith the Lord - These words are not in the Hebrew text, but are added by the apostle to show that the passage quoted was spoken by the Lord, the Messiah; compare Isa 45:18, Isa 45:22.
Every knee shall bow to me - To bow the knee" is an act expressing homage, submission, or adoration. It means that every person shall acknowledge him as God, and admit his right to universal dominion. The passage in Isaiah refers particularly to the homage which "his own people" should render to him; or rather, it means that all who are saved shall acknowledge "him" as their God and Saviour. The original reference was not to "all men," but only to those who should be saved; Isa 45:17, Isa 45:21-22, Isa 45:24. In this sense the apostle uses it; not as denoting that "all men" should confess to God, but that all "Christians," whether Jewish or Gentile converts, should alike give account to Him. "They" should all bow before their common God, and acknowledge "his" dominion over them. The passage originally did not refer particularly to the day of judgment, but expressed the truth that all believers should acknowledge his dominion. It is as applicable, however, to the judgment, as to any other act of homage which his people will render.
Every tongue shall confess to God - In the Hebrew, "Every tongue shall swear." Not swear "by God," but "to him;" that is, pay to him our vows, or "answer to him on oath" for our conduct; and this is the same as confessing to him, or acknowledging him as our Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: As: Num 14:21, Num 14:28; Isa 49:18; Jer 22:24; Eze 5:11; Zep 2:9
every knee: Psa 72:11; Isa 45:22-25; Phi 2:10; Rev 5:14
confess: Rom 10:9, Rom 15:9; Mat 10:32; Jo1 4:15; Jo2 1:7
Geneva 1599
14:11 For it is written, [As] I (k) live, saith the Lord, every knee shall bow to me, and every tongue shall (l) confess to God.
(k) This is a form of an oath, proper to God alone, for he and none but he lives, and has his being of himself.
(l) Will acknowledge be to be from God.
John Gill
14:11 For it is written,.... In Is 45:23; though Justin Martyr (o) cites a like passage with what follows, as out of Ezekiel 37, but no such words appear there, either in the Hebrew text, or Septuagint version:
as I live, saith the Lord; the form of an oath used often by the Lord; who because he could swear by no greater, he swore by himself, by his own life; signifying, that what he was about to say, would as surely come to pass, as that he lived; and in the original text in Isaiah it is, "I have sworn by myself"; which being generally expressed, the apostle, perfectly agreeable to the meaning of it, gives the particular form of oath he swore, as in Is 49:18;
every knee shall bow to me; which is not to be understood literally of bowing of the knee at the name of Jesus, which has no foundation in this, nor in any other passage of Scripture, but figuratively, of the subjection of all creatures to Christ, both voluntary and involuntary. The Complutensian edition adds, "of things in heaven, and things in earth, and things under the earth", as in Phil 2:10, from whence these words seem to be taken:
and every tongue shall confess to God; that is, everyone that has a tongue, every man, be he who he will, a good or a bad man, shall own at the last day, that Christ is God and Lord of all; see Phil 2:10. It may be asked, how this passage appears to be a proof of what the apostle had asserted, for which purpose it seems to be cited, since here is nothing said of Christ, nor of his judgment seat, nor of all standing before it? to which may be returned, that it is clear from the context in the prophet, that the Messiah is the person speaking, who is said to be a just God and Saviour; and is represented as calling upon, and encouraging all sorts of persons to look to him for salvation; and as he in whom the church expected righteousness and strength, and in whom all the seed of Israel shall be justified, and shall glory; and which the Chaldee paraphrase all along interprets of , "the Word of the Lord"; the essential Word of God, the true Messiah: moreover, the bowing of the knee, and swearing, or confessing, to him, relate to his lordship and dominion over all; and suppose him as sitting on his throne of glory, as Lord of all, or as a judge on his judgment seat, in a court of judicature, where such like actions as here mentioned are performed; and whereas every knee is to bow, and every tongue to confess to him, which include all mankind, it follows then, that all the saints shall stand before him, bow unto him, own him as their Lord, and be judged by him. Kimchi says (p), that this shall be , "in the last days": and which the apostle rightly refers to the day of the general judgment. This place affords a considerable proof of Christ's true and proper deity, being in the prophet styled "Jehovah", and by the apostle "God"; and such things being ascribed to him, as swearing by himself, which no creature may do, and the subjection and confession of all creatures to him, whether they will or not.
(o) Apolog. 2. pro Christianis, p. 87. (p) In Is 45:23.
John Wesley
14:11 As I live - An oath proper to him, because he only possesseth life infinite and independent. It is Christ who is here termed both Lord and God; as it is he to whom we live, and to whom we die. Every tongue shall confess to God - Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him. Is 45:23
Robert Jamieson, A. R. Fausset and David Brown
14:11 For it is written-- (Is 45:23).
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.
14:1214:12: Ապա ուրեմն իւրաքանչիւրոք ՚ի մէնջ ընդ անձին համարս տացէ Աստուծոյ[3570]։ [3570] Ոմանք. Համարս տայցէ. կամ՝ տալոց է Աստուծոյ։
12 Ապա ուրեմն՝ մեզնից իւրաքանչիւր ոք Աստծուն հաշիւ է տալու իր համար:
12 Ուրեմն մեզմէ ամէն մէկը Աստուծոյ հաշիւ պիտի տայ իր անձին համար։
Ապա ուրեմն իւրաքանչիւր ոք ի մէնջ ընդ անձին համարս տացէ Աստուծոյ:

14:12: Ապա ուրեմն իւրաքանչիւրոք ՚ի մէնջ ընդ անձին համարս տացէ Աստուծոյ[3570]։
[3570] Ոմանք. Համարս տայցէ. կամ՝ տալոց է Աստուծոյ։
12 Ապա ուրեմն՝ մեզնից իւրաքանչիւր ոք Աստծուն հաշիւ է տալու իր համար:
12 Ուրեմն մեզմէ ամէն մէկը Աստուծոյ հաշիւ պիտի տայ իր անձին համար։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: Итак каждый из нас за себя даст отчет Богу.
14:12  ἄρα [οὗν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει [τῶ θεῶ].
14:12. ἄρα (Thus) [οὖν] "[accordingly]"ἕκαστος (each) ἡμῶν (of-us) περὶ (about) ἑαυτοῦ (of-self) λόγον (to-a-forthee) δώσει (it-shall-give) [τῷ "[unto-the-one) θεῷ]. (unto-a-Deity]."
14:12. itaque unusquisque nostrum pro se rationem reddet DeoTherefore every one of us shall render account to God for himself.
12. So then each one of us shall give account of himself to God.
So then every one of us shall give account of himself to God:

12: Итак каждый из нас за себя даст отчет Богу.
14:12  ἄρα [οὗν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει [τῶ θεῶ].
14:12. itaque unusquisque nostrum pro se rationem reddet Deo
Therefore every one of us shall render account to God for himself.
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Adam Clarke: Commentary on the Bible - 1831
14:12: Every one of us shall give account of himself - We shall not, at the bar of God, be obliged to account for the conduct of each other - each shall give account of himself: and let him take heed that he be prepared to give up his accounts with joy.
Albert Barnes: Notes on the Bible - 1834
14:12: So then - Wherefore; or according to the doctrine of the Old Testament.
Every one of us - That is, every Christian; for the connection requires us to understand the argument only of Christians. At the same time it is a truth abundantly Rev_ealed elsewhere, that "all men" shall give account of their conduct to God; Co2 5:10; mat 25; Ecc 12:14.
Give account of himself - That is, of his character and conduct; his words and actions; his plans and purposes. In the fearful arraignment of that day every work and purpose shall be brought forth, and tried by the unerring standard of justice. As we shall be called to so fearful an account with God, we should not be engaged in condemning our brethren, but should examine whether we are prepared to give up our account with joy, and not with grief.
To God - The judgment will be conducted by the Lord Jesus; Mat. 25:31-46; Act 17:31. All judgment is committed to the Son; Joh 5:22, Joh 5:27. Still we may be said to give account to God,
(1) Because He "appointed" the Messiah to be the Judge Act 17:31; and,
(2) Because the Judge himself is divine.
The Lord Jesus being God as well as man, the account will be rendered directly to the Creator as well as the Redeemer of the world. In this passage there are "two" incidental proofs of the divinity of the Lord Jesus Christ. "First," the fact that the apostle applies to him language which in the prophecy is expressly spoken by "Yahweh;" and, "Secondly," the fact that Jesus is declared to be the Judge of all. No being that is not "omniscient" can be qualified to judge the secrets of all people. None who has not "seen" human purposes at all times, and in all places; who has not been a witness of the conduct by day and by night; who has not been present with all the race at all times, and who in the great day cannot discern the true character of the soul, can be qualified to conduct the general judgment. Yet none can possess these qualifications but God. The Lord Jesus, "the judge of quick and dead" Ti2 4:1, is therefore divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: Ecc 11:9; Mat 12:36, Mat 18:23-35; Luk 16:2; Gal 6:5; Pe1 4:5
John Gill
14:12 So then everyone of us,.... this is the conclusion, drawn from the foregoing account of things, that there will be a general judgment, that Christ will be Judge, and all must appear at his bar; from whence it necessarily follows, that every man, and so every Christian, strong or weak, whatever may be his gifts, talents, and abilities,
shall give an account of himself to God; that is, to Christ, who is God; which is another proof of his deity, for he will be the Judge, the Father will judge no man; it is before his judgment seat all shall stand; and therefore the account must be given to him by every one, of himself, and not another; of all his thoughts, words, and deeds, which will be all brought into judgment; and of his time and talents, how they have been spent and used; and of all his gifts of nature, providence, and grace, how they have been exercised for the glory of God, his own good, and the good of others: the formal manner in which this will be done is unknown unto us; however, this is certain, that the saints will have upon this reckoning, in what sort soever it may be, a full and open discharge, through the blood and righteousness of Christ. The Jews (q), say, in much such language as the apostle does, that
"when a man removes out of this world, then "he gives an account to his Lord", of all that he has done in the world.''
(q) Zohar in Gen. fol. 49. 3.
Robert Jamieson, A. R. Fausset and David Brown
14:12 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.
14:1314:13: Այսուհետեւ մի՛ զմիմեանս դատեսցուք. այլ առաւել զայս դիք ՚ի մտի, չդնել գայթագղութիւն եղբօրն։
13 Ուստի, միմեանց չդատենք. աւելի շատ այս բանը դրէք ձեր մտքում՝ եղբօր առաջ գայթակղութեան քար չդնել:
13 Ա՛լ զիրար չդատենք, հապա որոշենք մեր մտքերուն մէջ՝ խոչ կամ գայթակղութիւն չդնել ոեւէ եղբօր։
Այսուհետեւ մի՛ զմիմեանս դատեսցուք, այլ առաւել զայս դիք ի մտի` չդնել [36]գայթակղութիւն եղբօրն:

14:13: Այսուհետեւ մի՛ զմիմեանս դատեսցուք. այլ առաւել զայս դիք ՚ի մտի, չդնել գայթագղութիւն եղբօրն։
13 Ուստի, միմեանց չդատենք. աւելի շատ այս բանը դրէք ձեր մտքում՝ եղբօր առաջ գայթակղութեան քար չդնել:
13 Ա՛լ զիրար չդատենք, հապա որոշենք մեր մտքերուն մէջ՝ խոչ կամ գայթակղութիւն չդնել ոեւէ եղբօր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: Не станем же более судить друг друга, а лучше судите о том, как бы не подавать брату [случая к] преткновению или соблазну.
14:13  μηκέτι οὗν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῶ ἀδελφῶ ἢ σκάνδαλον.
14:13. Μηκέτι (Lest-if-to-a-one) οὖν (accordingly) ἀλλήλους ( to-one-to-other ) κρίνωμεν: (we-might-separate) ἀλλὰ (other) τοῦτο (to-the-one-this) κρίνατε (ye-should-have-separated) μᾶλλον, (more-such,"τὸ (to-the-one) μὴ (lest) τιθέναι (to-place) πρόσκομμα (to-a-felling-toward-to) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) ἢ (or) σκάνδαλον. (to-cumbered)
14:13. non ergo amplius invicem iudicemus sed hoc iudicate magis ne ponatis offendiculum fratri vel scandalumLet us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother's way.
13. Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother’s way, or an occasion of falling.
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:

13: Не станем же более судить друг друга, а лучше судите о том, как бы не подавать брату [случая к] преткновению или соблазну.
14:13  μηκέτι οὗν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῶ ἀδελφῶ ἢ σκάνδαλον.
14:13. non ergo amplius invicem iudicemus sed hoc iudicate magis ne ponatis offendiculum fratri vel scandalum
Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother's way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-23: Давая теперь практические советы по поводу различий во мнениях, Апостол обращается к людям, сильным верою. Они не должны своим поведением соблазнять немощных к повторению тех поступков, какие они совершают. Нехорошо и вообще наводить ближнего своего на осуждение и подавать повод к разрушению мира в христианской общине, а тем более не стоит этого делать из-за пищи. Лучше отказаться от вкушения мяса и вина, если через это самоограничение можно сохранить взаимный мир. А главное, нужно пожалеть немощного, который может увлечься примером сильного, вкусить мяса и потом осудить себя, как страшного преступника.

13: Не другого нужно судить, а лучше судить самого себя, обсуждать свое поведение, - не подаешь ли ты своими поступками повода соблазняться кому-либо? т. е. совершать поступки, идущие в разрез с собственными нравственными воззрениями совершающего. - Преткновение и соблазн - выражения синонимические.
Adam Clarke: Commentary on the Bible - 1831
14:13: Let us not, therefore, judge one another any more - Let us abandon such rash conduct; it is dangerous, it is uncharitable: judgment belongs to the Lord, and he will condemn those only who should not be acquitted.
That no man put a stumbling block - Let both the converted Jew and Gentile consider that they should labor to promote each other's spiritual interests, and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel, on which, and not on questions of rites and ceremonies, the salvation of their soul depends.
Albert Barnes: Notes on the Bible - 1834
14:13: Let us not therefore judge ... - Since we are to give account of ourselves at the same tribunal; since we must be there on the same "level," let us not suppose that we have a right here to sit in judgment on our fellow-Christians.
But judge this rather - If disposed to "judge," let us be employed in a better kind of judging; let us come "to a determination" not to injure the cause of Christ. This is an instance of the happy "turn" which the apostle would give to a discussion. Some people have an irresistible propensity to sit in judgment, to pronounce opinions. Let them make good use of that. It will be well to exercise it on what can do no injury, and which may turn to good account. Instead of forming a judgment about "others," let the man form a determination about his own conduct.
That no man ... - A "stumbling-block" literally means anything laid in a man's path, over which he may fall. In the Scriptures, however, the word is used commonly in a figurative sense to denote anything which shall cause him to "sin," as sin is often represented by "falling;" see the note at Mat 5:29. And the passage means that we should resolve to act so as not "by any means" to be the occasion of leading our brethren into sin, either by our example, or by a severe and harsh judgment, provoking them to anger, or exciting jealousies, and envyings, and suspicions. No better rule than this could be given to promote peace. If every Christian, instead of judging his brethren severely, would resolve that "he" would so live as to promote peace, and so as not to lead others into sin, it would tend more, perhaps, than any other thing to advance the harmony and purity of the church of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: judge one: Rom 14:4, Rom 14:10; Jam 2:4, Jam 4:11
but: Luk 12:57; Co1 11:13; Co2 5:14
put: Rom 9:32, Rom 9:33, Rom 11:9, Rom 16:17; Lev 19:14; Isa 57:14; Eze 14:3; Mat 16:23, Mat 18:7; Luk 17:2; Co1 8:9-13, Co1 10:32; Co2 6:3; Phi 1:10; Rev 2:14
or: Sa2 12:14; Ti1 5:14; Jo1 2:10
Geneva 1599
14:13 (12) Let us not therefore judge one another any more: but judge (m) this rather, that no man put a stumblingblock or an occasion to fall in [his] brother's way.
(12) After he has concluded what is not to be done, he shows what is to be done: that is, we must take heed that we do not utterly abuse our liberty and cast down our brother who is not yet strong.
(m) He rebukes along the way these malicious judgers of others who occupy their heads about nothing, but to find fault with their brethren's life, whereas they should rather focus their minds upon this, that they do not with disdainfulness either cast their brethren completely down, or give them any offence.
John Gill
14:13 Let us not therefore judge one another more,.... With respect to the observance or non-observance of the laws relating to meats and drinks, and days, and times; the apostle means, that they should not judge rashly, nor anything before the time; they should not censure and judge each other's characters and states, on account of these things, but leave all to the decisive day, to Christ the Judge, and to his bar, before which all must stand:
but judge this rather; or reckon this to be the most proper, fit, and advisable:
that no man put a stumblingblock or occasion to fall in his brother's way; as in the former part of the advice the apostle seems to have respect more especially to the weak brethren, who were ready to judge and condemn such as neglected the observance of the laws about meats and days, as transgressors, and as wicked persons, that ought not to be in the communion of the church; so in this he seems more principally to have regard to the stronger brethren; who, through their imprudent use of their Christian liberty, offended weaker minds, and were the occasion of their stumbling and falling, which it became them to be careful to prevent; and rather than be a means of anything of this nature, it was much better, as he afterwards observes, neither to eat flesh, nor drink wine, and entirely drop or forego the use of their liberty.
John Wesley
14:13 But judge this rather - Concerning ourselves. Not to lay a stumblingblock - By moving him to do as thou doest, though against his conscience. Or a scandal - Moving him to hate or judge thee.
Robert Jamieson, A. R. Fausset and David Brown
14:13 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.
14:1414:14: Զայս գիտեմ եւ հաստատեա՛լ եմ ՚ի Քրիստոս Յիսուս, զի ո՛չինչ է պիղծ նովաւ. բայց այնմ որ համարիցի ոք ինչ պիղծ, նմա՛ է պիղծ[3571]։ [3571] Ոմանք. Զայս գիտեմք եւ հաստատեալ եմք ՚ի։
14 Այս գիտեմ եւ վստահ եմ Քրիստոս Յիսուսով, որ ինքն իրենից չկայ պիղծ բան, այլ, ով կարծում է, թէ մի բան պիղծ է, այդ իր համար է պիղծ.
14 Ասիկա գիտեմ ու համոզուած եմ Տէր Յիսուսով, թէ բա՛ն մը ինքնիրմէ պիղծ չէ, բայց պիղծ է անոր, որ պիղծ կը նկատէ։
Զայս գիտեմ եւ հաստատեալ եմ ի Քրիստոս Յիսուս, զի ոչինչ է պիղծ նովաւ, բայց այնմ որ համարիցի ոք ինչ պիղծ` նմա է պիղծ:

14:14: Զայս գիտեմ եւ հաստատեա՛լ եմ ՚ի Քրիստոս Յիսուս, զի ո՛չինչ է պիղծ նովաւ. բայց այնմ որ համարիցի ոք ինչ պիղծ, նմա՛ է պիղծ[3571]։
[3571] Ոմանք. Զայս գիտեմք եւ հաստատեալ եմք ՚ի։
14 Այս գիտեմ եւ վստահ եմ Քրիստոս Յիսուսով, որ ինքն իրենից չկայ պիղծ բան, այլ, ով կարծում է, թէ մի բան պիղծ է, այդ իր համար է պիղծ.
14 Ասիկա գիտեմ ու համոզուած եմ Տէր Յիսուսով, թէ բա՛ն մը ինքնիրմէ պիղծ չէ, բայց պիղծ է անոր, որ պիղծ կը նկատէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: Я знаю и уверен в Господе Иисусе, что нет ничего в себе самом нечистого; только почитающему что-либо нечистым, тому нечисто.
14:14  οἶδα καὶ πέπεισμαι ἐν κυρίῳ ἰησοῦ ὅτι οὐδὲν κοινὸν δι᾽ ἑαυτοῦ· εἰ μὴ τῶ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.
14:14. οἶδα (I-had-come-to-see) καὶ (and) πέπεισμαι (I-had-come-to-be-conduced) ἐν (in) κυρίῳ (unto-Authority-belonged) Ἰησοῦ (unto-an-Iesous) ὅτι (to-which-a-one) οὐδὲν (not-moreover-one) κοινὸν (commoned) δι' (through) ἑαυτοῦ: (of-self) εἰ (if) μὴ (lest) τῷ (unto-the-one) λογιζομένῳ ( unto-fortheeing-to ) τι (to-a-one) κοινὸν (to-commoned) εἶναι, (to-be,"ἐκείνῳ (unto-the-one-thither) κοινόν. (commoned)
14:14. scio et confido in Domino Iesu quia nihil commune per ipsum nisi ei qui existimat quid commune esse illi commune estI know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean.
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:

14: Я знаю и уверен в Господе Иисусе, что нет ничего в себе самом нечистого; только почитающему что-либо нечистым, тому нечисто.
14:14  οἶδα καὶ πέπεισμαι ἐν κυρίῳ ἰησοῦ ὅτι οὐδὲν κοινὸν δι᾽ ἑαυτοῦ· εἰ μὴ τῶ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.
14:14. scio et confido in Domino Iesu quia nihil commune per ipsum nisi ei qui existimat quid commune esse illi commune est
I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Выражая свое убеждение в том, что объективно нечистого кушанья - не существует, Апостол основывается, вероятно, на словах Самого Христа Спасителя (Мк 7:15: и сл.). Поэтому он и прибавляет: в Господе Иисусе.
Adam Clarke: Commentary on the Bible - 1831
14:14: I know, and am persuaded by the Lord Jesus - After reasoning so long and so much with these contending parties on the subject of their mutual misunderstandings, without attempting to give any opinion, but merely to show them the folly and uncharitableness of their conduct, he now expresses himself fully, and tells them that nothing is unclean of itself, and that he has the inspiration and authority of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know, and am persuaded by the Lord Jesus. And yet, after having given them this decisive judgment, through respect to the tender, mistaken conscience of weak believers, he immediately adds: But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily contract guilt; for he who acts in opposition to his conscience in one case may do it in another, and thus even the plain declarations of the word of God may be set aside on things of the utmost importance, as well as the erroneous though well-intentioned dictates of his conscience, on matters which he makes of the last consequence; though others who are better taught know them to be indifferent.
It is dangerous to trifle with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which every one else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; and even a sore conscience is infinitely better than none.
Albert Barnes: Notes on the Bible - 1834
14:14: I know - This is an admission made to the "Gentile" convert, who believed that it was lawful to partake of food of every kind. This the apostle concedes; and says he is fully apprized of this. But though he knew this, yet he goes on to say Rom 14:15, that it would be well to regard the conscientious scruples of others on the subject. It may be remarked here that the apostle Paul had formerly quite as many scruples as any of his brethren had then. But his views had been changed.
And am persuaded - Am convinced.
By the Lord Jesus - This does not mean by any "personal" instruction received from the Lord Jesus, but by all the knowledge which he had received by inspiration of the nature of the Christian religion. The gospel of Jesus had taught him that the rites of the Mosaic economy had been abolished, and among those rites were the rules respecting clean and unclean beasts, etc.
There is nothing unclean - Greek "common." This word was used by the Jews to denote what was "unclean," because, in their apprehension, whatever was partaken by the multitude, or all people, must be impure. Hence, the words "common" and "impure" are often used as expressing the same thing. It denotes what was forbidden by the laws of Moses.
To him that esteemeth ... - He makes it a matter of conscience. He regards certain meats as forbidden by God; and while he so regards them, it would be wrong for him to partake of them. Man may be in error, but it would not be proper for him to act in violation of what he "supposes" God requires.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: and am: Act 10:28
that there: Rom 14:2, Rom 14:20; Co1 10:25; Ti1 4:4; Tit 1:15
unclean: Gr. common, Act 10:14, Act 10:15, Act 11:8, Act 11:9
to him it: Rom 14:23; Co1 8:7, Co1 8:10
Geneva 1599
14:14 (13) I know, and am persuaded by the (n) Lord Jesus, that [there is] nothing unclean of (o) itself: but to him that esteemeth any thing to be unclean, to him [it is] unclean.
(13) The preventing of an objection: it is true that the right of the law to be schoolmaster is taken away by the benefit of Christ, to those who know it, but yet nonetheless we have to consider in the use of this liberty what is expedient, that we may have regard to our weak brother, seeing that our liberty is not lost in doing this.
(n) By the Spirit of the Lord Jesus, or by the Lord Jesus, who broke down the wall at his coming.
(o) By nature.
John Gill
14:14 I know and am persuaded by the Lord Jesus,.... As for the apostle's own sense and judgment about the distinction of meats, it was this,
that there is nothing unclean of itself; that every creature, as originally made by God, is good; that what is eatable, or fit for food, may be eaten, whatever the Mosaic laws, being now abrogated, say to the contrary; and that whatever physical or natural difference there may be between the creatures of God, one being naturally fit for food, and another not; yet there is no moral distinction between them, there is nothing in any of them that can morally defile a man by eating them; nor indeed is there now any ceremonial distinction between them, and so no ceremonial pollution by them. This was not a bare conjecture, nor a mere opinion, but a point of certain knowledge, a matter of faith, and of full assurance of faith; the apostle was thoroughly persuaded of the truth of it, and had not the least doubt nor difficulty in his mind about it; he was as fully assured of it, as he was of his salvation by Christ, and of his interest in the love of God, from which he could never be separated, and therefore expresses it in language equally as strong; and this he came to the knowledge and persuasion of, "by the Lord Jesus"; by his express words, Mt 15:11; or by a revelation from him, in which way he had the whole Gospel: he might be informed of this matter in like manner as Peter was, by a vision from heaven, Acts 10:10, or he knew this through the abrogation of the whole ceremonial law by Christ, who abolished the law of commandments contained in ordinances, and so these laws relating to the difference of meats among the rest; and he knew, that all the creatures in their original creation were good, and though cursed, for man's sake yet Christ had removed the curse, and sanctified them for the use of his people, who, under the Gospel dispensation, might make use of them at pleasure, without distinction: and the Jews themselves own, that what before was unclean, shall in the days of the Messiah be clean: so they explain Ps 146:7; "the Lord looseth the prisoners", which they would render, "the Lord looseth that which was forbidden"; and give this as the sense (r).
"every beast which was unclean in this world (the Jewish state), , "God will cleanse it in the time to come" (in the times of the Messiah), when they shall be clean as at the first, to the sons of Noah.''
So they observe, that the Hebrew word for a hog, comes from which signifies to return; because, say they (s), hereafter God will cause it to return to the Israelites; and even now, as formerly, they allow of eating anything that is torn, or dies of itself, or hog's flesh to an army entering into a Gentile country, and subduing it, where they can find nothing else (t):
but to him that esteemeth anything to be unclean, to him it is unclean; such a man that thinks the laws concerning clean and unclean meats are still in force, and binding upon him, ought to refrain from eating them; because he would act contrary to his conscience, and so violate and defile it; wherefore though the apostle was so fully satisfied in his own, mind, yet he would not have weak and scrupulous consciences do themselves any hurt through his faith; for if they ate doubtingly, and without faith, it was an evil. Capellus (u) mentions a rule laid down by the Jews, but does not direct where it is to be found, nor have I yet met with it, very agreeable to this of the apostle's, which runs thus:
"this is the grand general rule in the law, that every thing which thou dost not know, "whether it is lawful or unlawful, to thee it is unlawful", until thou hast asked a wise men concerning who may teach thee that it is lawful.''
(r) Bereshit Rabba in Maji Synops. Jud. Theolog. p. 224. R. Moses Hadarsan in Galatin. de Arcan. Cathol. ver. l. 11. c. 12. p. 699. (s) Abarbinel. Rosh Amana, c. 13. fol. 18. 2. (t) Maimon. Hilch. Melacim, c. 8. sect. 1. (u) In loc.
John Wesley
14:14 I am assured by the Lord Jesus - Perhaps by a particular revelation. That there is nothing - Neither flesh nor herbs. Unclean of itself - Unlawful under the gospel.
Robert Jamieson, A. R. Fausset and David Brown
14:14 I know, and am persuaded by--or rather, "in"
the Lord Jesus--as "having the mind of Christ" (1Cor 2:16).
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 Acts 10:15).
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."
14:1514:15: Զի եթէ վասն կերակրոյ եղբայրն քո տրտմի, ո՛չ եւս սիրով գնացեր. մի՛ կերակրովն քո զնա կորուսաներ, վասն որոյ Քրիստոսն մեռաւ[3572]։ [3572] Ոմանք. Վասն կերակրոյն... կերակրովն քով զնա կորուսանել։
15 որովհետեւ, եթէ ուտելիքի համար քո եղբայրը տրտմում է, այլեւս սիրով չես վարւում: Քո ուտելիքով կորստեան մի՛ մատնիր նրան, որի համար մեռաւ Քրիստոս:
15 Իսկ եթէ կերակուրի համար եղբայրդ տրտմեցնես, սիրով վարուած չես ըլլար. քու կերակուրովդ մի՛ կորսնցներ զանիկա՝ որուն համար Քրիստոս մեռաւ։
Զի եթէ վասն կերակրոյ եղբայրն քո տրտմի, ոչ եւս սիրով գնացեր. մի՛ կերակրովն քով զնա կորուսաներ, վասն որոյ Քրիստոսն մեռաւ:

14:15: Զի եթէ վասն կերակրոյ եղբայրն քո տրտմի, ո՛չ եւս սիրով գնացեր. մի՛ կերակրովն քո զնա կորուսաներ, վասն որոյ Քրիստոսն մեռաւ[3572]։
[3572] Ոմանք. Վասն կերակրոյն... կերակրովն քով զնա կորուսանել։
15 որովհետեւ, եթէ ուտելիքի համար քո եղբայրը տրտմում է, այլեւս սիրով չես վարւում: Քո ուտելիքով կորստեան մի՛ մատնիր նրան, որի համար մեռաւ Քրիստոս:
15 Իսկ եթէ կերակուրի համար եղբայրդ տրտմեցնես, սիրով վարուած չես ըլլար. քու կերակուրովդ մի՛ կորսնցներ զանիկա՝ որուն համար Քրիստոս մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: Если же за пищу огорчается брат твой, то ты уже не по любви поступаешь. Не губи твоею пищею того, за кого Христос умер.
14:15  εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. μὴ τῶ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὖ χριστὸς ἀπέθανεν.
14:15. εἰ (If) γὰρ (therefore) διὰ (through) βρῶμα (to-a-consuming-to) ὁ (the-one) ἀδελφός (brethrened) σου (of-thee) λυπεῖται, (it-be-saddened-unto,"οὐκέτι (not-if-to-a-one) κατὰ (down) ἀγάπην (to-an-excessing-off) περιπατεῖς. (thou-tread-about-unto) μὴ (Lest) τῷ (unto-the-one) βρώματί (unto-a-consuming-to) σου (of-thee) ἐκεῖνον (to-the-one-thither) ἀπόλλυε (thou-should-destruct-off) ὑπὲρ (over) οὗ (of-which) Χριστὸς (Anointed) ἀπέθανεν. (it-had-died-off)
14:15. si enim propter cibum frater tuus contristatur iam non secundum caritatem ambulas noli cibo tuo illum perdere pro quo Christus mortuus estFor if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
15. For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died.
But if thy brother be grieved with [thy] meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died:

15: Если же за пищу огорчается брат твой, то ты уже не по любви поступаешь. Не губи твоею пищею того, за кого Христос умер.
14:15  εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. μὴ τῶ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὖ χριστὸς ἀπέθανεν.
14:15. si enim propter cibum frater tuus contristatur iam non secundum caritatem ambulas noli cibo tuo illum perdere pro quo Christus mortuus est
For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Огорчается. Это огорчение мог почувствовать немощный, присутствуя, напр., на трапезе сильного. Тут подавалось мясо, которого он, по своему убеждению, не мог вкушать, и это уже выводило его из душевного равновесия. Но мало этого. Над ним его сотрапезники могли шутить, как бы побуждая его нарушить свой зарок, - и это еще более огорчало его. Не губи. Погибнуть немощный мог в том случае, когда, стесняясь своею воздержанностью, взял бы себе кусок мяса. Впоследствии, придя домой, он стал бы осуждать себя за это, и неизвестно, к каким гибельным последствиям привели бы его терзания совести...
Adam Clarke: Commentary on the Bible - 1831
14:15: If thy brother be grieved - If he think that thou doest wrong, and he is in consequence stumbled at thy conduct.
Now walkest thou not charitably - Κατα αγαπην, According to love; for love worketh no ill to its neighbor; but by thy eating some particular kind of meat, on which neither thy life nor well-being depends, thou workest ill to him by grieving and distressing his mind; and therefore thou breakest the law of God in reference to him, while pretending that thy Christian liberty raises thee above his scruples.
Destroy not him with thy meat, for whom Christ died - This puts the uncharitable conduct of the person in question in the strongest light, because it supposes that the weak brother may be so stumbled as to fall and perish finally; even the man for whom Christ died. To injure a man in his circumstances is bad; to injure him in his person is worse; to injure him in his reputation is still worse; and to injure his soul is worst of all. No wickedness, no malice, can go farther than to injure and destroy the soul: thy uncharitable conduct may proceed thus far; therefore thou art highly criminal before God.
From this verse we learn that a man for whom Christ died may perish, or have his soul destroyed; and destroyed with such a destruction as implies perdition; the original is very emphatic, μη - εκεινον απολλυε, ὑπερ οὑ Χριστος απεθανε. Christ died in his stead; do not destroy his soul. The sacrificial death is as strongly expressed as it can be, and there is no word in the New Testament that more forcibly implies eternal ruin than the verb απολλυω, from which is derived that most significant name of the Devil, ὁ Απολλυων, the Destroyer, the great universal murderer of souls.
Albert Barnes: Notes on the Bible - 1834
14:15: But if thy brother ... - This address is to the "Gentile" convert. In the pRev_ious verse, Paul admitted. that the prejudice of the Jew was not well-founded. But admitting that still the question was, "how" he should be treated while he had that prejudice. The apostle here shows the Gentile that "he" ought not so to act as unnecessarily to wound his feelings, or to grieve him.
Be grieved - Be pained; as a conscientious man always is, when he sees another, and especially a Christian brother, do anything which "he" esteems to be wrong. The "pain" would be real, though the "opinion" from which it arose might not be well founded.
With thy meat - Greek, On account of meat, or food; that is, because "you" eat what he regards as unclean.
Now walkest - To "walk," in the Sacred Scriptures, often denotes to act, or to do a thing; Mar 7:5; Act 21:21; Rom 6:4; Rom 8:1, Rom 8:4. Here it means that if the Gentile convert persevered in the use of such food, notwithstanding the conscientious scruples of the Jew, he violated the law of love.
Charitably - Greek, According to charity, or love; that is, he would violate that law which required him to sacrifice his own comfort to promote the happiness of his brother; Co1 13:5; Co1 10:24, Co1 10:28-29; Phi 2:4, Phi 2:21.
Destroy not him - The word "destroy" here refers, doubtless, to the ruin of the soul in hell. It properly denotes ruin or destruction, and is applied to the ruin or "corruption" of various things, in the New Testament. To life Mat 10:39; to a reward, in the sense of "losing" it Mar 10:41; Luk 15:4; to food Joh 6:27; to the Israelites represented as lost or wandering Mat 10:6; to "wisdom" that is rendered "vain" Co1 1:9; to "bottles," rendered "useless" Mat 9:17, etc. But it is also frequently applied to destruction in hell, to the everlasting ruin of the soul; Mat 10:28, "Who is able to destroy both soul and body in hell;" Mat 18:14; Joh 3:15; Rom 2:12. That "this" is its meaning here is apparent from the parallel place in Co1 8:11, "And through thy knowledge shall thy weak brother perish." If it be asked how the eating of meat by the Gentile convert could be connected with the perdition of the Jew, I reply, that the apostle supposes that in this way an occasion of stumbling would be afforded to him, and he would come into condemnation. He might be led by example to partake against his own conscience, or he might be excited to anger, disgust, and apostasy from the Christian faith. Though the apostle believed that all who were true Christians would be saved, Rom 8:30-39, yet he believed that it would be brought about by the use of means, and that nothing should be done that would tend to hinder or endanger their salvation; Heb 6:4-9; Heb 2:1. God does not bring his people to heaven without the use of "means adapted to the end," and one of those means is that employed here to warn professing Christians against such conduct as might jeopard the salvation of their brethren.
For whom Christ died - The apostle speaks here of the possibility of endangering the salvation of those for whom Christ died, just as he does respecting the salvation of those who are in fact Christians. By those for whom Christ died, he undoubtedly refers here to "true Christians," for the whole discussion relates to them, and them only; compare Rom 14:3-4, Rom 14:7-8. This passage should not be brought, therefore, to prove that Christ died for all people, or for any who shall finally perish. Such a doctrine is undoubtedly true (in this sense; that there is in the death of Christ a "sufficiency for all," and that the "offer" is to all.) (compare Co2 5:14-15; Jo1 2:2; Pe2 2:1), but it is not the truth which is taught here. The design is to show the criminality of a course that would tend to the ruin of a brother. For these weak brethren, Christ laid down his precious life. He loved them; and shall we, to gratify our appetites, pursue a course which will tend to defeat the work of Christ, and ruin the souls redeemed by his blood?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: thy brother: Eze 13:22; Co1 8:12
now: Rom 13:10, Rom 15:2; Co1 8:1, Co1 13:1, Co1 13:4, Co1 13:5; Gal 5:13; Phi 2:2-4
charitably: Gr. according to charity
Destroy: Co1 8:11; Pe2 2:1; Jo1 2:2
Geneva 1599
14:15 But if thy brother be grieved with [thy] meat, now walkest thou not charitably. (14) Destroy not him with thy meat, for whom (15) Christ died.
(14) It is the part of a cruel mind to make more account of meat than of our brother's salvation. Which thing those do who eat with the intent of giving offence to any brother, and so give him occasion to turn back from the Gospel.
(15) Another argument: we must follow Christ's example: and Christ was so far from destroying the weak with meat that he gave his life for them.
John Gill
14:15 But if thy brother be grieved with thy meat,.... The apostle proceeds to give reasons why, though he was so fully persuaded that nothing was unclean of itself, and so he, and any other of the same persuasion, might lawfully eat anything; yet they should forbear, and not make use of this liberty; because if a brother should be grieved by it, that is, either should be concerned and troubled at it inwardly, both because the person that eats is thought by him to have transgressed a command of God, and because he himself is not only despised as a weak brother, but as if he was a "judaizing" Christian, and walked not uprightly, according to the truth of the Gospel; or else should be emboldened thereby to eat, and so wound and defile his weak conscience; or be so galled and offended at it, as to stumble and fall off from his profession of Christianity, and withdraw his communion, as judging there is nothing in it, no regard being had to the law of God:
now walkest thou not charitably; this is a breach of the rule of charity or brotherly love; such an one is a brother, and though a weak one, yet he is to be loved as a brother, and to be charitably walked with: true charity, or love, vaunts not itself over, nor is it puffed up against a weak brother; nor is it unconcerned for his peace, but bears with his weaknesses, and forbears the use of things grieving to him:
destroy not him with thy meat, for whom Christ died. This is to be understood, not of eternal destruction, that can never be thought to be either in the will or power of any man; such a degree of malice can never arise in the heart of any, to wish for, desire, or take any step towards the eternal damnation of another; and could any thing of this kind be among the men of the world, yet surely not among brethren of the same faith, and in the same church state; and were there any so wicked as to desire this, yet it is not in their power to compass it, for none can destroy eternally but God; see Mt 10:28; besides, it is not reasonable to suppose, that eternal damnation should follow upon eating things indifferent, or be caused by an offence either given or taken through them; moreover, though such as only think themselves, or profess themselves, or are only thought by others to be such, for whom Christ died, may be eternally destroyed, yet none of those can, for whom Christ really died; for they are his special people, his peculiar friends, his own sheep, his body the church, which can never perish; and he, by dying, has procured such blessings for them, such as a justifying righteousness, pardon of sin, peace with God, and eternal life, which will for ever secure them from destruction: besides, should anyone of them be destroyed, the death of Christ would be so far in vain, nor would it appear to be a sufficient security from condemnation, nor a full satisfaction to the justice of God; or God must be unjust, to punish twice for the same fault: but this is to be understood of the destruction of such a man's peace and comfort, which is signified by grieving, stumbling, offending, and making him weak; and the words are a fresh reason, why they that are strong in the faith of Christian liberty, should nevertheless forbear the use of it, to preserve the peace of a weak brother; which is a matter of importance, and the rather to be attended to, since it is the peace of one that belongs to Christ, whom he has so loved as to die for, and therefore should be the object of the regard and affections of such as believe in Christ and love him.
John Wesley
14:15 If thy brother is grieved - That is, wounded, led into sin. Destroy not him for whom Christ died - So we see, he for whom Christ died may be destroyed. With thy meat - Do not value thy meat more than Christ valued his life.
Robert Jamieson, A. R. Fausset and David Brown
14:15 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 1Cor 8:11. 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.
14:1614:16: Մի՛ հայհոյեսցի բարին ձեր։
16 Ձեր բարին թող առիթ չծառայի չարախօսութեան,
16 Թող ձեր բարին չար խօսքերու նշաւակ չըլլայ։
Մի՛ հայհոյեսցի բարին ձեր:

14:16: Մի՛ հայհոյեսցի բարին ձեր։
16 Ձեր բարին թող առիթ չծառայի չարախօսութեան,
16 Թող ձեր բարին չար խօսքերու նշաւակ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: Да не хулится ваше доброе.
14:16  μὴ βλασφημείσθω οὗν ὑμῶν τὸ ἀγαθόν.
14:16. μὴ (Lest) βλασφημείσθω (it-should-be-harmfully-declared-unto) οὖν (accordingly) ὑμῶν (of-ye) τὸ (the-one) ἀγαθόν. (good)
14:16. non ergo blasphemetur bonum nostrumLet not then our good be evil spoken of.
16. Let not then your good be evil spoken of:
Let not then your good be evil spoken of:

16: Да не хулится ваше доброе.
14:16  μὴ βλασφημείσθω οὗν ὑμῶν τὸ ἀγαθόν.
14:16. non ergo blasphemetur bonum nostrum
Let not then our good be evil spoken of.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ваше доброе. Что это такое доброе - об этом толкователи говорят различно. Одни разумеют христианскую веру и христианство вообще, хулить которое язычники готовы были по всякому поводу, другие - христианскую свободу... Лучше, кажется, видеть объяснение этого выражения в 17: стихе - в словах: правда, мир и радость. Христиане, пред лицом язычников, могли гордиться тем, что у них - люди праведные, живущие между собою в радостном Евангелии, а язычники, указывая на споры христиан из-за пищи, могли возражать: "хороши праведники! Хорошо единение! Да вы даже из мелочей расходитесь между собою..."
Adam Clarke: Commentary on the Bible - 1831
14:16: Let not then your good be evil spoken of - Do not make such a use of your Christian liberty as to subject the Gospel itself to reproach. Whatsoever you do, do it in such a manner, spirit, and time, as to make it productive of the greatest possible good. There are many who have such an unhappy method of doing their good acts, as not only to do little or no good by them, but a great deal of evil. It requires much prudence and watchfulness to find out the proper time of performing even a good action.
Albert Barnes: Notes on the Bible - 1834
14:16: Let not then your good ... - That which you esteem to be right, and which may be right in itself. You are not bound by the ceremonial law. You are free from the yoke of bondage This freedom you esteem to be a good - a favor - a high privilege. And so it is; but you should not make such a use of it as to do injury to others.
Be evil spoken of - Greek, Be blasphemed. Do not so use your Christian liberty as to give occasion for railing and unkind remarks from your brethren, so as to produce contention and strife, and thus to give rise to evil reports among the wicked about the tendency of the Christian religion, as if it were adapted only to promote controversy. How much strife would have been avoided if all Christians had regarded this plain rule. In relation to dress, and rites, and ceremonies in the church, we may be conscious that we are right; but an obstinate adherence to them may only give rise to contention and angry discussions, and to evil reports among men, of the tendency of religion. In such a case we should yield our private, unimportant personal indulgence to the good of the cause of religion and of peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: Rom 12:17; Co1 10:29, Co1 10:30; Co2 8:20, Co2 8:21; Th1 5:22
Geneva 1599
14:16 (16) Let not then your good be evil spoken of:
(16) Another argument: because by this means evil is spoken of the liberty of the gospel, as though it opens the way to attempt anything whatever, and gives us boldness to do all things.
John Gill
14:16 Let not then your good be evil spoken of. The Vulgate Latin reads it, "our good", and so the Syriac version; the sense is the same, and to be understood either of the Gospel in general, which is good in its author, matter, effects, and consequences; is good tidings of good things, and which might be blasphemed by the men of the world, on account of the divisions and contentions among the professors of it, about such little trivial things, as eating this or the other sort of food; and therefore care should be taken, that it be not evil spoken of through such conduct: or else the doctrine of Christian liberty in particular, which is a good thing; Christ has procured it, and bestows it upon his people; it is a valuable blessing in itself, and is attended and followed with many considerable privileges and immunities; but may be evil spoken of by those, who do not so well understand it, through an imprudent use of it by those who do; and who therefore should guard against any reproach that may be cast upon it; and rather than this should be the case, forego the use of it, in things of an indifferent nature; see 1Cor 10:30; so that this is another of the apostle's reasons, why though nothing is of itself unclean, yet it should be abstained from on account of others.
John Wesley
14:16 Let not then your good and lawful liberty be evil spoken of - By being offensive to others.
Robert Jamieson, A. R. Fausset and David Brown
14:16 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.
14:1714:17: Զի ո՛չ է արքայութիւնն Աստուծոյ կերակուր եւ ըմպելի, այլ արդարութիւն, եւ խաղաղութիւն, եւ խնդութիւն ՚ի Հոգին Սուրբ[3573]։ [3573] Բազումք. Եւ խնդութիւն եւ խա՛՛։
17 որովհետեւ Աստծու արքայութիւնը ուտելիք եւ ըմպելիք չէ, այլ՝ արդարութիւն եւ խաղաղութիւն եւ խնդութիւն Սուրբ Հոգով.
17 Վասն զի Աստուծոյ արքայութիւնը կերակուր ու խմելիք չէ, հապա արդարութիւն եւ խաղաղութիւն ու խնդութիւն Սուրբ Հոգիով։
Զի ոչ է արքայութիւնն Աստուծոյ կերակուր եւ ըմպելի, այլ` արդարութիւն եւ խաղաղութիւն եւ խնդութիւն ի Հոգին Սուրբ:

14:17: Զի ո՛չ է արքայութիւնն Աստուծոյ կերակուր եւ ըմպելի, այլ արդարութիւն, եւ խաղաղութիւն, եւ խնդութիւն ՚ի Հոգին Սուրբ[3573]։
[3573] Բազումք. Եւ խնդութիւն եւ խա՛՛։
17 որովհետեւ Աստծու արքայութիւնը ուտելիք եւ ըմպելիք չէ, այլ՝ արդարութիւն եւ խաղաղութիւն եւ խնդութիւն Սուրբ Հոգով.
17 Վասն զի Աստուծոյ արքայութիւնը կերակուր ու խմելիք չէ, հապա արդարութիւն եւ խաղաղութիւն ու խնդութիւն Սուրբ Հոգիով։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: Ибо Царствие Божие не пища и питие, но праведность и мир и радость во Святом Духе.
14:17  οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ·
14:17. οὐ (Not) γάρ (therefore) ἐστιν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) βρῶσις (a-consuming) καὶ (and) πόσις, (a-drinking,"ἀλλὰ (other) δικαιοσύνη (a-course-belongedness) καὶ (and) εἰρήνη (a-peace) καὶ (and) χαρὰ (a-joy) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ: (unto-hallow-belonged)
14:17. non est regnum Dei esca et potus sed iustitia et pax et gaudium in Spiritu SanctoFor the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
17. for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Ghost.
For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost:

17: Ибо Царствие Божие не пища и питие, но праведность и мир и радость во Святом Духе.
14:17  οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ·
14:17. non est regnum Dei esca et potus sed iustitia et pax et gaudium in Spiritu Sancto
For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Царствие Божие - у Ап. Павла обыкновенно означает Мессианское Царство, учреждение которого должно совершиться при втором пришествии Христа на землю - в веке будущем (1Кор.6:9: и сл. ; 15:24, 50; Гал 5:21) и никогда не означает Церковь земную, к которой христиане теперь принадлежат. Но здесь говорится о Царстве Божием не в его завершении или не о царстве будущего века, а о сущности Царства Божия самого в себе. Сущность Царства Божия вовсе не в том, чтобы ставить в обязанность каждому члену этого царства безразличное отношение ко всякому роду пищи. - Не пища (brwsiV) - не вкушение. - Праведность, мир и радость во Святом Духе. Самое важное в этом царстве правда или праведность его членов, мир взаимный с Богом (ср. 5:1: и сл.) и с братьями, и радость, при уверенности в получении будущего спасения, которую дает нам пребывающий в нас Дух Святой (ср. 8:12: и сл.).
Adam Clarke: Commentary on the Bible - 1831
14:17: For the kingdom of God - That holy religion which God has sent from heaven, and which be intends to make the instrument of establishing a counterpart of the kingdom of glory among men: see on Mat 3:2 (note).
Is not meat and drink - It consists not in these outward and indifferent things. It neither particularly enjoins nor particularly forbids such.
But righteousness - Pardon of sin, and holiness of heart and life.
And peace - In the soul, from a sense of God's mercy; peace regulating, ruling, and harmonizing the heart.
And joy in the Holy Ghost - Solid spiritual happiness; a joy which springs from a clear sense of God's mercy; the love of God being shed abroad in the heart by the Holy Ghost. In a word, it is happiness brought into the soul by the Holy Spirit, and maintained there by the same influence. This is a genuine counterpart of heaven; righteousness without sin, Peace without inward disturbance, Joy without any kind of mental agony or distressing fear. See the note on Mat 3:2.
Albert Barnes: Notes on the Bible - 1834
14:17: For the kingdom of God - For an explanation of this phrase, see the note at Mat 3:2. Here it means that the uniquenesses of the kingdom of God, or of the Church of Christ on earth, do not consist in observing the distinctions between meats and drinks, it was true that by these things the Jews had been particularly characterized, but the Christian church was to be distinguished in a different manner.
Is not - Does not consist in, or is not distinguished by.
Meat and drink - In observing distinctions between different kinds of food, or making such observances a matter of conscience as the Jews did. Moses did not prescribe any particular drink or prohibit any, but the Nazarites abstained from wine and all kinds of strong liquors; and it is not improbable that the Jews had invented some distinctions on this subject which they judged to be of importance. Hence, it is said in Col 2:16, "Let no man judge you in meat or in drink;" compare Co1 8:8; Co1 4:20.
But righteousness - This word here means "virtue, integrity," a faithful discharge of all the duties which we owe to God or to our fellow-men. It means that the Christian must so live as to be appropriately denominated a righteous man, and not a man whose whole attention is absorbed by the mere ceremonies and outward forms of religion. To produce this, we are told, was the main design, and the principal teaching of the gospel; Tit 2:12; Compare Rom 8:13; Pe1 2:11. Thus, it is said Jo1 2:29, "Everyone that doeth righteousness is born of God;" Jo1 3:10, "Whosoever doeth not righteousness is not of God;" compare Jo1 3:7; Co1 15:34; Co2 3:9; Co2 6:7, Co2 6:14; Eph 5:9; Eph 6:14; Ti1 6:11; Pe1 2:24; Eph 4:24. He that is a righteous man, whose characteristic it is to lead a holy life, is a Christian. If his great aim is to do the will of God, and if he seeks to discharge with fidelity all his duties to God and man, he is renewed. On that righteousness he will not "depend" for salvation Phi 3:8-9, but he will regard this character and this disposition as evidence that he is a Christian, and that the Lord Jesus is made unto him" wisdom, and righteousness, and sanctification, and redemption;" Co1 1:30.
And peace - This word, in this place, does not refer to the internal "peace" and happiness which the Christian has in his own mind (compare the notes at Rom 5:1); but to peace or concord in opposition to "contention" among brethren. The tendency and design of the kingdom of God is to produce concord and love, and to put an end to alienation and strife. Even though, therefore, there might be ground for the opinions which some cherished in regard to rites, yet it was of more importance to maintain peace than obstinately to press those matters at the expense of strife and contention. That the tendency of the gospel is to promote peace, and to induce people to lay aside all causes of contention and bitter strife, is apparent from the following passages of the New Testament; Co1 7:15; Co1 14:33; Gal 5:22; Eph 4:3; Th1 5:13; Ti2 2:22; Jam 3:18; Mat 5:9; Eph 4:31-32; Col 3:8; Joh 13:34-35; Joh 17:21-23. This is the second evidence of piety on which Christians should examine their hearts - a disposition to promote the peace of Jerusalem; Psa 122:6; Psa 37:11. A contentious, quarrelsome spirit; a disposition to magnify trifles; to make the Shibboleth of party an occasion of alienation, and heart-burning, and discord; to sow dissensions on account of unimportant points of doctrine or of discipline, is full proof that there is no attachment to Him who is the Prince of peace. Such a disposition does infinite dishonor to the cause of religion, and perhaps has done more to retard its progress than all other causes put together. Contentions commonly arise from some small matter in doctrine, in dress, in ceremonies; and often the smaller the matter the more fierce the controversy, until he spirit of religion disappears, and desolation comes over the face of Zion:
"The Spirit, like a peaceful dove,
Flies from the realms of noise and strife."
And joy - This refers, doubtless, to the "personal" happiness produced in the mind by the influence of the gospel; see the notes at Rom 5:1-5.
In the Holy Ghost - Produced "by" the Holy Spirit; Rom 5:5; compare Gal 5:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: kingdom: Dan 2:44; Mat 3:2, Mat 6:33; Luk 14:15, Luk 17:20, Luk 17:21; Joh 3:3, Joh 3:5; Co1 4:20, Co1 6:9; Th1 2:12
is: Co1 8:8; Col 2:16, Col 2:17; Heb 13:9
but: Isa 45:24; Jer 23:5, Jer 23:6; Dan 9:24; Mat 6:33; Co1 1:30; Co2 5:21; Phi 3:9; Pe2 1:1
peace: Rom 5:1-5, Rom 8:6, Rom 8:15, Rom 8:16, Rom 15:13; Isa 55:12, Isa 61:3; Joh 16:33; Act 9:31, Act 13:52; Gal 5:22; Phi 2:1, Phi 3:3, Phi 4:4, Phi 4:7; Col 1:11; Th1 1:6; Pe1 1:8
Geneva 1599
14:17 (17) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
(17) A general reason, and the foundation of the entire argument: the kingdom of heaven consists not in these outward things, but in the study of righteousness, and peace, and comfort of the Holy Spirit.
John Gill
14:17 For the kingdom of God is not meat and drink,.... Neither the kingdom of glory, nor the ultimate glory and happiness of the saints in the other world, is attained to by any such things; for neither eating and drinking, nor not eating and drinking, can recommend to the divine favour, or give a meetness for heaven, or a right unto it; see 1Cor 8:8, nor does the kingdom of grace, the principle of grace, lie in such things, nor in anything that is external; nor does the Gospel, or Gospel church state, which frequently go under this name of the kingdom of God, consist of such things as the ceremonial and the legal dispensation did, but the Gospel and the dispensation of grace are opposed unto them; see Heb 9:10.
But righteousness, and peace, and joy in the Holy Ghost. The kingdom of glory, which is the kingdom of God, because of his preparing, giving, calling to, and putting into the possession of, is attained unto by righteousness; not the righteousness of men, but the righteousness of Christ imputed by God, and received by faith; and through peace made by the blood of Christ, and rejoicing in him, without having any confidence in the flesh, which is a branch of the Spirit's grace in regeneration. The kingdom of grace, or the governing principle of grace in the soul, and which is of God's implanting there, lies in righteousness and true holiness, in which the new man is created; in truth and uprightness in the inward parts, where the laws of God are put and written; and in peace of conscience, arising from the blood and righteousness of Christ; and in that spiritual joy and comfort the Holy Ghost produces, by leading to a sight of Christ, and an interest in him and his atonement. The Gospel, which gives an account both of the kingdom of grace and of glory, reveals the righteousness of Christ, and teaches men to live soberly, righteously, and godly, in this present evil world: it is a publication of peace by the blood of Christ; it calls men to peace, to cultivate peace one among another, and to seek those things which make for it; and when it comes in power, is attended with joy in the Holy Ghost, and is the means of increasing it; and this is another reason, persuading to Christian forbearance, in the use of things indifferent.
John Wesley
14:17 For the kingdom of God - That is, true religion, does not consist in external observances. But in righteousness - The image of God stamped on the heart; the love of God and man, accompanied with the peace that passeth all understanding, and joy in the Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
14:17 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 1Cor 4:20).
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 Mt 6:33); the second--"peace"--has respect to our neighbors, denoting "concord" among brethren (as is plain from Rom 14:19; compare Eph 4:3; Col 3:14-15); 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 Th1 1:6).
14:1814:18: Զի որ յայսմ ծառայէ Քրիստոսի, հաճոյ է Աստուծոյ՝ եւ ընտի՛ր մարդկան։
18 որովհետեւ, ով այս ձեւով ծառայում է Քրիստոսին, հաճելի է Աստծուն եւ գովելի՝ մարդկանց առաջ:
18 Քանզի եթէ մէկը այս բաներով Քրիստոսին ծառայէ, անիկա Աստուծոյ հաճելի կ’ըլլայ ու մարդոցմէ կը գովուի։
Զի որ յայսմ ծառայէ Քրիստոսի, հաճոյ է Աստուծոյ, եւ ընտիր` մարդկան:

14:18: Զի որ յայսմ ծառայէ Քրիստոսի, հաճոյ է Աստուծոյ՝ եւ ընտի՛ր մարդկան։
18 որովհետեւ, ով այս ձեւով ծառայում է Քրիստոսին, հաճելի է Աստծուն եւ գովելի՝ մարդկանց առաջ:
18 Քանզի եթէ մէկը այս բաներով Քրիստոսին ծառայէ, անիկա Աստուծոյ հաճելի կ’ըլլայ ու մարդոցմէ կը գովուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:1818: Кто сим служит Христу, тот угоден Богу и [достоин] одобрения от людей.
14:18  ὁ γὰρ ἐν τούτῳ δουλεύων τῶ χριστῶ εὐάρεστος τῶ θεῶ καὶ δόκιμος τοῖς ἀνθρώποις.
14:18. ὁ (the-one) γὰρ (therefore) ἐν (in) τούτῳ (unto-the-one-this) δουλεύων (bondeeing-of) τῷ (unto-the-one) χριστῷ (unto-Anointed) εὐάρεστος (goodly-pleasable) τῷ (unto-the-one) θεῷ (unto-a-Deity) καὶ (and) δόκιμος (assessed) τοῖς (unto-the-ones) ἀνθρώποις. (unto-mankinds)
14:18. qui enim in hoc servit Christo placet Deo et probatus est hominibusFor he that in this serveth Christ pleaseth God and is approved of men.
18. For he that herein serveth Christ is well-pleasing to God, and approved of men.
For he that in these things serveth Christ [is] acceptable to God, and approved of men:

18: Кто сим служит Христу, тот угоден Богу и [достоин] одобрения от людей.
14:18  ὁ γὰρ ἐν τούτῳ δουλεύων τῶ χριστῶ εὐάρεστος τῶ θεῶ καὶ δόκιμος τοῖς ἀνθρώποις.
14:18. qui enim in hoc servit Christo placet Deo et probatus est hominibus
For he that in this serveth Christ pleaseth God and is approved of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Кто сим служит. Лучше понимать под словом сим (en toutw) правду, мир и радость в Св. Духе, о которых, только что сказал Апостол. Христиане должны всячески заботиться о том, чтобы эти блага у них были, потому что только люди, владеющие ими, могут послужить Христу и быть приятными другим людям. А то, что люди едят и пьют, совсем не имеют важности в деле спасения души.
Adam Clarke: Commentary on the Bible - 1831
14:18: For he that in these things - The man, whether Jew or Gentile, who in these things - righteousness, peace, and joy in the Holy Ghost, serveth Christ - acts according to his doctrine, is acceptable to God; for he has not only the form of godliness in thus serving Christ, but he has the power, the very spirit and essence of it, in having righteousness, and peace, and joy in the Holy Ghost; and therefore the whole frame of his mind, as well as his acts, must be acceptable to God. - And approved of men; for although religion may be persecuted, yet the righteous man, who is continually labouring for the public good, will be generally esteemed. This was a very common form of speech among the Jews; that he who Was a conscientious observer of the law, was pleasing to God and approved of men. See several examples in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
14:18: In these things - In righteousness, peace, and joy.
Serveth Christ - Or obeys Christ, who has commanded them. He receives Christ as his "master" or "teacher" and does his will in regard to them. To do these things is to do honor to Christ, and to show the excellency of his religion.
Is acceptable to God - Whether he be converted from the Jews or the Gentiles.
And approved of men - That is, people will "approve" of such conduct; they will esteem it to be right, and to be in accordance with the spirit of Christianity. He does not say that the wicked world will "love" such a life, but it will commend itself to them as such a life as people ought to lead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: in: Rom 14:4, Rom 6:22, Rom 12:11, Rom 16:18; Mar 13:34; Joh 12:26; Co1 7:22; Gal 6:15, Gal 6:16; Col 3:24; Tit 2:11-14
is: Rom 12:1, Rom 12:2; Gen 4:7; Ecc 9:7; Act 10:35; Co2 8:21; Phi 4:18; Ti1 2:3, Ti1 5:4; Pe1 2:5, Pe1 2:20
and: Co2 4:2, Co2 5:11, Co2 6:4, Co2 8:21; Th1 1:3, Th1 1:4; Jam 2:18-26; Pe1 3:16
Geneva 1599
14:18 For he that in (p) these things serveth Christ [is] acceptable to God, and approved of men.
(p) He that lives peaceably, and does righteously, through the Holy Spirit.
John Gill
14:18 For he that in these things serveth Christ,.... That is, in righteousness, peace, and joy in the Holy Ghost; he whose faith is an obedient one, and embraces these things, and from the heart obeys them; who seeks righteousness alone by Christ, and peace and pardon through his blood; who rejoices in Christ Jesus, and puts no trust in the flesh, in moral duties or ceremonial services; and who, from principles of grace, serves Christ in a way of righteousness, wherein he possesses true peace of conscience, and abundance of spiritual joy and comfort: the Alexandrian copy and some others, and the Vulgate Latin version, read, "in this thing"; as if it referred only to the right use of Christian liberty, about things indifferent: such an one
is acceptable to God; in Christ the beloved, in whom he believes, from whom he derives all his peace, joy, and comfort; and whom he serves in righteousness and holiness, and through whom also all his services are acceptable unto God:
and approved of men; of good men, of such that can discern things that differ, and approve those that are excellent; and even of bad men, for such who live honestly and uprightly, who cultivate peace and friendship among men, and carry themselves cheerfully and civilly to all men, cannot but be approved of by the generality of them, though they may dislike them on other accounts.
John Wesley
14:18 In these - Righteousness, peace, and joy. Men - Wise and good men.
Robert Jamieson, A. R. Fausset and David Brown
14:18 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 2Cor 8:21).
is acceptable to God, and approved of men--these being the things which God delights in, and men are constrained to approve. (Compare Prov 3:4; Lk 2:52; Acts 2:47; Acts 19:20).
14:1914:19: Ապա այսուհետեւ զհե՛տ երթիցուք խաղաղութեան, եւ զշինութեան որ առ միմեանս[3574]։ [3574] Ոմանք. Զխաղաղութեան եւ զշինութեան որ առ միմեանս է։
19 Ապա ուրեմն՝ հետամուտ լինենք խաղաղութեան եւ շինութեան՝ միմեանց հանդէպ:
19 Ուրեմն իրարու հետ խաղաղութեամբ եւ շինութեամբ ապրինք։
Ապա այսուհետեւ զհետ երթիցուք զխաղաղութեան եւ զշինութեան որ առ միմեանս:

14:19: Ապա այսուհետեւ զհե՛տ երթիցուք խաղաղութեան, եւ զշինութեան որ առ միմեանս[3574]։
[3574] Ոմանք. Զխաղաղութեան եւ զշինութեան որ առ միմեանս է։
19 Ապա ուրեմն՝ հետամուտ լինենք խաղաղութեան եւ շինութեան՝ միմեանց հանդէպ:
19 Ուրեմն իրարու հետ խաղաղութեամբ եւ շինութեամբ ապրինք։
zohrab-1805▾ eastern-1994▾ western am▾
14:1919: Итак будем искать того, что служит к миру и ко взаимному назиданию.
14:19  ἄρα οὗν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους·
14:19. ἄρα (Thus) οὖν (accordingly) τὰ (to-the-ones) τῆς (of-the-one) εἰρήνης (of-a-peace) διώκωμεν (we-might-pursue) καὶ (and) τὰ (to-the-ones) τῆς (of-the-one) οἰκοδομῆς (of-a-house-building) τῆς (of-the-one) εἰς (into) ἀλλήλους : ( to-one-to-other )
14:19. itaque quae pacis sunt sectemur et quae aedificationis sunt in invicemTherefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
19. So then let us follow after things which make for peace, and things whereby we may edify one another.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another:

19: Итак будем искать того, что служит к миру и ко взаимному назиданию.
14:19  ἄρα οὗν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους·
14:19. itaque quae pacis sunt sectemur et quae aedificationis sunt in invicem
Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Из сказанного выше ясно, что не для чего поднимать споров о пище. Если о нем и нужно беседовать, то только о том, что может поддерживать мир в христианской Церкви и устроить из нее истинный дом Божий (назиданию - правильнее: созиданию - oikodomh).
Adam Clarke: Commentary on the Bible - 1831
14:19: Let us therefore follow - Far from contending about meats, drinks, and festival times, in which it is not likely that the Jews and Gentiles will soon agree, let us endeavor to the utmost of our power to promote peace and unanimity, that we may be instrumental in edifying each other, in promoting religious knowledge and piety instead of being stumbling-blocks in each other's way.
Albert Barnes: Notes on the Bible - 1834
14:19: Let us therefore follow ... - The object of this verse is to persuade the church at Rome to lay aside their causes of contention, and to live in harmony. This exhortation is founded on the considerations which the apostle had presented, and may be regarded as the conclusion to which the argument had conducted him.
The things which make for peace - The high purposes and objects of the Christian religion, and not those smaller matters which produce strife. If men aim at the great objects proposed by the Christian religion, they will live in peace. If they seek to promote their private ends, to follow their own passions and prejudices, they will be involved in strife and contention. There "are" great common objects before "all" Christians in which they can unite, and in the pursuit of which they will cultivate a spirit of peace. Let them all strive for holiness; let them seek to spread the gospel; let them engage in circulating the Bible, or in doing good in any way to others, and their smaller matters of difference will sink into comparative unimportance, and they will unite in one grand purpose of saving the world. Christians have more things in which they "agree" than in which they differ. The points in which they are agreed are of infinite importance; the points on which they differ are commonly some minor matters in which they may "agree to differ," and still cherish love for all who bear the image of Christ.
And things wherewith ... - That is, those things by which we may render "aid" to our brethren; the doctrines, exhortations, counsels, and other helps which may benefit them in their Christian life.
May edify - The word "edify" means properly to "build," as a house; then to "rebuild" or "reconstruct;" then to adorn or ornament; then to do any thing that will confer favor or advantage, or which will further an object. Applied to the church, it means to do anything by teaching, counsel, advice, etc. which will tend to promote its great object; to aid Christians, to enable them to surmount difficulties, to remove their ignorance, etc.; Act 9:31; Co1 8:1; Co1 14:4. In these expressions the idea of a "building" is retained, reared on a firm, tried cornerstone, the Lord Jesus Christ; Eph 2:20; Isa 28:16. Compare Rom 9:33. Christians are thus regarded, according to Paul's noble idea Eph 2:20-22, as one great temple erected for the glory of God, having no separate interest, but as united for one object, and therefore bound to do all that is possible, that each other may be suited to their appropriate place, and perform their appropriate function in perfecting and adorning this temple of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: follow: Rom 12:18; Psa 34:14, Psa 133:1; Mat 5:9; Mar 9:50; Co2 13:11; Eph 4:3-7; Phi 2:1-4; Col 3:12-15; Heb 12:14; Jam 3:13-18; Pe1 3:11
and: Rom 15:2; Co1 10:33, Co1 14:12-17, Co1 14:26; Eph 4:29; Th1 5:11, Th1 5:12; Ti1 1:4
Geneva 1599
14:19 (18) Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
(18) A general conclusion: the use of this liberty, indeed, and our whole life, ought to be concerned with the edifying of one another, insomuch that we consider that thing unlawful, by reason of the offence of our brother, which is of itself pure and lawful.
John Gill
14:19 Let us therefore follow after the things, Since the kingdom of God is in part peace, and the man that serves Christ in this, as in other things, is accepted with God, and grateful to men, the apostle very pertinently exhorts to seek after such things,
which make for peace: not with God, for, for a sinful creature to make peace with God is impracticable and impossible, nor is there any exhortation to it in all the word of God; and if there was, it would be unnecessary here; since the persons here exhorted were such for whom peace with God was made by Christ, and who had a clear and comfortable sense of it in their own souls; and besides, for any to be put upon, or to attempt to make their peace with God, must highly reflect upon the methods of God's grace, in reconciling sinners to himself; and be injurious to the blood, sacrifice, and satisfaction of Christ, by which only peace is made: but the apostle means, either what makes for a man's own peace, or for the peace of others; the things which make for a man's own peace in his own conscience distressed with sin, are looking to, and dealing with the blood of Christ, which speaks peace and pardon; and the righteousness of Christ, which being apprehended by faith, a soul has peace with God through Christ; and also an embracing the Gospel, and the truths of it, which direct to Christ, which publish peace, and are the means of increasing and establishing a solid and well grounded peace, on the free grace of God and merits of Christ: attending on ordinances, and exercising a conscience void of offence towards God and men, are means of continuing and promoting a man's peace; he enjoys peace in them, though he do not derive it from them; yea, in the peace of others, is a man's own peace; and this is what is chiefly meant, a pursuing of things which make for the peace of others; of all men, and especially of saints; this is what should be eagerly followed after, closely pursued, and all ways and means should be made use of, to promote and secure it: this is the will of God; it is well pleasing to Christ, and a fruit of the Spirit; it is one part of the Gospel dispensation; church fellowship cannot be profitable and pleasant without it; it suits with the character of saints, who are sons of peace; and agrees with their privileges they enjoy, or have a right unto, as spiritual peace here, and eternal peace hereafter;
and things wherewith one may edify another. The church is often compared to a building, to a temple, a city, an house, and saints are the materials thereof; who are capable of being edified, or built up, yet more and more, both by words and by deeds; by words, by the ministry of the word, which is set up and continued among other things, for the edifying of the body of Christ; by praying with, and for each other; and by Christian conversation, about the experience of the grace of God, and doctrines of the Gospel, whereby saints may be useful in building up one another in their most holy faith; and so likewise by avoiding all filthy, frothy, and corrupt communication; all angry words and wrathful expressions, which tend not to profit, and are not for the use of edifying, but the contrary: moreover, edification is promoted by deeds, by acts of charity, or love; for charity edifies not by bare words but by loving in deed and in truth, by serving one another in love; for the spiritual body of Christ his church, makes increase unto the edifying of itself in love; and also by laying aside the use of things indifferent, when disagreeable to any of the brethren; for though all things may be lawful to be done by us, yet all things do not edify the brethren; and things which make for the edification of the body, as well as our own, are diligently to be sought after. The Vulgate Latin version, and some copies, read, "let us keep", or "observe those things wherewith one may edify another".
John Wesley
14:19 Peace and edification are closely joined. Practical divinity tends equally to peace and to edification. Controversial divinity less directly tends to edification, although sometimes, as they of old, we cannot build without it, Neh 4:17.
Robert Jamieson, A. R. Fausset and David Brown
14:19 the things, &c.--more simply, "the things of peace, and the things of mutual edification."
14:2014:20: Մի՛ վասն կերակրոյ քակեր զգործ Աստուծոյ. ամենայն ինչ սուրբ է. այլ չար այնմ մարդոյ է, որ խղճի՛ւն ուտիցէ։
20 Ուտելիքի համար Աստծու գործը մի՛ քանդիր. ամենայն ինչ մաքուր է, բայց վատ է այն մարդու համար, որ ուտում է կասկածամտութեամբ:
20 Կերակուրի պատճառով Աստուծոյ գործը մի՛ քակէք։ Ամէն բան մաքուր է. միայն այն մարդուն գէշ է, որ ուրիշը կը գայթակղեցնէ։
Մի՛ վասն կերակրոյ քակեր զգործ Աստուծոյ. ամենայն ինչ սուրբ է, այլ չար այնմ մարդոյ է որ [37]խղճիւն ուտիցէ:

14:20: Մի՛ վասն կերակրոյ քակեր զգործ Աստուծոյ. ամենայն ինչ սուրբ է. այլ չար այնմ մարդոյ է, որ խղճի՛ւն ուտիցէ։
20 Ուտելիքի համար Աստծու գործը մի՛ քանդիր. ամենայն ինչ մաքուր է, բայց վատ է այն մարդու համար, որ ուտում է կասկածամտութեամբ:
20 Կերակուրի պատճառով Աստուծոյ գործը մի՛ քակէք։ Ամէն բան մաքուր է. միայն այն մարդուն գէշ է, որ ուրիշը կը գայթակղեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: Ради пищи не разрушай дела Божия. Все чисто, но худо человеку, который ест на соблазн.
14:20  μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ. πάντα μὲν καθαρά, ἀλλὰ κακὸν τῶ ἀνθρώπῳ τῶ διὰ προσκόμματος ἐσθίοντι.
14:20. μὴ (lest) ἕνεκεν (in-out-in) βρώματος (of-a-consuming-to) κατάλυε (thou-should-loose-down) τὸ (to-the-one) ἔργον (to-a-work) τοῦ (of-the-one) θεοῦ. (of-a-Deity) πάντα ( All ) μὲν (indeed) καθαρά , ( cleansed ,"ἀλλὰ (other) κακὸν (disrupted) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) τῷ (unto-the-one) διὰ (through) προσκόμματος (of-a-felling-toward-to) ἐσθίοντι. (unto-eat-belonging)
14:20. noli propter escam destruere opus Dei omnia quidem munda sunt sed malum est homini qui per offendiculum manducatDestroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
20. Overthrow not for meat’s sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence.
For meat destroy not the work of God. All things indeed [are] pure; but [it is] evil for that man who eateth with offence:

20: Ради пищи не разрушай дела Божия. Все чисто, но худо человеку, который ест на соблазн.
14:20  μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ. πάντα μὲν καθαρά, ἀλλὰ κακὸν τῶ ἀνθρώπῳ τῶ διὰ προσκόμματος ἐσθίοντι.
14:20. noli propter escam destruere opus Dei omnia quidem munda sunt sed malum est homini qui per offendiculum manducat
Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Дела Божия (ergon tou qeou) - это Церковь (ср. 1Кор.3:9). - Который ест на соблазн, т. е. сильный в вере, который ест мясо и этим соблазняет немощного своего брата. - Худо человеку, т. е. грешно тому, кто так поступает, хотя самая пища не имеет никакой нечистоты в себе.
Adam Clarke: Commentary on the Bible - 1831
14:20: For meat destroy not the work of God - Do not hinder the progress of the Gospel either in your own souls or in those of others, by contending about lawful or unlawful meats. And do not destroy the soul of thy Christian brother, Rom 14:15, by offending him so as to induce him to apostatize.
All things indeed are pure - This is a repetition of the sentiment delivered, Rom 14:14, in different words. Nothing that is proper for aliment is unlawful to be eaten; but it is evil for that man who eateth with offense - the man who either eats contrary to his own conscience, or so as to grieve and stumble another, does an evil act; and however lawful the thing may be in itself, his conduct does not please God.
Albert Barnes: Notes on the Bible - 1834
14:20: For meat - By your obstinate, pertinacious attachment to your own opinions about the distinctions of meat and drinks, do not pursue such a course as to lead a brother into sin, and ruin his soul. Here is a new argument presented why Christians should pursue a course of charity - that the opposite would tend to the ruin of the brother's soul.
Destroy not - The word here is what properly is applied to pulling down an edifice; and the apostle continues the figure which he used in the pRev_ious verse. Do not pull down or destroy the "temple" which God is rearing.
The work of God - The work of God is what God does, and here especially refers to his work in rearing "his church." The "Christian" is regarded specially as the work of God, as God renews his heart and makes him what he is. Hence, he is called God's "building" Co1 3:9, and his "workmanship, created in Christ Jesus unto good works" Eph 2:10, and is denominated "a new creature;" Co2 5:17. The meaning is, "Do not so conduct yourself, in regard to the distinction of meats into clean and unclean, as to cause your brother to sin, and to impair or ruin the work of religion which God is carrying on in his soul." The expression does not refer to "man" as being the work of God, but to the "piety" of the Christian; to what God, by his Spirit, is producing in the heart of the believer.
All things are indeed pure - Compare Rom 14:14. This is a concession to those whom he was exhorting to peace. All things under the Christian dispensation are lawful to be eaten. The distinctions of the Levitical law are not binding on Christians.
But it is evil - Though pure in itself, yet it may become an occasion of sin, if another is grieved by it. It is evil to the man who pursues a course that will give offence to a brother; that will pain him, or tend to drive him off from the church, or lead him any way into sin.
With offence - So as to offend a brother, such as he esteems to be sin, and by which he will be grieved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: For: Rom 14:15; Mat 18:6; Co1 6:12, Co1 6:13, Co1 8:8, Co1 8:13, Co1 10:31
the work: Eph 2:10; Phi 1:6
All: Rom 14:14; Mat 15:11; Act 10:15; Ti1 4:3-5; Tit 1:15
but: Rom 14:15, Rom 14:21; Co1 8:9-12, Co1 10:32, Co1 10:33
John Gill
14:20 For meat destroy not the work of God,.... The Syriac reads it, "the works of God"; referring either to righteousness, peace, and joy in the Holy Ghost, of which the kingdom of God consists; or to the weak brother, who both as a creature, and as a new creature, is the workmanship of God; and to the good work of grace, the work of faith upon his soul, which is the work of God; or rather to his peace, and the peace of the church of Christ, which is both the will and work of God; peace is what he calls his people to, and what he himself is the author of; and may be destroyed, and sometimes is, by trifling things; whereas a true believer, though ever so weak, cannot be destroyed, nor the good work of God upon his soul be lost, nor any part of it; not the work of faith, which Christ prays for that it fail not, and is both the author and finisher of; but the work of peace and edification in particular persons, and in a church, may be destroyed, but it is pity it should, by so small a matter, so trivial a thing as meat, or the use of anything that is indifferent:
all things indeed are pure. The Ethiopic version adds, "to the pure"; to them that have pure consciences, sprinkled by the blood of Christ, and have no doubt or scruple about eating things indifferent; but this addition seems to be taken out of Tit 1:15; though it may serve to explain the sense, which is, that all sorts of food, without any distinction, may be eaten; there is nothing common or unclean, every creature in itself is good, and every Christian may lawfully eat thereof, with moderation and thankfulness. This is a concession which stands thus corrected and restrained,
but it is evil for that man who eateth with offence. The Arabic version adds, "of his neighbour"; which is a good interpretation of the passage; for the apostle means not with offence to a man's own conscience, though so to eat is an evil too, but with offence to a fellow Christian; it is not an evil in itself to eat, but when this circumstance of offending another thereby attends it; it is evil, though not in itself, yet in its consequences; it offends a weak brother, displeases Christ, who would not have one of his little ones offended, and brings a woe upon the person by whom the offence comes. The Ethiopic version reads, "who eats inordinately"; which to be sure is sinful, but is not the meaning here.
John Wesley
14:20 The work of God - Which he builds in the soul by faith, and in the church by concord. It is evil to that man who eateth with offence - So as to offend another thereby.
Robert Jamieson, A. R. Fausset and David Brown
14:20 For--"For the sake of"
meat destroy not the work of God--(See on Rom 14:15). 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" (1Jn 3:15).
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.
14:2114:21: Լա՛ւ է ո՛չ ուտել միս, եւ ո՛չ ըմպել գինի. եւ ո՛չ որով եղբայրն քո գայթագղի, կամ գթէ, կամ տկարանայ։
21 Լաւ է չուտել միս եւ չխմել գինի, ոչ էլ անել մի բան, որով քո եղբայրը գայթակղւում է կամ սայթաքում կամ տկարանում[25]:[25] Յուն. լաւ բն. չունեն ոչ էլ... կամ տկարանում նախադասութիւնը:
21 Աղէկ է միս չուտել եւ գինի չխմել եւ ոեւէ բան չընել՝ որով քու եղբայրդ կրնայ իյնալ կամ գայթակղիլ, կամ տկարանալ։
Լաւ է ոչ ուտել միս եւ ոչ ըմպել գինի, եւ ոչ որով եղբայրն քո գայթակղի կամ գթէ կամ տկարանայ:

14:21: Լա՛ւ է ո՛չ ուտել միս, եւ ո՛չ ըմպել գինի. եւ ո՛չ որով եղբայրն քո գայթագղի, կամ գթէ, կամ տկարանայ։
21 Լաւ է չուտել միս եւ չխմել գինի, ոչ էլ անել մի բան, որով քո եղբայրը գայթակղւում է կամ սայթաքում կամ տկարանում[25]:
[25] Յուն. լաւ բն. չունեն ոչ էլ... կամ տկարանում նախադասութիւնը:
21 Աղէկ է միս չուտել եւ գինի չխմել եւ ոեւէ բան չընել՝ որով քու եղբայրդ կրնայ իյնալ կամ գայթակղիլ, կամ տկարանալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2121: Лучше не есть мяса, не пить вина и не [делать] ничего [такого], отчего брат твой претыкается, или соблазняется, или изнемогает.
14:21  καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει.
14:21. καλὸν (Seemly) τὸ (the-one) μὴ (lest) φαγεῖν (to-have-devoured) κρέα (to-meats) μηδὲ (lest-moreover) πεῖν (to-have-had-drank) οἶνον (to-a-wine) μηδὲ (lest-moreover) ἐν (in) ᾧ (unto-which) ὁ (the-one) ἀδελφός (brethrened) σου (of-thee) προσκόπτει: (it-felleth-toward)
14:21. bonum est non manducare carnem et non bibere vinum neque in quo frater tuus offendit aut scandalizatur aut infirmaturIt is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
21. It is good not to eat flesh, nor to drink wine, nor whereby thy brother stumbleth.
good neither to eat flesh, nor to drink wine, nor [any thing] whereby thy brother stumbleth, or is offended, or is made weak:

21: Лучше не есть мяса, не пить вина и не [делать] ничего [такого], отчего брат твой претыкается, или соблазняется, или изнемогает.
14:21  καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει.
14:21. bonum est non manducare carnem et non bibere vinum neque in quo frater tuus offendit aut scandalizatur aut infirmatur
It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Здесь Апостол дает указание сильным в вере, как им поступать. Требуется от истинного христианина некоторое самопожертвование во благо немощного брата - отказ от мяса и вина.
Adam Clarke: Commentary on the Bible - 1831
14:21: It is good neither to eat flesh, etc. - The spirit and self-denying principles of the Gospel teach us, that we should not only avoid every thing in eating or drinking which may be an occasion of offense or apostasy to our brethren, but even to lay down our lives for them should it be necessary.
Whereby thy brother stumbleth - Προσκοπτει, from προς, against, and κοπτω, to strike, to hit the foot against a stone in walking, so as to halt, and be impeded in one's journey. It here means, spiritually, any thing by which a man is so perplexed in his mind as to be prevented from making due progress in the Divine life. Any thing by which he is caused to halt, to be undecisive, and undetermined; and under such an influence no man has ever yet grown in grace and in the knowledge of Jesus Christ.
Or is offended - Η σκανδαλιζεται, from σκανδαλον, a stumbling-block; any thing by which a person is caused to fall, especially into a snare, trap, or gin. Originally the word signified the piece of wood or key in a trap, which being trodden on caused the animal to fall into a pit, or the trap to close upon him. In the New Testament it generally refers to total apostasy from the Christian religion; and this appears to be its meaning in this place.
Or is made weak - Η ασθενει, from α, negative, and σθενος, strength; without mental vigor; without power sufficiently to distinguish between right and wrong, good and evil, lawful and unlawful. To get under the dominion of an erroneous conscience, so as to judge that to be evil or unlawful which is not so. The two last terms are omitted by two excellent MSS. (the Codex Alexandrinus and the Codex Ephraim), by the Syriac of Erpen, the Coptic and the Ethiopic, and by some of the primitive fathers. It is very likely that they were added by some early hand by way of illustration. Griesbach has left them in the text with a note of doubtfulness.
Albert Barnes: Notes on the Bible - 1834
14:21: It is good - It is right; or it is better. This verse is an explanation or enlarged specification of the meaning of the former.
To eat flesh - That is, such flesh as the "Jewish" convert regarded as unclean; Rom 14:2.
Nor to drink wine - Wine was a common drink among the Jews, and usually esteemed lawful. But the Nazarites were not allowed to drink it Num 6:3, and the Rechabites jer 35 drank no wine, and it is possible that some of the early converts regarded it as unlawful for Christians to drink it. Wine was moreover used in libations in pagan worship, and perhaps the Jewish coverts might be scrupulous about its use from this cause. The caution here shows us what should be done "now" in regard to the use of wine. It may not be possible to prove that wine is absolutely unlawful, but still many friends of "temperance" regard it as such, and are grieved at its use. They esteem the habit of using it as tending to intemperance, and as encouraging those who cannot afford expensive liquors. Besides, the wines which are now used are different from those which were common among the ancients. That was the pure juice of the grape. That which is now in common use is mingled with alcohol, and with other intoxicating ingredients. Little or none of the wine which comes to this country is pure. And in this state of the case, does not the command of the apostle here require the friends of temperance to abstain even from the use of wine?
Nor anything - Any article of food or drink, or any course of conduct. So valuable is peace, and so desirable is it not to offend a brother, that we should rather deny ourselves to any extent, than to be the occasion of offences and scandals in the church.
Stumbleth - For the difference between this word and the word "offended," see the note at Rom 11:11. It means here that by eating, a Jewish convert might be led to eat also, contrary to his own conviction of what was right, and thus be led into sin.
Or is made weak - That is, shaken, or rendered "less stable" in his opinion or conduct. By being led to imitate the Gentile convert, he would become less firm and established; he would violate his own conscience; his course would be attended with regrets and with doubts about its propriety, and thus he would be made "weak." In this verse we have an eminent instance of the charity of the apostle, and of his spirit of concession and kindness. If this were regarded by all Christians, it would save no small amount of strife, and heart-burnings, and contention. Let a man begin to act on the principle that peace is to be promoted, that other Christians are not to be offended, and what a change would it at once produce in the churches, and what an influence would it exert over the life!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: good: Rom 14:17, Rom 15:1, Rom 15:2; Co1 8:13
whereby: Rom 14:13; Mal 2:8; Mat 16:23, Mat 18:7-10; Luk 17:1, Luk 17:2; Phi 1:10; Heb 12:13; Rev 2:14
John Gill
14:21 It is good neither to eat flesh,.... Any sort of flesh, even that which is not forbidden in the law, rather than offend a weak brother; and the apostle determines for himself, that he would not, where there was any danger of doing this, 1Cor 8:13.
Nor to drink wine; not only the wine of libations to Heathen deities, but wine in common; which was not prohibited by the law of Moses, but in the case of a Nazarite, and of vows:
nor anything, be it what it will,
whereby thy brother stumbleth. The Syriac version reads, "our brother"; anyone that stands in such a spiritual relation to any of us; and for which reason care should be taken, that no stumblingblock, or occasion to fall, should be put in his way; particularly that Christian liberty in things indifferent be not unseasonably and imprudently used, and so become a means of stumbling and staggering to weak minds:
or is offended; to that degree, as to censure and judge him that eats, as an impious person, and a transgressor of the law; with whom he cannot keep his communion, but withdraws himself from it, and is even tempted to drop his profession of the Christian religion entirely, being ready to think it is not right, since contrary to the law of Moses:
or is made weak; more weak in the faith than he was before, and his love is weakened and grows very cold and indifferent to his Christian brethren, that can take and use a liberty which he cannot. These two last phrases are not in the Syriac and Ethiopic versions, nor in the Alexandrian copy, though in others, and are used for the sake of explanation and amplification.
John Wesley
14:21 Thy brother stumbleth - By imitating thee against his conscience, contrary to righteousness. Or is offended - At what thou doest to the loss of his peace. Or made weak - Hesitating between imitation and abhorrence, to the loss of that joy in the Lord which was his strength.
Robert Jamieson, A. R. Fausset and David Brown
14:21 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.
14:2214:22: Դու՝ ապաքէն հաւատս ունիս, կա՛լ առանձինն առաջի Աստուծոյ. երանի՛ որ ո՛չ դատեսցի զանձն, որով զընկերն փորձիցէ[3575]։ [3575] Ոմանք. Կա՛լ առանձին... որ ոչ դատիցի։
22 Դու, արդարեւ, հաւատ ունես. պահի՛ր այն քեզ համար Աստծու առաջ: Երանի՜ նրան, ով չի դատապարտում իր անձը նրանով, որ փորձում է ընկերոջը.
22 Դուն հաւատք ունի՞ս. զանիկա քեզի պահէ Աստուծոյ առջեւ. երանի՜ անոր որ իր անձը չի դատապարտեր անով, որ ինք կ’ընդունի*։
Դու ապաքէն հաւատս ունիս, կալ առանձինն առաջի Աստուծոյ. երանի որ ոչ դատեսցի զանձն որով [38]զընկերն փորձիցէ:

14:22: Դու՝ ապաքէն հաւատս ունիս, կա՛լ առանձինն առաջի Աստուծոյ. երանի՛ որ ո՛չ դատեսցի զանձն, որով զընկերն փորձիցէ[3575]։
[3575] Ոմանք. Կա՛լ առանձին... որ ոչ դատիցի։
22 Դու, արդարեւ, հաւատ ունես. պահի՛ր այն քեզ համար Աստծու առաջ: Երանի՜ նրան, ով չի դատապարտում իր անձը նրանով, որ փորձում է ընկերոջը.
22 Դուն հաւատք ունի՞ս. զանիկա քեզի պահէ Աստուծոյ առջեւ. երանի՜ անոր որ իր անձը չի դատապարտեր անով, որ ինք կ’ընդունի*։
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: Ты имеешь веру? имей ее сам в себе, пред Богом. Блажен, кто не осуждает себя в том, что избирает.
14:22  σὺ πίστιν [ἣν] ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ. μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει·
14:22. σὺ (Thou) πίστιν (to-a-trust) ἣν (to-which) ἔχεις (thou-hold) κατὰ (down) σεαυτὸν (to-thyself) ἔχε (thou-should-hold) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity) μακάριος (Bless-belonged) ὁ (the-one) μὴ (lest) κρίνων (separating) ἑαυτὸν (to-self) ἐν (in) ᾧ (unto-which) δοκιμάζει: (it-assesseth-to)
14:22. tu fidem habes penes temet ipsum habe coram Deo beatus qui non iudicat semet ipsum in eo quo probatHast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
22. The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth.
Hast thou faith? have [it] to thyself before God. Happy [is] he that condemneth not himself in that thing which he alloweth:

22: Ты имеешь веру? имей ее сам в себе, пред Богом. Блажен, кто не осуждает себя в том, что избирает.
14:22  σὺ πίστιν [ἣν] ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ. μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει·
14:22. tu fidem habes penes temet ipsum habe coram Deo beatus qui non iudicat semet ipsum in eo quo probat
Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Сила веры от этого самоограничения не убавится в человеке. И веру свою вовсе нет надобности выставлять на показ - довольно, если Бог ее видит! Возмещением или наградою для сильного в вере должно служить ему одно сознание того, что он действует вполне правильно, чего нет у человека немощного, вечно колеблющегося в решении вопроса, как ему поступить в том или другом случае.
Adam Clarke: Commentary on the Bible - 1831
14:22: Hast thou faith? - The term faith seems to signify in this place a full persuasion in a man's mind that he is right, that what he does is lawful, and has the approbation of God and his conscience. Dr. Taylor has a judicious note on this passage. "There is no necessity," says he, " for reading the first clause interrogatively; and it seems to be more agreeable to the structure of the Greek to render it, Thou hast faith; as if he had said: 'I own thou hast a right persuasion.' Farther, there is an anadiplosis in εχεις, and εχε the first simply signifies thou hast, the latter, hold fast. Thou hast a right persuasion concerning thy Christian liberty; and I advise thee to hold that persuasion steadfastly, with respect to thyself in the sight of God. Εχω have, has frequently this emphatical signification. See Mat 25:29, etc."
Happy is he that condemneth not, etc. - That man only can enjoy peace of conscience who acts according to the full persuasion which God has given him of the lawfulness of his conduct: whereas he must be miserable who allows himself in the practice of any thing for which his conscience upbraids and accuses him. This is a most excellent maxim, and every genuine Christian should be careful to try every part of his conduct by it. If a man have not peace in his own bosom, he cannot be happy; and no man can have peace who sins against his conscience. If a man's passions or appetite allow or instigate him to a particular thing, let him take good heed that his conscience approve what his passions allow, and that he live not the subject of continual self-condemnation and reproach. Even the man who has the too scrupulous conscience had better, in such matters as are in question, obey its erroneous dictates than violate this moral feeling, and live only to condemn the actions he is constantly performing.
Albert Barnes: Notes on the Bible - 1834
14:22: Hast thou faith? - The word "faith" here refers only to the subject under discussion - to the subject of meats, drinks, etc. Do you believe that it is right to eat all kinds of food, etc. The apostle had admitted that this was the true doctrine; but he maintains that it should be so held as not to give offence.
Have it to thyself - Do not obtrude your faith or opinion on others. Be satisfied with cherishing the opinion, and acting on it in private, without bringing it forward to produce disturbance in the church.
Before God - Where God only is the witness. God sees your sincerity, and will approve your opinion. That opinion cherish and act on, yet so as not to give offence, and to produce disturbance in the church. God sees your sincerity; he sees that you are right; and you will not offend him. Your brethren do "not" see that you are right, and they will be offended.
Happy is he ... - This state of mind, the apostle says, is one that is attended with peace and happiness; and this is a "further" reason why they should indulge their opinion in private, without obtruding it on others. They were conscious of doing right, and that consciousness was attended with peace. This fact he states in the form of a universal proposition, as applicable not only to "this" case, but to "all" cases; compare Jo1 3:21.
Condemneth not himself - Whose conscience does not reprove him.
In that which he alloweth - Which he "approves," or which he "does." Who has a clear conscience in his opinions and conduct. Many people indulge in practices which their consciences condemn, many in practices of which they are in doubt. But the way to be happy is to have a "clear conscience" in what we do; or in other words, if we have "doubts" about a course of conduct, it is not safe to indulge in that course, but it should be at once abandoned. Many people are engaged in "business" about which they have many doubts; many Christians are in doubt about certain courses of life. But they can have "no doubt" about the propriety of abstaining from them. They who are engaged in the slave-trade; or they who are engaged in the manufacture or sale of ardent spirits; or they who frequent the theater or the ball-room, or who run the round of fashionable amusements, if professing Christians, must often be troubled with "many" doubts about the propriety of their manner of life. But they can have no doubt about the propriety of an "opposite" course. Perhaps a single inquiry would settle all debate in regard to these things: "Did anyone ever become a slave-dealer, or a dealer in ardent spirits, or go to the theater, for engage in scenes of splendid amusements, with any belief that he was imitating the Lord Jesus Christ, or with any desire to honor him or his religion?" But one answer would be given to this question; and in view of it, how striking is the remark of Paul, "Happy is he that condemneth not himself in what he alloweth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: thou: Rom 14:2, Rom 14:5, Rom 14:14, Rom 14:23; Gal 6:1; Jam 3:13
Happy: Rom 7:15, Rom 7:24; Act 24:16; Co2 1:12; Jo1 3:21
Geneva 1599
14:22 (19) Hast thou (q) faith? have [it] to thyself before God. Happy [is] he that condemneth not himself in that thing which he (r) alloweth.
(19) He gives a double warning in these matters: one, which pertains to the strong, that he who has obtained a sure knowledge of this liberty, keep that treasure to the end that he may use it wisely and profitably, as has been said: the second, which respects the weak, that they do nothing rashly by other men's example with a wavering conscience, for it cannot be done without sin if we are not persuaded by the word of God that he likes and approves it.
(q) He showed before in (Rom 14:14) what he means by faith, that is, for a man to be certain and without doubt in matters and things indifferent.
(r) Embraces.
John Gill
14:22 Hast thou faith? have it to thyself before God,.... Which is to be understood, not of faith in the Lord Jesus Christ, and in the doctrines of the Gospel; for a man that has such faith given him, ought not to keep it in his own breast, but to declare it to others; he ought to make a public visible profession of it, before many witnesses; it becomes him to tell the church of God what great things the Lord has done for him; and as he believes with the heart, so he ought to make confession with the mouth unto salvation; but this faith only designs a full persuasion in a man's own mind, about the free and lawful use of things indifferent, the subject the apostle is upon; see Rom 14:5; and his advice on this head is, to keep this faith and persuasion in a man's own breast, and not divulge it to others, where there is danger of scandal and offence: he does not advise such to alter their minds, change their sentiments, or cast away their faith, which was right and agreeable to his own, but to have it, hold and keep it, though, within themselves; he would not have them openly declare it, and publicly make use of it, since it might be grieving and distressing to weak minds; but in private, and where there was no danger of giving offence, they might both speak of it, and use it; and if they could not, should satisfy themselves that God, who sees in secret, knows they have this faith, and sees their use of it, though others do not, for from him they have it; so the Ethiopic version reads it, and "if thou hast faith with thyself, thou art secure before God, from whom thou hast obtained it"; and should be thankful to him for it, and use it in such a manner as makes most for his glory, and the peace of his church since to him they must give an account another day: some copies and versions read without an interrogation, thou hast faith; and others, "thou, the faith which thou hast, have it to thyself", &c. so the Alexandrian copy and the Syriac version.
Happy is he that condemneth not himself in that thing which he alloweth; or "approves of"; that is, it is well for that man who observes no difference of meats, if either he does not act contrary to his own conscience, and so condemns himself in what he allows himself in; or exposes himself to the censure, judgment, and condemnation of others, in doing that which he approves of as lawful, and is so, but unlawful when done to the offence of others: some understand this as spoken to the weak believer, signifying that he is in the right, who, through example, and the force of the sensual appetite, is not prevailed upon to allow himself to eat, contrary to his own conscience, and whereby he would be self-condemned; but as the strong believer is addressed in the beginning of the verse, I choose to think he is intended in this part of it; and the rather, because the weak believer is taken notice of in the next verse, with a peculiar view to this very thing.
John Wesley
14:22 Hast thou faith - That all things are pure? Have it to thyself before God - In circumstances like these, keep it to thyself, and do not offend others by it. Happy is he that condemneth not himself - By an improper use of even innocent things! and happy he who is free from a doubting conscience! He that has this may allow the thing, yet condemn himself for it.
Robert Jamieson, A. R. Fausset and David Brown
14:22 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.
14:2314:23: Բայց որ խղճէն, թէպէտ եւ ուտիցէ՝ դատապարտեալ է. զի ո՛չ ըստ հաւատոց. զի ամենայն ինչ որ ո՛չ ՚ի հաւատոց է՝ մե՛ղք են[3576]։ [3576] Ոմանք. Բայց այնմ որ խզ՛՛... Որ ոչ ՚ի հաւատոց են. եւ ոմանք. Որոց ՚ի հաւատոց է, մեղք են։
23 բայց ով կասկածում է, թէպէտ եւ ուտում է, դատապարտուած է, քանի որ այդ ըստ հաւատի չէ, որովհետեւ ամենայն ինչ, որ հաւատից չէ, մեղք է:
23 Բայց ան որ կը խղճահարուի, եթէ ուտէ՝ կը դատապարտուի, վասն զի հաւատքով չ’ուտեր, քանզի ի՛նչ բան որ հաւատքով չէ՝ մեղք է։
Բայց որ խղճէն, թէպէտ եւ ուտիցէ, դատապարտեալ է, զի ոչ ըստ հաւատոց է, զի ամենայն ինչ որ ոչ ի հաւատոց է` մեղք են:

14:23: Բայց որ խղճէն, թէպէտ եւ ուտիցէ՝ դատապարտեալ է. զի ո՛չ ըստ հաւատոց. զի ամենայն ինչ որ ո՛չ ՚ի հաւատոց է՝ մե՛ղք են[3576]։
[3576] Ոմանք. Բայց այնմ որ խզ՛՛... Որ ոչ ՚ի հաւատոց են. եւ ոմանք. Որոց ՚ի հաւատոց է, մեղք են։
23 բայց ով կասկածում է, թէպէտ եւ ուտում է, դատապարտուած է, քանի որ այդ ըստ հաւատի չէ, որովհետեւ ամենայն ինչ, որ հաւատից չէ, մեղք է:
23 Բայց ան որ կը խղճահարուի, եթէ ուտէ՝ կը դատապարտուի, վասն զի հաւատքով չ’ուտեր, քանզի ի՛նչ բան որ հաւատքով չէ՝ մեղք է։
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: А сомневающийся, если ест, осуждается, потому что не по вере; а все, что не по вере, грех.
14:23  ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως· πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν.
14:23. ὁ (the-one) δὲ (moreover) διακρινόμενος ( separating-through ) ἐὰν (if-ever) φάγῃ (it-might-have-had-devoured) κατακέκριται, (it-had-come-to-be-separated-down,"ὅτι (to-which-a-one) οὐκ (not) ἐκ (out) πίστεως: (of-a-trust) πᾶν (all) δὲ (moreover) ὃ (which) οὐκ (not) ἐκ (out) πίστεως (of-a-trust) ἁμαρτία (an-un-adjusting-along-unto) ἐστίν. (it-be)
14:23. qui autem discernit si manducaverit damnatus est quia non ex fide omne autem quod non ex fide peccatum estBut he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
23. But he that doubteth is condemned if he eat, because not of faith; and whatsoever is not of faith is sin.
And he that doubteth is damned if he eat, because [he eateth] not of faith: for whatsoever [is] not of faith is sin:

23: А сомневающийся, если ест, осуждается, потому что не по вере; а все, что не по вере, грех.
14:23  ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως· πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν.
14:23. qui autem discernit si manducaverit damnatus est quia non ex fide omne autem quod non ex fide peccatum est
But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Апостол видит два типа людей: одни - люди верующие глубоко и искренно во Христа. Все, что делают эти люди, исходит из сердца, которое в свою очередь получает побуждения от Христа. Значит, дела этих людей - святы. Другие - люди колеблющиеся, погруженные в сомнения. Все, что эти люди делают, идет, следовательно, не от веры и не от Христа, а от их земных, плотских рассуждений. Между тем плоть побуждает человека именно к греховным поступкам. Ясно, что здесь речь идет о вере во Христа, о настоящей сильной христианской вере, как твердой уверенности во Христе. Все, противоположное такой вере, естественно должно принадлежать не к области христианской святости, а к области греха.
Adam Clarke: Commentary on the Bible - 1831
14:23: And he that doubteth - This verse is a necessary part of the preceding, and should be read thus: But he that doubteth is condemned if he eat, because he eateth not of faith. The meaning is sufficiently plain. He that feeds on any kind of meats prohibited by the Mosaic law, with the persuasion in his mind that he may be wrong in so doing, is condemned by his conscience for doing that which he has reason to think God has forbidden.
For whatsoever is not of faith is sin - Whatever he does, without a full persuasion of its lawfulness, (see Rom 14:22) is to him sin; for he does it under a conviction that he may be wrong in so doing. Therefore, if he makes a distinction in his own conscience between different kinds of meats, and yet eats of all indifferently, he is a sinner before God; because he eats either through false shame, base compliance, or an unbridled appetite; and any of these is in itself a sin against the sincerity, ingenuousness, and self-denying principles of the Gospel of Christ.
Some think that these words have a more extensive signification, and that they apply to all who have not true religion, and faith in our Lord Jesus Christ; every work of such persons being sinful in the sight of a holy God, because it does not proceed from a pure motive. On this ground our Church says, Art. xiii, "Works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God, forasmuch as they are not of faith in Jesus Christ; yes, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." To this we may add, that without faith it is impossible to please God; every thing is wrong where this principle is wanting.
There are few readers who have not remarked that the last three verses of this epistle (Rom 16:25-27) appear to stand in their present place without any obvious connection; and apparently after the epistle is concluded. And it is well known to critics, that two MSS. in uncial letters, the Cod. A and I, with upwards of 100 others, together with the Slavonic, the later Syriac and Arabic, add those verses at the end of the fourteenth chapter. The transposition is acknowledged by Cyril, Chrysostom, Theodoret, Oecumenius, Theophylact, Theodulus, Damascenus, and Tertullian; see Wetstein. Griesbach inserts them at the end of this chapter as their proper place; and most learned men approve of this transposition. It may be necessary to repeat the words here that the reader may see with what propriety they connect with the subject which terminates the fourteenth chapter as it now stands.
Rom 14:23 : And he that doubteth is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
Rom 16:25 : Now, to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery which was kept secret since the world began,
Rom 16:26 : But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith);
Rom 16:27 : To God only wise be glory through Jesus Christ for ever. Amen.
Rom 15:1 : We then that are strong ought to bear the infirmities of the weak, etc.
These words certainly connect better with the close of the fourteenth chapter and the beginning of the fifteenth than they do with the conclusion of the sixteenth, where they are now generally found; but I shall defer my observations upon them till I come to that place, with only this remark, that the stablishing mentioned Rom 16:25, corresponds well with the doubting, Rom 14:23, and indeed the whole matter of these verses agrees so well with the subject so largely handled in the preceding chapter, that there can be very little doubt of their being in their proper place if joined to the end of this chapter, as they are in the preceding MSS. and versions.
Albert Barnes: Notes on the Bible - 1834
14:23: He that doubteth - He that is not fully satisfied in his mind; who does not do it with a clear conscience. The margin has it rendered correctly, "He that discerneth and putteth a difference between meats." He that conscientiously believes, as the Jew did, that the Levitical law respecting the difference between meats was binding on Christians.
Is damned - We apply this word almost exclusively to the future punishment of the wicked in hell. But it is of importance to remember, in reading the Bible, that this is not of necessity its meaning. It means properly to "condemn;" and here it means only that the person who should thus violate the dictates of his conscience would incur guilt, and would be blameworthy in doing it. But it does not affirm that he would inevitably sink to hell. The same construction is to be put on the expression in Co1 11:29, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself."
For whatsoever ... - "Whatever is not done with a full conviction that it is right, is sinful; whatever is done when a man doubts whether it is right, is sin." This is evidently the fair interpretation of this place. Such the connection requires. It does not affirm that all or any of the actions of impenitent and unbelieving people are sinful, which is true, but not the truth taught here; nor does it affirm that all acts which are not performed by those who have faith in the Lord Jesus, are sinful; but the discussion pertains to Christians; and the whole scope of the passage requires us to understand the apostle as simply saying that a man should not do a thing doubting its correctness; that he should have a strong conviction that what he does is right; and that if he has "not" this conviction, it is sinful. The rule is of universal application. In all cases, if a man does a thing which he does not "believe" to be right, it is a sin, and his conscience will condemn him for it. It may be proper, however, to observe that the converse of this is not always true, that if a man believes a thing to be right, that therefore it is not sin. For many of the persecutors were conscientious Joh 16:2; Act 26:9; and the murderers of the Son of God did it ignorantly Act 3:17; Co1 2:8; and yet were adjudged as guilty of enormous crimes; compare Luk 11:50-51; Act 2:23, Act 2:37.
In this chapter we have a remarkably fine discussion of the nature of Christian charity. Differences of "opinion" will arise, and people will be divided into various sects; but if the rules which are laid down in this chapter were followed, the contentions, and altercations, and strifes among Christians would cease. Had these rules been applied to the controversies about rites, and forms, and festivals, that have arisen, peace might have been preserved. Amid all such differences, the great question is, whether there is true love to the Lord Jesus. If there is, the apostle teaches us that we have no right to judge a brother, or despise him, or contend harshly with him. Our object should be to promote peace, to aid him in his efforts to become holy, and to seek to build him up in holy faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: he that: Co1 8:7
doubteth: or, discerneth and putteth a difference between meats
damned: Rather, is condemned, κατακεκριται [Strong's G2632]; which is the proper signification of damned, from the Latin damno to condemn. Rom 13:2; Co1 11:29-31
whatsoever: Tit 1:15; Heb 11:6
Geneva 1599
14:23 And he that (s) doubteth is damned if he eat, because [he eateth] not of faith: for whatsoever [is] not of faith is sin.
(s) Reasons with himself.
John Gill
14:23 And he that doubteth,.... Or makes a difference between meats and meats, or is in suspense whether any difference should be observed or not,
is damned; not with everlasting damnation, which is not the consequent of, nor connected with such an action, as eating of a thing indifferent, with a scrupulous conscience; but such an one is condemned in his own conscience; he is self-condemned, his conscience condemns him for what he himself does; and he is self-condemned in judging and censuring others, for the same things: so the Syriac renders it, , "he becomes guilty", or he contracts guilt to himself, or is self-condemned; and so the Arabic, "he is already condemned",
because he eateth not of faith: or of a full persuasion in his own mind that he is right in eating; he halts between two opinions, and is doubtful in his own mind what is best to do, and therefore, whilst this is his case, he ought to refrain:
for whatsoever is not of faith is sin. This is a general rule, or axiom, which is not only applicable to the present case, but to any other, whether of a natural, civil, moral, or evangelic kind: "whatsoever does not spring from faith", as the Arabic version renders it, cannot be excused of sin; whatever is not agreeable to the word and doctrine of faith, ought not to be done; whatever is done without faith, or not in the exercise of it, is culpable, for without faith nothing can be pleasing to God; and whatever is contrary to the persuasion of a man's own mind, is so far criminal, as it is a violation of his conscience; whatever men do, especially in a religious way, they ought to make faith of it, or to be fully persuaded of it in their own minds, or they act amiss: in the Arabic version, the Complutensian edition, the Alexandrian copy, and some others, Rom 16:25, "now to him that is of power", &c. are here added; which have induced some to think, that the apostle intended to have finished his epistle here; but having more time, and other things occurred to write of, he proceeded.
John Wesley
14:23 Because it is not of faith - He does not believe it lawful and, in all these cases, whatsoever is not of faith is sin - Whatever a man does without a full persuasion of its lawfulness, it is sin to him.
Robert Jamieson, A. R. Fausset and David Brown
14:23 And--rather, "But"
he that doubteth is damned--On the word "damnation," see on Rom 13:2.
if he eat, because he eateth not of faith--On the meaning of "faith" here, see on Rom 14:22.
for whatsoever is not of faith is sin--a maxim of unspeakable importance in the Christian life.
Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This distinction between essential and non-essential truths is denied by some who affect more than ordinary zeal for the honor and truth of God. But they must settle the question with our apostle. (2) Acceptance with God is the only proper criterion of right to Christian fellowship. Whom God receives, men cannot lawfully reject (Rom 14:3-4). (3) As there is much self-pleasing in setting up narrow standards of Christian fellowship, so one of the best preservatives against the temptation to do this will be found in the continual remembrance that CHRIST is the one Object for whom all Christians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser differences and gradually absorb them (Rom 14:7-9). (4) The consideration of the common judgment-seat at which the strong and the weak shall stand together will be found another preservative against the unlovely disposition to sit in judgment one on another (Rom 14:10-12). (5) How brightly does the supreme Divinity of Christ shine out in this chapter! The exposition itself supersedes further illustration here. (6) Though forbearance be a great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the tax, made an excuse for the latter. But our apostle, while teaching "the strong" to bear with "the weak," repeatedly intimates in this chapter where the truth really lay on the points in question, and takes care to call those who took the wrong side "the weak" (Rom 14:1-2, Rom 14:14). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition (Rom 14:15, Rom 14:20)! Some, who seem to be more jealous for the honor of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the "perseverance of the saints"; the advocates of that doctrine thinking it necessary to explain away what is meant by "destroying the work of God" (Rom 14:20), and "destroying him for whom Christ died" (Rom 14:15), for fear of the doctrinal consequences of taking it nakedly; while the opponents of that doctrine are ready to ask, How could the apostle have used such language if he had believed that such a catastrophe was impossible? The true answer to both lies in dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian Ethics--that the wilful violation of conscience contains within itself a seed of destruction; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, the loss of that soul for eternity, needs only the carrying out to its full effect of such violation of the conscience. Whether such effects do take place, in point of fact, the apostle gives not the most distant hint here; and therefore that point must be settled elsewhere. But, beyond all doubt, as the position we have laid down is emphatically expressed by the apostle, so the interests of all who call themselves Christians require to be proclaimed and pressed on every suitable occasion. (8) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of the Christian life (Rom 14:17-18). (9) "Peace" among the followers of Christ is a blessing too precious to themselves, and, as a testimony to them that are without, too important, to be ruptured for trifles, even though some lesser truths be involved in these (Rom 14:19-20). Nor are those truths themselves disparaged or endangered thereby, but the reverse. (10) Many things which are lawful are not expedient. In the use of any liberty, therefore, our question should be, not simply, Is this lawful? but even if so, Can it be used with safety to a brother's conscience?--How will it affect my brother's soul (Rom 14:21)? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" (Gen 4:9). (11) Whenever we are in doubt as to a point of duty--where abstinence is manifestly sinless, but compliance not clearly lawful--the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful is the Ethics of Christianity--by a few great principles teaching us how to steer our course amidst practical difficulties, with equal regard to Christian liberty, love, and confidence!
14:2414:24: Այլ այնմ որ կարօղն է հաստատել զձեզ ըստ աւետարանիս իմում, եւ ըստ քարոզութեանն Յիսուսի Քրիստոսի, ըստ յայտնութեան խորհրդոյն, ժամանակօքն յաւիտենից լռեցելոյ[3577], [3577] Առ հասարակ ամենայն գրչագիր օրինակք մեր կրկին անգամ ունին զայս հատուածս բանի. Այլ այնմ որ կա՛՛, եւ այլն. մի՝ աստէն՝ եւ դարձեալ ՚ի կատարած թղթոյս։ Յօրինակին պակասէր. Լռեցելոյ, (25) եւ յայտնելոյ այժմիկ... յամենայն հեթանոսս ծա՛՛։
24 [26] Այլ նրան, որ կարո՛ղ է ձեզ հաստատուն պահել ըստ իմ այս աւետարանի եւ ըստ քարոզութեան Յիսուս Քրիստոսի, ըստ այն յայտնութեան խորհրդի, որ յաւիտենից ծածկուած էր,[26] Յունարէնում այս գլխի տակ չկան 24, 25, 26 համարները կամ դրուած են այլ տեղ:

[39]Այլ այնմ որ կարողն է հաստատել զձեզ ըստ աւետարանիս իմում եւ ըստ քարոզութեանն Յիսուսի Քրիստոսի, ըստ յայտնութեան խորհրդոյն ժամանակօքն յաւիտենից լռեցելոյ:

14:24: Այլ այնմ որ կարօղն է հաստատել զձեզ ըստ աւետարանիս իմում, եւ ըստ քարոզութեանն Յիսուսի Քրիստոսի, ըստ յայտնութեան խորհրդոյն, ժամանակօքն յաւիտենից լռեցելոյ[3577],
[3577] Առ հասարակ ամենայն գրչագիր օրինակք մեր կրկին անգամ ունին զայս հատուածս բանի. Այլ այնմ որ կա՛՛, եւ այլն. մի՝ աստէն՝ եւ դարձեալ ՚ի կատարած թղթոյս։ Յօրինակին պակասէր. Լռեցելոյ, (25) եւ յայտնելոյ այժմիկ... յամենայն հեթանոսս ծա՛՛։
24 [26] Այլ նրան, որ կարո՛ղ է ձեզ հաստատուն պահել ըստ իմ այս աւետարանի եւ ըստ քարոզութեան Յիսուս Քրիստոսի, ըստ այն յայտնութեան խորհրդի, որ յաւիտենից ծածկուած էր,
[26] Յունարէնում այս գլխի տակ չկան 24, 25, 26 համարները կամ դրուած են այլ տեղ:
zohrab-1805▾ eastern-1994▾ western am▾
14:24
missing verse:

undefined
undefined
ru▾ el-en-gloss▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: В славословии Богу Апостол еще раз высказывает желание, чтобы римляне утвердились в христианской вере и жизни с помощью Божией (ср. 1:11). Для этого он изобразил пред ними величие Евангелия, как откровения предвечного совета Божия о спасении людей. Достигнет ли его послание такой цели - это в руках Божиих, а за то, что уже сделано Им для человечества, Богу принадлежит слава.
24: По благовествованию моему, т. е. сообразно с моим благовествованием, чтобы римляне жили, как учит их Апостол. - И проповеди Иисуса Христа, т. е. которое (благовествование) есть не иное что, как то, что возвещал и Сам Христос. - По откровению тайны. Апостол здесь хочет сказать, что Христос в Своей проповеди возвещал Божественную тайну или предвечный Совет Божий о спасении человечества.
14:2514:25: եւ յայտնելոյ այժմիկ ՚ի ձեռն գրոց մարգարէականաց, ըստ հրամանի մշտնջենաւորին Աստուծոյ, ՚ի հնազանդութիւն հաւատոց, յամենայն հեթանոսս ծանուցելոյ, Միայնոյ իմաստնոյն Աստուծոյ, ՚ի ձեռն Յիսուսի Քրիստոսի, որում փա՛ռք յաւիտեանս. ամէն[3578]։[3578] Օրինակ մի. ՚Ի ձեռն գրելոց մարգա՛՛։
25 իսկ այժմ յայտնուած է մարգարէական գրուածքների միջոցով մշտնջենաւոր Աստծու հրամանի համաձայն եւ ծանուցուած է բոլոր հեթանոսներին, հաւատի հնազանդութեան համար,[26] միակ իմաստուն Աստծուն, Յիսուս Քրիստոսի միջոցով, նրան փառք յաւիտեանս: Ամէն:

եւ յայտնելոյ այժմիկ ի ձեռն գրոց մարգարէականաց ըստ հրամանի մշտնջենաւորին Աստուծոյ ի հնազանդութիւն հաւատոց, յամենայն հեթանոսս ծանուցելոյ, Միայնոյ իմաստնոյն Աստուծոյ, ի ձեռն Յիսուսի Քրիստոսի, որում փառք յաւիտեանս: Ամէն:

14:25: եւ յայտնելոյ այժմիկ ՚ի ձեռն գրոց մարգարէականաց, ըստ հրամանի մշտնջենաւորին Աստուծոյ, ՚ի հնազանդութիւն հաւատոց, յամենայն հեթանոսս ծանուցելոյ, Միայնոյ իմաստնոյն Աստուծոյ, ՚ի ձեռն Յիսուսի Քրիստոսի, որում փա՛ռք յաւիտեանս. ամէն[3578]։
[3578] Օրինակ մի. ՚Ի ձեռն գրելոց մարգա՛՛։
25 իսկ այժմ յայտնուած է մարգարէական գրուածքների միջոցով մշտնջենաւոր Աստծու հրամանի համաձայն եւ ծանուցուած է բոլոր հեթանոսներին, հաւատի հնազանդութեան համար,
[26] միակ իմաստուն Աստծուն, Յիսուս Քրիստոսի միջոցով, նրան փառք յաւիտեանս: Ամէն:
zohrab-1805▾ eastern-1994▾ western am▾
14:25
missing verse:

undefined
undefined
ru▾ el-en-gloss▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Ныне явлена и чрез писания пророческие. Пророческие книги дают ключ к пониманию домостроительства нашего спасения. Из них христиане убеждаются, что спасение, данное людям во Христе, не было чем-то новым и неожиданным, а давно уже было предрешено в Совете Божием.