رومیوں · IRV-UR
رومیوں
14
بائبل کا متنمصنوعی آواز (AI)
कमज़ोर ईमान वालों को अपने में शामिल तो कर लो, मगर शक' और शुबह की तकरारों के लिए नहीं। مزید دیکھیں: رومیوں 15:11 کرنتھیوں 8:7-131 کرنتھیوں 9:22हरएक का मानना है कि हर चीज़ का खाना जाएज़ है और कमज़ोर ईमानवाला साग पात ही खाता है। مزید دیکھیں: 1 تیمتھیس 4:4امثال 15:17رومیوں 14:14खाने वाला उसको जो नहीं खाता हक़ीर न जाने और जो नहीं खाता वो खाने वाले पर इल्ज़ाम न लगाए; क्यूँकि ख़ुदा ने उसको क़ुबूल कर लिया है। مزید دیکھیں: رومیوں 14:10کلسیوں 2:16-17لوقا 18:9तू कौन है, जो दूसरे के नौकर पर इल्ज़ाम लगाता है? उसका क़ाईम रहना या गिर पड़ना उसके मालिक ही से मुता'ल्लिक़ है; बल्कि वो क़ाईम ही कर दिया जाए क्यूँकि ख़ुदावन्द उसके क़ाईम करने पर क़ादिर है। مزید دیکھیں: یعقوب 4:11-12رومیوں 9:20رومیوں 8:31-39कोई तो एक दिन को दूसरे से अफ़ज़ल जानता है और कोई सब दिनों को बराबर जानता है हर एक अपने दिल में पूरा ऐ'तिक़ाद रखे। مزید دیکھیں: کلسیوں 2:16-17گلتیوں 4:9-10رومیوں 14:23जो किसी दिन को मानता है वो ख़ुदावन्द के लिए मानता है और जो खाता है वो ख़ुदावन्द के वास्ते खाता है क्यूँकि वो ख़ुदा का शुक्र करता है और जो नहीं खाता वो भी ख़ुदावन्द के वास्ते नहीं खाता, और ख़ुदावन्द का शुक्र करता है। مزید دیکھیں: 1 کرنتھیوں 10:30-311 تیمتھیس 4:3-5یسعیاہ 58:5क्यूँकि हम में से न कोई अपने वास्ते जीता है, न कोई अपने वास्ते मरता है। مزید دیکھیں: 1 پطرس 4:22 کرنتھیوں 5:151 کرنتھیوں 6:19-20अगर हम जीते हैं तो ख़ुदावन्द के वास्ते जीते हैं और अगर मरते हैं तो ख़ुदावन्द के वास्ते मरते हैं; पस हम जिएँ या मरें ख़ुदावन्द ही के हैं। مزید دیکھیں: فلپیوں 1:201 تھسلنیکیوں 5:10اعمال 21:13क्यूँकि मसीह इसलिए मरा और ज़िन्दा हुआ कि मुर्दों और ज़िन्दों दोनों का ख़ुदावन्द हो। مزید دیکھیں: مکاشفہ 1:18لوقا 24:26یوحنا 5:22-23मगर तू अपने भाई पर किस लिए इल्ज़ाम लगाता है? या तू भी किस लिए अपने भाई को हक़ीर जानता है? हम तो सब ख़ुदा के तख़्त — ए — अदालत के आगे खड़े होंगे। مزید دیکھیں: 2 کرنتھیوں 5:101 کرنتھیوں 4:5واعظ 12:14चुनाँचे ये लिखा है; ख़ुदावन्द फ़रमाता है मुझे अपनी हयात की क़सम, हर एक घुटना मेरे आगे झुकेगा और हर एक ज़बान ख़ुदा का इक़रार करेगी। مزید دیکھیں: یسعیاہ 45:22-25فلپیوں 2:10-11زبور 72:11पस हम में से हर एक ख़ुदा को अपना हिसाब देगा। مزید دیکھیں: متی 12:361 پطرس 4:5متی 16:27पस आइन्दा को हम एक दूसरे पर इल्ज़ाम न लगाएँ बल्कि तुम यही ठान लो कि कोई अपने भाई के सामने वो चीज़ न रख्खे जो उसके ठोकर खाने या गिरने का ज़रिया हो। مزید دیکھیں: 2 کرنتھیوں 6:31 کرنتھیوں 8:9-13یعقوب 4:11मुझे मा'लूम है बल्कि ख़ुदावन्द ईसा में मुझे यक़ीन है कि कोई चीज़ बजाहित हराम नहीं लेकिन जो उसको हराम समझता है उस के लिए हराम है। مزید دیکھیں: ططس 1:151 تیمتھیس 4:4رومیوں 14:2अगर तेरे भाई को तेरे खाने से रंज पहुँचता है तो फिर तू मुहब्बत के का'इदे पर नहीं चलता; जिस शख़्स के वास्ते मसीह मरा तू अपने खाने से हलाक न कर। مزید دیکھیں: 1 کرنتھیوں 8:11-12گلتیوں 5:13فلپیوں 2:2-4पस तुम्हारी नेकी की बदनामी न हो। مزید دیکھیں: 1 کرنتھیوں 10:29-30رومیوں 12:171 تھسلنیکیوں 5:22क्यूँकि ख़ुदा की बादशाही खाने पीने पर नहीं बल्कि रास्तबाज़ी और मेल मिलाप और उस ख़ुशी पर मौक़ूफ़ है जो रूह — उल — क़ुद्दूस की तरफ़ से होती है। مزید دیکھیں: متی 6:33رومیوں 15:131 کرنتھیوں 4:20जो कोई इस तौर से मसीह की ख़िदमत करता है; वो ख़ुदा का पसन्दीदा और आदमियों का मक़बूल है। مزید دیکھیں: 2 کرنتھیوں 8:211 پطرس 2:51 پطرس 2:20पस हम उन बातों के तालिब रहें; जिनसे मेल मिलाप और आपसी तरक़्क़ी हो। مزید دیکھیں: رومیوں 12:18افسیوں 4:29زبور 34:14खाने की ख़ातिर ख़ुदा के काम को न बिगाड़ हर चीज़ पाक तो है मगर उस आदमी के लिए बुरी है; जिसको उसके खाने से ठोकर लगती है। مزید دیکھیں: رومیوں 14:14-15متی 18:6ططس 1:15यही अच्छा है कि तू न गोश्त खाए न मय पिए न और कुछ ऐसा करे जिस की वजह से तेरा भाई ठोकर खाए। مزید دیکھیں: 1 کرنتھیوں 8:13رومیوں 14:13رومیوں 15:1-2जो तेरा ऐ'तिक़ाद है वो ख़ुदा की नज़र में तेरे ही दिल में रहे, मुबारिक़ वो है जो उस चीज़ की वजह से जिसे वो जायज़ रखता है अपने आप को मुल्ज़िम नहीं ठहराता। مزید دیکھیں: 1 یوحنا 3:21رومیوں 14:5یعقوب 3:13मगर जो कोई किसी चीज़ में शक रखता है अगर उस को खाए तो मुजरिम ठहरता है इस वास्ते कि वो ऐ'तिक़ाद से नहीं खाता, और जो कुछ ऐ'तिक़ाद से नहीं वो गुनाह है। مزید دیکھیں: عبرانیوں 11:6ططس 1:151 کرنتھیوں 11:29-31
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)12 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
یہ حواشی اپنے زمانے کے مناظرے برقرار رکھتے ہیں: بعض میں یہودی قوم یا دوسرے مسیحیوں کے بارے میں سخت باتیں ہیں۔ آج کلیسیا کچھ اور سکھاتی ہے: مسیح کی موت کا الزام یہودی قوم پر نہیں لگایا جا سکتا (نوسترا ایتاتے 4؛ تعلیمِ مسیحی 597–598)، اور دوسری جماعتوں کے مسیحی خداوند میں ہمارے بھائی بہن ہیں (یونیتاتس ریدنتیگراتسیو 3)۔ مسیحی اتحاد
رومیوں 14:1
Ver. 1. Not in disputes about thoughts.[1] That is, without blaming or condemning the thoughts, and reasonings (as it appears by the Greek) of those new converts, who had been Jews, and who were still of this opinion, that they ought to abstain from meats forbidden by the Jewish law, and observe the Jewish festival days. You must charitably bear with the weakness of such converts. Wi. — Be tender with him who is weak in faith; enter not into disputes with him, which only serve to extinguish charity, and create inveterate prejudices.
↑ 1رومیوں 14:2
Ver. 2. Eat all things. Viz. without observing the distinction between clean and unclean meats, prescribed by the law of Moses: which was now no longer obligatory. Some weak Christians, converted from among the Jews, as we here gather from the apostle, made a scruple of eating such meats as were deemed unclean by the law: such as swine's flesh, &c. which the stronger sort of Christians did eat without scruple. Now the apostle, to reconcile them together, exhorts the former not to judge or condemn the latter, using their Christian liberty; and the latter to take care not to despise, or scandalize their weaker brethren, either by bringing them to eat what in their conscience they think they should not: or by giving them such offence, as to endanger the driving them thereby from the Christian religion. Ch. — For one that is not so weak, but well instructed, believeth, is persuaded, that he may eat all things, the distinction of clean and unclean meats being no longer obligatory under the new law of Christ. He that is weak, and not convinced of this Christian liberty, let him eat herbs, or such things as he esteems not forbidden. It is likely some of them abstained many times from all manner of flesh, lest they should meet with what had been offered to idols, or lest something forbidden by the law might be mixed. Wi.
↑ 2رومیوں 14:3–4
Ver. 3-4. God hath taken him to him, that eats of any meats; he accounts him his servant, and will reward him as such. — God is able to make him stand, and will justify him before his tribunal. Wi.
↑ 3رومیوں 14:5
Ver. 5. Between day, &c. Still observing the sabbaths and festivals of the law.
Ch. — And another judgeth every day. That is, thinks every day to be taken away, that was to be kept, merely because ordered under the Jewish law. And now since both they who keep days, or do not keep them; and they who eat, or who abstain, do these things which a regard to God, and according to their conscience, let no one judge, or condemn the one party, nor the other; in these things, let every man abound in his own sense. It is without grounds that some would pretend from hence, that Christians cannot be bound to fast, or abstain from flesh on certain days. The apostle speaks only of the distinction of meats, called clean and unclean, and of fasts or feasts peculiar to the law of Moses. It does not follow from hence, that the Catholic Church hath not power to command days of fasting, and abstaining, for self-denial or humiliation. Wi. —
The apostle here treats only of the subject in hand, viz. the Mosaic distinctions of clean and unclean meats: and in this he allows, for that present time, each one to follow his own private judgment. S. Chrysostom observes that S. Paul did not wish the weak to be left to their own judgment in this, as in a point of no consequence; but that they should wait for a time. The converts were not immediately prohibited their accustomed practices, but they were tolerated in them for a while, till fully instructed. This we see in many of the converts at Jerusalem, who were still observers of the Mosaic ordinances; this was tolerated, that the synagogue might be buried with honour. Estius.
↑ 5رومیوں 14:11
Ver. 11. The apostle here gives a remarkable proof of the divinity of our Saviour. He could not possibly be more express. He had said in the preceding verse, that all men should appear before the tribunal of Christ; to prove this assertion, he adduces this testimony of the prophet Isaias: "As I live, saith the Lord, every knee shall bend before me, and every tongue shall confess to God." Is. c. xlv. Thus shall all acknowledge the power, the divinity, and sovereign dominion of Christ, by bending the knee; and by confessing to him, shall acknowledge him for the master and judge of all mankind. Calmet.
↑ 11رومیوں 14:14
Ver. 14. Nothing is unclean of itself. Because the law that made them unclean, is not now binding of itself, yet a man must not act against his conscience, neither must he, when he can avoid it, scandalize or offend the weak: nor cause divisions or dissensions. Wi.
↑ 14رومیوں 14:15
Ver. 15. S. Paul repeats this, in almost the same words, in 1 Cor. c. viii. and plainly gives us to understand, that Christ died for the salvation of all men, by supposing a Christian brother, for whom Christ had died, in danger of perishing by the scandal given by another. This supposition could never have been made, if the death of Christ was only offered up for the elect: but we here learn from S. Paul, that they for whom Christ shed his blood and suffered the death of the cross, may perish eternally; and therefore all, even the greatest reprobates, may be saved, if they effectually desire it, by virtue of the death of our divine Redeemer.
↑ 15رومیوں 14:16
Ver. 16. Let not then our good, or which we have a Christian liberty to do with a good conscience, be evil spoken of, because of the disputes and quarrels you have about it. Wi.
↑ 16رومیوں 14:17
Ver. 17. The kingdom of God is not meat, &c. It does not consist in eating, nor in abstaining, both which may be done without sin, but in justice, peace, &c.
Wi.
↑ 17رومیوں 14:20
Ver. 20. Destroy not the work of God for meat. That is, do not hinder your brother's salvation, for whom, whoever he be, Christ died, who may be so offended at the liberty which you take, as to quit the Christian religion; or you may make him sin against God, by eating by your example against his weak conscience. Wi.
↑ 20رومیوں 14:22
Ver. 22. Hast thou faith?[2] He doth not here mean, saith S. Chrys. a faith to believe divine truths. But art thou by faith persuaded in mind and conscience, that to eat meats formerly forbidden, is now lawful, have it within thyself, remain in this faith and conscience, but make it not appear, when it is prejudicial to thy weak brother. — Happy is he that condemneth not himself, that maketh not himself liable to condemnation, by giving scandal, by using that liberty, which he is convinced is allowed. Or happy is he that acteth not against his conscience, by doing what he sees is allowed of by others, but which his conscience tells him he ought not to do. Wi.
↑ 22رومیوں 14:23
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 23. He that discerneth, or who judgeth that he ought to abstain from such meats, if he eat, is self-condemned, because he acts not according to his faith.
For whatever a man doth, and is not according to what he believeth he may do, or whatever is against a man's conscience, is sinful in him. It is a mistake of the sense of this place, to pretend that every moral action done by an infidel, must needs be a sin, as when he gives an alms to relieve the necessities of the poor. Wi. — Discerneth. That is, distinguisheth between meats, and eateth against his conscience, what he deems unclean. — Of faith. By faith is here understood judgment and conscience: to act against which is always a sin.
Ch.
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[1] V. 1. Non in disceptationibus cogitationum, me eis diakriseis dialogismon.
Non in condemnationem rationum vel cogitationum.
[2] V. 22. Tu fidem habes? upon which S. Chrys. om. ks. p. 209. ou ten peri dogmaton (pistin) alla ten peri tes prokeimenes upotheseos.
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↑ 23لائسنس: Notes by Fr. George Leo Haydock (1774–1849), from the Douay-Rheims Bible with Haydock's commentary (first ed. Thomas Haydock, Manchester/Dublin, 1811–1814; New York: Edward Dunigan & Brother, 1859); New Testament notes compiled with Fr. Benedict Rayment. Public domain. Digital text: "The Haydock Bible", Internet Archive (archive.org/details/TheHaydockBible), uploaded 2011 under the Public Domain Mark. · اعترافات اور لائسنس