The Meaning of Romans 14:14 Explained

Romans 14:14

KJV: 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.

YLT: I have known, and am persuaded, in the Lord Jesus, that nothing is unclean of itself, except to him who is reckoning anything to be unclean -- to that one it is unclean;

Darby: I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except to him who reckons anything to be unclean, to that man it is unclean.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Romans 14:14 Mean?

Verse Meaning

The Lord Jesus taught that the distinction between ceremonially clean and unclean food had ended ( Mark 7:15-23). Nevertheless not all Christians had grasped this teaching (e.g, Acts 10:9-15). Many still regarded the Jewish dietary laws as God"s will for them (e.g. Seventh-Day Adventists and other sabbatarian groups). Is it any wonder that many Christians even today mistakenly think that the Mosaic Code constitutes their rule of life? Defilement springs from the mind, not material objects (cf. Matthew 12:34-35; Matthew 15:18-19; Titus 1:15).

Context Summary

Romans 14:13-23 - Yielding Rights For Others' Sake
We must be careful of one another's faith. Unkind criticism or ridicule, or the strong pressure of our arguments and reasons may impede the divine life in weaker natures by leading them to act in defiance of their own conscientious convictions. We must not flaunt our greater liberty or urge men to act against their conscience. We may, of course, temperately and lovingly explain why we are not held by minute scruples. We may show, as Paul did repeatedly, that Christ has called us to liberty; but we must not attempt the regulation of one another's conduct from without. The sanctuary of the soul must be left un-invaded. The Spirit alone may speak His oracles in the shrine.
Leave each disciple to his own Master, each plant to the Gardener, each child to the divine Fatherhood. In many things you may grant yourself a wider liberty than others allow themselves; but it must be used wisely, and you must refuse to avail yourself of it whenever those around you may be positively imperiled. We need not mind the censorious criticism of the Pharisee, but like the Good Shepherd with His flock, we must accommodate our pace to that of the lambs, Isaiah 40:11. [source]

Chapter Summary: Romans 14

1  Men may not condemn one another for disputable matters;
13  but must take heed that they give no offense in them;
15  which the apostle proves unlawful by many reasons

Greek Commentary for Romans 14:14

I know and am persuaded in the Lord Jesus [οιδα και πεπεισμαι εν κυριωι Ιησου]
He knows it and stands persuaded (perfect passive indicative of πειτω — peithō to persuade), but in the sphere of the Lord Jesus (cf. Romans 9:1), not by mere rational processes. [source]
Unclean of itself [καινον δι εαυτου]
So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., but he is not a libertine. Paul‘s liberty as to food is regulated by his life in the Lord. For this use of κοινος — Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses. Save that (ει μη — ei mē). The exception lies not in the nature of the food (δι εαυτου — di' heautou), but in the man‘s view of it (to him, εκεινωι — ekeinōi dative case). [source]
Save that [ει μη]
The exception lies not in the nature of the food (δι εαυτου — di' heautou), but in the man‘s view of it (to him, εκεινωι — ekeinōi dative case). [source]
I know - am persuaded [οἶδα - πέπεισμαι]
“A rare conjunction of words, but fitted here to confirm against ignorance and doubt” (Bengel). For I know, see on John 2:4. The persuasion is not the result of his own reasoning, but of his fellowship in the Lord Jesus. So Rev, for by the Lord, etc. [source]
Unclean [κοινὸν]
Lit., common. In the Levitical sense, as opposed to holy or pure. Compare Mark 7:2, “With defiled ( κοιναῖς common), that is to say, with unwashen hands.” See Acts 10:14. [source]

Reverse Greek Commentary Search for Romans 14:14

Acts 10:14 For I have never eaten anything [hoti oudepote ephagon pan)]
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Acts 10:14 Common and unclean [Koinon kai akatharton)]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Romans 3:28 We reckon therefore [λογιζομετα ουν]
Present middle indicative. Westcott and Hort read γαρ — gar instead of ουν — oun “My fixed opinion” is. The accusative and infinitive construction occurs after λογιζομετα — logizometha here. On this verb λογιζομαι — logizomai see Romans 2:3; Romans 4:3.; Romans 8:18; Romans 14:14. Paul restates Romans 3:21. [source]
1 Corinthians 7:17 Only [ει μη]
This use of ει μη — ei mē as an elliptical condition is very common (1 Corinthians 7:5; Galatians 1:7, Galatians 1:19; Romans 14:14), “except that” like πλην — plēn Paul gives a general principle as a limitation to what he has just said in 1 Corinthians 7:15. “It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery” (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. [source]
1 Timothy 4:5 It is sanctified [ἁγιάζεται]
Not declared holy, but made holy. The declaration confirms the last clause of 1 Timothy 4:4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Romans 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God's gift, and partaken of as nourishing the life for God's service. Comp. Paul's treatment of the unbelieving husband and the believing wife, 1 Corinthians 7:14. [source]
1 Timothy 4:4 Creature [κτισμα]
Late word from κτιζω — ktizō result of creating. See Genesis 1:31; Mark 7:15; Romans 14:14 for the idea stated. [source]
Hebrews 10:29 Hath counted an unholy thing [κοινὸν ἡγησάμενος]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]

What do the individual words in Romans 14:14 mean?

I know and I am persuaded in [the] Lord Jesus that nothing [is] unclean of itself if not to him reckoning anything to be to that one unclean [it is]
Οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι’ ἑαυτοῦ εἰ μὴ τῷ λογιζομένῳ τι εἶναι ἐκείνῳ κοινόν

Οἶδα  I  know 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: οἶδα  
Sense: to see.
πέπεισμαι  I  am  persuaded 
Parse: Verb, Perfect Indicative Middle or Passive, 1st Person Singular
Root: ἐπισείω 
Sense: persuade.
ἐν  in  [the] 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
Κυρίῳ  Lord 
Parse: Noun, Dative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰησοῦ  Jesus 
Parse: Noun, Dative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
οὐδὲν  nothing  [is] 
Parse: Adjective, Nominative Neuter Singular
Root: οὐδείς 
Sense: no one, nothing.
κοινὸν  unclean 
Parse: Adjective, Nominative Neuter Singular
Root: κοινός  
Sense: common.
ἑαυτοῦ  itself 
Parse: Reflexive Pronoun, Genitive Neuter 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
τῷ  to  him 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
λογιζομένῳ  reckoning 
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular
Root: λογίζομαι  
Sense: to reckon, count, compute, calculate, count over.
τι  anything 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τὶς  
Sense: a certain, a certain one.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐκείνῳ  to  that  one 
Parse: Demonstrative Pronoun, Dative Masculine Singular
Root: ἐκεῖνος  
Sense: he, she it, etc.
κοινόν  unclean  [it  is] 
Parse: Adjective, Nominative Neuter Singular
Root: κοινός  
Sense: common.