Word Studies In
ROMANS 14

S. Killian

     In The King James Version we read, I know and am persuaded by the [Master Yahshua] that there is nothing unclean….(Romans 14:14). For the ignorant of the Law (Torah) this presents no great difficulty. For us however, this is suspect.

     The Law specifically prescribes certain creatures as unclean (Leviticus 11; Deuteronomy 14). And the Prophets confirm that they will remain abominable until the Master’s return  (Isaiah 65:2-5; 66:4, 15-24). Since the Master said the Law and the Prophets still apply (Matthew 5:17-20), we are right to take issue on this subject.

     The Scriptures speak of many unclean things (Leviticus 10:10; 11; Judges 13:4; Luke 14:2; Revelation 16:3, 18:2; etc.). In fact, the same Emissary who wrote Romans 14:14 also quoted touch not the unclean thing ( 2 Corinthians 6:17; Isaiah 52:11). Was he confused? Or have his writings been “wrest[ed]”? (2Peter 3:15-18).

     The word in (the Greek copies of) The Scriptures rendered “unclean” in Romans 14:14 is koinos, and “the word means ‘common’” (The New Strong’s Expanded Dictionary of Bible Words, Gk.2839). Both our “faith” and our “salvation” are called koinos (Jude 3; Titus 1:4). Are they unclean? Heaven forbid. The word koinos therefore does not mean unclean. This is confirmed in that it appears right next to the word which actually does mean unclean (Acts 10:14, 28; 11:8).

     That word is akathartos. This word is used as the Greek equivalent of tame, the Hebrew word for unclean (2 Corinthians 6:17; Isaiah 52:11). Tame is the word used for the unclean creatures proscribed in the Law (Leviticus 11; Deuteronomy 14). Akathartos then, is the Greek word for “unclean” (Matthew 10;1; Acts 5:16; Revelation 16:13). Koinos is the Greek word for “common” (Acts 2:44, 4:32, 10:14, 11:8; Titus 1:4; Jude 3).

     Strangely, almost all English versions of the Scriptures have “unclean” in Romans 14:14. Although koinos appears twelve times, it is mistranslated as “unclean” only here. The Scribes are not putting difference between the clean and the unclean and the holy and the common (Ezekiel 22:25-26).

     Because “holy” means set-apart, separated, consecrated, the idea of being “common” meaning shared, communal, etc is its antithesis. The Pharisees were very strict on avoiding everything common. Their very name means to separate. (With this in mind read Galatians 2:10-13). There is a difference between clean and unclean and holy and common (Ezekiel44:23; Acts 10:14; 11:8). But the religious leaders stopped discerning the difference (Ezekiel 22:25-26).

     In the days of Messiah, just as today, the Jews would wrongly regard all common things as unclean, simply because they were not set-apart. This is reflected in the tradition of the Elders regarding the ritual of hand-washing (Matthew 15:;Mark 7).By rinsing the hands it was taught that one was made holy. By not rinsing the hands it was taught that one was “defiled”(Mark 7:2). The word rendered “defiled” here is koinos (common).

     This tradition is not found in the law, and because the Pharisees tried to front like it was, the Master rebuked them (Matthew 15:7-9; Mark 7:5-9). When koinos is contrasted to holy it can imply ceremonially profane. But this is not unclean. It is simply because it is common. If this distinction is not understood then the Scriptures cannot be understood.

     Today there are Kosher organizations which sell products only made from creatures called clean in the law. Yet this does not mean that ll products not stamped Kosher are per-se unclean. Similarly, in the days of Messiah there were Kosher groups. The Pharisees had convinced the common people that to eat anywhere else was abominable. So the custom was to go beyond what the Law says. This is okay, until one gets puffed up and begins to think this is Yahweh’s standard and starts condemning others for not following it.

     In neither the Master’s confrontation with the Pharisees (Mark 7:2; Matthew 15:20). Nor in Romans 14 is the subject concerned with unclean creatures. In Romans 14 the contention is over one who eats only vegetables (Romans 14:2) and is grieved by meat (Romans 14:15). Although the word rendered “meat” generally just means “food,” since this food is contrasted to vegetables, the subject is clearly between a vegan and someone who eats both meat and vegetables.

     When the English versions say, one believes he may eat all things...another who is weak eats only vegetables (Romans 14:2), most presume “all things” to include unclean creatures, which one “strong in the faith” may eat (as contrasted to one who is “weak”). Yet the word rendered “things” is tauta, meaning “these things” (The New Strong’s Expanded Dictionary of Bible Words, Gk. 5023). The subject is not “all things” (i.e. any “thing” one may possibly fit in his mouth) but rather, just “meat” and “vegetables” it is “these things” which are in focus.

     This one “believes” (Romans 14:2) which is rendered from pisteoo, meaning not simply belief but “to adhere to, trust, rely on” (Young’s Analytical Concordance, p.86). That is, “reliance upon, not mere credence” (New Strong’s, Gk.4100).

     The word rendered “may” (Romans 14:2) is a form is “esesti, an impersonal verb signifying (1) ‘it is permitted, it is lawful’…” (New Strong’s, Gk. 1832). This is especially interesting because the word used in reference to the “weak” brother is astheneo, meaning “to be doubtful about things lawful and unlawful…” (Thayer’s Greek English Lexicon, Gk 770).

     That both parties would be mindful of the Law accords with the Emissary’s earlier statement, for I speak to them who know the Law (Romans 7:1). The word rendered “know” is ginsko, meaning “a knowledge grounded in personal experience…” (Thayer’s Gk. 1097). When anyone attempts to use the letter to the Assembly in Rome to “prove” the alleged irrelevance of the Law we must consider, was the letter even intended for them? Not if they do not follow the Law.

     An often overlooked point is that the verse actually says, nothing is common of itself (Romans 14:14). That is, “common dia auton, meaning “in its own nature” (Thayer’s, Gk.1438). Something cannot share with itself. Holy (set-apart) things are “profaned” or “defiled” when they are treated as common. But obviously they cannot do this to themselves. And this is also significant because something unclean cannot be made “profane” or “defiled.” It already is so and does so to all it comes in contact with (Leviticus 11:43-47). This fact excludes from the subject matter unclean creatures (which are all profane and defiled of themselves, i.e. by their own nature). In order for something to be made profane or defiled it must have, of necessity, at one time been holy. And something unclean does not qualify.

     Based upon the foregoing facts Romans 14, as far as it concerns food, should be understood (and literally translated) as follows:

     I know and am persuaded by the Master Yahshua that nothing is common of its own accord, but to him that reckons anything common, to him it’s common.(14:14)

    And he that doubts is convicted if he eats because he eats not in faithfulness, for whatsoever is not in faithfulness is sin (14:23).

     For none of us lives for himself, and no man dies for himself (14:7).

    For whether we live, we live unto the Master, and whether we die, we die unto the Master: whether we live therefore, or die, we are the Master’s (14:8).

    Let us accordingly follow  after the things which make for peace, and things wherewith one may edify another (14:19).

    But if you grieve your brother with meat, now you’re not walking according to love. Don’t destroy him over meat for whom Messiah died (14:15).

    It is neither good to eat flesh, nor drink wine, nor any thing where by your brother stumbles, or is offended, or is uncertain  (14:21).

    For one maintains lawfully consuming all these things, another who is uncertain eats only vegetables (14:2)

    On account of meat do not halt the work of Elohim. Ass these things indeed are pure; but it is evil for that man who eats with offense (14:20).

    Accommodate him who is uncertain in his faithfulness, but not to doubtful disputations (14:1).

    For it is written, “As I live,” says Yahweh, “every knee shall bow to Me, and every tongue confess to Elohim” (14:11).

    So then every one of us will give our own account to Elohim (14:12).

    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 (14:13).

     We are all responsible for our own actions. We are not to enter into divisive contentions over matters the Law does not address. These are “doubtful disputations.” In such concerns follow conscience. Not only one’s own, but also that of one’s brother. Sadly, the Anomians take Romans 14 to mean the opposite of what it says. The message is actually that, in matters the Law does not address, when a brother believes something is wrong, even if we know it is not, it our responsibility to avoid such as would cause him to stumble.

     Everything we do, including eating, should be done in faithfulness to Yahweh (Romans 14:23; Hebrews 11:6). If this is so, then all these things (i.e. our meat, vegetables, wine, etc). Indeed are pure (Romans 14:20). That is, as the Emissary explains elsewhere, unto the pure all these things are pure (Titus 1:15-16). “Purity” is not a word left undefined in the Scriptures. For the Master gave Himself for us, that He might redeem us from all lawlessness, and purify unto Himself a peculiar people, zealous of good works (Titus 2;14). And every man that has this hope in him purities himself, even as He is pure. Whosoever commits sin transgresses the Law, for sin is transgression of the Law. And you know that He was manifested to take away our sins, and in Him no sin exists. Whoever abides in Him does no sin (1 John 3:2-6).

     There are some who have somehow come to believe that they can be “pure” whole consuming unclean creatures (Isaiah 65:4-5; 66:17-18). They profess that they know Elohim; but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate (Titus 1:15-16).

     Little children, let no man deceive you: he that does righteousness is righteous, even as He is righteous (1 John 3:7).  Do not be dismayed by the modern day Gnostics who teach that it does not matter. Follow the  pure Way exemplified by the Master.

     Yahweh bless you and keep you, and make His face shine upon you .And may these words be confirmed by many witnesses for all who seek.

HalleluYah!