Romans 14:14

“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.”

Part of the Eating Clean study — examining every passage cited to override Leviticus 11.

The Common Reading

Paul declares that nothing is inherently unclean — therefore pork, shellfish, and all Leviticus 11 prohibitions are obsolete. The “weak” believer who still keeps dietary laws is tolerated but misguided. On this reading, Romans 14 is the definitive Pauline statement that all meats are permissible.

What the Passage Actually Says

The Dispute: Idol-Market Meat and Vegetarianism

The chapter opens with a specific situation:

“Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs.” — Rom 14:1–2

The dispute is between those who eat “all things” (all permitted foods, including market meat that may have been sacrificed to idols) and those who eat only vegetables (to avoid any possibility of consuming idol-tainted meat). This is the same issue Paul addresses in 1 Cor 8 and 10 — the practical problem of meat markets in pagan cities where animals were routinely dedicated to gods before sale.

The “weak” brother is not someone keeping Leviticus 11. He is someone whose conscience is so scrupulous about idol contamination that he avoids all meat entirely — becoming a vegetarian to be safe. The “strong” brother understands that an idol is nothing (1 Cor 8:4) and eats market meat without concern.

The Greek: Koinos, Not Akathartos

This is the decisive point. Paul’s word choice in v.14 reveals exactly what kind of “uncleanness” he is discussing:

“…that there is nothing koinos (G2839) of itself: but to him that esteemeth any thing to be koinos, to him it is koinos.”

G2839 koinos — common, ceremonially defiled by association. This is contact-pollution: a clean thing rendered impure by proximity to something else (an idol, a Gentile table, etc.). Koinos is NOT the word for inherent, Leviticus 11 uncleanness.

G169 akathartos — inherently unclean by nature, by God’s classification. This is the Septuagint term for Leviticus 11 animals. It appears nowhere in Romans 14.

Paul says nothing is koinos of itself — no food is inherently contaminated by idol-association. This is consistent with his argument in 1 Cor 8:4: “an idol is nothing in the world.” Meat does not become polluted simply because a pagan priest waved incense over it. But if a brother’s conscience treats it as polluted (koinos), then for him it functions as polluted — and the strong brother should not cause him to stumble.

This has nothing to do with whether swine is akathartos. Swine is inherently unclean by God’s definition in Leviticus 11, using an entirely different category of impurity.

“All Food Is Clean” — v.20

“For meat destroy not the work of God. All things indeed are pure (G2513 *katharos); but it is evil for that man who eateth with offence.”* — Rom 14:20

G2513 katharos — pure, clean from admixture. Paul is saying: all food (G1033 brōma — things already recognized as food) is pure from idol-contamination. The brōma in Rome’s markets is clean regardless of what pagan rituals were performed over it. But eating it becomes evil if it damages a brother’s conscience.

Again: brōma presupposes the item is already food. Swine was never brōma in the biblical vocabulary. Paul is not saying “all creatures are food.” He is saying “all food is pure from idol-pollution.”

The Parallel: 1 Corinthians 8 and 10

Romans 14 cannot be read in isolation. It addresses the same situation as 1 Cor 8:1–13 and 10:23–33, where the context is explicitly stated:

“As concerning therefore the eating of things that are offered in sacrifice unto idols, we know that an idol is nothing in the world.” — 1 Cor 8:4

“Whatsoever is sold in the shambles (G3111 *makellon — meat market), that eat, asking no question for conscience sake.”* — 1 Cor 10:25

The shambles were Roman meat markets where temple sacrifices were resold. The theological question: does idol-sacrifice make clean meat unclean? Paul’s answer: no — because the idol is nothing. But if someone tells you “this was offered in sacrifice” (1 Cor 10:28), refrain for the sake of his conscience. The 1 Cor 10:25 study examines this further.

The vocabulary, logic, and pastoral advice are identical to Romans 14. Both address koinos contamination of brōma by idol-association, not the akathartos status of Leviticus 11 animals.

Paul and the Law

Paul did not consider himself a Law-breaker. He explicitly affirms the Law throughout Romans:

“Do we then make void the law through faith? God forbid: yea, we establish the law.” — Rom 3:31

“The law is holy, and the commandment holy, and just, and good.” — Rom 7:12

“Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.” — Rom 13:10

In Acts, Paul’s behavior confirms his words. When accused of teaching against the Law, James advises him to demonstrate his observance publicly:

“Do therefore this that we say to thee… and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.” — Acts 21:23–24

Paul complied. He took a Nazirite vow and paid for temple sacrifices specifically to prove he kept the Law. A man who did this would not write Romans 14 as an abolition of Leviticus 11 while simultaneously affirming that the Law is holy, just, and good.

Harmony

1. The Greek vocabulary identifies the issue as koinos (idol-pollution), not akathartos (Lev 11 uncleanness). Paul would have used akathartos if he meant Leviticus 11 animals. He did not.
2. The parallel passages (1 Cor 8, 10) confirm the subject is idol-sacrificed meat — a practical problem in pagan cities, not a theological overthrow of dietary law.
3. Paul upholds the Law throughout Romans (3:31, 7:12, 13:10) and in his personal conduct (Acts 21:24, 24:14).
4. Brōma presupposes the item is already recognized as food — it does not reclassify non-food animals into food.
5. The “weak” brother is a vegetarian avoiding all meat for conscience sake (v.2) — not someone keeping kosher.

Greek Reference