SEV Biblia, Chapter 14:14
Yo s, y confío en el Seor Jess, que por amor a l nada hay inmundo; mas a aquel que piensa de alguna cosa ser inmunda, para l es inmunda.
Clarke's Bible Commentary - Romans 14:14
Verse 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.
John Gill's Bible Commentary
Ver. 14. I know and am persuaded by the Lord Jesus , etc..] 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judgment about the distinction of meats, it was this, that there is nothing unclean of itself ; that every creature, as originally made by God, is good; that what is eatable, or fit for food, may be eaten, whatever the Mosaic laws, being now abrogated, say to the contrary; and that whatever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, ( Matthew 15:11,17,18); 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 ( <19E607> Psalm 146:7); the Lord looseth the prisoners, which they would render, the Lord looseth that which was forbidden; and give this as the sense f257 every beast which was unclean in this world (the Jewish state), awbl dyt[l htwa rhjm hbh , 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, ryzj , comes from rzj , which signifies to return; because, say they f258 , 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 f259 : 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 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, rwsa yl[ rwsa wa rtwm awh a , 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.
Matthew Henry Commentary
Verses 14-18 - Christ deals gently with those who have true grace, though they ar weak in it. Consider the design of Christ's death: also that drawing soul to sin, threatens the destruction of that soul. Did Christ den himself for our brethren, so as to die for them, and shall not we den ourselves for them, so as to keep from any indulgence? We cannot hinde ungoverned tongues from speaking evil; but we must not give them an occasion. We must deny ourselves in many cases what we may lawfully do when our doing it may hurt our good name. Our good often comes to be evil spoken of, because we use lawful things in an uncharitable an selfish manner. As we value the reputation of the good we profess an practise, let us seek that it may not be evil-spoken of. Righteousness peace, and joy, are words that mean a great deal. As to God, our grea concern is to appear before him justified by Christ's death, sanctifie by the Spirit of his grace; for the righteous Lord lovet righteousness. As to our brethren, it is to live in peace, and love and charity with them; following peace with all men. As to ourselves it is joy in the Holy Ghost; that spiritual joy wrought by the blesse Spirit in the hearts of believers, which respects God as their reconciled Father, and heaven as their expected home. Regard to Chris in doing our duties, alone can make them acceptable. Those are mos pleasing to God that are best pleased with him; and they abound most in peace and joy in the Holy Ghost. They are approved by wise and goo men; and the opinion of others is not to be regarded.
Greek Textus Receptus
οιδα 1492 5758 V-RAI-1S και 2532 CONJ πεπεισμαι 3982 5769 V-RPI-1S εν 1722 PREP κυριω 2962 N-DSM ιησου 2424 N-DSM οτι 3754 CONJ ουδεν 3762 A-NSN κοινον 2839 A-NSN δι 1223 PREP εαυτου 1438 F-3GSM ει 1487 COND μη 3361 PRT-N τω 3588 T-DSM λογιζομενω 3049 5740 V-PNP-DSM τι 5100 X-ASN κοινον 2839 A-ASN ειναι 1511 5750 V-PXN εκεινω 1565 D-DSM κοινον 2839 A-NSN
Vincent's NT Word Studies
14. I know - am persuaded (oida - pepeismai). "A rare conjunction of words, but fitted here to confirm against ignorance and doubt" (Bengel). For I know, see on John ii. 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.Unclean (koinon). Lit., common. In the Levitical sense, as opposed to holy or pure. Compare Mark vii. 2, "With defiled (koinaiv common), that is to say, with unwashen hands." See Acts x. 14.
Robertson's NT Word Studies
14:14 {I know and am persuaded in the Lord Jesus} (oida kai pepeismai en kuriwi iesou). He knows it and stands persuaded (perfect passive indicative of peiqw, to persuade), but in the sphere of the Lord Jesus (cf. #9:1), not by mere rational processes. {Unclean of itself} (kainon di' heautou). So Paul takes his stand with the "strong" as in #1Co 8:4f., but he is not a libertine. Paul's liberty as to food is regulated by his life in the Lord. For this use of koinos, not as common to all (#Ac 2:44; 4:32), but unhallowed, impure, see on Mr 7:2,5; Ac 10:14,28. God made all things for their own uses. {Save that} (ei me). The exception lies not in the nature of the food (di' heautou), but in the man's view of it (to him, ekein"i, dative case).
