Romans 14:14

οἶδα καὶ πέπεισμαι κ.τ.λ. A very strong assertion of the complete abolition of legal definitions of clean and unclean, not however by way of controversy, but as fully admitting the principle maintained by the ‘strong.’

ἐν κυρίῳ Ἰ. Cf. 1 Thessalonians 4:1-2 where διὰ τοῦ κ. Ἰ. repeats ἐν κ. Ἰ. of Romans 14:1 : the force of ἐν here seems to be ‘on the authority of,’ and it is a direct appeal to the teaching of Jesus recognised as authoritative (κυρίῳ); cf. for kindred cases of ἐν 1 Corinthians 6:2; 1 Corinthians 14:11; Matthew 12:24; Acts 17:31; cf. Blass, p. 130 f. The reference would then be to such teaching as is contained in Mark 7. Gif. on the other hand takes ἐν κ. Ἰ. = ἐν Χριστῷ, “the conviction is that of a mind dwelling in communion with Christ, and therefore enlightened by His Spirit.” So Lid. S. H. But this interpretation seems to strain the language (= ὡς ὤν ἐν …) and to neglect the peculiar force of the combination ἐν κ. Ἰης. The name Ἰησοῦς (without Χριστός) seems in S. Paul always to suggest some act, teaching or characteristic of Jesus in His life on earth. Cf. Zahn ad loc[281] (p. 578 f.); Weiss (p. 561).

[281] ad loc. ad locum

εἰ μὴ = ‘still,’ πλήν; cf. Blass, p. 216.

κοινόν. The technical term for ‘unclean,’ i.e. in itself and making the person who does or takes the thing unclean; cf. Hebrews 10:29; Revelation 21:17; Mark 7:2; Acts 10:14; Acts 10:28; Acts 11:8. So the verb ll. cc.; Acts 21:28; Hebrews 9:13.