Romans 14:14
14, 15. I know, and am persuaded by—or rather, "in"
the Lord Jesus—as "having the mind of Christ" (1Co 2:16). that there is nothing unclean of itself—Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See Ac 10:15). but—"save that" to him that esteemeth anything to be unclean, to him it is unclean—"and therefore, though you can eat of it with out sin, he cannot."Romans 14:20
20. For—"For the sake of"
meat destroy not the work of God—(See on Ro 14:15). The apostle sees in whatever tends to violate a brother's conscience the incipient destruction of God's work (for every converted man is such)—on the same principle as "he that hateth his brother is a murderer" (1Jo 3:15). All things indeed are pure—"clean"; the ritual distinctions being at an end. but it is evil to that man—there is criminality in the man who eateth with offence—that is, so as to stumble a weak brother.1 Timothy 4:4-5
4, 5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)—"For" (a reason resting on something subjective in the writer's mind).
every creature . . . good— (Ge 1:31; Ro 14:14, 20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Ac 10:11-16; 1Co 10:25, 26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain. if . . . with thanksgiving—Meats, though pure in themselves, become impure by being received with an unthankful mind (Ro 14:6; Tit 1:15).5. sanctified—"hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under the bondage of vanity and corruption (Ro 8:19, &c.). Just as in the Lord's Supper, the thanksgiving prayer sanctifies the elements, separating them from their naturally alien position in relation to the spiritual world, and transferring them to their true relation to the new life. So in every use of the creature, thanksgiving prayer has the same effect, and ought always to be used (1Co 10:30, 31).
by the word of God and prayer—that is, "by means of intercessory prayer" (so the Greek)—that is, consecratory prayer in behalf of "the creature" or food—that prayer mainly consisting of "the word of God." The Apostolic Constitutions [7.49], give this ancient grace, almost wholly consisting of Scripture, "Blessed art thou, O Lord, who feedest me from my youth, who givest food to all flesh: Fill our hearts with joy and gladness, that we, having all sufficiency, may abound unto every good work in Christ Jesus our Lord, through whom glory, honour, and might, be to thee for ever. Amen." In the case of inspired men, "the word of God" would refer to their inspired prayers (1Ki 17:1); but as Paul speaks in general, including uninspired men's thanksgiving for meals, the "word of God" more probably refers to the Scripture words used in thanksgiving prayers.