forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
Parallel Translations
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forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
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forbyddinge to mary and commaundinge to abstayne from meates which God hath created to be receaved with gevynge thankes of them which beleve and knowe the trueth.
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Forbidding to marrie, and commanding to abstaine from meates which God hath created to be receiued with giuing thankes of them which beleeue and knowe the trueth.
Cross-references (28)
Passages linked to 1 Timothy 4:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Timothy 4:4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving.
- Hebrews 13:4 Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers.
- Romans 14:6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn’t eat, to the Lord he doesn’t eat, and gives God thanks.
- Genesis 9:3 Every moving thing that lives will be food for you. As I gave you the green herb, I have given everything to you.
- 1 Corinthians 10:30-31 If I partake with thankfulness, why am I denounced for something I give thanks for? Whether therefore you eat, or drink, or whatever you do, do all to the glory of God.
- Colossians 2:16 Let no one therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day,
- 1 Corinthians 8:8 But food will not commend us to God. For neither, if we don’t eat, are we the worse; nor, if we eat, are we the better.
- Romans 14:3 Don’t let him who eats despise him who doesn’t eat. Don’t let him who doesn’t eat judge him who eats, for God has accepted him.
- 1 Corinthians 7:28 But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you.
- Colossians 3:17 Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
- Hebrews 13:9 Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited.
- Acts 10:13-15 A voice came to him, “Rise, Peter, kill and eat!” But Peter said, “Not so, Lord; for I have never eaten anything that is common or unclean.” A voice came to him again the second time, “What God has cleansed, you must not call unclean.”
- Colossians 2:20-23 If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordinances, “Don’t handle, nor taste, nor touch” (all of which perish with use), according to the precepts and doctrines of men? These things indeed appear like wisdom in self-imposed worship, humility, and severity to the body; but aren’t of any value against the indulgence of the flesh.
- Ecclesiastes 5:18 Behold, that which I have seen to be good and proper is for one to eat and to drink, and to enjoy good in all his labor, in which he labors under the sun, all the days of his life which God has given him; for this is his portion.
- Matthew 15:36 and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes.
- Romans 14:17 for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
- 1 Corinthians 6:13 “Foods for the belly, and the belly for foods,” but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord; and the Lord for the body.
- 1 Corinthians 7:36-39 But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn’t sin. Let them marry. But he who stands steadfast in his heart, having no urgency, but has power over his own will, and has determined in his own heart to keep his own virgin, does well. So then both he who gives his own virgin in marriage does well, and he who doesn’t give her in marriage does better. A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only in the Lord.
- 1 Timothy 2:4 who desires all people to be saved and come to full knowledge of the truth.
- Genesis 1:29-30 God said, “Behold, I have given you every herb yielding seed, which is on the surface of all the earth, and every tree, which bears fruit yielding seed. It will be your food. To every animal of the earth, and to every bird of the sky, and to everything that creeps on the earth, in which there is life, I have given every green herb for food;” and it was so.
- Matthew 14:19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes.
- 1 Samuel 9:13 As soon as you have come into the city, you will immediately find him, before he goes up to the high place to eat; for the people will not eat until he comes, because he blesses the sacrifice. Afterwards those who are invited eat. Now therefore go up; for at this time you will find him.”
- Daniel 11:37 He won’t regard the gods of his fathers, or the desire of women, or regard any god; for he will magnify himself above all.
- Luke 24:30 When he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave it to them.
- John 6:23 However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.
- John 8:31-32 Jesus therefore said to those Jews who had believed him, “If you remain in my word, then you are truly my disciples. You will know the truth, and the truth will make you free.”
- Acts 27:35 When he had said this, and had taken bread, he gave thanks to God in the presence of all, then he broke it and began to eat.
- 2 Thessalonians 2:13-14 But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth, to which he called you through our Good News, for the obtaining of the glory of our Lord Jesus Christ.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain 3 Forbidding to marry. Having described the class, he…
3 Forbidding to marry. Having described the class, he next mentions two instances, namely, the prohibition of marriage and of some kinds of food. They arise from that hypocrisy which, having forsaken true holiness, seeks something else for the purpose of concealment and disguise; for they who do not keep from ambition, covetousness, hatred, cruelty, and such like, endeavor to obtain a righteousness by abstaining from those things which God has left at large. Why are consciences burdened by those laws, but because perfection is sought in something different from the law of God? This is not done but by hypocrites, who, in order that they may with impunity transgress that righteousness of the heart which the law requires, endeavor to conceal their inward wickedness by those outward observances as veils with which they cover themselves.
This was a distinct threatening of danger, so that it was not difficult for men to guard against it, at least if they had lent their ears to the Holy Spirit, when he gave so express a warning. Yet we see that the darkness of Satan generally prevailed, so that the clear light of this striking and memorable prediction was of no avail. Not long after the death of the apostle, arose Encratites, (who took their name from continence,) Tatianists, Catharists, Montanus with his sect, and at length Manichaeans, who had extreme aversion to marriage and the eating of flesh, and condemned them as profane things. Although they were disowned by the Church, on account of their haughtiness, in wishing to subject others to their opinions, yet it is evident that those who opposed them yielded to their error more than was proper. It was not intended by those of whom I am now speaking to impose a law on Christians; but yet they attached greater weight than they ought to have done to superstitious observances, such as abstaining from marriage, and not tasting flesh.
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Such is the disposition of the world, always dreaming that God ought to be worshipped in a carnal manner, as if God were carnal. Matters becoming gradually worse, this tyranny was established, that it should not be lawful for priests or monks to enter into the married state, and that no person should dare to taste flesh on certain days. Not unjustly, therefore, do we maintain that this prediction was uttered against the Papists, since celibacy and abstinence from certain kinds of food are enjoined by them more strictly than any commandment of God. They think that they escape by an ingenious artifice, when they torture Paul’s words to direct them against Tatianists or Manichaeans, or such like; as if the Tatianists had not the same means of escape open to them by throwing back the censure of Paul on the Cataphrygians, and on Montanus the author of that sect; or as if the Cataphrygians had it not in their power to bring forward the Encratites, in their room, as the guilty parties. But Paul does not here speak of persons, but of the thing itself; and, therefore although a hundred different sects be brought forward, all of which are charged with the same hypocrisy in forbidding some kinds of food, they shall all incur the same condemnation.
Hence it follows, that to no purpose do the Papists point to the ancient heretics, as if they alone were censured; we must always see if they are not guilty in the same manner. They object, that they do not resemble the Encratites and Manichaens, because they do not absolutely forbid the use of marriage and of flesh, but only on certain days constrain to abstinence from flesh, and make the vow of celibacy compulsory on none but monks and priests and nuns. But this excuse also is excessively frivolous; for, first, they nevertheless make holiness to consist in these things; next, they set up a false and spurious worship of God; and lastly, they bind consciences by a necessity from which they ought to have been free.
In the fifth book of Eusebius, there is a fragment taken out of the writings of Apollonius, in which, among other things, he reproaches Montanus with being the first that dissolved marriage, and laid down laws for fasting. He does not say, that Montanus absolutely prohibited marriage or certain kinds of food. It is enough if he lay a religious obligation on the consciences, and command men to worship God by observing those things; for the prohibition of things that are indifferent, whether it be general or special, is always a diabolical tyranny. That this is true in regard to certain kinds of food will appear more clearly from the next clause,
Which God created. It is proper to observe the reason, that, in the use of various kinds of food, we ought to be satisfied with the liberty which God has granted to us; because He created them for this purpose. It yields inconceivable joy to all the godly, when they know that all the kinds of food which they eat are put into their hands by the Lord, so that the use of them is pure and lawful. What insolence is it in men to take away what God bestows! Did they create food? Can they make void the creation of God? Let it always be remembered by us, that he who created the food, gave us also the free use of it, which it is vain for men to attempt to hinder.
To be received with Thanksgiving God created food to be received; that is, that we may enjoy it. This end can ever be set aside by human authority. He adds, with thanksgiving; because we can never render to God any recompense for his kindness but a testimony of gratitude. And thus he holds up to greater abhorrence those wicked lawgivers who, by new and hasty enactments, hinder the sacrifice of praise which God especially requires us to offer to him. Now, there can be no thanksgiving without sobriety and temperance; for the kindness of God is not truly acknowledged by him who wickedly abuses it.
By believers What then? Does not God make his sun to rise daily on the good and the bad? (Matthew 5:45.) Does not the earth, by his command, yield bread to the wicked? Are not the very worst of men fed by his blessing? When David says,
“He causeth the herb to grow for the service of men, that he may bring forth food out of the earth,” (Psalm 104:14)
the kindness which he describes is universal. I reply, Paul speaks here of the lawful use, of which we are assured before God. Wicked men are in no degree partakers of it, on account of their impure conscience, which, as is said,
“defileth all things.” (Titus 1:15,)
And indeed, properly speaking, God has appointed to his children alone the whole world and all that is in the world. For this reason, they are also called the heirs of the world; for at the beginning Adam was appointed to be lord of all, on this condition, that he should continue in obedience to God. Accordingly, his rebellion against God deprived of the right, which had been bestowed on him, not only himself but his posterity. And since all things are subject to Christ, we are fully restored by His mediation, and that through faith; and therefore all that unbelievers enjoy may be regarded as the property of others, which they rob or steal.
And by those that know the truth In this clause he defines who they are whom he calls “believers,” namely, those that have a knowledge of sound doctrine; for there is no faith but from the word of God; in order that we may not falsely think, as the Papists imagine, that faith is a confused opinion.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Thirdly, for that by this means they rob God…
Thirdly, for that by this means they rob God of his glory, who will be honored in the use of them. And herewithal the Apostle declareth that we must use the liberality of God soberly, and with a good conscience.
He setteth down two kinds of this false doctrine, to wit, the Law of sole life, and difference of meats.
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He proveth that he justly called such doctrines devilish, first, because the teachers of them make laws of things which are not their own: for have they created the meats?
Secondly, because they overthrow with their decrees, the end wherefore they were created of God, to wit, that we should use them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 3 Forbidding to marry, and commanding to abstain from…
3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
Ver. 3. Forbidding to marry] Papists forbid some to marry at any time, as the clergy; all, at some times, and that not as a precept of convenience, but necessity and holiness. In Anselm’s time, cursed sodomitry and adultery passed free without punishment, where godly matrimony could find no mercy. The cardinal of Cremona, after his stout replying in the Council of London against the married estate of priests, was shamefully taken the night following with a notable harlot. They hold that it is far better for a priest to keep many whores than to have a wife. This, say they, is the heresy of the Nicolaitans.
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To abstain from meats] As the Papists superstitiously do upon certain days, when to eat an egg is punished with imprisonment. (Schol. in Epist. ad Episc. Basil.) Qui autem totam diem Dominicam vacat temulentiae, scortis, et aleae, audit bellus homo, saith Erasmus: But he that spends the whole Lord’s day in drinking, dicing, and drabbing, is let go for a good fellow.
Which God hath created] He made the grass before he made the beasts, and the beasts before man, that all might have food convenient for them.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Forbidding to marry: the Greek is, hindering to marry,…
Forbidding to marry: the Greek is, hindering to marry, but that might be by forbidding it by a law under a severe penalty. There are great disputes whom the apostle speaketh of, to find out which it is considerable:
1. That the apostle speaketh of a time that was then to come;
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2. Of some who had it in their power to hinder it:
which will make the prophecy hardly applicable to any but the Romish synagogue, to be sure, not so applicable; for though there were some persons before them that condemned marriages, yet as they were but a small, inconsiderable party, so they were persons that had no power to hinder marriage by any penal laws, nor any that did it in such hypocrisy under a pretence of piety, when he who runs may read that they do it to maintain the grandeur of their ecclesiastical hierarchy. How applicable therefore soever this might be to the Ebionites, and those that followed Saturninus and Marcion, and the Encratitae, (which the papists contend for), it certainly more nearly concerns the papists themselves, who more universally forbade them to their clergy, and were the first that had a power to hinder them, and fell into much later times than any of the others.
And commanding to abstain from meats; to abstain from some meats; and this also they should teach in hypocrisy, i.e. under a pretence of piety. This every whit as well agrees to the Romish synagogue as the other, whose prohibitions of flesh are sufficiently known. Mr. Mede is very confident that the Holy Ghost doth here describe the popish monks, and those that gave rules to those orders.
Which God hath created to be received with thanksgiving; which meats, as well as other, God hath created for the use of man, giving him a liberty to kill and eat, only we ought to receive them with thanksgiving; which confirmeth our religious custom both of begging a blessing upon our meat before we eat, and returning thanks to God when we have eaten, for which also we have our Saviour’s example, Mat 14:19; 15:36.
Of them which believe and know the truth: not that such as believe not and are ignorant of the truth may not eat, but they have not so good and comfortable a right to the creatures as believers, Tit 1:15; and they know and understand their liberty to eat of those things, which others deprive themselves of by their superstitious opinions and constitutions.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Forbidding to marry,.... Which points out not the Encratites,…
Forbidding to marry,.... Which points out not the Encratites, Montanists, and Manichees, who spoke against marriage; but the Papists, who forbid it to their priests under a pretence of purity and holiness, and at the same time allow them to live in all manner of debauchery and uncleanness; for these are the persons that forbid marriage in an authoritative way, and in hypocrisy: for that phrase is to be joined to all the sentences that follow it; as through the hypocrisy of those whose consciences are seared; and through the hypocrisy of those that forbid marriage to their priests, this being, by the common people, taken as an instance of great purity and holiness, and hereby they are drawn into the deception; as well as also through the hypocrisy of those that command
to abstain from meats: not from some certain meats forbidden by the law of Moses, as did some judaizing Christians; but from all meats at some certain season of the year, as at what they call the Quadragesima or Lent, and at some days in the week, as Wednesdays and Fridays; and this all under an hypocritical pretence of holiness, and temperance, and keeping under the body, and of mortification; when they are the greatest pamperers of their bodies, and indulge themselves in all manner of sensuality: the evil of this is exposed by the apostle, as follows,
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which God hath created; and therefore must be good, and ought not to be abstained from: and besides, the end of his creation of them is,
to be received: to be taken, and used, and eaten; and therefore it is wicked to command men to abstain from them, and evil in those that do it: and the manner in which they should be received is
with thanksgiving; since they are the creatures of God, and useful to men, and men are unworthy of them, having forfeited them by sin; and since they are the bounties of Providence, and a free use of them is allowed; so far then should men be from abstaining from them, that they ought to take them, and use them with all thankfulness: and especially this should be done
of them which believe and know the truth: that is, who believe in Christ, and know the truth of the Gospel, which frees from every yoke of bondage, and from the burdensome rites, ceremonies, and inventions of men; for these have the good creatures as the fruits of divine love, through Christ the Mediator, and as blessings indeed; and who have the best right, claim, and title to them through Christ, being in him heirs of the world, and for whose sake all things are; and therefore these, as they know how to use them, and not abuse them, are to receive them at the hands of God, with thanksgiving, and not put them away, or abstain from them under a pretence of religion and holiness.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Forbidding priests, monks, and nuns to marry, and commanding…
Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times. Which God hath created to be received by them that know the truth - That all meats are now clean. With thanksgiving - Which supposes a pure conscience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. Forbidding to marry] These hypocritical priests pretending…
Verse 3. Forbidding to marry] These hypocritical priests pretending that a single life was much more favourable to devotion, and to the perfection of the Christian life. This sentiment was held by the Essenes, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a vow of continency.
To abstain from meats] Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This the apostle informs us was directly contrary to the original design of God; and says that those who know the truth, know this.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ti 4:3. Forbidding to marry — The same hypocritical…
1Ti 4:3. Forbidding to marry — The same hypocritical liars, who should promote the worship of demons, should also prohibit lawful marriage. This false morality was very early introduced into the church, being taught first by the Encratites and Marcionites, and afterward by the Manicheans, who said marriage was the invention of the evil god; and who considered it as sinful to bring creatures into the world to be unhappy, and to be food for death. In process of time the monks embraced celibacy, and represented it as the highest pitch of sanctity. It is a thing universally known, that one of the primary and most essential laws and constitutions of all monks, whether solitary or associated, whether living in deserts or in convents, is the profession of a single life, to abstain from marriage themselves, and to discourage it all they can in others. It is equally certain that the monks had the principal share in promoting and propagating the worship of the dead; and either out of credulity, or for worse reasons, recommended it to the people with all the pomp and power of their eloquence in their homilies and orations. At length celibacy was recommended by the priests, and by the orthodox themselves, and more especially by the bishops of Rome, the great patrons of the worship of angels and saints. For they strictly enjoined their clergy, both regular and secular, to abstain from marriage. Thus the worship of demons and the prohibition of marriage, though naturally unconnected, have gone hand in hand in the church, as the Spirit here foretold. And commanding to abstain from meats — The same lying hypocrites, who enjoined the worship of demons, would not only prohibit lawful marriage, but likewise impose unnecessary abstinence from meats. This part of the prophecy hath been exactly fulfilled; for it is as much the rule of the monks and nuns to abstain from meats as from marriage. Some never eat any flesh, others only of certain kinds, and on certain days. Frequent fasts are the rule, the boast of their order; and their carnal humility is their spiritual pride. So lived the monks of the ancient church; so live, with less strictness, perhaps, but with greater ostentation, the monks and friars of the Church of Rome: and these have been the principal propagators and defenders of the worship of the dead, both in former and in latter times. Here therefore the apostle hath pointed out two instances of the hypocrisy of the lying teachers, who should enjoin the worship of demons. Under the false pretence of holiness, they should recommend abstinence from marriage to the monks, friars, and nuns; and under the equally false pretence of devotion, they should enjoin abstinence from meats, to some men at all times, and to all men at some times. There is no necessary connection between the worship of demons and abstinence from marriage and meats. And yet it is certain that the great advocates of this worship have commanded both: and by this pretended purity and mortification have procured the greater reverence to their persons, and the readier reception of their doctrine: a proceeding this which the Spirit of God alone could have foreseen and foretold.
Which meats God hath created to be received with thanksgiving — So that this Popish, monkish abstinence is as unworthy of a Christian, as it is unnatural to man. It is perverting the purpose of the Author of nature, and prohibiting the use of the creatures which he hath made, and given to be used of them who believe and obey the truth — Here the apostle intimates that only true believers have a covenant right to the creatures of God, though others may have a providential right. By those, however, who know the truth, he may chiefly intend those who are instructed to place religion not in such indifferent things as abstaining from marriage, or from certain meats, but in things more truly excellent and worthy of God, and who know that all meats are now clean, and therefore may be used with a pure conscience, and with thanksgiving flowing therefrom. For every creature of God — Fit for man’s food; is good — Lawful to be used, and nothing to be refused — Αποβλητον, to be rejected, or cast away, either from peevishness, or a fancy that it is unlawful; if it be received with thanksgiving — Which is a necessary condition. For it is sanctified — That is, under the gospel all meats are made lawful to us; by the word of God — Allowing us to eat of every kind in moderation; and by prayer — To God, that he would bless us in the use of it. Observe, reader, the children of God are to pray for the sanctification of all the creatures which they use, and to give thanks for them: and not only the Christians, but even the Jews, yea, the very heathen, used to consecrate their table by prayer and praise. “What then,” says Bishop Newton, “can be said of those who have their tables spread with the most plentiful gifts of God, and yet constantly sit down and rise up again without suffering so much as one thought of the Giver to intrude upon them? Can such persons be reputed either to believe or know the truth?”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Forbidding to marry - That is, “They will depart…
Forbidding to marry - That is, “They will depart from the faith through the hypocritical teaching - of those who forbid to marry;” see notes on 1Ti 4:2. This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of their teaching that marriage would “be forbidden,” whether of one class of persons or many. They would “commend” and “enjoin” celibacy and virginity. They would regard such a state, for certain persons, as more holy than the married condition, and would consider it as “so” holy that they would absolutely prohibit those who wished to be most holy from entering into the relation. It is needless to say how accurately this applies to the views of the papacy in regard to the comparative purity and advantages of a state of celibacy, and to their absolute prohibition of the marriage of the clergy. The tenth article of the decree of the Council of Trent, in relation to marriage, will show the general view of the papacy on that subject. “Whosoever shall say that the married state is to be preferred to a state of virginity, or celibacy, and that it is not better and more blessed to remain in virginity, or celibacy, than to be joined in marriage; let him be accursed!” Compare Peter Dens’ Moral Theology, pp. 497-500.
And commanding to abstain from meats, ... - The word “meat” in the Scriptures, commonly denotes “food” of all kinds; Mat 3:4; Mat 6:25; Mat 10:10; Mat 15:37. This was the meaning of the word when the translation of the Bible was made. It is now used by us, almost exclusively, to denote animal food. The word here used - βρῶμα brōma - means, properly, whatever is eaten, and may refer to animal flesh, fish, fruit, or vegetables. It is often, however, in the New Testament, employed particularly to denote the flesh of animals; Heb, Mat 9:10; Mat 13:9; Rom 14:15, Rom 14:20; 1Co 8:8, 1Co 8:13. As it was animal food particularly which was forbidden under the Jewish code, and as the questions on this subject among Christians would relate to the same kinds of prohibition, it is probable that the word has the same limited signification here, and should be taken as meaning the same thing that the word “meat” does with us.
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To forbid the use of certain meats, is here described as one of the characteristics of those who would instruct the church in the time of the great apostasy. It is not necessary to suppose that there would be an “entire” prohibition, but only a prohibition of certain kinds, and at certain seasons. That “this” characteristic is found in the papacy more than anywhere else in the Christian world, it is needless to prove. The following questions and answers from Dr. Butler’s Catechism, will show what is the sentiment of Roman Catholics on this subject. “Question: Are there any other commandments besides the Ten Commandments of God? Answer: There are the commandments or precepts of the church, which are chiefly six. Question: What are we obliged to do by the second commandment of the church? Answer: To give part of the year to fast and abstinence. Question: What do you mean by fast-days? Answer: Certain days on which we are allowed but one meal, and “forbidden flesh meat.”
Question: What do you mean by days of abstinence? Answer: Certain days on which we are forbidden to eat flesh meat; but are allowed the usual number of meals. Question: Is it strictly forbidden by the church to eat flesh meat on days of abstinence? Answer: Yes; and to eat flesh meat on any day on which it is forbidden, without necessity and leave of the church, is very sinful.” Could there be a more impressive and striking commentary on what the apostle says here, that “in the latter days some would depart from the faith, under the hypocritical teaching of those who commanded to abstain from meats?” The authority claimed by the papacy to issue “commands” on this subject, may be seen still further by the following extract from the same catechism, showing the gracious permission of the church to the “faithful.” “The abstinence on Saturday is dispensed with, for the faithful throughout the United States, for the space of ten years (from 1833), except when a fast falls on a Saturday. The use of flesh meat is allowed at present by dispensation in the diocess of Philadelphia, on all the Sundays of Lent, except Palm Sunday, and once a day on Monday, Tuesday, and Thursday in each week, except the Thursday after Ash Wednesday, and also excepting Holy-week.” Such is the Roman Catholic religion! See also Peter Dens’ Moral Theology, pp. 321-330. It is true that what is said here “might” apply to the Essenes, as Koppe supposes, or to the Judaizing teachers, but it applies more appropriately and fully to the Papal communion than to any other body of men professing Christianity, and taken in connection with the other characteristics of the apostasy, there can be no doubt that the reference is to that.
Which God hath created - The articles of food which he has made, and which he has designed for the nourishment of man. The fact that God had “created” them was proof that they were not to be regarded as evil, and that it was not to be considered as a religious duty to abstain from them. All that “God” has made is good in its place, and what is adapted to be food for man is not to be refused or forbidden; compare Ecc 5:18. There can be no doubt that in the apostasy here referred to, those things would be forbidden, not because they were injurious or hurtful in their nature, but because it might be made a part of a system of religion of self-righteousness and because there might be connected with such a prohibition the belief of special merit.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Forbidding to marry, to abstain from meats, &c. Here…
Forbidding to marry, to abstain from meats, &c. Here says St. John Chrysostom[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in St. Irenæus, Epiphanius, St. Augustine, Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with St. Paul, who in the next chap. (ver. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says St. John Chrysostom) that we hinder persons from marrying; God forbid," &c. St. Augustine, (lib. 30. cont. Faustum. chap. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine’s flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. (Witham) --- St. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. (Challoner) --- We may see in the earliest ages [centuries] of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See St. Clement, lib. 3. Strom.
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[BIBLIOGRAPHY]
St. John Chrysostom, Greek: om. ib. ou koluomen, me genoioto. St. Jerome, (lib. 1. cont. Jovinian. tom. 4. p. 156) Si nupserit Virgo, non peccavit....non illa Virgo, quæ se semel Dei cultui dedicavit; harum enim si qua nupserit, habebit damnationem. See St. Augustine (lib. 30. cont. Faust. chap. vi.) both as to marriage and meats.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Sensuality leads to false spiritualism. Their own inward impurity…
Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14-15) [WIESINGER]. By a spurious spiritualism (Ti2 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mat 19:10-12 (compare Co1 7:8, Co1 7:26, Co1 7:38) gave a seeming handle to their "forbidding marriage" (contrast Ti1 5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare Col 2:16-17, Col 2:20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (Rev 17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (Ti1 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (Ti1 6:20-21; Col 2:8; Jo1 4:1-3; Rev 13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (Col 2:23). EUSEBIUS [Ecclesiastical History, 4.29] quotes from IRENÆUS [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (Ti1 6:20; Ti2 2:17-18).
to be received--Greek, "to be partaken of."
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of them--literally, (created and designed) "for them," Though all (even the unbelieving, Psa 104:14; Mat 5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Tit 1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.
and know the truth--explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on Phi 1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (Ti1 4:2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. Some of their particular tenets are now specified.…
3. Some of their particular tenets are now specified. They present the ascetic side of Gnosticism as distinguished in our note on 2Th_2:7. Jude and John deal with the licentious side. Hence Paul imputes to the leaders not so much sins of the flesh, as sins of the spirit.
Their sin consisted in an apostasy from the Christian faith, and the formation of a spiritual influence, power, and ultimate despotism, based upon the diffusion of an austere and oppressive superstition among the people.
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Forbidding to marry—From an ascetic view of the sinfulness of matter an exaggerated estimate of a virgin life was propagated. This same view among the Christian Gnostic heretics rejected the real manifestation of Christ in the flesh, maintaining that his was a body in appearance only, and condemned by 1Jn_4:3, as antichrist. A matter-condemning celibacy was antichrist, because it condemned the incarnation. This doctrine of the angelic nature of a celibate life deeply infected the Church. It tinges the writings of the earliest post-apostolic fathers, the coloring growing intenser until monasteries and nunneries covered the face of Christendom. These became the organized support of the absolute despotism of the Roman conclave. The last display of this superstitious reverence for virgin life was the enforcement as an article of faith in our own day of the dogma of the immaculate conception of the blessed virgin, followed by the proclamation of the infallibility of the pope. Paul might well say, even in his own day, “The mystery of iniquity doth already work,” (2Th_2:7;) and John as significantly assert that the elemental “antichrists” were already “many” in existence. 1Jn_2:18.
Abstain from meats—Note on Rom_14:1-6.
Created to be received— These meats, matter though they be, are not concrete and solid lumps of sin. They were not brought into existence by the principle of evil; nor are they the eternal evil principle itself, opposed to the true God. They are created by the true God, to be both the proper gratification of our created appetite and the proper support of our bodily life.
Received—Of them which believe—This does not mean, as Alford, quoting Calvin, maintains, that the world and its gratifications are created for believers alone; but that they are rightfully used by true believers when thankfully used. Christian faith enjoins the enjoyment sweetened by the gratitude.
Know the truth— The truth of 1Ti_3:16, that matter and flesh are honoured by the incarnation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. forbidding to marry] See on 1Ti_4:1 and Introduction,…
3. forbidding to marry] See on 1Ti_4:1 and Introduction, pp. 46, 48, 50, 51. From the verb ‘forbidding’ must be supplied by the rule called zeugma (Winer, § 661 e), the positive ‘bidding’ with the infinitive ‘to abstain from meats.’ ‘Meats’ is to be understood in its older sense ‘food for eating,’ though abstinence from animal food was the distinctive rule of the developed Gnostic systems, such as that of the Encratites or Purists under Tatian.
to be received with thanksgiving of them which believe and know] The comma of A.V. (Parallel N.T.) after ‘believe’ (though inserted to prevent its being understood to mean ‘believe the truth’) has been omitted by R.V., apparently because there is only one article for the two clauses, and therefore they describe the same people under slightly different aspects: while the insertion might seem to make a higher class among those that believe, viz. those that know the truth fully, and to give the privilege of thus partaking to it only.
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The word for ‘know’ is most exactly have come to full knowledge of, and implies that full experience of God’s will and ways which is open to all who have become ‘adherents of the faith,’ ‘faithful.’ Cf. note on 1Ti_3:4.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) Forbidding to marry.—This strange and unnatural “counsel of…
(3) Forbidding to marry.—This strange and unnatural “counsel of perfection,” St. Paul, thinking and writing in the Spirit, looked forward to as a perilous delusion which would, as time went on, grow into the impious dogma of certain of the great Gnostic schools. This teaching was probably, even in those early days, creeping into the churches. The Jewish sects of Essenes and Therapeutæ had already taught that “abstinence from marriage” was meritorious. Men belonging to these sects doubtless were to be found in every populous centre where Jews congregated, and it was always in these centres of Judaism that Christianity at first found a home. St. Paul, however, saw no reason to dwell on this point at any length; the gross absurdity of such a “counsel “as a rule of life was too apparent; it was a plain contradiction of the order of Divine Providence. But the next question which presented itself in the teaching of these false ascetics, as we shall see, required more careful handling.
And commanding to abstain from meats.—Once more we must look to those famous Jewish religious communities of Egypt (the Essenes and Therapeutæ), the precursors of the great monastic systems of Christianity, as the home whence these perverted ascetic tendencies issued. These precepts too, like the counsel respecting marriage, were adopted in after years by several of the principal Gnostic sects; and it was especially those times St. Paul looked on to, although, no doubt, the seeds of their false asceticism had already been sown broadcast in the principal Christian congregations.
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It has been asked why, in these solemn warnings against a false asceticism which St. Paul foresaw might and would be substituted for a really earnest Godfearing life, the question of celibacy was dismissed with one short sentence, while the apparently less-important question of abstaining from particular kinds of food was discussed with some detail. The reason is easily discoverable. The counsel to abstain from marriage was a strange and unnatural suggestion, one contrary to the plain scheme of creation. Any teaching which taught that the celibate’s life was a life peculiarly pleasing to God would, at the same time, throw a slur upon all home and family life, and the Apostle felt that men’s ordinary common sense would soon relegate any such strange teaching to obscurity; but with the question of abstaining from meats—that was connected with the precepts of the Mosaic law, which dealt at some length (probably from reasons connected with the public health) with these restrictions in the matter of meats.
These false teachers, while they urged such abstinence as a likely way to win God’s favour, would probably base, or at all events support, their arguments by reference to certain portions of the Mosaic law, rightly understood or wrongly understood.
These points, then, might have risen into the dignity of a controverted question between the (Pauline) Gentile and the Jewish congregations. So St. Paul at once removed it to a higher platform. All food was from the hand of one Maker—nothing, then, could really be considered common or unclean without throwing a slur upon the All-Creator.
Which God hath created to be received with thanksgiving.—God’s primeval intention is thus sharply contrasted with men’s arbitrary restrictions. This divine intention is repeated with still greater emphasis in 1Ti_4:4.
Of them which believe and know the truth.—The true “Gnostics,” in St. Paul’s eyes, were not those self-sufficient men who were out of their own corrupt imagination devising these strange and unnatural methods of pleasing God, but those holy, humble men of heart who believed on His crucified Son, and knew the truth of the glorious gospel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Created for hath created, A.V; by for of, A.V;…
Created for hath created, A.V; by for of, A.V; that for which, A.V Forbidding to marry. This is mentioned as showing itself first among the Essenes and Therapeutic by Josephus ("Bell. Jud.," it. 8:2, and Ant. Jud:," 18:, 1:5). It became later a special tenet of the Gnostics, as stated by Clem. Alex., "Strom.," 3:6; Irenaeus, Haer.," 1:22, etc. (quoted by Ellicott). See other quotations in Pole"s Synopsis. Commanding to abstain from meats; brwmatwn. (1Co_8:8; sei Heb_9:10; comp. brw Col_2:16; Rom_14:17) The word "commanding" has to be supplied from the preceding kwluontwn, "commanding not." Some of the sects prohibited the use of animal food. A trace of this asceticism in regard to food is found in Col_2:16, Col_2:21, Col_2:23. (For a full list of authorities on the asceticism of the Jewish sects, see Bishop Lightfoot, "Introduction to the Epistle to the Coloss.," pp. 83, 84.) The chief passages relating to it are those referred to above from Josephus: Gamou uJperoyia par aujtoiv, "They despise marriage;" jEssaiwn oujdeiv agetai gunaika, None of the Essenes marry" (Philo, "Fragm.," p. 633); "Gens sine ulla femina, venere abdicata people without a single woman, for they renounce marriage" (Plin., "Nat. Hist.," 5:15). As regards their food, Bishop Lightfoot says, "The Essene drank no wine; he did not touch animal food. His meal consisted of a piece of bread, and a single mess of vegetables" ("Introd.," p. 86). Professor Burton (in Kitto"s "Cyclopaedia," art. Gnosticism") says of the later Gnostics that, from their principle of the utter malignity of matter, and the elevating nature of gnwsiv, two very opposite results ensued one that many Gnostics led very profligate lives; the other that many practiced great austerities in order to mortify the body and its sensual appetites (p. 770). Some of our modern Eneratites, in their language concerning the use of wine and beer, approach Gnosticism very closely. To be received (eijv metalhyin); a classical word, but only found here in the New Testament, not used by the LXX With thanksgiving. Observe the identity of thought Rom_14:6. These passages, together with our Lord"s action at the last Supper, (Luk_22:17, Luk_22:19) at the multiplication of the loaves and fishes, (Luk_9:16) and St. Paul"s on board ship, (Act_27:35) are conclusive as to the Christian duty of giving thanks, commonly called "saying grace" at meals. The truth. (see 1Ti_3:15; John. Eph_4:21, etc.)
Vers. 3-5.
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The practical features of the apostasy.
The apostle does not enumerate the doctrinal errors of the apostates, but touches upon two practical characteristics which would fall under general observation.
I THERE WAS A PROHIBITION OR RESTRAINT UPON MARRIAGE. "Forbidding to marry.
1. This was an ascetic tendency already manifested in the East, especially among the Essenes of Palestine and the Therapeutae of Egypt.
2. It may have already influenced Christian opinion in the Corinthian Church; for the apostle is obliged to solve spiritualistic doubts regarding marriage. (1Co 7)
3. The tendency developed in less than a century into a Gnostic contempt for marriage.
4. It entered patristic theology in the form of an exaggerated admiration for virginity, to the disparagement of married life.
5. It developed inside the Latin and Greek Churches into the celibacy of the clergy and the religious orders.
6. It was a tendency wholly opposed to Scripture teaching.
(1) It forbade what Scripture allowed: "Marriage is honorable in all". (Heb_13:2)
(2) It forbade the marriage of ministers, while Old Testament priests and New Testament ministers were to be "husbands of one wife". (1Ti_3:2) "Have we not power to lead about a wife, a sister?". (1Co_9:5) Several of the apostles made use of this power: "As well as other apostles.... and Cephas.
(3) The reason why the apostle says so little here concerning the restriction on marriage, and so much on that respecting meats, is probably because the one was so manifestly opposed to the whole plan of creation, that the common sense of men would reject it as unnatural and wrong. Perhaps, also, the one tendency had not assumed so definite a form as the other. The very liberty allowed under the gospel to abstain from marriage was not grounded on the idea of the superior holiness of celibacy or virginity, but on its affording in special circumstances greater opportunities and freedom for spiritual work. (1Co_7:32-37)
II THERE WAS A PROHIBITION OR RESTRAINT UPON THE USE OF CERTAIN KINDS OF FOOD. "And commanding to abstain from meats, which God hath created to be received with thanksgiving by them who believe and know the truth." Probably the restriction was as to the use of flesh. The Essenes and the Therapoutae abstained from particular kinds of food. The Gnostic schools developed the tendency still more, and in due time it was stereotyped into the penitential usages of Romanism. The apostle argues strenuously against this abuse.
1. It was contrary to Gods design in creation.
(1) All food was from the hand of the Maker; nothing was therefore to be accounted common or unclean under the gospel.
(2) All food was good. "For every creature of God is good, and nothing to be refused." It was not, therefore, for man to place restrictions upon what God had given with such a liberal hand for his use. "The earth is the Lord"s, and the fullness thereof.
2. The conditions under which the true design of God in creation is fulfilled.
(1) The food was for all creatures; but "believers and those who have known the truth" had a covenant right to it, and the true end of creation was only fully satisfied in them.
(2) The right manner of receiving the food provided. "If it be received with thanksgiving;" for it is sanctified by the Word of God and prayer. This implies
(a) that food is to be gratefully received as God"s gift;
(b) that our thanksgiving is presented on the objective side by the Word of God, and on the subjective side by prayer. Thus the custom of grace before and after meat is grounded in a Divine command. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 3. Forbidding to marry. Not long after Paul's time…
3. Forbidding to marry. Not long after Paul's time the superior holiness of the unmarried life began to be preached in the church, and this resulted at last in monasticism and a celibate clergy. Commanding to abstain from meats. The ascetic practices which began to grow up in the church a little later extended to foods. To eat the least palatable food which would sustain life was counted a virtue. These ascetics generally forbade animal food, and some lived only on bread and water. These practices are still found among certain orders of the Latin and Eastern churches. Which God hath created. The foods which God hath created are for use, to be eaten thankfully by those who know the truth, instead of having their minds darkened by delusions.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 3. “Forbidding to marry.” Here is a prophetical allusion…
ARGUMENT 10
EATING AND DRINKING
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3. “Forbidding to marry.” Here is a prophetical allusion to popery and other prohibitions of Christian wedlock. Marriage is God’s institution, old as Eden, and lies at the bottom of Christian civilization, not only the source of all the untold bliss of the Christian home, but a breakwater against floods of sin, which engulf millions in hell. Hence, we should be careful how we “forbid to marry,” lest we fall under this condemnation, as well as the Romanists. The Savior is plain, permitting divorce for adultery, a breach of the matrimonial covenant. This is for the defense and benefit of the injured party. (Mat 5:32.)
“Whosoever may marry the divorced woman”
[E.V., is a wrong translation; it should read, Whosoever may marry the cast-off woman; i.e., cast-off without a divorce, and consequently still the wife of the cruel husband] “commits adultery.” If the woman had been legally divorced according to Scripture, it would be all right to marry her. This erroneous translation has led many astray. The balance of this verse, 4th and 5th, are on the meat question, which is so clear as to hardly need comment. “Everything is good and nothing to be rejected, being received with thanksgiving, sanctified by the Word of God and by prayer.” Certainly we have large liberties under the broad banner of the New Covenant. You can eat and drink anything you please in harmony with the moral and hygienic laws, the old ceremonial law of clean and unclean having fulfilled the period of symbolism, is now transferred to the spiritual man. Of course, all poisons—i.e., intoxicating drinks, opium, tobacco, etc.—are to be rejected for moral and hygienic reasons. in the boundless department of edibles, which God, in his merciful providence, has provided, we must somewhat discriminate hygienically. E.g., the meats are all too heavy for my constitution; consequently, as a rule, I prudentially abstain especially from swine, though I do not Judaize. Do not get into legal bondage about anything. We live in a dispensation characteristic of large liberties. At the same time we should all live hygienically, for which no rule can be given, in view of the infinitesimal constitutional diversity peculiar to different persons. I am glad I do not know the taste of coffee, though I have rather a favorable opinion of it. But I find it masters some who drink it, so they are out of kilter without it. As I want to be always loaded and ready to shoot for God, I use no coffee nor tea. Use the good sense God has given you; live hygienically, do not Judaize nor run into legalism.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 They will
They will
"These people will"
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forbid to marry
It is implied that they will forbid believers to marry. AT: "forbid believers to marry" (See: Assumed Knowledge and Implicit Information)
to receive foods
It is implied that they will forbid only certain foods. AT: "they will require believers to abstain from certain foods" or "they will not allow people to eat certain foods" (See: Assumed Knowledge and Implicit Information)
everything created by God is good
This can be stated in active form. AT: "everything that God has created is good" (See: Active or Passive)
Nothing that we take with thanksgiving is to be rejected
This can be stated in active form. AT: "We should not refuse anything for which we give thanks to God" or "Everything that we eat with thanksgiving is acceptable" (See: Active or Passive)
it is sanctified by the word of God and prayer
Here "word of God" and "prayer" are used together to express one idea. The prayer is in agreement with the truth that God has revealed. AT: "it is dedicated for God's use by praying in agreement with his word" (See: Hendiadys)
it is sanctified
This can be stated in active form. AT: "we sanctify it" or "we have set it apart" (See: Active or Passive)
word of God
Here "word" refers to God's message or what he has revealed. (See: Metonymy)
translationWords
God
believe
true
reject
sanctify
word of God
pray
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.