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Text -- 1 Timothy 4:3 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: 1Ti 4:3 - -- Forbidding to marry ( kōluontōn gamein ).
Present active participle of common verb kōluō , to hinder, genitive case agreeing with pseudologo�...
Forbidding to marry (
Present active participle of common verb
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Robertson: 1Ti 4:3 - -- To abstain from meats ( apechesthai brōmatōn ).
Infinitive dependent, not on kōluontōn , but on the positive idea keleuontōn (implied, no...
To abstain from meats (
Infinitive dependent, not on
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Robertson: 1Ti 4:3 - -- Which God created ( ha ho theos ektisen ).
First active indicative of ktizō (Corinthians 1Co 1:16). Cf. 1Co 10:25.
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Robertson: 1Ti 4:3 - -- To be received ( eis metalēmpsin ).
"For reception."Old word, only here in N.T.
To be received (
"For reception."Old word, only here in N.T.
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Robertson: 1Ti 4:3 - -- By them that believe and know ( tois pistois kai epegnōkosi ).
Dative case, "for the believers and those who (one article unites closely) have know...
By them that believe and know (
Dative case, "for the believers and those who (one article unites closely) have known fully"(perfect active participle of
Vincent: 1Ti 4:3 - -- Forbidding to marry and commanding to abstain from meats ( κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων )
Κω�...
Forbidding to marry and commanding to abstain from meats (
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Hath created (
A common Pauline word. Only here in the Pastorals.
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Vincent: 1Ti 4:3 - -- To be received ( εἰς μετάλημψιν )
Lit. for participation . N.T. o lxx. It occurs in Plato and Aristotle.
To be received (
Lit. for participation . N.T. o lxx. It occurs in Plato and Aristotle.
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Vincent: 1Ti 4:3 - -- Of them which believe and know the truth ( τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν )
The dati...
Of them which believe and know the truth (
The dative depends on created for participation , and should be rendered; " for them which believe," etc., marking those for whom the food was created. The A.V. misses this by the rendering to be received of ( by ).
Wesley: 1Ti 4:3 - -- Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times.
Forbidding priests, monks, and nuns to marry, and commanding all men to abstain from such and such meats at such and such times.
JFB: 1Ti 4:3 - -- Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Ti...
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 (2Ti 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 1Co 7:8, 1Co 7:26, 1Co 7:38) gave a seeming handle to their "forbidding marriage" (contrast 1Ti 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 (1Ti 4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (1Ti 6:20-21; Col 2:8; 1Jo 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 (1Ti 6:20; 2Ti 2:17-18).
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JFB: 1Ti 4:3 - -- 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, "th...
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.
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JFB: 1Ti 4:3 - -- 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 contradict...
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" (1Ti 4:2).
Clarke: 1Ti 4:3 - -- Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable to devotion, and to the perfection of the Chr...
Forbidding to marry - These hypocritical priests pretending that a single life was much more favorable 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
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Clarke: 1Ti 4:3 - -- To abstain from meats - Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This t...
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.
Calvin -> 1Ti 4:3
Calvin: 1Ti 4:3 - -- 3.Forbidding to marry. Having described the class, he next mentions two instances, 71 namely, the prohibition of marriage and of some kinds of food. ...
3.Forbidding to marry. Having described the class, he next mentions two instances, 71 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, 72 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.
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? (Mat 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,” (Psa 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.” (Tit 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.
Defender: 1Ti 4:3 - -- A false asceticism is promoted as more spiritual than normal Christianity. Two key heresies are emphasized: a pseudo-love and vegetarianism. The Chris...
A false asceticism is promoted as more spiritual than normal Christianity. Two key heresies are emphasized: a pseudo-love and vegetarianism. The Christian doctrine of permanent, monogamous marriage is replaced by various forms of erotic "love" and "loving relationships." True marriage is considered, by them, as an outmoded and even repressive burden imposed by the Genesis myth of creation and its legalistic paraphernalia. The word "forbidding" can properly be translated as "discouraging" here. With the modern propaganda against the traditional family, Christian marriage may actually come to be forbidden in the foreseeable future. This latter-day trend is certainly in that direction.
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Defender: 1Ti 4:3 - -- Similarly, the animal veneration practiced in the eastern pantheistic religions is being vigorously promoted today among nominal Christians in the nam...
Similarly, the animal veneration practiced in the eastern pantheistic religions is being vigorously promoted today among nominal Christians in the name of animal rights, holistic health, and evolutionary kinship with our animal "brothers and sisters." The word "commanding" here is not in the original but has been added by the translators. Both traditional marriage and eating of meat is being widely opposed today by almost all New Age cults and movements, supposedly based on the scientific "fact" of evolution. All this is aimed at the disintegration of true Biblical faith."
TSK -> 1Ti 4:3
TSK: 1Ti 4:3 - -- Forbidding : Dan 11:37; 1Co 7:28, 1Co 7:36-39; Heb 13:4
to abstain : Rom 14:3, Rom 14:17; 1Co 8:8; Col 2:20-23; Heb 13:9
which : Gen 1:29, Gen 1:30, G...
Forbidding : Dan 11:37; 1Co 7:28, 1Co 7:36-39; Heb 13:4
to abstain : Rom 14:3, Rom 14:17; 1Co 8:8; Col 2:20-23; Heb 13:9
which : Gen 1:29, Gen 1:30, Gen 9:3; Ecc 5:18; Act 10:13-15; 1Co 6:13
with : 1Ti 4:4; 1Sa 9:13; Mat 14:19, Mat 15:36; Luk 24:30; Joh 6:23; Act 27:35; Rom 14:6; 1Co 10:30,1Co 10:31; Col 3:17
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> 1Ti 4:3
Barnes: 1Ti 4:3 - -- Forbidding to marry - That is, "They will depart from the faith through the hypocritical teaching - of those who forbid to marry;"see notes on ...
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 -
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.
Poole -> 1Ti 4:3
Poole: 1Ti 4:3 - -- 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 w...
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;
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.
PBC -> 1Ti 4:3
PBC: 1Ti 4:3 - -- "Forbidding to marry," - Whether applied to ministers (as with the Roman Catholic prohibition against priests being married), or in other circumsta...
"Forbidding to marry," - Whether applied to ministers (as with the Roman Catholic prohibition against priests being married), or in other circumstances, these people violate the fundamental premise of God’s creating man and woman. An individual may occasionally choose to remain single. This choice does not violate any Biblical principle. The error that Paul confronts is quite different. It has to do with the forbidding of marriage. In a true Biblical marriage Jesus described the bond as having a divine origin, " whom God hath joined together" (Mt 19:6; Mr 10:9). To forbid marriage as part of a false teaching is to reject God’s joining of people in marriage.
"commanding to abstain from meats" - They command people to abstain from meats. Paul adds further emphasis. God made various plants and animals for food consumption. Advocates of a vegetarian diet as a religious mandate are the focus of Paul’s concern. (Again I have no problem with anyone for dietary, taste, or other personal reasons choosing to be a vegetarian. The problem appears when a false teacher imposes the rule on others under the guise that it is a divine rule to be followed.)
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Haydock -> 1Ti 4:3
Haydock: 1Ti 4:3 - -- Forbidding to marry, to abstain from meats, &c. Here says St. John Chrysostom[1] are foretold and denoted the heretics called Encratites, the Mar...
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.
Gill -> 1Ti 4:3
Gill: 1Ti 4:3 - -- Forbidding to marry,.... Which points out not the Encratites, Montanists, and Manichees, who spoke against marriage; but the Papists, who forbid it to...
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,
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.
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expand allCommentary -- Verse Notes / Footnotes
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> 1Ti 4:1-16
TSK Synopsis: 1Ti 4:1-16 - --1 He foretells that in the latter times there shall be a departure from the faith.6 And to the end that Timothy might not fail in doing his duty, he f...
MHCC -> 1Ti 4:1-5
MHCC: 1Ti 4:1-5 - --The Holy Spirit, both in the Old and the New Testament, spoke of a general turning from the faith of Christ, and the pure worship of God. This should ...
Matthew Henry -> 1Ti 4:1-5
Matthew Henry: 1Ti 4:1-5 - -- We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2 Th...
Barclay: 1Ti 4:1-5 - --The Christian Church had inherited from the Jews the belief that in this world things would be a great deal worse before they were better. The Jews a...
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Barclay: 1Ti 4:1-5 - --The heretics of Ephesus were propagating a heresy with very definite consequences for life. As we have already seen, these heretics were Gnostics; ...
Constable -> 1Ti 2:1--4:6; 1Ti 4:1-5
Constable: 1Ti 2:1--4:6 - --III. INSTRUCTIONS CONCERNING THE LIFE OF THE LOCAL CHURCH 2:1--4:5
Paul moved on from instructions aimed primari...
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