TRV
Translation
King James Version
For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
Complete Jewish Bible
For everything created by God is good, and nothing received with thanksgiving needs to be rejected,
Berean Standard Bible
For every creation of God is good, and nothing that is received with thanksgiving should be rejected,
American Standard Version
For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving:
World English Bible Messianic
For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving.
Geneva Bible (1599)
For euery creature of God is good, and nothing ought to be refused, if it be receiued with thankesgiuing.
Young's Literal Translation
because every creature of God is good, and nothing is to be rejected, with thanksgiving being received,
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In the KJVVerse 29,752 of 31,102
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Commentary on 1 Timothy 4 verses 1–5
1 ¶ Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;
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.
4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
5 For it is sanctified by the word of God and prayer.
I. II. Main points1. 2. Sub-points
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. 2.
I. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore very fitly, in the beginning of this chapter, we have the mystery of iniquity summed up: The Spirit speaks expressly that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spirit. The Spirit in both spoke expressly of a general apostasy from the faith of Christ and the pure worship of God. This should come in the latter times, during the Christian dispensation, for these are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints (Jde 1:3), which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits, men who pretended to the Spirit, but were not really guided by the Spirit, Jo1 4:1. Beloved, believe not every spirit, every one who pretends to the Spirit. Now here observe,
1.One of the great instances of the apostasy, namely, giving heed to doctrines of demons, or concerning demons; that is, those doctrines which teach the worship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps towards that great apostasy, the enshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the first beast.
2.The instruments of promoting and propagating this apostasy and delusion. (1.) It will be done by hypocrisy of those that speak lies, the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles, Ti1 4:2. It is done by their hypocrisy, professing honour to Christ, and yet at the same time fighting against all his anointed offices, and corrupting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red-hot iron, who are perfectly lost to the very first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of the church. (2.) Another part of their character is that they forbid to marry, forbid their clergy to marry, and speak very reproachfully of marriage, though an ordinance of God; and that they command to abstain from meats, and place religion in such abstinence at certain times and seasons, only to exercise a tyranny over the consciences of men.
3.On the whole observe, (1.) The apostasy of the latter times should not surprise us, because it was expressly foretold by the Spirit. (2.) The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. (3.) The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. (4.) It is comfortable to think that in such general apostasies all are not carried away, but only some. (5.) It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. (6.) Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. (7.) It is a sign that men have departed from the faith when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats.
II. Having mentioned their hypocritical fastings, the apostle takes occasion to lay down the doctrine of the Christian liberty, which we enjoy under the gospel, of using God's good creatures, - that, whereas under the law there was a distinction of meats between clean and unclean (such sorts of flesh they might eat, and such they might not eat), all this is now taken away; and we are to call nothing common or unclean, Act 10:15. Here observe, 1. We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him. 2. God, in making those things, had a special regard to those who believe and know the truth, to good Christians, who have a covenant right to the creatures, whereas others have only a common right. 3. What God has created is to be received with thanksgiving. We must not refuse the gifts of God's bounty, nor be scrupulous in making differences where God has made none; but receive them, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the giver of them: Every creature of God is good, and nothing to be refused, Ti1 4:4. This plainly sets us at liberty from all the distinctions of meats appointed by the ceremonial law, as particularly that of swine's flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule, Every creature of God is good, etc. Observe, God's good creatures are then good, and doubly sweet to us, when they are received with thanksgiving. - For it is sanctified by the word of God and prayer, Ti1 4:5. It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us, (1.) By the word of God; not only his permission, allowing us the liberty of the use of these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts. (2.) By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Here observe, [1.] Every creature is God's, for he made all. Every beast in the forest is mine (says God), and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Psa 50:10, Psa 50:11. [2.] Every creature of God is good: when the blessed God took a survey of all his works, God saw all that was made, and, behold, it was very good, Gen 1:31. [3.] The blessing of God makes every creature nourishing to us; man lives not by bread alone, but by every word that proceeds out of the mouth of God (Mat 4:4), and therefore nothing ought to be refused. [4.] We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 3
And no doubt of such people it is reasonable when, "the Spirit says expressly that in the last times some shall depart from the faith, giving heed to spirits of error and the teaching inspired by daemons, through hypocritical sophists who are seated in conscience and forbid marriage, and demand abstinence from foods which God created to be eaten with thanksgiving by believers who know the truth. Everything created by God is good, and none is to be rejected but accepted with thanksgiving. For it is sanctified by the Word of God and by prayer." It necessarily follows, then, that it is wrong to forbid marriage and indeed eating meat or drinking wine.
TertullianAD 220
On the Apparel of Women Book II
If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.
Basil of CaesareaAD 379
LETTERS 199.28
This, assuredly, appeared to me to be ridiculous—to vow to abstain from pork. Therefore, teach them to refrain from foolish prayers and promises; nevertheless, allow the use to be a matter of indifference. No creature of God which is received with thanksgiving is to be rejected. Therefore, the vow is ridiculous; the abstinence is not necessary.
Gregory of NyssaAD 395
ADDRESS ON RELIGIOUS INSTRUCTION 6
The whole of creation is in inward harmony, since the bond of concord is nowhere broken by the natural opposition. In the same way the divine wisdom also provides a blending and admixture of the sensible with the intelligible nature, so that all things equally participate in the good and no existing thing is deprived of a share in the higher nature. Now the sphere corresponding to the intelligible nature is a subtle and mobile essence, which by virtue of its special nature and its transcending the world has a great affinity with the intelligible. Yet, for the reason given, a superior wisdom provides a mingling of the intelligible with the sensible creation. In that way, as the apostle says, “no part of creation is to be rejected,” and no part fails to share in the divine fellowship. On this account the divine nature produces in man a blending of the intelligible and the sensible, just as the account of creation teaches.
Gregory of NyssaAD 395
ON VIRGINITY 12
Let it be observed that there is no such thing in the world as evil irrespective of a will. Evil is not discoverable in a substance apart from willing. Every creature of God is good, and nothing of his “to be rejected.” All that God made was “very good.” But the habit of sinning entered as we have described, and with fatal quickness, into the life of man. From that small beginning spread into this infinitude of evil. Then that godly beauty of the soul which was an imitation of the Archetypal Beauty, like fine steel blackened with vicious rust, preserved no longer the glory of its familiar essence but was disfigured with the ugliness of sin.
John ChrysostomAD 407
Homily on 1 Timothy 12
"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving."
If it be the creature of God, it is good. For "all things," it is said, "were very good." (Gen. i. 31) By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter, and assert that these things proceed from it. But if it is good, why is it "sanctified by the word of God and prayers"? For it must be unclean, if it is to be sanctified? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it were become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away. Can we then so cleanse that which is offered to an idol? If you know not that it was so offered. But if, knowing this, you partake of it, you will be unclean; not because it was offered to an idol, but because contrary to an express command, you thereby communicate with devils. So that it is not unclean by nature, but becomes so through your wilful disobedience. What then, is not swine's flesh unclean? By no means, when it is received with thanksgiving, and with the seal; nor is anything else. It is your unthankful disposition to God that is unclean.
Augustine of HippoAD 430
REPLY TO FAUSTUS THE MANICHAEAN 14.11
As there is an unconscious worship of idols and devils in the fanciful legends of the Manichaeans, so they knowingly serve the creature in their worship of the sun and the moon. And in what they call their service of the Creator they really serve their own fancy, and not the Creator at all. For they deny that God created those things which the apostle plainly declares to the creatures of God, when he says of food, "Every creature of God is good, and nothing to be refused, if it is received with thanksgiving." This is sound doctrine.… The apostle praises the creature of God but forbids the worship of it. And in the same way Moses gives due praise to the sun and moon, while at the same time he states the fact of their having been made by God. They have been placed by him in their courses—the sun to rule the day, and the moon to rule the night.
Augustine of HippoAD 430
THE NATURE OF THE GOOD 34
Because sin or iniquity is not a seeking of things evil by nature but an abandonment of the better things, this is found written in Scripture. "Every creature is good." Every tree that God planted in paradise was good. Man, therefore, did not desire anything evil by nature when he touched the forbidden tree. But by departing from what was better he himself committed an act that was evil.
Augustine of HippoAD 430
Confessions 10.31.46
It is not the uncleanness of meat that I fear, but the uncleanness of an incontinent appetite.
Leo the GreatAD 461
SERMONS 81.1
The first cause of sin crept in from the enjoyment of food. What more salutary gift of God does our redeemed liberty use than that the will, which once did not know how to restrain itself from forbidden things, now knows how to restrain itself from lawful things? “Every creature of God is good, and nothing ought to be rejected, which is received with the giving of thanks.” We were not created to seek out all the riches of the world with a foul and shameless greed. We can restrain voluntarily from what is lawful.
OecumeniusAD 990
COMMENTARY ON 1 TIMOTHY
that every creature of God is good, and nothing is to be rejected if it is received with thanksgiving. For it is sanctified by the word of God and prayer.
that every creature of God is good. Paul speaks concerning things that are edible. He already anticipates the heresy of those introducing uncreated matter and said that those were foods.
and nothing is to be rejected. Therefore, neither should the idol's food be rejected, provided it is taken with prayer, if you are unaware: since by law you become guilty who are commanded not to be defiled by the food of idols; therefore, by transgressing the law, one is defiled: just as even what is entirely pure, and taken without thanksgiving, becomes defiled because of your voluntary ingratitude.
For it is sanctified by the word of God and prayer. If it is sanctified, then is it unclean? Far from it! For everything is clean; but here two points are made against those who say that some foods are unclean. First, that every creature of God is good, and nothing is unclean. But if anyone considers something to be unclean, there is also such a thing as medicine [φάρμακον], he says. For it is sanctified by the word of God, that is, by prayer. Moreover, it is stated earlier: For it is by the word and prayer made to God that it is sanctified.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse serves as a foundational theological statement affirming the inherent goodness of God's creation, particularly in response to ascetic teachings that condemned certain foods or practices. Paul asserts that everything God has made is inherently good and permissible for consumption, provided it is received with a heart of gratitude and thanksgiving, thereby transforming an ordinary act into an expression of worship and trust in the Creator's provision.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Assertion and Contrast in this verse to powerfully convey his message. The direct, declarative assertion "For every creature of God is good" stands in stark contrast to the erroneous, prohibitive teachings he describes in 1 Timothy 4:1-3. This immediate juxtaposition highlights the error of the false teachers by presenting the divine truth as a clear counterpoint. The phrase "nothing to be refused" is an example of Litotes, a rhetorical device where an affirmative is expressed by negating its opposite, effectively emphasizing the absolute permissibility and non-rejectable nature of God's creation. Furthermore, the conditional clause "if it be received with thanksgiving" introduces a crucial Qualifier, which serves as a form of Nuance, ensuring that the freedom proclaimed is not misunderstood as license, but is always exercised within the context of a grateful heart and an acknowledgment of God's benevolent provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Timothy 4:4 profoundly connects to the biblical doctrine of creation, affirming God's sovereignty and the inherent goodness of all He has made. This verse challenges any philosophy or religious system that denigrates the material world or imposes arbitrary restrictions on God's good gifts. It underscores that true spirituality is not found in asceticism or legalistic adherence to human rules, but in a heart of gratitude and trust in God's provision. The act of receiving with thanksgiving transforms the ordinary into the sacred, making every meal a potential act of worship and acknowledging God as the benevolent provider of all good things. This principle extends beyond food to all aspects of life, encouraging believers to enjoy God's creation responsibly and gratefully, understanding that all things are sanctified by the word of God and prayer.
REFLECTION AND APPLICATION
This verse calls believers to a profound appreciation for God's creation and a discerning spirit regarding human-made rules. In a world often tempted by extremes—either unrestrained indulgence or rigid asceticism—1 Timothy 4:4 provides a balanced, Christ-centered perspective. It invites us to enjoy the tangible blessings of life, recognizing each one as a gift from a loving Creator. Our freedom in Christ means we are not bound by external regulations concerning what we eat or drink, but rather by the internal principle of love and gratitude. This freedom, however, is not a license for gluttony, selfishness, or ungodly behavior, but an opportunity to honor God in all things. Cultivating a heart of thanksgiving for even the simplest provisions transforms our daily lives into acts of worship, reminding us of God's faithful care and abundant provision, and fostering a deeper relationship with our Creator.
Questions for Reflection
FAQ
Does this verse mean Christians can eat anything without exception?
Answer: This verse primarily addresses the false teaching that certain foods are inherently evil or defiling, particularly in the context of ascetic practices that forbade meats. Paul asserts that all of God's creation, including food, is inherently good. However, the crucial qualifier "if it be received with thanksgiving" is vital. This implies that while the food itself is good, its consumption should be accompanied by a grateful heart that acknowledges God as the provider. Furthermore, other biblical principles, such as not causing a brother or sister to stumble (Romans 14:13-23) or maintaining a healthy body as a temple of the Holy Spirit (1 Corinthians 6:19-20), still apply. So, while the verse grants broad liberty regarding food, it's not an endorsement of gluttony or practices that violate love for others or responsible self-care.
How does "received with thanksgiving" sanctify food?
Answer: The act of receiving with thanksgiving sanctifies food not by changing its intrinsic nature, but by setting it apart for God's intended purpose through an act of worship and acknowledgment of His provision. As Paul states in Romans 14:6, "he that eateth, eateth to the Lord, for he giveth God thanks." When we give thanks, we acknowledge God's ownership and benevolence, transforming a physical act into a spiritual one. It's a recognition that God is the source of all good and perfect gifts (James 1:17). This attitude of gratitude consecrates the meal, making it an acceptable offering to God and aligning our hearts with His will, thus making it "sanctified by the word of God and prayer" (1 Timothy 4:5).
CHRIST-CENTERED FULFILLMENT
1 Timothy 4:4 finds its ultimate fulfillment in Christ, who is the perfect embodiment of God's good creation and the one through whom all things are sustained. The inherent goodness of creation, affirmed in this verse, points to Christ as the very agent of creation, for "all things were made by him; and without him was not any thing made that was made" (John 1:3). Furthermore, Christ's earthly ministry consistently challenged legalistic interpretations of the law, emphasizing the spirit over the letter, and freedom over burdensome rules, as seen in His teachings on the Sabbath (Mark 2:27-28). He declared that "not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man" (Matthew 15:11), profoundly shifting the focus from external purity laws to the internal condition of the heart. The "thanksgiving" aspect of the verse also resonates deeply with Christ's own example; He consistently gave thanks to the Father, even before miraculous provisions like the feeding of the five thousand (Matthew 14:19). Ultimately, Christ's atoning work on the cross liberated believers from the bondage of sin and the curse of the law, including man-made regulations, allowing them to enjoy God's good creation with a clear conscience and a grateful heart, knowing that "if the Son therefore shall make you free, ye shall be free indeed" (John 8:36).