1 Timothy 4:1 Now the Spirit expressly declares that in later times some

1But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, 2by means of the hypocrisy of liars seared in their own conscience as with a branding iron, 3men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. 4For everything created by God is good, and nothing is to be rejected if it is received with gratitude; 5for it is sanctified by means of the word of God and prayer.

6In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following. 7But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness; 8for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. 9It is a trustworthy statement deserving full acceptance. 10For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers.

11Prescribe and teach these things. 12Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe. 13Until I come, give attention to the public reading of Scripture, to exhortation and teaching. 14Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery. 15Take pains with these things; be absorbed in them, so that your progress will be evident to all. 16Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.

Parallel Verses

New American Standard Bible (©1995)
But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons,

GOD'S WORD® Translation (©1995)
The Spirit says clearly that in later times some believers will desert the Christian faith. They will follow spirits that deceive, and they will believe the teachings of demons.

King James Bible
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;

Douay-Rheims Bible
Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils,

Darby Bible Translation
But the Spirit speaks expressly, that in latter times some shall apostatise from the faith, giving their mind to deceiving spirits and teachings of demons

English Revised Version
But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of devils,

Webster's Bible Translation
Now the Spirit speaketh expressly, that in the latter times some will depart from the faith, giving heed to seducing spirits and doctrines of demons;

Weymouth New Testament
Now the Spirit expressly declares that in later times some will fall away from the faith, giving heed to deceiving spirits and the teachings of demons;

World English Bible
But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,

Young's Literal Translation
And the Spirit expressly speaketh, that in latter times shall certain fall away from the faith, giving heed to seducing spirits and teachings of demons,

Cross References

1 Kings 13:18 He said to him, "I also am a prophet like you, and an angel spoke to me by the word of the LORD, saying, 'Bring him back with you to your house, that he may eat bread and drink water.'" But he lied to him.

Jeremiah 23:26 "How long? Is there anything in the hearts of the prophets who prophesy falsehood, even these prophets of the deception of their own heart,

Matthew 18:7 "Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!

Luke 17:1 He said to His disciples, "It is inevitable that stumbling blocks come, but woe to him through whom they come!

John 16:13 "But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come.

Acts 20:23 except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me.

Acts 21:11 And coming to us, he took Paul's belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: 'In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'"

1 Corinthians 2:10 For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

1 Corinthians 11:19 For there must also be factions among you, so that those who are approved may become evident among you.

2 Thessalonians 2:3 Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction,

2 Timothy 3:1 But realize this, that in the last days difficult times will come.

James 3:15 This wisdom is not that which comes down from above, but is earthly, natural, demonic.

2 Peter 2:1 But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves.

2 Peter 3:3 Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts,

1 John 2:18 Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour.

1 John 4:6 We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.

Jude 1:18 that they were saying to you, "In the last time there will be mockers, following after their own ungodly lusts."

Revelation 16:14 for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty.

Commentary

Matthew Henry's Whole Bible Commentary

Paul here foretels, I. A dreadful apostasy (v. 1-3). II. He treats of Christian liberty (v. 4, 5). III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care (v. 6 to the end)

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 (Jude 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, 1 Jn. 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, v. 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, Acts 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, v. 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, v. 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, Ps. 50:10, 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 (Mt. 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.

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;
1. Spiritus autem clare dicit, quod in posterioribus temporibus desciscent quidam a fide, attendentes spiritibus impostoribus, et doctrinis daemoniorum.
2. Speaking lies in hypocrisy; having their conscience seared with a hot iron;
2. In hypocrisi falsiloquorum, cauterio notatam habentium conscientiam;
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.
3. Prohibentium matrimonia contrahere, jubentium abstinere a cibis, quos Deus creavit ad percipiendum cum gratiarum actione fidelibus, et qui congnoverunt veritatem.
4. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
4. Quod omnis creatura Dei bona, et nihil rejiciendum quod cum gratiarum actione sumatur:
5. For it is sanctified by the word of God and prayer.
5. Sanctificatur enim per sermonem Dei et precationem.
1 Now the Spirit plainly saith He had industriously admonished Timothy about many things; and now he shews the necessity, because it is proper to provide against the danger which the Holy Spirit forewarns to be fast approaching, namely, that false teachers will come, who shall hold out trifles as the doctrine of faith, and who, placing all holiness in outward exercises, shall throw into the shade the spiritual worship of God, which alone is lawful. And, indeed, the servants of God have always had to contend against such persons as Paul here describes. Men being by nature inclined to hypocrisy, Satan easily persuades them that God is worshipped aright by ceremonies and outward discipline; and, indeed, without a teacher, almost all have this conviction deeply rooted in their hearts. Next is added the craftiness of Satan to confirm the error: the consequence is, that, in all ages, there have been impostors, who recommended false worship, by which true godliness was buried. Again, this plague produces another, namely, that, in matters indifferent, men are laid under restraint; for the world easily permits itself to be hindered from doing that which God had declared to be lawful, in order that they may have it in their power to transgress with impunity the laws of God.
Here Paul, therefore, in the person of Timothy, forewarns not only the Ephesians, but all the churches throughout the world, about hypocritical teachers, who, by setting up false worship, and by ensnaring consciences with new laws, adulterate the true worship of God, and corrupt the pure doctrine of faith. This is the real object of the passage, which it is especially necessary to remark.
Besides, in order that all may hear with more earnest attention what he is going to say, he opens with a preface, that this is an undoubted and very clear prophecy of the Holy Spirit. There is, indeed, no reason to doubt that he drew all the rest from the same Spirit; but, although we ought always to listen to him as communicating the will of Christ, yet in a matter of vast importance he wished especially to testify that he said nothing but by the Spirit of prophecy. By a solemn announcement, therefore, he recommends to us this prophecy; and, not satisfied with doing this, he adds that it is plain, and free from all ambiguity.
In the latter times At that time certainly it could not have been expected that, amidst so clear light of the gospel, any would have revolted. But this is what Peter says, that, as false teachers formerly gave annoyance to the people of Israel, so they will never cease to disturb the Christian Church. (2 Peter 3:3.) The meaning is the same as if he had said, "The doctrine of the gospel is now in a flourishing state, but Satan will not long refrain from laboring to choke the pure seed by tares." [70] (Matthew 13:20, 38.)
This warning was advantageous in the age of the Apostle Paul, that both pastors and others might give earnest attention to pure doctrine, and not suffer themselves to be deceived. To us in the present day it is not less useful, when we perceive that nothing has happened which was not foretold by an express prophecy of the Spirit. Besides, we may here remark; how great care God exercises about his Church, when he gives so early warning of dangers. Satan has, indeed, manifold arts for leading us into error, and attacks us by astonishing stratagems; but, on the other hand, fortifies us sufficiently, if we did not of our own accord choose to be deceived. There is therefore no reason to complain that darkness is more powerful than light, or that truth is vanquished by falsehood; but, on the contrary, we suffer the punishment of our carelessness and indolence, when we are led aside from the right way of salvation.
But they who flatter themselves in their errors object, that it is hardly possible to distinguish whom or what kind of persons Paul describes. As if it were for nothing that the Spirit uttered this prophecy, and published it so long before; for, if there were no certain mark, the whole of the present warning would be superfluous, and consequently absurd. But far be it from us to think that the Spirit of God gives us unnecessary alarm, or does not accompany the threatening of danger by shewing how we should guard against it! And that slander is sufficiently refuted by the words of Paul; for he points out, as with the finger, that evil which he warns us to avoid. He does not speak, in general terms, about false prophets, but plainly describes the kind of false doctrine; namely, that which, by linking godliness with outward elements, perverts and profanes, as I have already said, the spiritual worship of God.

Some will revolt from the faith It is uncertain whether he speaks of teachers or of hearers; but I am more disposed to refer it to the latter; for he afterwards calls teachers spirits that are impostors. And this is (emphatikoteron) more emphatic, that not only will there be those who sow wicked doctrines, and corrupt the purity of faith, but that they can never want disciples whom they call draw into their sect; and when a lie thus gains prevalence, there arises from it greater trouble.

Besides, it is no slight vice which he describes, but a very heinous crime -- apostasy from the faith; although, at first sight, in the doctrine which he briefly notices there does not appear to be so much evil. What is the case? Is faith completely overturned on account of the prohibition of marriage, or of certain kinds of food? But we must take into view a higher reason, that men pervert and invent at their pleasure the worship of God, that they assume dominion over the consciences, and that they dare to forbid that use of good things which the Lord has permitted. As soon as the purity of the worship of God is impaired, there no longer remains anything perfect or sound, and faith itself is utterly ruined.

Accordingly, although Papists laugh at us, when we censure their tyrannical laws about outward observances, yet we know that we are pleading a cause of the greatest weight and importance; because the doctrine of faith is destroyed, as soon as the worship of God is infected by such corruptions. The controversy is not about flesh or fish, or about a black or ashy color, or about Friday or Wednesday, but about the mad superstitions of men, who wish to appease God by such trifles, and, by contriving a carnal worship of him, contrive for themselves an idol instead of God. Who will deny that this is revolting from the faith?

To deceiving spirits He means prophets or teachers, to whom he gives this designation, because they boast of the Spirit, and, under this title, insinuate themselves into the favor of the people. This, indeed, is true at all times, that men, whatever they are, speak under the excitement of the spirit. But it is not the same spirit that excites them all; for sometimes Satan is a lying spirit in the mouth of the false prophets, in order to deceive unbelievers, who deserve to be deceived. (1 Kings 22:21-23.) On the other hand, every one that renders due honor to Christ speaks by the Spirit of God, as Paul testifies. (1 Corinthians 12:3.)

Now that mode of expression, of which we are now speaking, originated at first from this circumstance, that the servants of God professed to have from the revelation of the Spirit, everything that they uttered in public. This was actually true; and hence they received the name of the Spirit, whose organs they were. But the ministers of Satan, by a false emulation, like apes, began afterwards to make the same boast, and likewise falsely assumed the name. On the same grounds John says,

Moreover, Paul explains his meaning by adding, to doctrines of devils; which is as if he had said, "Attending to false prophets, and to their devilish doctrines." Again observe, that it is not an error of small importance, or one that ought to be concealed, when consciences are bound by the contrivances of men, and at the same time the worship of God is corrupted.

2 Speaking lies in hypocrisy If these words refer to "demons," then this word will mean men deceiving through the instigation of the devil. But we may also supply the words, "of men speaking." He now descends to a particular instance, when he says that they "speak lies in hypocrisy," and have their conscience seared with a hot iron And, indeed, it ought to be known that these two are so closely Joined together that the former springs from the latter; for consciences, that are bad and seared with the hot iron of their crimes, always flee to hypocrisy as a ready refuge; that is, they contrive hypocritical presences, in order to dazzle the eyes of God; and what else is done by those who endeavor to appease God by the mask of outward observances?

The word hypocrisy must therefore be explained agreeably to the passage in which it now occurs; for, first, it must relate to doctrine, and, next, it denotes that kind of doctrine which adulterates the spiritual worship of God by exchanging its genuine purity for bodily exercises; and thus it includes all methods contrived by men for appeasing God or obtaining his favor. The meaning may be thus summed up; first, that all who assume a pretended sanctimoniousness are led by the instigation of the devil; because God is never worshipped aright by outward ceremonies; for true worshipers

and, secondly, that this is a useless medicine, by which hypocrites mitigate their pains, or rather a plaster by which bad consciences conceal their wounds, without any advantage, and to their utter destruction.

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? (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,

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.

4 For every creature of God is good The use of food must be judged, partly from its substance, and partly from the person of him who eats it. The Apostle therefore avails himself of both arguments. So far as relates to food, he asserts that it is pure, because God has created it; and that the use of it is consecrated to us by faith and prayer. The goodness of the creatures, which he mentions, has relation to men, and that not with regard to the body or to health, but to the consciences. I make this remark, that none may enter into curious speculations unconnected with the scope of the passage; for, in a single word, Paul means, that those things which come from the hand of God, and are intended for our use, are not unclean or polluted before God, but that we may freely eat them with regard to conscience.

If it be objected, that many animals were formerly pronounced to be unclean under the Law, and that fruit, which was yielded by the tree of knowledge of good and evil, was destructive to man; the answer is, that creatures are not called pure, merely because they are the works of God, but because, through his kindness, they have been given to us; for we must always look at the appointment of God, both what he commands and what he forbids.

5 For it is sanctified by the word of God and prayer This is the confirmation of the preceding clause, if it be received with Thanksgiving. And it is an argument drawn from contrast; for "holy" and "profane" are things contrary to each other. Let us now see what is the sanctification of all good things, which belong to the sustenance of the present life. Paul testifies that it consists of "the word of God and prayer." But it ought to be observed, that this word must be embraced by faith, in order that it may be advantageous; for, although God himself sanctifies all things by the Spirit of his mouth, yet we do not obtain that benefit but by faith. To this is added "prayer;" for, on the one hand, we ask from God our daily bread, according to the commandment of Christ, (Matthew 6:11;) and, on the other hand we offer thanksgiving to Him for His goodness.

Now Paul's doctrine proceeds on this principle, that there is no good thing, the possession of which is lawful, unless conscience testify that it is lawfully our own. And which of us would venture to claim for himself a single grain of wheat, if he were not taught by the word of God that he is the heir of the world? Common sense, indeed, pronounces, that the wealth of the world is naturally intended for our use; but, since dominion over the world was taken from us in Adam, everything that we touch of the gifts of God is defiled by our pollution; and, on the other hand, it is unclean to us, till God graciously come to our aid, and by ingrafting us into his Son, constitutes us anew to be lords of the world, that we may lawfully use as our own all the wealth with which he supplies us.

Justly, therefore, does Paul connect lawful enjoyment with "the word", by which alone we regain what was lost in Adam; for we must acknowledge God as our Father, that we may be his heirs, and Christ as our Head, that those things which are his may become ours. Hence it ought to be inferred that the use of all the gifts of God is unclean, unless it be accompanied by true knowledge and calling on the name of God; and that it is a beastly way of eating, when we sit down at table without any prayer; and, when we have eaten to the full, depart in utter forgetfulness of God.

And if such sanctification is demanded in regard to common food, which, together with the belly, is subject to corruption, what must we think about spiritual sacraments? If "the word," and calling on God through faith, be not there, what remains that is not profane? Here we must attend to the distinction between the blessing of the sacramental table and the blessing of a common table; for, as to the food which we eat for the nourishment of our body, we bless it for this purpose, that we may receive it in a pure and lawful manner; but we consecrate, in a more solemn manner, the bread and wine in the Lord's Supper, that they may be pledges to us of the body and blood of Christ.

[70] "A force d'yvroye et mauvaises herbes." -- "By means of darnel and pernicious herbs."

[71] "Apres avoir mis le terme general, a scavoir Doctrines des diables, et puis une espece, a seavoir hypoerisie; maintenant ail met deux poinets par. tieuliers de ceste hypocrisies." -- "After having employed the general term, namely, Doctrines of devils, and next mentioned one class, namely, hypocrisy, he mentions two individual instances of that hypocrisy."

[72] "Tatian, by birth an Assyrian, and a disciple of Justin Martyr, had a great number of followers, who were, after him, called Tatianists, but were nevertheless more frequently distinguished from other sects by names relative to the austerity of their manners. For, as they rejected with a sort of horror all the comforts and conveniences of life, and abstained from wine with such a rigorous obstinacy as to use nothing but water even at the celebration of the Lord's Supper; as they macerated their bodies by continual fastings, and lived a severe life of celibacy and abstinence; so they were called Encratites, (temperate,) Hydroparastates, (drinkers of water,) and Apotaetites, (renouncers.)" -- Moshezn's Eccl. History.

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