1 Timothy 4:3

1 Timothy 4:3 in Multiple Translations

Berean Standard Bible BSB

They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.

King James Version KJV

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.

American Standard Version ASV

forbidding to marry, and commanding to abstain from meats, which God created to be received with thanksgiving by them that believe and know the truth.

Bible in Basic English BBE

Who keep men from being married and from taking food which God made to be taken with praise by those who have faith and true knowledge.

Free Bible Version FBV

tell people to not marry and not to eat certain foods made by God that should be accepted with thanks by those who trust and know the truth.

Geneva Bible 1599 GNV

Forbidding to marrie, and commanding to abstaine from meates which God hath created to be receiued with giuing thankes of them which beleeue and knowe the trueth.

Young's Literal Translation YLT

forbidding to marry — to abstain from meats that God created to be received with thanksgiving by those believing and acknowledging the truth,

World English Bible WEB

forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.

Noah Webster Bible WBS

Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving by them who believe and know the truth.

Douay-Rheims 1899 DRV

Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful, and by them that have known the truth.

Translation for Translators T4T

For example, they forbid believers to marry because they say that it makes us unacceptable to God. They also command that people abstain from eating certain foods. But God created such foods in order that we can eat them! We who believe in Christ know the true teaching, and we thank God for the food that he gives us. That is why we can eat it.

Plain English Version PEV

They tell people, “You can’t marry anyone. It is wrong.” And they tell people, “There are some sorts of food you can’t eat. You just have to leave it alone.” Those things that they say are not true. God tells us in his book that he made everything good. That means that he made all food good. We believe that word and know it is true, so we don’t have to leave any sort of food alone. Instead, we can just thank him for it and eat it. God’s word says that all food is good, so we pray to him and thank him for it, and then it is all right for us to eat it.

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Berean Amplified Bible — 1 Timothy 4:3

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Timothy 4:3 Interlinear (Deep Study)

BIB

GRK κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν

κωλυοντων kōluō G2967 to prevent Verb-PAP-GPM

γαμειν gameō G1060 to marry Verb-PAN

απεχεσθαι apechō G568 to have in full Verb-PMN

βρωματων brōma G1033 food Noun-GPN

α hos, hē G3739 which Rel-APN

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

εκτισεν ktizō G2936 to create Verb-AAI-3S

εις eis G1519 toward Prep

μεταληψιν metalēpsis G3336 partaking of Noun-ASF

μετα meta G3326 with/after Prep

ευχαριστιας eucharistia G2169 thankfulness Noun-GSF

τοις ho G3588 the/this/who Art-DPM

πιστοις pistos G4103 faithful Adj-DPM

και kai G2532 and Conj

επεγνωκοσιν epiginōskō G1921 to come to know Verb-RAP-DPM

την ho G3588 the/this/who Art-ASF

αληθειαν alētheia G225 truth Noun-ASF

Greek Word Study

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Greek Word Reference — 1 Timothy 4:3

κωλυοντων kōluō G2967 "to prevent" Verb-PAP-GPM

To prevent or stop something from happening, often used to describe hindering or forbidding someone. In the Bible, it appears in Matthew 19:14 and Acts 8:36. It means to restrain or withhold something.

Definition: κωλύω (κόλος), [in LXX for כָּלָא, מָנַע, etc. ;] to hinder, restrain, forbid, withhold: with accusative and inf., Mat.19:14, Luk.23:2, Act.8:36 16:6 24:23, 1Th.2:16, Heb.7:23; inf. om., Mrk.9:38-39 10:14, Luk.9:49-50 11:52 18:16, Act.11:17, Rom.1:13, 3Jn.10; accusative om., 1Ti.4:3; with accusative of person(s) and genitive of thing(s), Act.27:43; with accusative of thing(s), 1Co.14:39, 2Pe.2:16; id. before τοῦ μή, Act.10:47; id. before ἀπό (like Heb. מִן כָּלָא, Gen.23:6, al.), Luk.6:29 (cf. δια-κωλύω).† (AS)

Usage: Occurs in 23 NT verses. KJV: forbid, hinder, keep from, let, not suffer, withstand See also: 1 Corinthians 14:39; Hebrews 7:23; Romans 1:13.

γαμειν gameō G1060 "to marry" Verb-PAN

To marry means to wed, as seen in Matthew 19:10 and 1 Corinthians 7:28. This term is used for both men and women, describing the act of getting married. It signifies a union between two people.

Definition: γαμέω, -ῶ, [in LXX: Est.10:3, 2Ma.14:25, 4Ma.16:9 * ;] to marry; __1. of the man, to marry, take to wife (ducere): absol., Mat.19:10 22:25, 30 24:38, Mrk.12:25, Luk.17:27, 20:34, 35, 1Co.7:28, 33; with accusative: Mat.5:32 19:9, Mrk.6:17 10:11, Luk.14:20 16:18. __2. Of the woman, __(a) mid. (and in late writers, pass.), to give oneself in marriage, marry (nubere): 1Co.7:39; __(b) in Hellenistic (M, Pr., 159), act. (as of the man), to marry: absol., 1Co.7:28, 34 1Ti.5:11, 14. with accusative, Mrk.10:12. __3. Of both sexes: absol., 1Ti.4:3, 1Co.7:9, 10 36.† (AS)

Usage: Occurs in 25 NT verses. KJV: marry (a wife) See also: 1 Corinthians 7:9; Luke 17:27; Matthew 24:38.

απεχεσθαι apechō G568 "to have in full" Verb-PMN

This word means to have or receive something in full, as seen in Matthew 6:2. It can also mean to keep oneself away or be distant from something, and is often used in the context of receiving payment or reward. The word is used in different biblical contexts, including Jesus' teachings on giving and prayer.

Definition: ἀπ-έχω [in LXX chiefly for רָחַק ;] __1. trans., __(a) to hold back, keep off; __(b) to have in full, to have received (on the " punctiliar " force of the compound, see M, Pr., 109, 247): with accusative, Mat.6:2, 5 6:16, Luk.6:24, Php.4:18, Phm 15 (for illustr. from π., where it is used in receipts, see Deiss., BS, 229; LAE, 110 f.; MM, see word); impers., ἀπέχει (Field, Notes, 39), it is enough: Mrk.14:41. __2. Intrans., to be away, distant: absol., Luk.15:20; before ἀπό, Mat.14:24 15:8, Mrk.7:6, Luk.7:6 15:20 24:13. Mid., to abstain: with genitive, Act.15:29, 1Ti.4:3, 1Pe.2:11; before ἀπό, Act.15:20, 1Th.4:3 5:22.† (AS)

Usage: Occurs in 18 NT verses. KJV: be, have, receive See also: 1 Peter 2:11; Luke 24:13; Philippians 4:18.

βρωματων brōma G1033 "food" Noun-GPN

This word refers to food, either physical or spiritual, as seen in Matthew 14:15 and John 4:34. It can describe everyday meals or special foods allowed or forbidden by Jewish law. This concept is also used to describe spiritual nourishment and growth.

Definition: βρῶμα, -τος, τό (cf. βιβρώσκω), [in LXX chiefly for אֹכֶל ;] food: Rom.14:15, 20 1Co.8:8, 13 10:3; pl., Mat.14:15, Mrk.7:19, Luk.3:11 9:13, 1Co.6:13, 1Ti.4:3, Heb.9:10 13:9; trop., of spiritual food, Jhn.4:34, 1Co.3:2 (cf. βρῶσις).† (AS)

Usage: Occurs in 15 NT verses. KJV: meat, victuals See also: 1 Corinthians 3:2; Hebrews 13:9; Hebrews 9:10.

α hos, hē G3739 "which" Rel-APN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

εκτισεν ktizō G2936 "to create" Verb-AAI-3S

This Greek word means to create or make something, often used to describe God's creative power. It is used in the Bible to talk about God creating the world and humans, like in Mark 13:19 and 1 Corinthians 11:9. This term emphasizes God's role as creator.

Definition: κτίζω [in LXX chiefly for בָּרָא, Psa.51:10, al.; also for קָנָה, Gen.14:19, Pro.8:22; יָצַר, Isa.22:11 46:11; Wis.2:23, Sir.1:4, 9 (and freq.), I Est.4:53, a1. ;] __1. in cl., to people or found a region or city (1Es, l.with). __2. In LXX and NT, of God, to create: Mrk.13:19, 1Co.11:9, Col.1:16 3:10 Eph.3:9, 1Ti.4:3, Rev.4:11 10:6; ὁ κτίσας, Mat.19:4 (WH, R, mg.), Rom.1:25; of the divine operation on the soul, Eph.2:10, 15 4:24 (cf. Ps., l.with).† (AS)

Usage: Occurs in 12 NT verses. KJV: create, Creator, make See also: 1 Corinthians 11:9; Ephesians 3:9; Revelation 4:11.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

μεταληψιν metalēpsis G3336 "partaking of" Noun-ASF

Partaking of refers to the act of taking or receiving something, often food. In 1 Timothy 4:3, it talks about people forbidding certain foods, but still partaking of them.

Definition: μετά-λημψις (Rec. -ληψις), -εως, ἡ (μεταλαμβάνω) participation, taking, receiving: of food, 1Ti.4:3.† (AS)

Usage: Occurs in 1 NT verses. KJV: taking See also: 1 Timothy 4:3.

μετα meta G3326 "with/after" Prep

Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.

Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)

Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.

ευχαριστιας eucharistia G2169 "thankfulness" Noun-GSF

This word means thankfulness or gratitude, and is often used to describe worshiping God through thankful language. It appears in the New Testament, such as in 1 Corinthians and 2 Corinthians. It is about being grateful to God.

Definition: εὐχαριστία, -ας, ἡ (εὐχάριστος), [in LXX: Est.8:13, Wis.16:28, Sir.37:11, 2Ma.2:27 * ;] __1. thankfulness, gratitude (Polyb.; Es, Sir, 2Mac, ll. with): Act.24:3. __2. giving of thanks, thanksgiving (so in π. and Inscr.; M, Th., 41 f.): 1Co.14:16, 2Co.4:15, Eph.5:4, Php.4:6, Col.2:7 4:2, 1Th.3:9, 1Ti.4:3-4, Rev.4:9 7:12; with dative of person(s), 2Co.9:11 (cf. τ. θεοῦ, Wis, l.with); pl., 2Co.9:12, 1Ti.2:1 (Cremer, 904).† (AS)

Usage: Occurs in 15 NT verses. KJV: thankfulness, (giving of) thanks(-giving) See also: 1 Corinthians 14:16; 2 Corinthians 9:12; Revelation 4:9.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πιστοις pistos G4103 "faithful" Adj-DPM

Being faithful or trustworthy is what this word means, as seen in Matthew 24:45 and 1 Corinthians 4:2. It describes someone who is loyal and dependable, like the apostles in the Bible.

Definition: πιστός, -ή, -όν (πείθω), [in LXX chiefly for אָמַן ;] __I. Pass., to be trusted or believed; __1. of persons, trusty, faithful : Mat.24:45 25:21, 23 Luk.12:42, Act.16:15, 1Co.4:2 4:17 7:25, Eph.1:1 6:21, Col.1:2, 7 4:7, 9, 1Ti.1:12, 2Ti.2:2, Heb.2:17 3:2, 5, 1Pe.5:12, Rev.2:13 19:11; of God, 1Co.1:9 10:13, 2Co.1:18, 1Th.5:24, 2Th.3:3, Heb.10:23 11:11, 2Ti.2:13, 1Jn.1:9, 1Pe.4:19; before ἐν, Luk.16:10-12 19:17, 1Ti.3:11; ἐπί, with accusative, Mat.25:23; ἄχρι θανάτου, Rev.2:10; ὁ μάρτυς ὁ π., Rev.1:5; id. καὶ ἀληθινός, Rev.3:14. __2. Of things, trustworthy, reliable, sure: Act.13:34, 1Ti.1:15 3:1 4:9, 2Ti.2:11, Tit.1:9 3:8, Rev.21:5 22:6. __II. Act., believing, trusting, relying: Act.16:1, 2Co.6:15, Gal.3:9, 1Ti.4:10 5:16 6:2, Tit.1:6, Rev.17:14; pl., Act.10:45, 1Ti.4:3 4:12; opposite to ἄπιστος, Jhn.20:27; π. εἰς θεόν, 1Pe.1:21; π. ποιεῖν, III Jn 5. (On the difficulty of choosing in some cases between the active and the passive meaning, see Lft., Gal., 157.) † (AS)

Usage: Occurs in 62 NT verses. KJV: believe(-ing, -r), faithful(-ly), sure, true See also: 1 Corinthians 1:9; Colossians 1:7; 1 Peter 4:19.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

επεγνωκοσιν epiginōskō G1921 "to come to know" Verb-RAP-DPM

To know something deeply, like recognizing a person or understanding a truth. In the Bible, it's used in Acts 25:10 and 1 Corinthians 13:12 to describe knowing God or others intimately.

Definition: ἐπι-γινώσκω [in LXX chiefly for נָכַר: hi., also for יָדַע, etc. ;] "directive" of γινώσκω (AR, Eph., 249), as in cl.; __1. to observe, perceive, discern, recognize; __(a) absol.: Act.25:10, 1Co.13:12; before ὅτι, Luk.1:22; τ. πνεύματι, before ὅτι, Mrk.2:8; __(b) with accusative of thing(s): Luk.1:4 5:22, Act.12:14 27:39, Rom.1:32, 2Co.1:13, Col.1:6, 1Ti.4:3; ἐν ἐαυτῷ, Mrk.5:30; before ὅτι, 1Co.14:37; __(with) with accusative of person(s): Mat.11:27 14:36 17:12, Mrk.6:33 (T, αὐτούς, but LTr., WH, R, omit the prop., and LTr., WH, txt., read ἔγνωσαν), Mrk.6:54 Luk.24:16, 31, 1Co.16:18, 2Co.1:14; before ἀπό, with genitive of thing(s), Mat.7:16, 20; before ὅτι, Act.3:10 4:13, 2Co.13:5; pass., 1Co.13:12; opposite to ἀγνοούμενοι, 2Co.6:9. __2. to discover, ascertain, determine: Act.9:30; before ὅτι, Luk.7:37 23:7, Act.19:34 22:29 24:11 28:1; with accusative of thing(s), before quæst., Act.23:28; δι᾽ ἣν αἰτίαν, Act.22:24; παρά, with genitive of person(s), before περ, with genitive of thing(s), Act.24:8; τ. ὁδὸν τῆς δικαιοσύνης, 2Pe.2:21 (cf. Lft., Col., 136; Cremer, 159; M, Pr., 113; AR, Eph., 248 ff.).† (AS)

Usage: Occurs in 38 NT verses. KJV: (ac-, have, take)know(-ledge, well), perceive See also: 1 Corinthians 13:12; Acts 28:1; Romans 1:32.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αληθειαν alētheia G225 "truth" Noun-ASF

The Greek word for truth, meaning the reality of a matter, is used in Romans 9:1 and Galatians 2:5 to describe Christian doctrine. It can also mean truthfulness, as in being honest. Jesus teaches about truth in John 8:32.

Definition: ἀλήθεια, -ας, ἡ (ἀληθής), [in LXX chiefly for אֱמֶת (on which, see Cremer, 627f.), אֱמוּנָה ;] truth (see DB, iv, 818f.). __1. Objectively, "the reality lying at the basis of an appearance; the manifested, veritable essence of a matter" (Cremer, 86): Rom.9:1, al.; of religious truth, Rom.1:25, al.; esp. of Christian doctrine, Gal.2:5, al.; ἀ. θεοῦ, Rom.15:8. __2. Subjectively, truthfulness, truth, not merely verbal (cl.), but sincerity and integrity of character: Jhn.8:44, 3Jo.3. __3. In phrases (MM, VGT, see word): ἐπ᾽ ἀληθείας, Mrk.12:14, al.; ἀ. λέγειν (εἰπεῖν, λαλεῖν), Rom.9:1, 2Co.12:6, Eph.4:25, al.; ἀ. ποιεῖν, Jhn.3:21, 1Jn.1:6 (cf. DB, iv, 818b, ff.). (AS)

Usage: Occurs in 99 NT verses. KJV: true, X truly, truth, verity See also: 1 Corinthians 5:8; Ephesians 4:24; 1 Peter 1:22.

Study Notes — 1 Timothy 4:3

Show Verse Quote Highlights

Context
Cross References
1 Timothy 4:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 4:3
Jamieson-Fausset-Brown on 1 Timothy 4:3
Matthew Poole's Commentary on 1 Timothy 4:3
Trapp's Commentary on 1 Timothy 4:3
Ellicott's Commentary on 1 Timothy 4:3
Adam Clarke's Commentary on 1 Timothy 4:3
Cambridge Bible on 1 Timothy 4:3
Barnes' Notes on 1 Timothy 4:3
Whedon's Commentary on 1 Timothy 4:3
Sermons on 1 Timothy 4:3

Context — A Warning against Apostasy

1Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons, 2influenced by the hypocrisy of liars, whose consciences are seared with a hot iron.

3They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.

4For every creation of God is good, and nothing that is received with thanksgiving should be rejected, 5because it is sanctified by the word of God and prayer.

Cross References

	Reference	Text (BSB)
1	Hebrews 13:4	Marriage should be honored by all and the marriage bed kept undefiled, for God will judge the sexually immoral and adulterers.
2	1 Timothy 4:4	For every creation of God is good, and nothing that is received with thanksgiving should be rejected,
3	Romans 14:6	He who observes a special day does so to the Lord; he who eats does so to the Lord, for he gives thanks to God; and he who abstains does so to the Lord and gives thanks to God.
4	1 Corinthians 10:30–31	If I partake in the meal with thankfulness, why am I denounced because of that for which I give thanks? So whether you eat or drink or whatever you do, do it all to the glory of God.
5	Colossians 2:16	Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath.
6	1 Corinthians 8:8	But food does not bring us closer to God: We are no worse if we do not eat, and no better if we do.
7	Genesis 9:3	Everything that lives and moves will be food for you; just as I gave you the green plants, I now give you all things.
8	Colossians 3:17	And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him.
9	1 Corinthians 7:28	But if you do marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face troubles in this life, and I want to spare you this.
10	Romans 14:3	The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.

1 Timothy 4:3 Summary

This verse is warning us about people who will teach false things, like saying that marriage is bad or that we should not eat certain foods that God created. But the Bible says that everything God created is good, and we should receive it with thanksgiving, as seen in 1 Timothy 4:4. This means that we should be grateful for the blessings and provisions in our lives, and trust that God is good and wants what is best for us, as promised in Jeremiah 29:11 and Romans 8:28.

Frequently Asked Questions

What kind of teachings are being referred to in this verse?

The teachings being referred to in 1 Timothy 4:3 are those that prohibit marriage and require abstinence from certain foods, which are influenced by the hypocrisy of liars and the teachings of demons, as mentioned in 1 Timothy 4:1-2. This is similar to the warnings given in Colossians 2:20-23 about following human traditions and commands.

Why does the Bible say that certain foods are created to be received with thanksgiving?

According to 1 Timothy 4:3, certain foods are created by God to be received with thanksgiving by those who believe and know the truth, emphasizing the importance of gratitude and trust in God's provision, as seen in Psalm 100:4-5 and Deuteronomy 8:10.

How does this verse relate to the concept of legalism in the Bible?

This verse warns against legalism, which can lead to a false sense of righteousness, as seen in Matthew 23:23-24, where Jesus condemns the Pharisees for focusing on minor details while neglecting the weightier matters of the law.

What is the significance of knowing the truth in this context?

Knowing the truth, as mentioned in 1 Timothy 4:3, refers to having a deep understanding of God's word and His character, which enables believers to discern false teachings and to trust in God's goodness, as emphasized in John 8:31-32 and 2 Timothy 2:15.

Reflection Questions

How can I cultivate a heart of thanksgiving in my daily life, especially when it comes to the blessings and provisions I often take for granted?
In what ways can I be mindful of the teachings of demons and the hypocrisy of liars, and how can I protect myself from their influence?
What are some areas in my life where I may be unknowingly following human traditions or commands, rather than seeking to follow God's word and will?
How can I balance the pursuit of holiness and righteousness with the danger of legalism, and what role does gratitude and trust play in this balance?

Gill's Exposition on 1 Timothy 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 their priests under a pretence of purity and

Jamieson-Fausset-Brown on 1 Timothy 4:3

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. Sensuality leads to false spiritualism.

Matthew Poole's Commentary on 1 Timothy 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 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, 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, ; and they know and understand their liberty to eat of those things, which others deprive themselves of by their superstitious opinions and constitutions.

Trapp's Commentary on 1 Timothy 4:3

3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. Ver. 3. Forbidding to marry] Papists forbid some to marry at any time, as the clergy; all, at some times, and that not as a precept of convenience, but necessity and holiness. In Anselm’ s time, cursed sodomitry and adultery passed free without punishment, where godly matrimony could find no mercy. The cardinal of Cremona, after his stout replying in the Council of London against the married estate of priests, was shamefully taken the night following with a notable harlot. They hold that it is far better for a priest to keep many whores than to have a wife. This, say they, is the heresy of the Nicolaitans. To abstain from meats] As the Papists superstitiously do upon certain days, when to eat an egg is punished with imprisonment. (Schol. in Epist. ad Episc. Basil.) Qui autem totam diem Dominicam vacat temulentiae, scortis, et aleae, audit bellus homo, saith Erasmus: But he that spends the whole Lord’ s day in drinking, dicing, and drabbing, is let go for a good fellow. Which God hath created] He made the grass before he made the beasts, and the beasts before man, that all might have food convenient for them.

Ellicott's Commentary on 1 Timothy 4:3

(3) Forbidding to marry.—This strange and unnatural “counsel of perfection,” St. Paul, thinking and writing in the Spirit, looked forward to as a perilous delusion which would, as time went on, grow into the impious dogma of certain of the great Gnostic schools. This teaching was probably, even in those early days, creeping into the churches. The Jewish sects of Essenes and Therapeutæ had already taught that “abstinence from marriage” was meritorious. Men belonging to these sects doubtless were to be found in every populous centre where Jews congregated, and it was always in these centres of Judaism that Christianity at first found a home. St. Paul, however, saw no reason to dwell on this point at any length; the gross absurdity of such a “counsel “as a rule of life was too apparent; it was a plain contradiction of the order of Divine Providence. But the next question which presented itself in the teaching of these false ascetics, as we shall see, required more careful handling. And commanding to abstain from meats.—Once more we must look to those famous Jewish religious communities of Egypt (the Essenes and Therapeutæ), the precursors of the great monastic systems of Christianity, as the home whence these perverted ascetic tendencies issued. These precepts too, like the counsel respecting marriage, were adopted in after years by several of the principal Gnostic sects; and it was especially those times St. Paul looked on to, although, no doubt, the seeds of their false asceticism had already been sown broadcast in the principal Christian congregations. It has been asked why, in these solemn warnings against a false asceticism which St. Paul foresaw might and would be substituted for a really earnest Godfearing life, the question of celibacy was dismissed with one short sentence, while the apparently less-important question of abstaining from particular kinds of food was discussed with some detail. The reason is easily discoverable. The counsel to abstain from marriage was a strange and unnatural suggestion, one contrary to the plain scheme of creation. Any teaching which taught that the celibate’s life was a life peculiarly pleasing to God would, at the same time, throw a slur upon all home and family life, and the Apostle felt that men’s ordinary common sense would soon relegate any such strange teaching to obscurity; but with the question of abstaining from meats—that was connected with the precepts of the Mosaic law, which dealt at some length (probably from reasons connected with the public health) with these restrictions in the matter of meats. These false teachers, while they urged such abstinence as a likely way to win God’s favour, would probably base, or at all events support, their arguments by reference to certain portions of the Mosaic law, rightly understood or wrongly understood. These points, then, might have risen into the dignity of a controverted question between the (Pauline) Gentile and the Jewish congregations. So St. Paul at once removed it to a higher platform.

Adam Clarke's Commentary on 1 Timothy 4:3

Verse 3. Forbidding to marry] These hypocritical priests pretending that a single life was much more favourable to devotion, and to the perfection of the Christian life. This sentiment was held by the Essenes, a religious sect among the Jews; and we know that it is a favourite opinion among the Romanists, who oblige all their clergy to live a single life by a vow of continency. To abstain from meats] Both among the heathens, Jews, and Romanists, certain meats were prohibited; Some always, others at particular times. This the apostle informs us was directly contrary to the original design of God; and says that those who know the truth, know this.

Cambridge Bible on 1 Timothy 4:3

3. forbidding to marry] See on 1 Timothy 4:1 and Introduction, pp. 46, 48, 50, 51. From the verb ‘forbidding’ must be supplied by the rule called zeugma (Winer, § 661 e), the positive ‘bidding’ with the infinitive ‘to abstain from meats.’ ‘Meats’ is to be understood in its older sense ‘food for eating,’ though abstinence from animal food was the distinctive rule of the developed Gnostic systems, such as that of the Encratites or Purists under Tatian.to be received with thanksgiving of them which believe and know] The comma of A.V. (Parallel N.T.) after ‘believe’ (though inserted to prevent its being understood to mean ‘believe the truth’) has been omitted by R.V., apparently because there is only one article for the two clauses, and therefore they describe the same people under slightly different aspects: while the insertion might seem to make a higher class among those that believe, viz. those that know the truth fully, and to give the privilege of thus partaking to it only.The word for ‘know’ is most exactly have come to full knowledge of, and implies that full experience of God’s will and ways which is open to all who have become ‘adherents of the faith,’ ‘faithful.’ Cf. note on 1 Timothy 3:4.

Barnes' Notes on 1 Timothy 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 1 Timothy 4:2.

Whedon's Commentary on 1 Timothy 4:3

3. Some of their particular tenets are now specified. They present the ascetic side of Gnosticism as distinguished in our note on 2 Thessalonians 2:7. Jude and John deal with the licentious side.

Sermons on 1 Timothy 4:3

	Sermon	Description
	A Biblical Pastor Part 1 (Tharptown Baptist Church) by Paul Washer	In this sermon, the preacher discusses the presence of deception in the media and attributes it to a supernatural malignant power. He emphasizes the need for believers to be taught
	The Reformed Pastor - Application by Richard Baxter	Richard Baxter preaches about the importance of humility, diligence in the work of the Lord, selflessness, and unity within the Church. He emphasizes the need for ministers to humb
	Dangers in the Way #4 "Dangers of Bondage and Liberty" by A.W. Tozer	A.W. Tozer addresses the dangers of both bondage and liberty in the Christian life, emphasizing that believers must avoid returning to the yoke of bondage from which they were free
	Teachings of Demons by Bakht Singh	Bakht Singh preaches about the signs of the end times, emphasizing the importance of recognizing the spiritual deception that will lead some to abandon the true faith of the apostl
	The Papal and Hierarchial System - Part 8 by Joseph John Gurney	Joseph John Gurney preaches about the contrast between the true Christian doctrine of justification and sanctification and the erroneous practices of the papal and hierarchical sys
	(Hebrews - Part 48): Seven Christian Virtues by A.W. Tozer	The sermon transcript describes various anecdotes and situations to illustrate the importance of having reasons for our actions. The speaker shares a story about a boy trying to se
	Marriage in the Christian Home - Part 1 by Keith Daniel	In this sermon, the preacher discusses the topic of marriage and the Christian home. He starts by mentioning a verse from the Bible, Hebrews 13:4, which he believes would have sign