What does it mean that everything created by God is good (1 Timothy 4:4)?

Verse 4. "Every creature of God is good." There is no evil whatever in the fact of eating any of the various meats therefore. The question of what may be harmful to health in specific cases, is not, of course, considered here, but the spiritual implications of eating. If one knows he cannot tolerate certain foods without suffering for it, then it is only sensible for him to avoid these. But eating or not eating makes no spiritual difference. "If it be received with thanksgiving" is an important condition noted here. If I do not thank God for my food, then whatever I eat, the spiritual implications are bad. That which sets the food apart as God's provision is the Word of God and prayer.

The Spirit of God through Paul assures us that any creature of God is good, and nothing to be rejected, if it be received with thanksgiving; for it is sanctified by the Word of God and prayer. If that which God has made for the creature for its use is refused and rejected, it is sin. But all that the Creator has provided must be received from Him with thanksgiving, and the acknowledgment of a dependence upon Him. Prayer is needed for that, to sanctify to our use what He has so graciously given.

So in bidding men to abstain from meats the same disrespect of God appears. He created them to be received with thanksgiving. No doubt all mankind were meant to share the benefit and do so in their measure; but many partake like brutes without real thanksgiving, often without even the form. The faithful thoroughly acquainted with the truth receive such gifts from God and give thanks. Satan exalts some to such a height of philosophic folly as to deny that they come from His hand Who reconciled them to Himself by the death of His Son; then to imagine them to be the temptations of an evil being; finally to conceive that there is no such thing as creation or consequently a Creator. So that the error if but a little in beginning becomes the beginning of a very great evil.

Here, again, the importance of fasting is in no way impaired by the thankful reception of daily bread. Rather do both things go together in every sound and godly mind. But the wiles of the devil were shown in availing himself of abstinence from food. Fasting is admirable in its own place and for special reasons from time to time as the grace of God may direct. Wholly opposed is the delusion of seducing spirits, which the legend-mongers turned into a law, as in the eschewing of marriage: "Because every creature of God is good and nothing to be rejected when received with thanksgiving, for it is sanctified through God's word and intercession." Thus the ordinary prohibitions of the law disappear, for in this respect as in others the law made nothing perfect. The gospel, the full revelation of Christ, whilst it rises to the glory of God in the highest and stands in presence of the inscrutable depths of God's most holy judgment of sin in the cross, vindicates all the ways of God in creation as well as in providence. Hence the Christian, if not the Jew, can say that every creature of God is good and nothing to be rejected; but there is the proviso — "if received with thanksgiving." An ungrateful saint is an anomaly. The simplest believer cannot more than the most intelligent overlook the kindness as well as the wisdom of God, Who created all things and has Himself said, "I will in no wise fail thee; neither will I in anywise forsake thee" (Heb. 13:5).

But the apostle adds a reason which confirms the thanksgiving of the believer; "for it is sanctified through God's word and intercession." Thus is the use of every creature of God guarded. It is no mere indiscriminate licence; but as the restrictions of a law for a circumscribed people vanished before the light of the gospel, and the goodness of God was heard declaring that He had cleansed what Jewish prejudice would have to be common ("to the pure all things are pure"), so the receiver proved his faith in "God's word" by the answer of his "intercession." Not their will but His word sanctioned the use of every creature good for food; and their hearts, brought to know His grace in salvation, draw near in that free intercourse which is assured of, as it springs from, His love made known to us in Christ and His redemption. But it is an intercourse based on His grace, which takes in the least things as not too little for God, as it has learnt in Christ that the greatest things of God are not too great for His children.

Here we have the faithfulness which repels error by truth, reminding the brethren of the latter, in order that they may not be seduced. There it is the manifestation of the one who sits in the temple of God, and who is destroyed by the brightness of the Lord's presence. Here all that had to be done was to recall in simplicity the goodness of the Creator, and that His gifts, received with thanksgiving, were always good, and not to be refused: assuredly not that they were to use them for the gratification of their lusts, but as sanctified by the word of God, which brought them to us as God's gifts, and by prayer, which connects us with God in using them. They were to be received as from Him, as the gift of His hand; and they were sanctified, as is the case with everything that comes from Him and bears the stamp of His will and His goodness. Man had forfeited everything in forsaking God: what he had he had not now with God, would eat merely as an animal, and worse as having left God. The word of God replaced the relationship in grace, and prayer used it on this footing. Here (although in other circumstances it has gone much farther) the monastic principle, in the heart and in form, is fully judged; however sincere any individual may be who seeks to follow it in order to honour God. God does not withdraw the gifts on which man, so to speak, has seized by his will; but his use of them, instead of being the gratification of his will and lusts, is now as received from God by His will in thankfulness, and owning Him.

Under the law many things were forbidden to the children of Israel, among them things to eat, but under grace the word of God is, “Every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer” (1 Tim. 4:4-5). The word of God refused certain things to the Jew, but the word of God sets apart for the believer “every creature of God.” If we can with a good conscience give thanks to God for what we eat, then God allows us to eat it.

Food is "sanctified by the word of God and prayer." Hence "every creature of God is good, and nothing to be refused, if it be received with thanksgiving." 1 Tim. 4:4-5. This is altogether opposed to restrictions prescribed by the law, or which man may impose on the use of what God in His goodness has created for man's use.

Further, Paul, condemning an unnatural abstinence from certain foods on pseudo-religious grounds, laid down the fundamental truth that ‘every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer’ (1 Tim. 4:4–5). Again, it is implied that thanks to God is an habitual accompaniment of receiving or eating food. Like the early believers, we should eat, or receive, our food (meat) with gladness and singleness of heart, praising God (Acts 2:46–47). Note that every ‘creature’ good for food is already sanctified or set apart for this purpose by the word of God in Genesis, as we have observed above.

Now this was to be maintained by the assembly, and the need for this would appear, when in accordance with the Spirit's prophetic, utterance some in latter times would "apostatise from the faith, giving heed to seducing spirits, and doctrines of demons, speaking lies in hypocrisy; having their conscience seared with a hot iron; 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." Demons trading on man's consciousness of defilement would suggest as the remedy abstinence from meats and marriage, the things which God has provided for His creature's welfare, thus making God the author of man's lack of piety. Man's lack of it is evident; but the mystery, or secret of it, God, not demons, has disclosed, and in the incarnate One has displayed. He who is the life of His saints, and is in them, is the mystery of it; and in proportion as He is really their example, true piety will be developed in each one. Nothing that God has provided for His creature is defiling. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving ; for it is sanctified by the word of God and prayer; i.e. by God's grant to Noah (Gen. 9:3-4), and by the recipient's thanksgiving. Nothing can be conceived more devilish than such doctrine as the apostle here combats, and the source of which he unmasks - men made the mouthpiece of demons (for the demons are represented in the passage as speaking the lies) to inject into the mind such thoughts of God. Putting the brethren in mind of these things, Timothy would be a good minister of Christ Jesus, nourished up in the words of faith and of the good doctrine (the opposite of demoniacal teaching) which he had followed.

1 Timothy 4. With this mystery the apostle draws a dark contrast. "But the Spirit speaketh expressly that in latter times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons by hypocrisy of legend-mongers branded as to their own conscience, forbidding to marry, [bidding] to abstain from meats which God created for reception with thanksgiving by those faithful and well acquainted with the truth; because every creature of God [is] good, and nothing to be rejected if received with thanksgiving, for it is sanctified through God's word and prayer" (vers. 1-5). Asceticism is no more Christian than moral laxity, though it assumes a fairer form. It is a pretentious assault on the Creator and Preserver of man by setting up a superior sanctity, which ends in turpitude against nature. Monachism is unconscious war against God.

In these days, when men's minds are so active in raising questions about almost everything, not a few have said a great deal about what should be eaten, and what should not be eaten. But concerning this we have the clearest instruction in the New Testament. The Christian, on the one hand, is told that "every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." (1 Tim. 4:4-5.) On the other hand, "things strangled" and "blood" are as much prohibited now as ever. Before the deluge God gave men "the herb of the field" for food (Gen. 3:18); but after the deluge, and when the Lord smelled a sweet savour, or a savour of rest, in the clean beasts that had been sacrificed, and blessed Noah and his sons, He said, "Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat." (Gen. 8:20 to 9:4.) Thus blood was prohibited by God in the days of Noah; and man, whether Jew or Gentile, infidel or Christian, has never from that time had liberty from God to eat blood. To believers in Christ who are brought into the liberty of children of God, it has been written by the apostles: "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well." (Acts 15:28-29.) From this scripture it is clear, that, however literally this chapter in Leviticus called for an observance on the part of the children of Israel in daily food, to us it can have no such meaning; for the only prohibitions we have are "from things strangled," and "from blood."