Exegetical and Hermeneutical Commentary of 1 Timothy 4:5
For it is sanctified by the word of God and prayer.
5. for it is sanctified by the word of God and prayer ] Rather, through. The ‘word of God’ is most commonly in N.T. ‘the gospel’ generally, Act 4:31 , 1Co 14:36, Col 1:25 , 1Th 2:2; 1Th 2:8-9 ; 1Th 2:13, Rev 20:4; sometimes more pointedly ‘the word which God speaks through His messengers or immediately in the heart of each man, Heb 4:12, 1Pe 1:23, Tit 1:3; sometimes still more specifically, the very Son of God Himself, the Word incarnate, Joh 1:1 , 1Jn 1:1, Rev 19:13. But it is also the record of God’s will and truth as declared by the Old Testament lawgivers and prophets, Mar 7:13, Rom 9:6. And so with Huther, Ellicott, Conybeare, Lightfoot and Alford, we understand it here of O.T. declarations of God’s creating and sustaining goodness incorporated in the ‘invocation.’ We take it to imply that the thanksgiving was commonly made in some Scriptural words, such as those quoted from a primitive grace before meat ( Apostolical Constitutions, vii. 49), which begins ‘Blessed art thou, O Lord, Who nurturest me from my youth up, Who givest food to all flesh.’ Compare the Latin Version of Psa 145:15:
Oculi omnium in Te sperant, Domine,
Et Tu das escam illis in tempore.
The word for ‘prayer’ here is the same as that rendered ‘intercessions’ in 1Ti 2:1, where the meaning is discussed. Here perhaps it is chosen as more directly expressing the recognition of God’s particular providence; each recipient of ‘daily bread,’ after reciting the very words of God speaking to him and giving him every good gift, is to speak in his turn face to face with God and pray with thankful heart for blessings to others, ‘ Our Father, give us our daily bread.’ The whole life of a Christian (and therefore everything of which he partakes) is sanctified through the word of God and prayer.
The bearing of this passage on the social and religious question of total abstinence from alcoholic drink is seen in the following note of Fairbairn; all the better because he is evidently not thinking specially of that particular form of abstinence:
‘Scripture indeed does not deny that a person may occasionally abstain from certain meats or from marriage, with advantage to his own spiritual life or the good of the kingdom of God (Mat 6:16-17; Mat 17:21; Mat 19:12; 1Co 7:32-37). But in such cases the alternative is not put as between a relatively pure and perfect state by the one course, and an impure or defective one by the other; but the one is presented merely as affording opportunities or helps for prosecuting more freely and unreservedly the work of faith than can well be done in the other. If temporary fasting should dispose and enable one to fight more successfully against the lusts of the flesh, or if by abstaining from marriage one could in particular spheres of labour, or in certain conjunctures of the Church’s history, more effectually serve the interests of the Gospel than otherwise, then the higher principles of that Gospel, the nobler ends of a Christian calling, will undoubtedly justify the restraint or the sacrifice. But to do this is only to subordinate a less to a greater good: it creates no factitious distinctions in respect to the allowable or forbidden, holy or unholy, in the ordinary relationship and circumstances of life; and calls for a rejection of the natural good in these only when it may be conducive as means to a definite spiritual end.’
Fuente: The Cambridge Bible for Schools and Colleges
For it is sanctified by the word of God – By the authority or permission of God. It would be profane or unholy if he had forbidden it; it is made holy or proper for our use by his permission, and no command of man can make it unholy or improper; compare Gen 1:29; Gen 9:3.
And prayer – If it is partaken of with prayer. By prayer we are enabled to receive it with gratitude, and everything that we eat or drink may thus be made a means of grace.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. For it is sanctified by the word of God] . By the command of God; probably referring to Ge 1:29: And God said, I have given you every herb-and every tree-to you it shall be for meat; and Ge 9:3: Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things; i.e. I have given you every animal that is proper for food, as I have given you every herb and fruit proper for nourishment. Therefore, all this was sanctified, set apart, and appropriated to this use by this command. And when man is about to use it, he is to sanctify or set it apart to that use by prayer to God,
1. That it may “answer the end to us for which it was designed;
2. That we may use it with gratitude and moderation;
3. That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us.
Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton’s opinion of this prophecy I have reserved to the end of this chapter.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For it is sanctified: sanctified in this place signifies made pure, or lawful to be used.
By the word of God; by the gospel, which declares it so, Act 10:15; or by Gods ordination, which hath so determined it.
And prayer; and prayer to God for a blessing upon it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. sanctified“hallowed”;set apart as holy for the use of believing men: separated from “thecreature,” which is under the bondage of vanity andcorruption (Ro 8:19, c.).Just as in the Lord’s Supper, the thanksgiving prayer sanctifies theelements, separating them from their naturally alien position inrelation to the spiritual world, and transferring them to their truerelation to the new life. So in every use of the creature,thanksgiving prayer has the same effect, and ought always to be used(1Co 10:30 1Co 10:31).
by the word of God andprayerthat is, “by means of intercessory prayer”(so the Greek)that is, consecratory prayer in behalfof “the creature” or foodthat prayer mainly consistingof “the word of God.” The Apostolic Constitutions[7.49], give this ancient grace, almost wholly consisting ofScripture, “Blessed art thou, O Lord, who feedest me from myyouth, who givest food to all flesh: Fill our hearts with joy andgladness, that we, having all sufficiency, may abound unto every goodwork in Christ Jesus our Lord, through whom glory, honour, and might,be to thee for ever. Amen.” In the case of inspired men, “theword of God” would refer to their inspired prayers (1Ki17:1); but as Paul speaks in general, including uninspired men’sthanksgiving for meals, the “word of God” more probablyrefers to the Scripture words used in thanksgiving prayers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For it is sanctified,…. Or set apart for use, and may be lawfully used at all times:
by the word of God; which declares that there is nothing in itself common, or unclean, or unfit for use, and that nothing that goes into a man defiles him; so that by virtue of this word of God, every creature may be made use of, that is fit for food: or else this designs the word of God, which gives a blessing to what is eaten; for it is not by bread or meat only, but through the word of God commanding a blessing on what is eaten, that man lives, Mt 4:4 and therefore this blessing upon our food should be asked for: wherefore it follows,
and prayer; this being used before eating for a blessing on the food, and after it, in a way of thanksgiving for it, sanctifies every creature of God, or gives men a free use of any, or all of them. So the Israelites, when they had eaten, and were full, were to bless the Lord, De 8:10. And thus our Lord Jesus Christ, at meals, used to take the food, and bless it or ask a blessing on it, Mt 14:19. And so did the Essenes among the Jews h, and the Christians in Tertullian’s i time; and the practice is highly necessary and commendable, nor ought it to be disused.
h Porphyr. de Abstinentia, l. 4. sect. 12. i Apolog. c. 39.
Fuente: John Gill’s Exposition of the Entire Bible
It is sanctified (). Present passive indicative of , here “rendered holy” rather than “declared holy.” Cf. verse 4.
Through the word of God and prayers ( ). See 2:1 for . Paul seems to refer to Genesis 1. It is almost a hendiadys “by the use of Scripture in prayer.”
Fuente: Robertson’s Word Pictures in the New Testament
It is sanctified [] . Not declared holy, but made holy. The declaration confirms the last clause of ver. 4. Thanksgiving to God has a sanctifying effect. The food in itself has no moral quality (Rom 14:14), but acquires a holy quality by its consecration to God; by being acknowledged as God ‘s gift, and partaken of as nourishing the life for God ‘s service. Comp. Paul ‘s treatment of the unbelieving husband and the believing wife, 1Co 7:14.
By the word of God [ ] . That is, by the word of God as used in the prayer. Scripture is not called “the Word of God.” The Word of God includes much more than Scripture : but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psa 145:15, 16. The custom of grace at meat appears 1Sa 9:13. Christ blessed the loaves and fishes (Mt 14:19; Mt 14:36) : Paul on the ship gave thanks for the meal which the seamen ate (Act 27:35). Enteuxewv prayer, see on ch. 1ti 2:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “For it is sanctified” (hagiazetai gar) “For it is set apart, sanctified.” Marriage and partaking to God’s divine order or instructions for continuity of human life, Act 27:35; 1Co 7:13-14.
2) “By the word of God” (dia logou theou) through a word of God,” God’s Word, instruction, concerning marriage and marital relations is to be accepted as the Christian standard accepted with daily prayer and gratitude.
3) “And prayer” (kai enteukseos) “And petition.” Petitions and gratitude to God, in every matter of daily life, are to be made until the coming of Jesus Christ, Mat 6:11-12; Col 3:17; 1Co 10:31; Jas 5:16; 1Pe 3:7.
Fuente: Garner-Howes Baptist Commentary
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, (Mat 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.
Fuente: Calvin’s Complete Commentary
(5) For it is sanctified by the word of God and prayer.Not only are all created things to be considered pure, and not lightly to be put aside; but in the sight of God every creature is holy when received as His gift with thanksgiving and with prayersuch thanksgiving-prayer containing thoughts in exact accordance with the Spirit of God revealed in Scripture. Thus all food is sanctified, not only, or even chiefly, by the common formula of a Christian grace before meat. This too often degenerates into a mere form of wordsinto lip-service of the most heartless formand is too often looked upon as a kind of religious charm. The sanctification referred to by St. Paul belongs to no one prayer or grace, but to the constant habit of referring everything to God as the giver of allto the perpetual office of a devout heart which, taking everything as a gift from God, the lover and the friend of man, thanks God from the heart continually.
One, if not the oldest, form of a Christian grace before meat is the one found in the Apostolic Constitutions. It is very simple and beautiful, and perhaps not too long for daily use. It runs as follows: Blessed be Thou, O Lord, who nourisheth men from very youth up, who givest meat to all flesh; fill our hearts with joy and gladness, so that we, always enjoying a sufficiency, may abound unto every good work in Christ Jesus our Lord, through whom be ascribed to Thee glory, honour, and power unto the ages. Amen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Sanctified Though it be a piece of flesh, it is not a lump of sin; it is consecrated to be aliment for the holy life of a holy man. And no man is the holier for looking pure and solemn and refusing it as a defilement.
By the word of God As some explain, by the declaration of God, as in Gen 1:29: “God said, Behold, I have given you every herb and every tree to you it shall be for meat.” Huther, Alford, and Ellicott refer the sanctification to the offering of prayer composed in spirit or in words of the word of God. Huther gives, from the Apostolic Constitutions, the beautiful Greek of the following primitive prayer at table: “Blessed art thou, O Lord, who nourishest me from my youth up, who givest food to all flesh. Fill our hearts with joy and gladness, in order that we, having all contentment, may abound unto every good work, in Christ Jesus our Lord; through whom to thee be glory, honour, and power, for ever and ever. Amen.” This formula is a holy blend of “the word of God and prayer,” whereby, offered in spirit and truth, the meat is sanctified.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For it is sanctified through the word of God and prayer.’
And the reason that all are good without distinction is that they have been ‘sanctified/made holy/separated to God’ through the word of God and prayer. ‘Through the word of God’ may be seen as indicating that the word of God has declared that these things come from God (Gen 1:26-30; Psa 104:14-15; Psa 145:15-16), or that Jesus has declared all things ‘clean’ (Mar 7:19), although it could indicate a reading or reciting of the word of God over the meal. ‘Through prayer’ would indicate that because all that they received was accompanied by prayer as they dedicated both their food and themselves to Him it therefore made them ‘pure’. Compare Act 10:15; Mar 7:19. This clearly refers to the prayer of thanksgiving. It is probably safe to say that in most cases our modern way of somewhat hastily ‘saying grace’ comes somewhat short of this.
The word ‘sanctify, make holy’, indicates ‘separation to God for His own purposes’. What is sanctified is then seen as God’s, and because it is God’s it must only be used for God’s purposes. The object itself does not change, what changes is its status. As a consequence we can set things apart to God by prayer and thereby ‘sanctify’ them. And once we have done so they become God’s and must be used only according to His will and instruction., for once we have ‘sanctified’ them God sees them as His and as sanctified.
As we have seen the point that Paul is making in 1 Timoithy 1Ti 4:5 probably has in mind ‘unclean’ foods (Leviticus 11). Such foods are the opposite of sanctified. They are ‘unclean’ (not acceptable to God as food for His hly people). They were not to be eaten by God’s people because God’s people were holy. But Paul is now saying that through the word of God (what God has spoken concerning the matter, especially through Jesus Christ – Mar 7:19) and through prayer (setting them apart to God) these unclean foods can be ‘made holy’, that is, able to be eaten by God’s holy people withut contaminating them. No change takes place in the food. It is its status that changes. Sanctifying a food does not guarantee that it is edible or not poisonous. What it guarantees is that it will not ritually defile because it is set apart to God.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 4:5 serves to elucidate the thought expressed in 1Ti 4:4 , that every meat taken with thanksgiving is good, and not to be rejected.
] is not “declare to be clean and permissible,” but “make something holy.” In itself the meat is not something holy, for, as a purely material thing, it can be called neither holy nor unholy (so also van Oosterzee). It is less suitable to say, with Wiesinger, that “the being burdened with a curse, is subject to and the ;” but it is made holy for those who enjoy it by the . Wahl and Leo take to be the objective genitive, and interpret it as “oratio ad Deum facta,” which makes the expression synonymous with following it; but never occurs in this sense. Other expositors have supposed that reference is made to some particular passage of the Scriptures, either to Gen 1:31 or Act 10:15 ; but de Wette rightly remarks that the words in that case go quite beyond 1Ti 4:4 , and touch on the question whether certain meats are clean or unclean. For the same reason, cannot mean generally “the expressions of the divine doctrine, the principles of Christianity” (Heydenreich). Since the expression points back to in 1Ti 4:4 , and is closely connected with , it can only mean the word of God occurring in the prayer of thanksgiving (de Wette, Wiesinger, van Oosterzee), either in this sense, that the word of thanks itself is called the Word of God, inasmuch as it is the expression of God’s indwelling Spirit, or because the prayer is supposed to consist of the words of Scripture. [156]
Regarding , see 1Ti 2:1 .
[156] In the Apostolic Constitutions , vii. 49, there stands the following grace before meat: , , , , , , . , , , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 For it is sanctified by the word of God and prayer.
Ver. 5. By the word ] Of permission, Act 10:15 , and of promise, a new right purchased by Christ, &c.
And prayer ] For his leave and blessing, that “staff of bread,” &c. This is to eat to the Lord Rom 14:6 ; to imitate Christ, Mat 26:26-30 ; Paul,Act 27:35Act 27:35 ; Samuel, 1Sa 9:13 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1Ti 4:5 . : The use of the present tense here supports the explanation given of 1Ti 4:4 , and helps to determine the sense in which is used. The food lying before me at this moment, which to some is , is sanctified here and now by the . See 1Co 10:30 .
and (see note on 1Ti 2:1 ) are in some sense co-ordinate (almost a hendiadys), and together form elements in a . If St. Paul had meant by , the general teaching of Scripture, or the particular text, Gen 1:31 , he must have said . At the same time, the written word was an element in the notion of the writer. has not here merely its general sense, a divine communication to man; it rather determines the quality of the , as a scriptural prayer; a prayer in harmony with God’s revealed truth . The examples that have come down to us of grace before meat are, as Dean Bernard notes here, “packed with scriptural phrases”.
The best commentary on this verse is the action of St. Paul himself on the ship, when, having “taken bread, he gave thanks to God in the presence of all; and he brake it, and began to eat” (Act 27:35 ).
Although there is not here any direct reference to the Sacrament of the Eucharist, it is probable that thoughts about it have influenced the language; for the Eucharist is the supreme example of all benedictions and consecrations of material things. And if this be so, the passage has light thrown on it by the language of Justin Martyr and Irenus about the Prayer of Consecration; e.g. , Justin, Apol . i. 66. “As Jesus Christ our Saviour, by the word of God ( ) made flesh, had both flesh and blood for our salvation, so we have been taught that the food over which thanks have been given by the word of prayer which comes from him ( ) that food from which our blood and flesh are by assimilation nourished is both the flesh and the blood of that Jesus who was made flesh”. Similarly Irenus ( Haer . 1Ti 4:2-3 ), “Both the mingled cup, and the bread which has been made, receives upon itself the word of God , and the Eucharist becomes the body of Christ” ( , ). Perhaps by the word of prayer which comes from him Justin means a formula authorised by Christ. It must be added that the Prayer Book of Serapion, bishop of Thmuis in Egypt, circ . A.D. 380, contains an epiclesis in which we read, “O God of truth, let thy holy Word come to sojourn on this bread, that the bread may become Body of the Word, and on this cup, that the cup may become Blood of the Truth” (Bishop J. Wordsworth’s trans.).
A comparison of these passages suggests an association in the thought of the primitive Church of the Holy Spirit and the .
Fuente: The Expositors Greek Testament by Robertson
by. App-104. 1Ti 4:1.
word. App-121.,
prayer. App-134.
Fuente: Companion Bible Notes, Appendices and Graphics
1Ti 4:5. , is sanctified) Lev 19:24.- , by the word of God) The word of God enters into all thanksgiving, nay, also into the creation and granting of meats.- , and intercessory [or consecratory] prayer) It is the duty of the children of God to offer intercessory [ch. 1Ti 2:1; or consecratory] prayer for the creatures which they use. It is a high dignity. Not only Christians, but also Jews and Heathens, consecrated the table with prayer.
Fuente: Gnomon of the New Testament
1Ti 4:5
for it is sanctified through the word of God and prayer.-But all these blessings given by God should be received with prayer that we might use them as God directs and that we may be blessed in the use of them. This is an indication of how we should pray in all things, as we give thanks to God for our food that we may be blessed in its use and be guided by God in using it. So we should receive all blessings and favors. [Thus all food is sanctified, not only by the thanksgiving before partaking of it. which too often degenerates into a mere form of words-into lip service of the most heartless form. The sanctification to which reference is made is the constant habit of looking to God as the giver of every good and perfect gift.]
Fuente: Old and New Testaments Restoration Commentary
it: 1Ti 4:3, Luk 11:41, 1Co 7:14, Tit 1:15
the: Luk 4:4
Reciprocal: Deu 8:10 – thou hast Mat 14:19 – he blessed Mat 15:11 – that which goeth Mar 6:41 – blessed Luk 9:16 – he blessed Luk 22:17 – gave Joh 6:11 – when Act 11:9 – What Act 15:20 – things
Fuente: The Treasury of Scripture Knowledge
1Ti 4:5. To be sanctified means to be set apart or devoted to a righteous use. The word of God says it is right to use these creatures as food, and the thanksgiving prayer gives the disciple a right to eat it; the two factors thus sanctify the food.
Fuente: Combined Bible Commentary
1Ti 4:5. Sanctified. Better, consecrated.
By the word of God and prayer. We are thrown back upon what we know of Jewish and early Christian forms of blessing and thanksgiving. Such formulae, so far as they are now extant, were for the most part a tesselated mosaic of scriptural phrases, and so in this way the very food men ate, as e.g. at the Agape, or feast of charity, was as truly consecrated as was the bread or the cup of the Lords Supper in later liturgies. The word rendered prayer is that translated intercession in 1Ti 2:1, and implies a prayer offered by the head of the household for all members of it, that they might receive the food before them according to the Divine purpose in bestowing it.
Fuente: A Popular Commentary on the New Testament
1Ti 4:5 For it is sanctified by the word of God and prayer.
The term sanctified has the idea of something that has been set apart. How can food be set apart as this verse indicates? What was Paul trying to say here?
“it is sanctified” – set aside for God’s use. God uses it to prepare us to be able to do the things that He wants us to do. Food is required for us to continue daily tasks and that is what we are all about.
Notice it is sanctified by the Word as well as prayer. This is not meaning that you must read the word, pray and then eat, though that might not be a bad idea.
The Word states that all creatures are good for eating, thus all things are set apart for us. We then pray and recognize that God has set the food aside for our use and His use in us.
“prayer” In prayer we are putting ourselves and our food under God’s eyes and direction.
So, how do we apply this truth?
1. If it is separated to God then can you throw it away and waste it with a clear conscience? We need to consider our stewardship of what God has given us.
2. By praying before every meal then we are committing that much more of our life to Him.
3. If we know it’s been made holy then it won’t be so bad that its only a casserole that we’ve had six times before this week.
Some have wondered due to the Old Testament restrictions of diet whether believers are free to eat meat?
After the flood Noah was given permission to eat meat. The Jewish law limited the types of meat to the clean animals, but again in the New Testament all meats are considered okay for mankind. I Timothy contains one of the best texts to show this. “For every creature of God is good…if it is received with thanksgiving.” There are no qualifying statements to change this straight forward statement of fact.
Act 10:9 ff indicates that we are free to eat of all sorts as well.
Why should we pray for our bread?
“Back of the bread is the snowy flour,
and back of the flour the mill.
Back of the mill is the field of wheat,
the rain and the Father’s will.” Anonymous
Just why is the topic of meats such a federal case to Paul? Is this not the typical tactic of the Devil? Getting one to believe that what God says is false. Eve bought it as have millions others through the years and the term meat can be translated victual or food – seems he is still alive and well.
The main point to this passage in my mind is allowing God to be a part of the most mundane part of our life – that of eating. Taking time to recognize that He is the provider of all that we have.
We looked at Francis Schaeffer’s comment last study about how man can change the course of history. “The greatest creativity ever given is the ability of men, by their choices, to change the course of history.”
The truth is a two-edged sword. Good choices change history for the good, while bad choices change history for the worse.
Those we have studied in this passage have changed things for the worse over the years. We have some isms today that are misleading millions of people. These men that turned away from truth to follow their own thinking have produced some of the largest cults in history.
We on the other hand may be those that God is going to use to do great things for mankind – I would encourage you once again to consider carefully the decisions and choices you make. Make them based on God and His leading.
In closing I would like to challenge you with a thought. Many young people are coming under the influence of the isms and thinking of the world. I ran across something on the net recently that brought me up short – is this maybe one of the reasons the young are going astray. Is this something our generation has failed in miserably – in educating the newer generations in the history of things both secular and spiritual?
Just think about it – can these young people really relate to what we are saying to them? This relates to the secular but the same is true of spiritual knowledge.
This list is related to the year 2000 but the thought of it relates to each new generation.
“Each year the staff at Beloit College in Wisconsin puts together a list to try to give the faculty a sense of the mindset of that years incoming freshmen.
Here is the list for 2000:
“The people who are starting college this fall across the nation were born in 1982.
“They have no meaningful recollection of the Reagan Era and probably did not know he had ever been shot.
“Black Monday, 1987 is as significant to them as the Great Depression.
“There has been only one Pope.
“They were 11 when the Soviet Union broke apart and do not remember the Cold War.
“They have never feared a nuclear war.
“They are too young to remember the space shuttle blowing up.
“Tianamen Square means nothing to them
“Bottle caps have always been screw off and plastic.
“Atari predates them, as do vinyl albums.
“The expression you sound like a broken record means nothing to them.
“They have never owned a record player.
“They have likely never played Pac Man and have never heard of Ping-Pong.
“They may have never heard of an 8 track. The Compact Disc was introduced when they were 1 year old.
“As far as they know, stamps have always cost about 33 cents.
“They have always had an answering machine.
“Most have never seen a TV set with only 13 channels, nor have they seen a black-and-white TV.
“They have always had cable.
“There has always been VCRs, but they have no idea what BETA is.
“They cannot fathom not having a remote control.
“They were born the year that Walkman were introduced by Sony.
“Roller-skating has always meant inline for them.
“Jay Leno has always been on the Tonight Show.
“They have no idea when or why Jordache jeans were cool.
“Popcorn has always been cooked in the microwave.
“They have never seen Larry Bird play.
“They never took a swim and thought about Jaws.
“The Vietnam War is as ancient history to them as WWI, WWII and the Civil War.
“They have no idea that Americans were ever held hostage in Iran.
“They can’t imagine what hard contact lenses are.
“They don’t know who Mork was or where he was from.
“They never heard: Where’s the beef?, I’d walked a mile for a Camel, or ‘de plane, de plane.’
“They do not care who shot J. R. and have no idea who J. R. is.
“The Titanic was found? They thought we always knew where it was.
“Michael Jackson has always been white.
“Kansas, Chicago, Boston, America, and Alabama are places, not groups.
“McDonalds never came in Styrofoam containers.
“There has always been MTV.
“They don’t have a clue how to use a typewriter.”
May we make our message relevant to those that we meet. May we also be assured our message is true and Biblical.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:5 {8} For it is {d} sanctified by the {e} word of God and prayer.
(8) He properly uses God’s benefits who acknowledges the giver of them by his word, and calls upon him.
(d) It is so made pure and holy in respect of us, so that we may use it with a good conscience, as received from the Lord’s hands.
(e) We confess and acknowledge that God is the maker and giver of those creatures which we use. Secondly, that we are of the number of those, who through Christ’s benefit, have recovered that right over all creatures, which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive from his hands. Fourthly, we make an end of our eating and drinking, with thanksgiving and prayer: and so are our meats sanctified to us.