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5. ἁγιάζεται γὰρ κ.τ.λ. Not only is πᾶν κτίσμα objectively good (καλόν), but it is also, despite the Fall and its consequences (Rom 8:20), good in relation to man, provided it be received μετὰ εὐχαριστίας; then ἁγιάζεται, it is sanctified‚ each time that it is used. The present tense shews that it is no single Divine act which is here in the mind of the writer, but a continued and recurring sanctification. εὐχαριστία is used in its most general sense; but the view of life here presented may be described as sacramental.
διὰ λόγου θεοῦ καὶ ἐντεύξεως. What is the meaning of λόγος θεοῦ here? The tense of ἁγιάζεται (see above) shews that it cannot be referred (a) to the Incarnate Word, as the Creative Agent (Joh 1:3), or (b) to the Divine voice of creation (Gen 1:31; cp. Act 10:15). The general sense of the clause undoubtedly is that meat becomes sanctified for man’s use by devout, thankful, and prayerful reception (see above on 1Ti 2:1 for ἔντευξις); and thus the Apostle seems to have had in his mind the pious practice of ‘grace before meat.’ Hence the point to be determined is the meaning of λόγος θεοῦ, if λόγ. θεοῦ καὶ ἔντ. is a description of such εὐχαί. Now the commonest and most general meaning of λόγος θεοῦ in the N.T. is the Divine message spoken or delivered under the guidance of the Divine Spirit (see Additional Note at end of chapter iv.), but no such general meaning will fit the context here. It is true that St Paul (Col 3:16) follows up the exhortation εὐχάριστοι γίνεσθε by adding ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως … διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις κ.τ.λ.; and it has been urged that in like manner in the present passage the εὐχαριστία, which is the condition of right use of God’s gifts, is the outcome of the indwelling λόγος θεοῦ, which is then understood (c) of the Divine utterance through the mouth of the person who offers his grace before meat. But, though λόγ. θ. καὶ ἔντ. constitute one conception, yet the connecting ͅκαί distinguishes λόγ. θ. from ἔντευξις; λόγ. θ. seems to mark some special feature which differentiates this ἔντευξις from prayer in general. And this special feature in the earliest Christian age (as is still the case) was the employment in the ‘grace’ of phrases from Holy Scripture. An interesting form from the Apostolical Constitutions (vii. 49) runs as follows: εὐλογητὸς εἶ κύριε ὁ τρέφων με ἐκ νεότητός μου, ὁ διδοὺς τροφὴν πάσῃ σαρκί· πλήρωσον χαρᾶς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν, ἱνα πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες, περισσεύωμεν εἰς πᾶν ἔργου ἀγαθὸν ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, διʼ οὖ σοὶ δόξα τιμὴ καὶ κράτος εἰς τοὺς αἰῶνας, ἀμήν, which is packed with Scriptural phrases[530]. The words of the Psalter (e.g. Psa 145:15-16) have often been used for this pious purpose. Hence we conclude (d) that λόγος θεοῦ in the verse before us refers to the words of the O.T. which were commonly embodied (by the Jews as well as by the early Christians) in the εὐχαὶ ἐπ ̓ ἀρίστῳ or prayers before meat: for it is sanctified through the Word of God and prayer.
[530] Cp. Tertullian (Apol. xxxix.), speaking of the ἀγάπαι, “Non prius discumbitur, quam oratio ad deum praegustetur … post aquam manualem et lumina, ut quisque de scripturis sanctis vel de proprio ingenio potest, provocatur in medium deo canere … aeque oratio convivium dirimit.” This refers to the exhortation given in connexion with the prayer before and after the common meal, and not necessarily to the prayer itself.