Biblical Essays
EATING AND DRINKING
Introduction
Common to all creatures, man and beast alike, eating and drinking are mere matters of material survival. One would not think there could be anything spiritual about something that dogs do, too. Yet one of many mind-blowing Biblical verses reveals quite the opposite: “And they saw God, and did eat and drink” (Ex. 24:11). This verse refers to Moses, the priests and seventy elders who ascended Mount Sinai. One might think that it is odd that these men occupied themselves with this “lowly physical act” on the occasion of seeing God, instead of falling on their knees in prayer and praise or being knocked out flat in amazement and awe. This episode is one striking expression of the unity of God and man, the meeting point of the earthly and the Divine. In fact, the invitation to dine at the Lord’s Table demands that everything in the life of man ought to be sanctified, even those “fleshly” acts. Although we do the same things that animals do, we do not do them in the same way because we have seen God. A cat will protect its dish of food from its hungry brother in a bold and unashamed – even unconscious – demonstration of selfishness. Humans would probably behave the same way if it was not for the knowledge of God, the creator and provider for fall flesh, who advocates caring and sharing and not exaggerating the pleasure of flesh.
Food is indeed the most basic commodity we are required to share and the most urgent for the needy. The way we treat one another is the way we treat God. This message made explicitly clear by Jesus Christ also explains the deep meaning behind the Sinai encounter of “seeing” God while sharing a meal together. “Taste and see that the Lord is good” says the Psalmist (34:9) in another expression of this mystery. What is it that we should taste to see the goodness of the Lord? It is His own offering, the Passover Lamb, the Bread of Life through which we can “see” God and His goodness. The “mystical” idea of “eating the Messiah” and of internalizing the experience of salvation upon seeing God comes to its ultimate conclusion on that Passover night when the Lamb offered Himself to be “eaten” by His disciples, and subsequently by all humans, an idea that was admittedly shocking to them and to this day a stumbling block to many. Interestingly enough, it worthwhile to note that it is not by coincidence that the Hebrew words “flesh” (basar) and “the Good News” (Besorah) have a common root. No doubt Christ was aware of that.
This is just a bit of “food for thought.” As the Good News needs to be manifested in the flesh, the idea made into flesh; in the same manner is God’s Spirit manifested in the important place given to matters of eating and drinking in His Word, which relates in great detail to our everyday habits.
New Testament Food Laws
One of the most cherished values of believers is freedom. Jesus said: “You shall know the truth, and the truth shall set you free” (John 8:32). There is no question that what Jesus said is true. However, there is a question that nags us all and it is the same question that Pontius Pilot, the Roman procurator, asked Jesus just before he sent Him to be flogged and crucified: “What is truth?” Truth can only be found by a contrite heart searching the living Word of God. In this way, we have standards that shape our lives.
One of the most basic human needs is food. Therefore, it is important to know the truth concerning the New Testament laws about the substances that we ingest. In order to discover the truth, we must address the following questions: Is a believer free to put anything he desires into his mouth and eat whatever he pleases? What is the attitude of the New Testament toward the Torah’s dietary laws?
In order to understand the New Testament teaching on food, we actually need to start from the very end. Therefore, let us examine the book of Revelation and what it says about eating. Revelation 2:14 says: “But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality.”
Also, in Revelation 2:20: “But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads my bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols.”
In both cases, there seems to be a clear condemnation of eating “things sacrificed to idols.” Confusing this situation is the fact that a cursory reading of the letters of the Apostle Paul gives the impression that it is permissible to eat “meat” or “things” sacrificed to idols. This alone ought to cause us to dig a little deeper and search with an open mind and contrite heart what the Lord’s will is concerning what, when, where, and how we eat. We learn that freedom has its limits when we see the complete picture of the ancient world in which the Good News was born and spread.
Food is not the most important thing in our lives. Nevertheless, we must remember that eating “blood” is absolutely condemned in the Scriptures and classified as a negative commandment for everyone, including non-Jews, in the Body of Christ. The instructions given by the Jerusalem Council in Acts 15 have far-reaching ramifications for all disciples of Christ. When slaughtering animals for food, all the blood of the animal has to be drained. This is clear from the second prohibition that the Apostles gave in Acts 15 – “eating meat strangled.” The meaning of “eating meat strangled” is not so simple to discern because this Greek word is used only once in the New Testament. The least that it could mean is that one should not “strangle” an animal and eat the meat. The most likely meaning and implication is that an animal that is slaughtered for food ought to be bled while it is being killed, i.e. the throat of the animal is cut so the heart pumps the blood out of the body of the animal until it is drained. Although in a mixed community of Jews and non-Jews, there is diversity and freedom, the Apostles thought it necessary to command the non-Jews in the Body of Christ to abstain from “blood” and from “eating meat strangled.” This is certainly a significant issue, which the Lord’s church ought to take to heart and seriously discuss before completely dismissing the issue of accepting the ruling of the First Century Apostles.
As for food offered to idols as discussed in Corinthians and Revelation, we can say clearly that Revelation 2:14, 20 condemn the churches that eat meat offered to idols. These verses see “eating things sacrificed to idols” as the work of Balaam that puts a stumbling block before the sons of Israel. On the other hand, Paul is not speaking “post-priori” (after the fact) like John, but rather “a-priori” (a principle that is independent of experience). Here he gives instruction of a legal (halachic) nature that instructs the believer in all possible considerations and circumstances so that our freedom in Christ does not become a stumbling block to the weak brother. “Eat whatever is sold in the meat market, asking no questions for conscience’ sake; ‘for the earth is the Lord’s, and all its fullness.’ If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake. But if anyone says to you, ‘This was offered to idols,’ do not eat it, for the sake of the one who told you, and for conscience’ sake; ‘for the earth is the Lord’s, and all its fullness.’ Conscience I say, not your own, but that of the other. For why is my liberty [freedom] judged by another man’s conscience? But if I partake with thanks, why am I evil spoken of for the food over which I give thanks? Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:25-31; emphasis added).
Most people read the opening statement of this passage and stop there. However, in order to understand Paul’s Rabbinic technique in this passage, one must continue reading. This passage is a legal Torah discussion based on Psalm 14:1. First, it uses a principle that illustrates the general rule that comes from this passage and then elaborates the circumstances under which the principle ought to be modified. Under normal circumstances, a person ought to value the honor of the invitation and the one that invites him more than his food. Nevertheless, when the food is given as a test case to see if the believer is consistent with the principles of his faith or not, the food and the honor of the host who serves the food take a second place to the firm convictions of faith, which instruct us not to eat meat sacrificed to idols.
Physical Food
Physical food is not the most important thing for disciples of Christ and for the Kingdom of God. Paul clearly states: “Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way. I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. Therefore do not let your good be spoken of as evil; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. For he who serves Christ in these things isacceptable to God and approved by men. Therefore let us pursue the things which make for peace and the things by which one may edify another” (Rom. 14:13-17).
We learn several important things from this short passage of Scripture. First, food is not the most important thing for us. Walking according to love is much more important. Righteousness and peace and joy in the Holy Spirit are much more important for us and for God.
Second, everything that God has created is clean and good, but if one thinks that something is “unclean,” it is unclean for him. Therefore, he ought not eat it, lest he violate his conscience. Things that we do without faith and a clean conscience are sins. Most people do not understand this principle because we have a sense that sin is always an absolute. On the contrary, every judge, lawyer, and jury knows that there can bed what is called in legal language “extenuating circumstances.” Jesus Christ healed the sick on the Sabbath, and He did not condemn His disciples for picking “corn” on the Sabbath. He did not break the Sabbath laws because He, like most of the Rabbis of His day, understood that there are circumstances under which not to heal on the Sabbath would be sin, not to allow the hungry to eat on the Sabbath would be wrong, and not to cook hot soup for the sick on the Sabbath would be a transgression. We need to understand these principles and start applying them to our own lives and thinking. When we do this, we will be less condemning of others and more helpful than those who are suffering from the religious epidemic of “legalism.”
After considering these points, we can now examine some of the Biblical principles concerning food and eating and how the Word of God instructs us regarding them. We must pay attention to the fine difference between “instructs” and “commands” in this case. Essentially, the word “Torah” means “instruction,” not “law.”
To Eat or Not To Eat – That Is the Question
It is interesting that the very first instruction that God gave man in the Garden of Eden was not to eat from the fruit of the Tree of Knowledge of Good and Evil. The first sin humans committed against God was in the matter of eating. Long before the giving of the Torah on Mt. Sinai, Noah already knew about clean and unclean animals.
This is what God told Noah: “You shall take with you seven each of every clean animal, a male and his female; two each of animals that are unclean, a male and his female; also seven each of birds of the air, male and female, to keep the species alive on the face of all the earth” (Gen. 7:2-3).
What we eat is also connected with what we offer on the Lord’s altar. We are commanded to offer only the same animals that we are allowed to eat, i.e. the “clean” animals. It is logical to suppose that what is good enough to be sacrificed to God on the altar is also what God wants His children to consume. Although there are passages in the New Testament that might give the impression that a person can eat anything he wants, a more careful examination of these statements shows some interesting new angles.
Freedom from Judgment
“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ” (Col. 2:16-17).
Paul’s words are often used to justify eating anything and not celebrating the Biblical Holidays because this text says that we ought not judge one another about these things. However, what this statement means is that we have freedom to keep or not to keep kosher. In a congregation that has both Jews and non-Jews, this is the natural and totally necessary position if the two groups want to continue to walk together and worship in the same place. There has to be a wide allowance for different expressions of the same faith.
Paul also wrote: “But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches. Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called” (1 Cor. 7:17-20).
This passage is really not complicated; it is, in fact, very clear. The language is easy, and the instruction is simple. Let each believer stay in the same status that he was when God called him. If someone was called as a Jew, he should not become a Gentile. If he was called as a Gentile (uncircumcised), he should not become Jewish. There are several implications arising from this text: God does not make mistakes when He creates us. God is the one who calls us, and He does so not because we are Jews or Gentiles. We were made exactly as the Maker wanted us to be, and we do not need to change. It is not important if one is a Jew or non-Jew. What is important to God is how we keep the commandments. Keeping God’s commandments is much more important to God than being “circumcised” or “uncircumcised.” Not all the commandments are for all people. There are specific commandments for men and others for women. There are commandments for Jews and others for non-Jews. This simple point is a cause of great stress to some people in the Church, and in some cases, it has led to enormous divisions in the Body of Christ.
Let us reiterate that for God it is not important if a person is a Jew (circumcised) or a non-Jew (uncircumcised). What is important is what commandments a person keeps and how he demonstrates his faith through keeping them.
Unity in Diversity
In the context of the First Century, especially in the Diaspora, the Jewish community and the Church were mixed with both Jews and God-fearing Gentiles. However, though a wonderful celebration of the variety of God’s human colors, this kind of mixed situation did create some major adjustment problems concerning culture between races and nationalities. There is nothing more influenced by culture than the food we eat. For this reason, Paul speaks directly to disarm the possibility of major rift and division in the Church: “Do not destroy the work of God for the sake of food. All things indeed are pure, but it isevil for the man who eats with offense. It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. But he who doubts is condemned if he eats, because he does not eatfrom faith; for whatever is not from faith is sin” (Rom. 14:20-23).
Once again Paul admonishes the Church not to judge one another and to do what is possible to resolve the problem of eating foods that are considered “unclean” in a peaceful manner. Paul is speaking of a gradation of commandments. The most important command is not to offend or hurt the feelings of one’s brother, so as not to become a stumbling-block to him.
This principle is also very clear in Rabbinic Judaism. The Rabbis understood that eating “unclean foods” is only a minor sin. They came to this conclusion by looking at the punishments that God gave in the Torah for different sins. Eating food that is not “clean” does not require a horrid punishment. The only punishment a person had when he ate “unclean food” was that on the same he could not go up to the Temple and worship God. He could go to sleep that same evening, and when he woke up he would be pure and able to go up to Jerusalem and worship in the Temple again. In contrast, if a person embarrassed someone publicly, the punishment was much more severe. When we compare the severity of the punishments of the two sins, we see that it is a bigger sin to embarrass a person in public than to eat pig or anything else unclean.
With this key principle in mind, we see that Paul actually did three things in verses 20-23 in Romans 14: Paul tried to keep the unity of the local congregation, especially between the Jewish and Gentile mixture inside the congregation. Paul tried to stop the disruption of the daily life in the congregation in Rome; he wanted to see unity and cooperation there. Paul wanted people to have the right priorities and realize that the Kingdom of God deals with so much more than issues of food and drink or upon which days a person should rest or not. For Paul himself, these things were actually important but not more important than the unity of the Church and the bond of the Body of Christ.
We need to remember that Paul kept the Torah as much as humanly possible. In Acts 18:17, Paul met with the leaders of the Jewish community of the city of Rome and told them: “Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans . . .”
From this text, we learn that Paul kept both the Torah and the Oral Traditions as much as he could. In light of his own life, a person like Paul could not speak against keeping the Torah or Jewish tradition without being accused of duplicity and hypocrisy. We do not believe that this great Jew and disciple of Christ had no duplicity in his life and message. It is for this reason that we believe the traditional opinions about Paul and his “anti-Jewish gospel” came from the Church fathers and the anti-Semitic attitudes of the Byzantine and Roman Churches, rather than from the Holy Scriptures.
Christ and the Pharisees on “What Goes Out and What Comes In”
“When He called the entire multitude to Himself, He said to them, ‘Hear Me, everyone, and understand. There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!’ When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, ‘Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?’ And He said, ‘What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man’” (Mark 7:14-23).
This passage is one of the most challenging to explain because it is so Jewish and Rabbinic in nature. For a moment, let us consider the previous thoughts about how sins have degrees of severity. In Christian and Western culture, people often think a sin is a sin is a sin. It is not so in the Word of God – all sins are not created equal. Each sin has the proper degree of punishment and one sin is not the same as another.
When Miriam and Aaron, Moses’ siblings, spoke evil against him in Numbers 12, their punishment was that Miriam became a leper. Leprosy is considered something very severe and impure in the Jewish understanding. It was so impure that people who were sick with leprosy actually had to leave the camp and live in a special colony. Even King Uzziah had to rule Jerusalem from afar because he had leprosy. The word for “leper” in Hebrew is “metzora.” To speak evil of someone in Hebrew is called “motzi-ra,” which literally means “to take evil out” of one’s mouth. So, speaking evil and giving false accusations against someone (“motzi-ra”) is a word play with “metzora,” leper. With this background, it is clean that Christ taught that the Pharisees’ speaking evil against His disciples was just like being infected with leprosy, which is much more defiling and impure than eating unclean food or eating without washing one’s hands.
In no way was Christ negating the Torah of God that was given by Moses for the people of Israel. Had Christ spoken against the Word of God, He would be a sinner and thus unfit to be the Messiah and Savior of the World. Christ was sinless, and He is the Son of God, our Savior, Messiah, and Rabbi, who is now sitting at the right hand of God.
The issue of food and eating is a universal human issue, and for this reason it evokes strong emotions and feelings. It is not our intention to convict or condemn anyone regarding eating or not eating – hindering anyone’s freedom. The real questions here are historical and exegetical. Did Christ or His disciples break the Torah and teach against it? Does the New Testament teach that Jewish disciples of Christ ought to eat bacon in order to go to heaven? Does the Word of God allow everyone to eat anything under all circumstances? Is the present position of the majority of the Christian world truly a Biblical position, or should the rules that the Apostles made for the non-Jews in Acts 15 still apply today? These questions are certainly cannot be fully examined or answered in a brief essay, but they are raised so that students of God’s Holy Word can ponder and examine them and embark on a serious search of Holy Scripture for answers – always with a contrite heart.
It is our prayer that you will have a good journey; one that will whet your appetite for the best physical and spiritual vittles that God can provide.
