Milk and Meat

Makestraightpaths.com examines the teachings of the religious group variously known as “the Family,” “The Family International,” the “Children of God,” or the “Family of Love,” and evaluates these teachings from a Christian perspective.

This page is one in a series analysing the place of the Bible in Family theology.

Milk and Meat

Introduction

There are several places in the Bible where the analogy of ‘milk’ or ‘meat’ is applied to the Word of God. One immediately gets the impression that there are different categories of the Word, some more basic than others. ‘Milk’ would probably apply to more fundamental truths while ‘meat’ would be more complex or of some deeper order.

The Family applied this analogy in its own particular way. For Family members, the ‘milk of the Word’ refers to the fundamental biblical truths of salvation, the Holy Spirit, prayer, and so on. The ‘meat,’ however, is taken to refer to the harder-to-accept Family teachings such as those regarding sex, spirit helpers and forsaking all. The founder of the Family, Berg/ Dad knew that many people would not like his most controversial teachings, and declared that they were in the ‘meat’ category, saying that only the most mature Christians could actually receive them. Defining the ‘meat’ of the Word in this way inevitably placed a lot of emotional pressure on Family members to accept his teaching, and mocked those who did not as immature, ‘baby Christians.’

The question that needs answering, therefore, is whether the ‘milk and meat’ verses may be taken to refer to extra-biblical teaching. This page examines the scriptures in question in order to understand what the ‘milk and meat’ analogy actually means in the original contexts.

Milk or solid food

1 Cor 3:1-2 And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. 2 I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able NASU

One of the themes running through the first letter to the Corinthians is Paul’s correction of the church in Corinth. Paul himself had founded the church (Acts 18:1) and ministered there for a year and a half (Acts 18:11). He then left the gifted teacher Apollos to teach while he went on to Ephesus and then to Jerusalem. This letter was probably written a year or two after he had left Corinth, and therefore three or four years after the church in that city was founded.

After leaving Corinth, Paul maintained contact with the Corinthian believers, writing them a series of letters of instruction and correction – some commentators believe five separate letters to Corinth are mentioned in the Bible.

When he wrote 1 Corinthians, the church was plagued by an unwillingness to abandon sinful aspects of the pagan culture that surrounded them, out of which the Corinthian Christians had been saved. Although professing Christianity, some Corinthians continued to indulge in sexual sins; they fought among themselves; they corrupted true worship by incorporating selfish, worldly ways; they remained shallow in their understanding and practice of the faith.

A quick glance through the first two chapters of First Corinthians shows how much sectarianism within the church had affected them:

Chapter 1 begins with Paul’s greeting to the church (1 Cor 1:1-9), and then confronts the division that was plaguing them (1 Cor 1:10-17). He rebukes their admiration for worldly wisdom, after the manner of the pagan Greek society surrounding them (1 Cor 1:18-31), then contrasts worldly wisdom with the wisdom of God (1 Cor 2:1-16), as manifested in “demonstration of the Spirit’s power” (1 Cor 2:4 NIV).

In chapter three Paul continues discussing the contrast between worldly ways and the ways of God by pointing out to the Corinthian Christians that they were acting like worldly people, when by this time they should have matured somewhat: Paul exclaims, “You are still worldly!” (1 Cor 3:3 NIV). He says the fact that they succumbed to such severe division and sectarian fighting proved that they were acting in worldly ways (1 Cor 3:3-4). He then continued exhorting them on the errors of sectarianism (1 Cor 3:5-9), emphasising the central role of God in all Christian life (1 Cor 3:9).

In the middle of his rebuke to the Corinthians for their sectarian worldliness, Paul uses the analogy of ‘milk.’

1 Cor 3:2 I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. NIV

He does not refer to this analogy again in this letter, and neither does he specify exactly what he had in mind when he used the terms ‘milk’ and ‘solid food.’

Paul’s main point here is not exactly what constitutes ‘milk’ or ‘solid food,’ but rather the immaturity of the Corinthian Christians. He taught them for a year and a half, and then left Apollos to teach them for another couple of years, and after all this time, they were still acting like worldly pagans! He contrasts “spiritual men” with “infants in Christ” (1 Cor 3:1), and vividly illustrates this contrast with the analogy of milk and solid food.

· Paul’s main point is to illustrate the immaturity of the recipients of the letter.

· Paul does not specify exactly what ‘milk’ or ‘solid food’ represents.

· The expression “infants in Christ” (1 Cor 3:1), or “babes” (NKJV) does not mean new converts. Paul is not talking about people who had only recently become Christians and therefore didn’t know much. Rather, he is talking about people who have been Christians for some period of time but who have not been progressing in the faith as they should have been. They are “infants” only because they did not grow as they should have. Apparently he considers them true Christians, as he says they are “in Christ.”

What is the milk and solid food? No precise answer can be given here, but it seems that ‘milk’ is the foundational initial teaching, and ‘solid food’ is that which is built on obedience to the foundational teaching. The Corinthians had not put into practice the elementary principles of the faith and therefore were not capable of acting any further.

It is possible that Paul had his analogy of ‘milk’ and ‘solid food’ in mind later in the letter when he expounded more deeply on the subject of Christian love (1 Cor 13). ‘Love’ is certainly a foundational teaching for all Christians, yet there are also deep truths to be learned about love, on which Paul expounds in 1 Cor 13:1-8. He then comments on his own growth, saying “When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things” (1 Cor 13:11 NASU).

As newborn babes

1 Peter 2:1-3 Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, 2 like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, 3 if you have tasted the kindness of the Lord. NASU

First Peter was written during a period of intense Roman persecution. Christians throughout the Roman Empire were being mercilessly hunted down and subjected to torture and imprisonment. Although generally tolerant of religious practice, Rome reacted violently to the Christian refusal to worship the Emperors as gods or to partake in pagan idolatry. In fact, the monotheism of Christians and Jews brought them the pejorative label of ‘atheists.’ Some emperors succeeded in turning popular opinion against Christians, who were accused of causing calamities by their refusal to appease the Roman deities.

Peter wrote his epistle to a suffering church. He has two strong themes that recur throughout the letter, blessings and persecution. Christians have access to tremendous, unspeakable blessings through Christ, but they must be prepared to walk a difficult, often dangerous path. As they keep their eyes firmly on the joy and glory that awaits them, they will have courage to face the persecution during this life. Although they must endure suffering, they have access to spiritual strength that enables them to live victoriously and act in love, humility, hope, service and perseverance.

After having warned his readers that their persecution and suffering was likely to continue, and that this suffering would eventually result in “praise and glory and honour” (1 Peter 1:7), Peter begins instructing them how to live as Christians amidst this persecution. They were to prepare their minds for the trouble that was to come, fixing their hope entirely on the grace of Jesus Christ (1 Peter 1:13). They were to be holy in conduct, forsaking lusts of the flesh or the desire for wealth (1 Peter 1:14-21).

They were to fervently love each other (1 Peter 1:22). This love was a spiritual love that proceeded from God, which was only available to those who were regenerated by His Word (1 Peter 1:23). God uses his Word to regenerate believers and empower them to be holy, to love each other and otherwise live victoriously through trouble; the Word of God is eternally powerful (1 Peter 1:24-25).

Christians should therefore forsake their sin and cleave to the Word of God. They should recognise, renounce and repent from their sin and allow God’s Word to cleanse them and enable them to grow spiritually. It is within this context that the famous verse on desiring the milk of the Word occurs. Actually, the Greek expression doesn’t say “milk of the Word” (as in the NASB and NKJV) but “spiritual milk” (NIV, NET, RSV), although God’s Word is certainly implied due to the connection with the verses about the Word that immediately precede this one.

Peter’s point here is that as the Word of God has spiritual power to effect regeneration in believers, and as this regeneration will provide the strength, courage and holiness needed to endure persecution, believers should earnestly desire God’s Word. There is no contrast implied here between the ‘milk’ of the Word and ‘solid food’ and no indication that the use of the word “milk” refers to basic, simpler or more foundational doctrines.

· Peter’s main point is to highlight the need for God’s Word.

· ‘Spiritual milk’ refers to the sustaining power of the Word of God.

· All believers should desire God’s Word as much as a baby desires milk.

What is the milk? It is the “living and enduring Word of God” (1 Peter 1:23), not simple or basic doctrines.

Milk not strong meat

Heb 5:11-6:2

11 Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. 13 For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. 14 But solid food is for the mature, who because of practice have their senses trained to discern good and evil.

6:1 Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. NASU

The book of Hebrews was written by an unknown author to some unknown recipients. It is assumed that the recipients were of Hebrew origin because the book repeatedly refers to Jewish religious customs, the Old Testament and numerous Jewish historical figures.

Among other theological themes, the book of Hebrews demonstrates the superiority of Jesus Christ – in comparison to the angels, in comparison to Moses, as a high priest, in his ministry, in the privileges the believer may obtain, and in the behavioural outcomes of the believer. It is possible that, under the inspiration of the Holy Spirit, the author was addressing a heresy that was creeping into the church in which the role of Jesus was downplayed. Of course, without Jesus as the high priest of salvation, there could be no salvation at all, so the writer urges his readers to be sure not to neglect Him.

In chapters five and six, there is a section in which the Hebrews are scolded for their spiritual immaturity and exhorted to grow in the Lord (Heb 5:11-6:12). The writer begins and ends the section by saying that his readers are “dull” or “sluggish” (5:11, 6:12).

The writer wants to be able to explain so much more to his readers about the wonders of Christ’s priesthood, but he complains that he cannot until they progress past the “elementary teachings” (6:1). As with the Corinthian Christians, the Hebrews had not learned as much as they should have. They are not new converts, because the writer says, “by this time you ought to be teachers” (5:12) but they still had not understood some of the fundamental things about Christianity.

It seems that these Hebrews did not yet understand the grace of Christ, as they practised an Old Testament style of conversion, including “repentance from dead works and of faith toward God, of instruction about washings and laying on of hands” (6:1-2). They could not yet “discern good and evil” (5:14) because of a lack of “practice” (5:14). Perhaps they had been overly focussed on ceremonial aspects of the law, and thus neglected the Spirit of God who wanted to teach them – through practice – the discerning of good and evil.

The analogy of needing ‘milk’ rather than ‘solid food’ highlights the fact that the Hebrews had not grown as they should; they were spiritually stunted.

· The main point is the Hebrews’ immaturity.

· Christians who are mature can discern good and evil; they put into practice the “teaching about righteousness” (5:13 NIV).

What is the milk? The writer does not actually draw a direct analogy between ‘milk’ and the Word of God, as his main point is the similarity between the Hebrews and stunted children. However, he expresses his wish to progress from “elementary teaching” to “maturity” (6:1), implying that as babies feed on milk, Christians ‘feed’ on teaching. The general point of the analogy is that just as babies ought to progress from milk to solid food, so Christians ought to mature, which they do as they put into practice the basic Christian teachings. If they do not obey the “elementary teachings” they will not be able to grow to spiritual maturity.

Conclusion

None of the three passages containing the ‘milk’ analogy say that there are different categories of teaching, some easier, more basic, fundamental ‘milk’ teachings, and other teachings more difficult, or harder to accept. There is certainly no implication that extra-biblical doctrines may be classified as ‘solid food’ in contrast to biblical ‘milk.’ In fact, it is better to see the relationship between ‘milk’ and ‘solid food’ teachings as one being a deeper application of the other. As believers learn, accept and obey fundamental Christian teaching, they mature and progress to deeper understanding of those same teachings.

Each of the three passages should be understood within its own context; there is no direct link between the three passages. Two of the passages refer to believers whose growth was stunted (the Corinthians and Hebrews), while the third passage encourages desiring the Word of God for strength during persecution (1 Peter).

The Family is incorrect to claim that its more controversial doctrines are the ‘meat’ of the Word. In fact, in keeping with the analogy of food, as many Family doctrines actually contradict the Bible, it is probably more accurate to liken them to food that has spoiled. Further, there is a strong case to be made that Family members are unaware of many basic principles of Christianity, particularly when it comes to the standard of holiness that God wants his people to live. In this case, Family members themselves are in a similar situation to the stunted believers in Corinth, and urgently need to learn and obey the basics of the faith.

Further study (external sites)

The Disease of Division by John MacArthur

Commentaries: 1 Cor 3 by David Guzik

Bible Exposition: 1 Cor 3:2 by John Gill

The Danger of Being Merely Human by John Piper

By This Time You Ought to be Teachers by John Piper

Carnal and Spiritual Christians by Ray Stedman

Hebrews Commentary by Ray Stedman