Difference between revisions of "Eating"

<p> E'ATING, ppr. Chewing and swallowing consuming corroding. </p>

<p> Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." [[Psalm]] 14:4; cf. Proverbs 30:14; Habakkuk 3:14; 2 Timothy 2:17 . Also for receiving, digesting, and delighting in God's words: "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord [[God]] of hosts." Jeremiah 15:16 . To eat together of the same bread or food is a token of friendship. Joshua 9:14; Psalm 41:9; [[Song]] of [[Solomon]] 5:1; John 13:18; and such an expression of intimacy is forbidden towards those walking disorderly. 1 Corinthians 5:11 . It is used to express the satisfaction of doing the work that is before the soul: the Lord said, "I have meat to eat that ye know not of." John 4:32 . Also to express appropriation to the eater of the death of Christ: "except ye eat the flesh of the [[Son]] of man, and drink his blood, ye have no life in you." John 6:53 . (In John 6:51,53 there is eating for reception, φάγω; and in John 6:54,56,57 , eating as a present thing for the maintenance of life, τρώγω.) In theLord's [[Supper]] theChristian eats that which is a symbol of the body of Christ, Matthew 26:26 , and in eating he has communion with Christ's death. 1 Corinthians 10:16 . </p>

<p> The ancient Hebrews did not eat indifferently with all persons: </p> <p> they would have esteemed themselves polluted and dishonoured by eating with people of another religion, or of an odious profession. In Joseph's day they neither ate with the Egyptians, nor the [[Egyptians]] with them, [[Genesis]] 43:32; nor, in our Saviour's time, with the Samaritans, John 4:9 . The [[Jews]] were scandalized at Christ's eating with publicans and sinners, </p> <p> Matthew 9:11 . As there were several sorts of meats, the use of which was prohibited, they could not conveniently eat with those who partook of them, fearing to receive pollution by touching such food, or if by accident any particles of it should fall on them. The ancient Hebrews, at their meals, had each his separate table. Joseph, entertaining his brethren in Egypt, seated them separately, each at his particular table; and he himself sat down separately from the Egyptians, who ate with him; but he sent to his brethren portions out of the provisions which were before him, Genesis 43:31 , &c. Elkanah, Samuel's father, who had two wives, distributed their portions to them separately, 1 Samuel 1:4-5 . In Homer, each guest has his little table apart; and the master of the feast distributes meat to each. We are assured that this is still practised in China; and that many in [[India]] never eat out of the same dish, nor on the same table, with another person, believing that they cannot do so without sin; and this, not only in their own country, but when travelling, and in foreign lands. </p> <p> The ancient manners which we see in [[Homer]] we see likewise in Scripture, with regard to eating, drinking, and entertainments: we find great plenty, but little delicacy; and great respect and honour paid to the guests by serving them plentifully. [[Joseph]] sent his brother [[Benjamin]] a portion five times larger than those of his other brethren. Samuel set a whole quarter of a calf before Saul. The women did not appear at table in entertainments with the men: this would have been an indecency; as it is at this day throughout the east. The present Jews, before they sit down to table, carefully wash their hands: they speak of this ceremony as essential and obligatory. After meals they wash them again. When they sit down to table, the master of the house, or the chief person in the company, taking bread, breaks it, but does not wholly separate it; then, putting his hand on it, he recites this blessing: "Blessed be thou, O Lord our God, the King of the world, who producest the bread of the earth." Those present answer, "Amen." Having distributed the bread among the guests, he takes the vessel of wine in his right hand, saying, "Blessed art thou, O Lord our God, King of the world, who hast produced the fruit of the vine." They then repeat the twenty-third Psalm. Buxtorf, and [[Leo]] of Modena, who have given particular accounts of the [[Jewish]] ceremonies, differ in some circumstances: the reason is, [[Buxtorf]] wrote principally the ceremonies of the German Jews, and Leo, those of the [[Italian]] Jews. They take care that, after meals, there shall be a piece of bread remaining on the table; the master of the house orders a glass to be washed, fills it with wine, and, elevating it, says," [[Let]] us bless Him of whose benefits we have been partaking:" the rest answer, "Blessed be He who has heaped his favours on us, and by his goodness has now fed us." Then he recites a pretty long prayer, wherein he thanks [[God]] for his many benefits vouchsafed to Israel; beseeches him to pity [[Jerusalem]] and his temple, to restore the throne of David, to send [[Elias]] and the Messiah, to deliver them out of their long captivity, &c. All present answer, "Amen;" and then recite Psalms 34:9-10 . Then, giving the glass with the little wine in it to be drunk round, he drinks what is left, and the table is cleared. See BANQUETS . </p> <p> Partaking of the benefits of Christ's passion by faith is also called eating, because this is the support of our spiritual life, John 6:53; John 6:56 . Hosea reproaches the priests of his time with eating the sins of the people, Hosea 4:8; that is, feasting on their sin offerings, rather than reforming their manners. John the [[Baptist]] is said to have come "neither eating nor drinking," Matthew 11:18; that is, as other men did; for he lived in the wilderness, on locusts, wild honey, and water, Matthew 3:4; Luke 1:15 . This is expressed: in Luke 7:33 , by his neither eating "bread," nor drinking "wine." On the other hand, the [[Son]] of Man is said, in Matthew 11:19 , to have come "eating and drinking;" that is, as others did; and that too with all sorts of persons, Pharisees, publicans, and sinners. </p>

<p> Bibliography InformationMcClintock, John. Strong, James. Entry for 'Eating'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/e/eating.html. [[Harper]] & Brothers. New York. 1870. </p>