In its figurative use, milk occurs sometimes simply as the sign of abundance (Gen. xlix, 12; Ezek. xxv,4; Joel iii, 18, etc.) ; but more frequently in combination with honey — "milk and honey" being a phrase which occurs about twenty times in Scripture. Thus a rich and fertile soil is described as a "land flowing with milk and honey;" which, although usually said of Palestine, is also applied to other fruitful countries, as Egypt (Numb. xvi. 13). This figure is by no means peculiar to the Hebrews, but is frequently met with in classi-
MILK
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cal writers. A beautiful example occurs in Euripides (^Bacch. 142). Hence its use to denote the food of chil- dren. Milk is also constantly employed as a symbol of the elementary parts or rudiments of doctrine (I Cor. iii, 2; Heb. v, 12, lo) ; and, from its purity and sim- plicity, it is also made to symbolize the unadulterated Word" of God (I I'et. ii, 2 ; comp. Isa. Iv, 1).
The terra rendered " milk out" in Isa. Ixvi, 1 1, is Y'4'^i matsats', which occurs only in that passage, and appar- ently signifies to suck or draw out something sweet with relish, as milk from the breast; it is put as a symbol of abundant satisfaction.
2. nSTSn, cheniah', from Smn, to coagulate), is always translated " butter" in the Authorized Version. It seems to mean both butter and curdled milk, but most gener- ally the latter; and the context will, in most cases, sug- gest the distinction, whicJi has been neglected by our translators. It was this curdled milk, highly esteemed as a refreshment in the East (where it is called IMeii, see Russell's Aleppo, i, luO; Burckhardt, Tniv. ii, G97, 727; Kobinson, ii, 405; iii, 574), that Abraham set be- fore the angels (Gen. xviii, 8) ; and it was the same that .Jael gave to Sisera, instead of the water which he asked (Judg. v, 25), as Josephus particidarly notes (ydXa Cia^Bopog 1)67], Ant. v, 5, 4); it was produced from one of the goat-skin bottles which are still used for the purpose by the Bedouins (Judg. iv, 19; comp. Burckhardt's \otes, i, 45). As it would keep for a con- siderable time, it was particularly adapted to the use of travellers (2 Sam. xvii, 29). In this state milk ac- quires a sliglitly inebriating power, if kept long enough. Isa. vii, 22 is the onl_y text in which the word is coupled with " honey," and there it is a sign of scarcity, not of plenty, as when honey is coupled with fresh milk. It means that there being no fruit or grain,, the remnant would have to live on milk and honey ; and, perhaps, that milk itself would be so scarce that it would be needful to use it with economy, and hence to curdle it, as fresh milk cannot be preserved for chary use. Al- though, however, this word properly denotes curdled milk, it seems also to be sometimes used for milk in general (Deut. xxxii, 14 ; Job xx, 15 ; Isa. vii, 15). See Buttek; Ciieksk.
Lebben is still extensively used in the East : at certain seasons of the year the poor almost live upon it, while the upper classes eat it with salad or meat (Russell, i, 118). It is still offered in hospitality to the passing stranger (Robinson, /Jib. Res. i, 571 ; ii, 70, 211) — so free- ly, indeed, that in some parts of Arabia it would be re- garded as a scandal if money were received in return (Burckhardt's A rabia, i, 120; ii, lOG). Tlie method now pursuc<l in its preparation is to boil the milk over a slow tire, adding to it a small ])iece of old lebben or some otlier acid in order to make it coagulate (Russell, A leppo, i, 118,370; Burckhardt, .4 ?-aWa, i, GO). — Kitto; Smith. Sec Food.
Mii.K AND Honey vsed at Baptum. — The prac- tice of tasting milk and honey at baptism appears to have been founded upon the promises made to the Is- raelites (Exod.iii.S, 17; xxxiii,3). They were probably regarded as appropriate emblems at the administration of iliat sacrament by which we are introduced into that new land "flowing witli milk and honey," the spiritual kingdom of God under tlic (Jospel. The tasting of milk may be supposed to refer especially to the words of St. Peter, "As new-born babes, desire the sincere milk of the word, that ye may grow thereby" (1 Pet. ii, 2) ; a passage which was applied to baptism. As milk de- noted the sijiriliial nourishment afforded by (Jod's Word, so honej" denoted its pleasantness or agreeableness to the mind and heart of a renewed person (Psa. xix, 1 1 ; cxix, 103; Rev. x, 9, 10). And the use of honey at bap- tism may have served to remind believers of the superi- ority of the Christian dispensation over the Jewish, since under the latter there was a law against the use of honey at sacrifices, on account of its liability to corrupt. See
Honey. The emblems of milk and honey were in use as early as the third and fourth centuries. Salmasius and some others suppose that they were given to the communicant instead of the Eucharist. This, however, is a mistake, for the Eucharist was administered at the same time (Salmasius, ap. A^uice?: Thesuur. pt. ii, p. 23G). TertuUian says it was a sign of new birth, and that the communicants became as children adopted into God's family — "Inde suscepti lacti et mellis concordiara prffigustamus"' (TertuU. ])e cor. Mil. c. 3). St. Jerome says this was done in allusion to those passages of the apostle, '• I have fed you with milk, and not with strong meat;" and to St. Peter's saying above; for milk de- notes the innocency of children {Comment, in JSs. LV, i). Clemens Alexandrinus also takes notice of this custom, saying, " As soon as ^vc are born, we are nourished with milk, which is the nutriment of the Lord ; and when we are born again, we are honored with the hope of rest by the promise of Jerusalem which is above, where it is said to rain milk and honey : for by these material things we are assured of that sacred food" (Clem. Alexandr. i, G, 103). We learn further, from the third Council of Car- thage, that the milk and honey had a pecidiar consecra- tion distinct from that of the Eucharist {Cod. L'cchs. Afric. can. 37, ap. Justellun) — "Nothing else should be offered in the sacrament? of the bodj' and blood of the Lord but what the Lord commanded, that is, bread and wine mingled with water. But the first-fruits, and honey and milk, which are offered on one most solemn day for the mystery of infants, though they be offered at the altar, shall have their own peculiar benediction, tliat they may be distinguished from the sacrament of the body and blood of the Lord." Here we see that milk and honey were only to be offered on one solemn day, that is, on the great Sabbath, or Saturday before Easter, which was the most solemn time of baptism ; and only for the mystery of infants, that is, persons newly baptized, who were commonly called infants, in a mystical sense, from their new birth, in the African Church. In the time of the Council of Trullo the offer- ing of milk and honey at the altar was forbidden (comp. Cone. Trull, can. 57). See Riddle, Christian Antiquities, p. 520; Ayer, Treasure/ of Bible Knou-led()e,\>.b^\. ; Cole- man, ^1 ;(««(< Christianity, p. 402; 'Rin^\nra, Antiquities 0/ the Latin Church, i,bOOsq.; ii, 755sq. ; Eadie, Eccks. Diet. ; Augusti, Christl. A rchceolor/y, ii, 44G sq.