Exodus 23:19Meaning & Commentary from the Church Fathers

Furthermore, John proclaims, “He will baptize you with the Holy Ghost and with fire” (Luke 3:16), indicative of purification and the trial of affliction. This same fire was referenced by Christ Himself when He was led to suffer, addressing the women mourning for Him, He advised them to weep for themselves, concluding His message with, “If this is done to a green tree, what shall be done to a dry tree?” (Luke 23:28, 31). Thus, the faithful are cautioned against aligning themselves with the unrighteous in the crucifixion of Christ. He is recognized as “the Lamb of God, taking away the sin of the world” (John 1:29). Hence, “Do not boil the lamb in his mother's milk” signifies not to bring the fire of suffering upon Christ at the time of His conception. It is noted that He suffered at that moment, specifically on the eighth day before the calends of April (March 25); from that date until the eighth day before the calends of January (December 25), there are nine months, marking the beginning on the tenth day. Women's breasts are known to produce milk from the moment of conception. However, there is a more straightforward interpretation of the phrase, “You shall not boil a lamb in its mother's milk.” It serves to indicate: while still an infant and sustained by milk, as the apostle remarks, “I have nourished you with milk, and not with solid food” (1 Cor. 3:2), do not subject you to untimely suffering. It suggests that Christ, who protected the disciples in their vulnerable state, substituted Himself, asserting, “If ye therefore seek Me, leave them, let them go” (John 18:8). To illustrate their fragility and unsuitability for suffering, akin to lambs in their mother's milk, the evangelist recounts, “Let the word which He spoke be fulfilled, ‘Of those whom You have given Me, I have destroyed none’” (John 18:9). This shows that had they endured suffering at that moment, they would have perished; for then they were not yet prepared as they later became, evolving from being lambs nurtured in milk to being robust sheep within the fold.

Paul expressed his distress at how slowly the truth was taking root among the Galatians, saying, “My children, for whom I am again in the throes of childbirth until Christ is formed in you!” The Lord mentions in the Gospel the intensity of childbirth pains: “A woman, when she is in labor, has sorrow because her hour has come; but when she has given birth to the child, she no longer remembers the anguish for joy that a human being has been born into the world.” It is indeed a significant endeavor to secure Christ for ourselves, so we do not drift through the trials of this age aimlessly.

The apostles were filled with sorrow when Christ spoke of returning to the Father, fearful of being left without a guide. Christ embodies joy; He represents the child of salvation, conceived in the heart and spirit. Those who have nurtured Him rejoice, while those still laboring are often filled with uncertainty and regret. It is essential to give birth to Him and care for Him rightly. Remember not to cook a goat in its mother’s milk, lest you hear, “Woe to those who are expecting and feeding,” as warned in Scripture. Christ was born of Mary so that we might recognize Him as our Creator, the One who is Master of all generations. Do not treat Him as an infant, but honor Him as the true God, perfect and eternal. The Magi approached Him with reverence, not as a mere babe in swaddling but as the everlasting God, seeking Him in the heavens where the guiding star shone.

Mary experienced no labor pains, for she understood her role as the mother of her Lord and Redeemer, as she proclaimed, “My soul magnifies the Lord, and my spirit rejoices in God my Savior.” Thus, the pain endured is similar to that of a woman in labor – the struggle to give life and nurture Him. From the very beginning, it is vital to recognize that He is flawless.

Gerlach and the Anglican Commentary Bible suggest, the latter referencing Rabbi Isaac Abarbanel, that this practice likely originated from a pagan ritual believed to have magical properties aimed at appeasing the deities during the grape harvest. Furthermore, the English Bible includes the insights of a Karaite manuscript cited by Cudworth, indicating this tradition involved sprinkling sacrificial blood on vines and fruit trees to enhance their fertility for the coming year. This view has been supported by scholars such as Bochart, Grotius, Knobel, and others. Meanwhile, alternative interpretations exist regarding the prohibition against cooking a goat (or calf) in its mother's milk (as noted by Cook and Dom Calmet).

1) Targums, which are interpretations of Scripture by Onkelos and Jonathan from before Christ, as well as Jewish scholars like Maimonides, consider it a ban on combining milk and meat, a practice Jews still observe today according to tradition. 2) Beil and Thomson, referring to Aben-Ezra and contemporary customs, indicate that Arabs often create a dish called "goat in mother's milk," featuring milk, meat, and spices, which is known to incite strong passions. They propose that this specific practice is what the prohibition addresses. 3) Others interpret the restriction in the latter part of verse 19 as an expression of compassion and mercy towards animals, aligning with laws such as Leviticus 22:28, which states: "Neither shall ye kill a cow nor a sheep on the same day with her offspring," and Deuteronomy 22:6, which observes: "If there be a bird's nest... and the mother is sitting on the chicks or on the eggs, thou shalt not take the mother together with the children" (cited by O. Gerlach and Ewald).