Biblical Verses Supporting Meat Consumption in Both Testaments
The consumption of meat is addressed throughout both the Old and New Testaments, with various passages indicating its permissibility and, at times, its role in religious practices.
In the Old Testament, the earliest accounts suggest that Adam was initially given "every herb that brings forth seed" and "every green herb for food," implying a vegetarian diet [7]. However, after the flood, God explicitly permitted Noah and his descendants to eat meat, stating, "Every moving thing that lives shall be for food for you; as the green herb I have given you all" (Genesis 9:3) [10, 11]. This marked a significant shift, allowing for the consumption of animal flesh, though with the caveat that "flesh with its life, which is its blood, you shall not eat" (Genesis 9:4) [10, 11]. This prohibition against consuming blood is a recurring theme in Jewish law.
Later, under the Mosaic Law, specific dietary regulations were established, distinguishing between clean and unclean animals. Deuteronomy 12:20 states, "When Yahweh your God enlarges your border, as he has promised you, and you shall say, 'I want to eat meat,' because your soul desires to eat meat; you may eat meat, after all the desire of your soul" [5]. This verse is interpreted in rabbinic tradition to mean that meat consumption is permitted when there is an appetite for it, rather than as a constant necessity [6, 15]. The "fatted calf" was considered a choice food and was often used for special occasions or sacrifices (1 Samuel 28:24; Amos 6:4; Luke 15:23) [1]. Sacrifices frequently involved the offering of animals, with portions of their flesh sometimes consumed by priests or worshippers [2, 9]. The Talmud also discusses the permissibility of milk, inferring it from verses that allow the eating of meat from disqualified consecrated animals (Deuteronomy 12:15), which implies that milk from non-sacred kosher animals is permitted [12, 13, 14].
In the New Testament, the discussion around meat consumption often centers on issues of conscience and freedom in Christ. While 1 Corinthians 6:13 notes, "Meats for the belly, and the belly for meats: but God shall destroy both it and them," this passage is primarily concerned with the temporary nature of physical appetites in contrast to the body's purpose for the Lord [4]. The book of Revelation also contains imagery of consuming flesh, albeit in a symbolic context related to divine judgment (Revelation 19:18) [3]. The Augsburg Confession, a Lutheran confessional document, emphasizes that human traditions, such as dietary restrictions, do not merit grace or justification, and therefore, observances concerning "matters not unlawful, but indifferent" should not be considered necessary acts of worship [8]. This perspective aligns with a broader New Testament understanding that believers are not bound by Old Testament dietary laws, except where they might cause a brother to stumble.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Calf — Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The "fatted calf" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4; Luke 15:23). The words used in Jer. 34:18, 19, "cut the calf in twain," allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called "the calves of our lips" (Hos. 14:2, R.V., "as bullocks the ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Daily Sacrifice, The — Ordained in mount Sinai -- Nu 28:6. A lamb as a burnt offering morning and evening -- Ex 29:38,39; Nu 28:3,4. Doubled on the sabbath -- Nu 28:9,10. Required to be With a meat and drink offering. -- Ex 29:40,41; Nu 28:5-8. Slowly and entirely consumed. -- Le 6:9-12. Perpetually observed. -- Ex 29:42; Nu 28:3,6. Peculiarly acceptable -- Nu 28:8; Ps 141:2. Secured God's presence and favour -- Ex 29:43,44. Times of offering, were seasons of prayer -- Ezr 9:5; Da 9:20,21; Ac 3:1. Restored after the captivity -- Ezr 3:3. The abolition of, foretold --”
- Revelation “that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, and small and great.” -- Revelation 19:18”
- King James Version “[KJV] 1 Corinthians 6:13 — Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.”
- Deuteronomy “When Yahweh your God enlarges your border, as he has promised you, and you shall say, “I want to eat meat,” because your soul desires to eat meat; you may eat meat, after all the desire of your soul. -- Deuteronomy 12:20”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Chullin 84a.19: In a similar vein, the Sages taught in a baraita that the verse states: “When the Lord, your God, expands your boundary…according to every craving of your soul you may eat meat” (Deuteronomy 12:20). The Torah taught that it is a desired mode of behavior that a person should consume meat due only to appetite. That is, one should consume meat only when he feels a need to eat it.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sanhedrin 59b.13: § Rav Yehuda says that Rav says: Meat was not permitted to Adam, the first man, for consumption, as it is written: “And God said: Behold, I have given you every herb that brings forth seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree that gives forth seed; for you it shall be for food, and for every animal of the earth, and for every fowl of the air, and for everything that creeps upon the earth, in which there is a living soul, every green herb for food. And it was so” (Genesis 1:29–30). It is derived God told A”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 21 Thus, therefore, they have taught that by the observance of: 21 Thus, therefore, they have taught that by the observance of human traditions we cannot merit grace or be justified, and hence we must not think such observances necessary acts of worship. 22 They add hereunto testimonies of Scripture. Christ, Matt. 15:3, defends the Apostles who had not observed the usual tradition, which, however, evidently pertains to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the Law, and says, Matt. 15:9, In vain do ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Zevachim 13b.3: But didn’t we learn in a baraita : One might have thought that only prohibited intent with regard to consumption of the meat is effective to render the offering piggul . From where is it derived to include the pouring of the remainder of the blood and the burning of the sacrificial portions? The verse states: “And if any of the flesh of the sacrifice of his peace offerings is at all eaten [ he’akhol ye’akhel ] on the third day, it shall not be accepted” (Leviticus 7:18). It is derived from the repeated verb that the verse speaks of two types of consumption: O”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sanhedrin 59b.14: But when the children of Noah came, God permitted them to eat meat; as it is stated: “Every moving thing that lives shall be for food for you; as the green herb I have given you all” (Genesis 9:3). One might have thought that accordingly, even the prohibition against eating a limb from a living animal does not apply to the descendants of Noah; therefore the verse states: “Only flesh with its life, which is its blood, you shall not eat” (Genesis 9:4). One might have thought that the prohibition against eating a limb from a living animal applies even to creep”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Bereishit Rabbah 34:13: “Every crawling creature that lives shall be yours to eat; like green vegetation, I have given you everything” (Genesis 9:3). “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). “Every crawling creature that lives…but flesh with its life, its blood [you shall not eat]” 60 This is a prohibition against eating a limb or piece of meat taken from a living animal. – Rabbi Yosei bar Aivu in the name of Rabbi Yoḥanan: Adam the first man, for whom the consumption of meat for pleasure was not permitted, was not warned regarding a limb taken fro”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bekhorot 122b.12:13: Rather, one can prove that milk is permitted for consumption since the Merciful One revealed that with regard to disqualified consecrated animals that were redeemed: “You may slaughter and eat meat” (Deuteronomy 12:15). This verse is interpreted in the following manner: “You may slaughter,” but you may not use its wool from shearing. You may eat its “meat,” but you may not consume its milk. It can be inferred from here that milk of non-sacred kosher animals is permitted.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bekhorot 122a.12:13: Rather, one can prove that milk is permitted for consumption since the Merciful One revealed that with regard to disqualified consecrated animals that were redeemed: “You may slaughter and eat meat” (Deuteronomy 12:15). This verse is interpreted in the following manner: “You may slaughter,” but you may not use its wool from shearing. You may eat its “meat,” but you may not consume its milk. It can be inferred from here that milk of non-sacred kosher animals is permitted.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bekhorot 6b.13: Rather, one can prove that milk is permitted for consumption since the Merciful One revealed that with regard to disqualified consecrated animals that were redeemed: “You may slaughter and eat meat” (Deuteronomy 12:15). This verse is interpreted in the following manner: “You may slaughter,” but you may not use its wool from shearing. You may eat its “meat,” but you may not consume its milk. It can be inferred from here that milk of non-sacred kosher animals is permitted.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Deuteronomy 12:20: BECAUSE THY SOUL DESIRETH TO EAT FLESH. This means, if your soul desires to eat flesh. 36 In other words, the term ki (because) has the meaning of if here. Moses already mentioned this. 37 In verse 15. He repeats himself in order to add, If the place…be too far from thee (v. 21). 38 This verse teaches that they may eat non-sacred meat outside the sanctuary only if they are far from it. Furthermore, this verse speaks of a place that is not part of the land of Canaan. 39 Verse 15 speaks of the Land of Israel. However, our verse speaks of the land beyond the”