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Heavenly Cuisine: Meat or No Meat Allowed

The question of whether meat is permitted in a heavenly context, or even in certain earthly religious practices, touches on various biblical and theological considerations. While the Bible does not directly describe the diet of heaven, it provides guidance on food consumption, including meat, in different covenants and contexts.

In the Old Testament, the consumption of meat was regulated, particularly under the Mosaic Law. God initially granted humanity the use of the vegetable world for food [8]. After the Deluge, a distinct law was given to Noah regarding animal food [8]. Under the Law of Moses, specific dietary restrictions were in place, categorizing certain animals as clean or unclean [5]. For instance, animals that did not both part the hoof and chew the cud were considered unclean, as were certain birds, aquatic creatures without fins and scales, and most insects [5]. Meat that touched anything unclean was not to be eaten and had to be burned [2]. Furthermore, the preparation of meat for consumption was specified, such as roasting the Passover lamb rather than boiling it [3]. The diet of Eastern nations, including the Hebrews, was generally light and simple, with vegetable food being more common than animal products [6, 9]. Meat was often reserved for occasions of hospitality or festivity [9].

The concept of "meat offerings" in the Old Testament, however, refers to "unbloody" sacrifices, typically consisting of fine flour, unleavened cakes, or parched grain, often accompanied by oil and incense, and always seasoned with salt [4, 7]. These offerings were distinct from "bloody" sacrifices and were a recognition of God's sovereignty and bounty [7].

In the New Testament, the emphasis shifts from specific dietary laws to principles of conscience and Christian liberty, particularly concerning meat offered to idols. Paul addresses this in 1 Corinthians 8, stating that "meat maketh not us acceptable to God, for neither if we eat, have we the more: neither if we eat not, have we the less" [1]. Adam Clarke elaborates that such feasts do not recommend individuals to God, and eating or not eating provides no spiritual advantage or loss [17]. The concern, rather, was not to cause a "stumbling-block" to a fellow believer whose conscience might be weaker [16]. Paul indicates that he would abstain from all kinds of flesh to avoid causing offense [16]. This passage highlights that food itself is morally neutral and does not affect one's standing with God [1, 17].

The Bible consistently teaches about human sinfulness, which is a core theological concept influencing discussions of human nature and the created order. All human beings are born sinners [10], and sin is understood as rebellion against God [12]. This universal sinfulness means that neither Gentiles nor Jews can find favor with God through their own actions [13]. Sin is not merely an act but a corrupt nature [14], originating from a love of self, dishonor to God, and disobedience [11]. God's anger is a necessary response to sin [13].

While the New Testament liberates believers from Old Testament dietary laws, it does not explicitly detail the diet of resurrected bodies or the heavenly state. The focus shifts to spiritual realities and the transformation of believers in Christ [15]. The question of meat in heaven is not directly addressed, as the biblical narrative emphasizes a renewed creation where the effects of sin, including death and decay, are overcome.

Sources

  1. I Corinthians “I Corinthians 8:8 (Geneva1599) — But meate maketh not vs acceptable to God, for neither if we eate, haue we the more: neither if we eate not, haue we the lesse.”
  2. Leviticus “Leviticus 7:19 (BSB) — Meat that touches anything unclean must not be eaten; it is to be burned up. As for any other meat, anyone who is ceremonially clean may eat it.”
  3. Exodus “Exodus 12:9 (BSB) — Do not eat any of the meat raw or cooked in boiling water, but only roasted over the fire—its head and legs and inner parts.”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Meat Offerings — Were most holy -- Le 6:17. Consisted of Fine flour. -- Le 2:1. Unleavened cakes baked in the oven. -- Le 2:4. Fine flour baked in a pan. -- Le 2:5. Fine flour baked in a frying pan. -- Le 2:7. Green ears of corn parched. -- Le 2:5. Barley meal. -- Nu 5:15. Oil and incense used with -- Le 2:1,4,15. Of jealousy, without oil or incense -- Nu 5:15. Always seasoned with salt -- Le 2:13. No leaven used with -- Le 2:11; 6:17. Not to be offered on altar of incense -- Ex 30:9. Offered On the altar of burnt offering. -- Ex 40:29. With the daily sacrifices. -- ”
  5. Smith's Bible Dictionary “Smith's Bible Dictionary: Unclean Meats — These were things strangled, or dead of themselves or through beasts or birds of prey; whatever beast did not both part the hoof and chew the cud; and certain other smaller animals rated as "creeping things;" certain classes of birds mentioned in Levi 11 and Deuteronomy 14 twenty or twenty-one in all; whatever in the waters had not both fins and scales whatever winged insect had not besides four legs the two hindlegs for leaping; Besides things offered in sacrifice to idols; and ail blood or whatever contained it (save perhaps the blood of fish, as wou”
  6. Smith's Bible Dictionary “Smith's Bible Dictionary: Food — The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben, i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Gra”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Meat-offering — (Heb. minhah), originally a gift of any kind. This Hebrew word came latterly to denote an "unbloody" sacrifice, as opposed to a "bloody" sacrifice. A "drink-offering" generally accompanied it. The law regarding it is given in Lev. 2, and 6:14-23. It was a recognition of the sovereignty of God and of his bounty in giving all earthly blessings (1 Chr. 29:10-14; Deut. 26:5-11). It was an offering which took for granted and was based on the offering for sin. It followed the sacrifice of blood. It was presented every day with the burnt-offering (Ex. 29:40,”
  8. Easton's Bible Dictionary “Easton's Bible Dictionary: Food — Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quai”
  9. Smith's Bible Dictionary “Smith's Bible Dictionary: Cooking — As meet did not form an article of ordinary diet among the Jews, the art of cooking was not carried to any perfection. Few animals were slaughtered except for purposes of hospitality or festivity. The proceedings on such occasions appear to have been as follows:--On the arrival of a guest, the animal, either a kid, lamb or calf, was killed, (Genesis 18:7; Luke 15:23) its throat being cut so that the blood might be poured out, (Leviticus 7:26) it was then flayed, and was ready for either roasting or boiling. In the former case the animal was preserved entire,”
  10. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  11. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  12. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  13. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  14. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  15. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
  16. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 8:13: meat--Old English for "food" in general. make . . . to offend--Greek, "is a stumbling-block to." no flesh--In order to ensure my avoiding flesh offered to idols, I would abstain from all kinds of flesh, in order not to be a stumbling-block to my brother. Next: 1 Corinthians Chapter 9”
  17. 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 8:8: Meat commendeth us not to God - No such feasts as these can be a recommendation of our souls or persons to the Supreme Being. As to the thing, considered in itself, the eating gives us no spiritual advantage; and the eating not is no spiritual loss.”
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