Every moving thing that lives shall be meat for you; even as the green herb have I given you all things.
Every.
Leviticus 11:1-47 And the LORD spake unto Moses and to Aaron, saying unto them, …
Leviticus 22:8 That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.
Deuteronomy 12:15 Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.
even.
Genesis 1:29,30 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat…
Psalm 104:14,15 He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; …
Romans 14:3,14,17,20 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him…
just as I gave you the green plants,
This comparison to the original provision of plants in Genesis 1:29 highlights continuity and change in God's provision. It suggests that just as God provided plants for sustenance, He now extends that provision to include animals. This reflects God's ongoing care and provision for human needs. The reference to "green plants" also serves as a reminder of the original creation order and the harmony that existed before the fall. It emphasizes that God's provision is both generous and sufficient, adapting to the needs of humanity in different contexts.
I now give you all things.
The phrase "I now give you all things" signifies a comprehensive grant of resources for human survival and flourishing. This echoes the dominion mandate in Genesis 1:28, where humanity is given stewardship over creation. It implies a responsibility to use these resources wisely and ethically. Theologically, it points to God's grace and generosity, providing abundantly for human needs. This provision can also be seen as a type of Christ, who is the ultimate provision for humanity's spiritual needs. In the New Testament, Jesus is described as the "bread of life" (John 6:35), fulfilling the deepest needs of humanity. The phrase underscores the theme of God's provision and care throughout the biblical narrative.
• The phrase sets no distinction among kinds of animals; the whole living, mobile creation is in view.
• Immediately after the Flood, God states: “The fear and dread of you will fall on every beast” (Genesis 9:2), underscoring a new relationship between people and animals.
• Acts 10:12 echoes this breadth—“all kinds of four-footed animals… were in it”—showing the same comprehensive scope.
• The wording underscores God’s literal authority over every creature (Psalm 24:1) and His right to delegate their use.
• God expressly authorizes meat as sustenance.
– This is not mere allowance; it is provision.
– 1 Timothy 4:4 affirms, “For every creation of God is good, and nothing is to be rejected if it is received with thanksgiving.”
• Eating meat is now placed on the same moral footing as eating plants, provided it is done with gratitude and respect.
• Romans 14:2-3 reminds believers not to judge one another over dietary choices, reflecting liberty first stated here.
• Genesis 1:29 records the original grant: “I have given you every plant yielding seed… they shall be food for you.”
• That pre-Flood diet highlighted creation’s harmony; post-Flood, God expands provision while acknowledging a fallen world.
• The parallel clause shows continuity: the same God who literally provided plants now literally provides animals—His character of care is unchanged (James 1:17).
• “All things” stresses total generosity, yet not license without limits. Verse 4 immediately adds, “You must not eat meat with its lifeblood still in it.”
• Acts 15:29 repeats that blood restriction, showing the principle’s enduring relevance.
• 1 Corinthians 10:31 ties the gift to worship: “Whether you eat or drink… do it all to the glory of God.”
• Practically, this mandate calls for:
– Thankfulness at every meal.
– Stewardship and humane treatment of animals (Proverbs 12:10).
– Recognition that God is Provider, not merely permitting but actively giving.
Genesis 9:3 records a pivotal, literal expansion of God’s provision. Every living, moving creature joins the menu once limited to green plants. The verse affirms God’s ownership of creation, His care for human needs, and the freedom to receive His gifts with gratitude, always within the boundary of reverence for life and the glory of the Giver.
Verse 3. - Every - obviously admitting of "exceptions to be gathered both from the nature of the case and from the distinction of clean and unclean beasts mentioned before and afterwards" (Poole) - moving thing that liveth - clearly excluding such as had died of themselves or been slain by other beasts (cf. Exodus 22:31; Leviticus 22:8) - shall be meat for you. Literally, to you it shall be for meat. Though the distinction between unclean and clean animals as to food, afterwards laid clown in the Mosaic code (Leviticus 11:1-31), is not mentioned here, it does not follow that it was either unknown to the writer or unpracticed by the men before the Flood. Even as the green herb have I given you all things. An allusion to Genesis 1:29 (Rosenmüller, Bush); but vide infra. The relation of this verse to the former has been understood as signifying -1. That animal food was expressly prohibited before the Flood, and now for the first time permitted (Mercerus, Rosenmüller, Candlish, Clarke, Murphy, Jamieson, Wordsworth, Kalisch) - the ground being that such appears the obvious import of the sacred writer s language.
2. That, though permitted from the first, it was not used till postdiluvian times, when men were explicitly directed to partake of it by God (Theodoret, Chrysostom, Aquinas, Luther, Pererius) - the reason being that prior to the Flood the fruits of the earth were more nutritious and better adapted for the sustenance of man's physical frame, propter excellentem terrae bonitatem praestantemque vim alimenti quod fructus terrae suppeditabant homini, while after it such a change passed upon the vegetable productions of the ground as to render them less capable of supporting the growing feebleness of the body, invalidam ad bene alendum hominem (Petetins).
3. That whether permitted or not prior to the Flood, it was used, and is here for the first time formally allowed (Keil, Alford, 'Speaker's Commentary'); in support of which opinion it may be urged that the general tendency of subsequent Divine legislation, until the fullness of the times, was ever in the direction of concession to the infirmities or necessities of human nature (cf. Matthew 19:8). The opinion, however, which appears to be the best supported is - . . .
Parallel Commentaries ...