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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 9:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
We read, in the close of the foregoing chapter, the very kind things which God said in his heart, concerning the remnant of mankind which was now left to be the seed of a new world. Now here we have these kind things spoken to them. In general, God blessed Noah and his sons (Gen 9:1), that is, he assured them of his good-will to them and his gracious intentions concerning them. This follows from what he said in his heart. Note, All God's promises of good flow from his purposes of love and the counsels of his own will. See Eph 1:11, Eph 3:11, and compare Jer 29:11. I know the thoughts that I think towards you. We read (Gen 8:20) how Noah blessed God, by his altar and sacrifice. Now here we find God blessing Noah. Note, God will graciously bless (that is, do well for) those who sincerely bless (that is, speak well of) him. Those that are truly thankful for the mercies they have received take the readiest way to have them confirmed and continued to them.
Now here we have the Magna Charta - the great charter of this new kingdom of nature which was now to be erected, and incorporated, the former charter having been forfeited and seized.
I.The grants of this charter are kind and gracious to men. Here is,
1.A grant of lands of vast extent, and a promise of a great increase of men to occupy and enjoy them,. The first blessing is here renewed: Be fruitful, and multiply, and replenish the earth (Gen 9:1), and repeated (Gen 9:7), for the race of mankind was, as it were, to begin again. Now,
(1.)God sets the whole earth before them, tells them it is all their own, while it remains, to them and their heirs. Note, The earth God has given to the children of men, for a possession and habitation, Psa 115:16. Though it is not a paradise, but a wilderness rather; yet it is better than we deserve. Blessed be God, it is not hell.
(2.)He gives them a blessing, by the force and virtue of which mankind should be both multiplied and perpetuated upon earth, so that in a little time all the habitable parts of the earth should be more or less inhabited; and, though one generation should pass away, yet another generation should come, while the world stands, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, till both should be delivered up together into the ocean of eternity. Though death should still reign, and the Lord would still be known by his judgments, yet the earth should never again be dispeopled as now it was, but still replenished, Act 17:24-26.
2.A grant of power over the inferior creatures, Gen 9:2. He grants,
(1.)A title to them: Into your hands they are delivered, for your use and benefit.
(2.)A dominion over them, without which the title would avail little: The fear of you and the dread of you shall be upon every beast. This revives a former grant (Gen 1:28), only with this difference, that man in innocence ruled by love, fallen man rules by fear. Now this grant remains in force, and thus far we have still the benefit of it,
[1.]That those creatures which are any way useful to us are reclaimed, and we use them either for service or food, or both, as they are capable. The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer and before the butcher; for the fear and dread of man are upon them.
[2.]Those creatures that are any way hurtful to us are restrained, so that, though now and then man may be hurt by some of them, they do not combine together to rise up in rebellion against man, else God could by these destroy the world as effectually as he did by a deluge; it is one of God's sore judgments, Eze 14:21. What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread? Nay, some have been tamed, Jam 3:7.
3.A grant of maintenance and subsistence: Every moving thing that liveth shall be meat for you, Gen 9:3. Hitherto, most think, man had been confined to feed only upon the products of the earth, fruits, herbs, and roots, and all sorts of corn and milk; so was the first grant, Gen 1:29. But the flood having perhaps washed away much of the virtue of the earth, and so rendered its fruits less pleasing and less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps man himself never thought of, till now that God directed him to it, nor had any more desire to than a sheep has to suck blood like a wolf. But now man is allowed to feed upon flesh, as freely and safely as upon the green herb. Now here see,
(1.)That God is a good master, and provides, not only that we may live, but that we may live comfortably, in his service; not for necessity only, but for delight.
(2.)That every creature of God is good, and nothing to be refused, Ti1 4:4. Afterwards some meats that were proper enough for food were prohibited by the ceremonial law; but from the beginning, it seems, it was not so, and therefore is not so under the gospel.
II.The precepts and provisos of this character are no less kind and gracious, and instances of God's good-will to man.
The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were to be observed by all nations, that it may not be amiss to set them down. The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth requiring the administration of justice. The seventh against eating of flesh with the life. These the Jews required the observance of from the proselytes of the gate. But the precepts here given all concern the life of man.
1.Man must not prejudice his own life by eating that food which is unwholesome and prejudicial to his health (Gen 9:4): "Flesh with the life thereof, which is the blood thereof (that is, raw flesh), shall you not eat, as the beasts of prey do." It was necessary to add this limitation to the grant of liberty to eat flesh, lest, instead of nourishing their bodies by it, they should destroy them. God would hereby show, (1.) That though they were lords of the creatures, yet they were subjects to the Creator, and under the restraints of his law. That they must not be greedy and hasty in taking their food, but stay the preparing of it; not like Saul's soldiers (Sa1 14:32), nor riotous eaters of flesh, Pro 23:20. (3.) That they must not be barbarous and cruel to the inferior creatures. They must be lords, but not tyrants; they might kill them for their profit, but not torment them for their pleasure, nor tear away the member of a creature while it was yet alive, and eat that. (4.) That during the continuance of the law of sacrifices, in which the blood made atonement for the soul (Lev 17:11), signifying that the life of the sacrifice was accepted for the life of the sinner, blood must not be looked upon as a common thing, but must be poured out before the Lord (Sa2 23:16), either upon his altar or upon his earth. But, now that the great and true sacrifice has been offered, the obligation of the law ceases with the reason of it.
2.Man must not take away his own life: Your blood of your lives will I require, Gen 9:5. Our lives are not so our own as that we may quit them at our own pleasure, but they are God's and we must resign them at his pleasure; if we in any way hasten our own deaths, we are accountable to God for it.
3.The beasts must not be suffered to hurt the life of man: At the hand of every beast will I require it. To show how tender God was of the life of man, though he had lately made such destruction of lives, he will have the beast put to death that kills a man. This was confirmed by the law of Moses (Exo 21:28), and I think it would not be unsafe to observe it still. Thus God showed his hatred of the sin of murder, that men might hate it the more, and not only punish, but prevent it. And see Job 5:23.
4.Wilful murderers must be put to death. This is the sin which is here designed to be restrained by the terror of punishment (1.) God will punish murderers: At the hand of every man's brother will I require the life of man, that is, "I will avenge the blood of the murdered upon the murderer." Ch2 24:22. When God requires the life of a man at the hand of him that took it away unjustly, the murderer cannot render that, and therefore must render his own in lieu of it, which is the only way left of making restitution. Note, The righteous God will certainly make inquisition for blood, though men cannot or do not. One time or other, in this world or in the next, he will both discover concealed murders, which are hidden from man's eye, and punish avowed and justified murders, which are too great for man's hand. (2.) The magistrate must punish murderers (Gen 9:6): Whoso sheddeth man's blood, whether upon a sudden provocation or having premeditated it (for rash anger is heart-murder as well as malice prepense, Mat 5:21, Mat 5:22), by man shall his blood be shed, that is, by the magistrate, or whoever is appointed or allowed to be the avenger of blood. There are those who are ministers of God for this purpose, to be a protection to the innocent, by being a terror to the malicious and evildoers, and they must not bear the sword in vain, Rom 13:4. Before the flood, as it should seem by the story of Cain, God took the punishment of murder into his own hands; but now he committed this judgment to men, to masters of families at first, and afterwards to the heads of countries, who ought to be faithful to the trust reposed in them. Note, Wilful murder ought always to be punished with death. It is a sin which the Lord would not pardon in a prince (Kg2 24:3, Kg2 24:4), and which therefore a prince should not pardon in a subject. To this law there is a reason annexed: For in the image of God made he man at first. Man is a creature dear to his Creator, and therefore ought to be so to us. God put honour upon him, let not us then put contempt upon him. Such remains of God's image are still even upon fallen man as that he who unjustly kills a man defaces the image of God and does dishonour to him. When God allowed men to kill their beasts, yet he forbade them to kill their slaves; for these are of a much more noble and excellent nature, not only God's creatures, but his image, Jam 3:9. All men have something of the image of God upon them; but magistrates have, besides, the image of his power, and the saints the image of his holiness, and therefore those who shed the blood of princes or saints incur a double guilt.
Historical interpretation
Five Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And He changed the food of men, giving them leave to eat flesh: for from Adam the first-formed until the Flood men ate only of seeds and the fruit of trees, and to eat flesh was not permitted to them. But since the three sons of Noah were the beginning of a race of men, God blessed them for multiplication and increase; saying: "Increase and multiply, and replenish the earth and rule it; and the fear and dread of you shall be upon every living thing of animals and upon all the fowls of the air; and they shall be to you for meat, even as the green herb: but the flesh with the blood of life ye shall not eat: for your blood also will I require at the hand of all beasts and at the hand of man. Whoso sheddeth a man’s blood, in return for his blood shall it be shed." For He made man the image of God; and the image of God is the Son, after whose image man was made: and for this cause He appeared in the end of the times that He might show the image (to be) like unto Himself. According to this covenant the race of man multiplied, springing up from the seed of the three.
God requires the blood now and in the future. He requires it now in the case of a death that he decreed for a murderer, and also a stoning with which a goring bull is to be stoned. At the end, at the time of the resurrection, God will require that animals return all they ate from the flesh of man. God said, “From the hand of a man and of his brother I will require the life of a man,” just as satisfaction for the blood of Abel was required from Cain, that is, “whoever sheds the blood of man, by man shall his blood be shed.”
Indeed, I will require your blood, and the blood of your souls from all beasts, and from the hand of man (Gen. IX, 5). He compared it to bestial malice, or rather even accumulated the wickedness of man beyond the ferocity of beasts, by saying: From the hand of the brother of man. Indeed, beasts have nothing in common with us in nature, and they are not bound by any brotherly right. If they harm humans, they harm them as strangers. They do not violate the laws of nature; they do not forget the bond of kinship. Therefore, a person sins more gravely if they plot against their brother. And the Lord promised that He would seek the blood of a man from the hand of his brother, saying: 'I will require the blood of a man from the hand of his brother.' Is not a brother someone whom a rational nature has brought forth from a certain womb, and the same mother's generation has joined us together? For the same nature is the mother of all humans, and therefore we are all brothers, generated from the same mother, and bound by the same right of kinship.
“Whoever sheds someone’s blood, his own will be shed in payment for that person’s blood, because I have made the human person in God’s image.” Consider, I ask you, how much fear he struck in them with that remark. He is saying even if you are not restrained from murderous hands by kinship or by a sense of fellowship of nature, and even if you thrust aside all brotherly feeling and become completely committed to a bloody murder, you must think twice. Consider the fact that the person has been created in God’s image. Mark the degree of honor accorded him by God! Think on the fact that he has received authority over all creation. Then you will give up your murderous intent. So what does he mean? If someone has committed countless murders and shed so much blood, how can he give adequate satisfaction simply by the shedding of his own blood? Do not have these thoughts, human being that you are. Instead you do well to consider in advance that you will receive an immortal body that will have the capacity to undergo constant and everlasting punishment.
For man was made in the image of God. Therefore, it is a greater crime to kill an innocent man; because whoever does this not only destroys the work which God made but also corrupts His image. Therefore God requires the souls of men from beasts or men by whom they were driven from the body, because He made man in His image in that He intended him to remain for eternity, and not to perish with the death of the body like the animals; and for the sake of this sacrament, it is not permitted to eat flesh with blood, so that we may always be reminded by this command that we were created according to the substance of our soul in the image of our Creator, and that we should fear corrupting that same image in ourselves by sinning.
Whoever sheds human blood, their blood shall be shed. Many have shed human blood, and their blood has not been shed. And others have killed a man with poison or by hanging, and yet when the man is dead, blood is not shed; how then will the Lord shed their blood in such a man when he who has killed has not shed blood, unless because the blood of man, as we have said, should be understood to be his vital substance by which he subsists? Whoever sheds it, that is, whoever kills a man by some kind of death, his blood will be shed because by sinning he loses eternal life. For the soul that sins will die (Ezekiel 18:20). Which is similar to what is said to Peter: For all those who take up the sword will perish by the sword; as if it were openly said: All who unjustly kill a man, and they themselves perish by killing in the soul. It is fittingly added:
Moreover, sacred Scripture, too, testifies to the fact that there will be a resurrection of the body. Indeed, God already had said to Noah after the flood, “Even as the green herbs have I delivered them all to you: saving that flesh with blood of its life you shall not eat. And I will require your blood of your lives, at the hand of every beast I will require it. And at the hand of every man I will require the life of his brother. Whosoever shall shed man’s blood, for that blood his blood will be shed: for I made man to the image of God.” How can he require the blood of men at the hand of every beast, unless he raises the bodies of those who die? For beasts will not die in the place of human beings.
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Summary
Genesis 9:6 articulates a foundational divine decree establishing the sanctity of human life and the principle of capital justice following the Great Flood. It unequivocally declares that the unlawful taking of human life will be met with the shedding of the perpetrator's own blood by human agency, grounding this severe mandate in the profound theological truth that humanity is uniquely created in the very image of God. This verse thus elevates an assault on human life to an offense against the Creator Himself, providing the ethical basis for human governance and the administration of justice.
Context
Literary Context
Genesis 9:6 is situated within the broader narrative of the Noahic Covenant, which God establishes with Noah and his descendants immediately after the global flood, as detailed in Genesis 9:1-17. This covenant marks a pivotal new beginning for humanity, re-establishing divine order and moral law for a world cleansed of the pervasive violence and corruption that characterized the pre-Flood era, famously described in Genesis 6:11-13. Following God's blessing and command to "be fruitful and multiply" (Genesis 9:1), the text outlines new dietary permissions and, crucially, new stipulations regarding the sacredness of life, making Genesis 9:6 the cornerstone of this post-diluvian moral framework.
Historical & Cultural Context
In the immediate aftermath of the Flood, humanity was starting anew, without established societal structures or formal legal systems. God's covenant with Noah, therefore, serves as a universal foundational law for all humankind, predating and transcending specific national laws like the later Mosaic Law. The command for capital punishment for murder in Genesis 9:6 is a divine delegation of authority to human beings to maintain order and justice in a fallen world. This was a necessary measure to prevent a return to the chaotic violence that necessitated the Flood judgment, establishing a deterrent and a clear moral boundary. It underscores that even in the absence of complex legal codes, the value of human life is inherently recognized and divinely protected.
Key Themes
Genesis 9:6 profoundly contributes to several overarching themes within the book of Genesis and biblical theology. Foremost is the sanctity of human life, rooted in the concept of the Imago Dei. This verse elevates human life above all other created life, making its unlawful taking an affront to God. Secondly, it introduces the theme of divine justice and human governance, marking the first explicit divine authorization for human authorities to wield the "sword" of justice, a principle later reiterated in passages like Romans 13:4. Thirdly, it reinforces the universality of God's moral law, demonstrating that certain ethical principles, particularly concerning life and justice, are binding upon all humanity, not just a select group or nation. This command is a foundational element of the Noahic Covenant, which establishes a universal moral framework for all humanity.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to spill forth" or "to pour out." While it can refer to pouring out liquids like water or wine, in the context of blood, it signifies the violent act of causing blood to flow out, leading to death. The repetition of this word emphasizes the direct and reciprocal nature of the justice demanded: as blood is poured out, so shall blood be poured out.
From a root meaning "to be silent" or "to cease," referring to blood as that which, when shed, causes death and brings life to an end. It represents life itself (Leviticus 17:11). The shedding of blood, therefore, is the taking of life, a grave act that demands a commensurate response.
From an unused root meaning "to shade," implying a phantom, illusion, or resemblance. In this context, it refers to a representative figure or likeness. When applied to humanity, "image of God" signifies humanity's unique dignity, inherent worth, and capacity to reflect God's nature, distinguishing humans from all other creation. To destroy this "image" is to deface God's own representation.
Verse Breakdown
"Whoso sheddeth man's blood,"
This initial clause identifies the heinous act of murder, the unlawful taking of a human life. The phrase "man's blood" emphasizes that the victim is a human being, distinct from animals, whose life carries a unique sacredness. The act of "shedding blood" is a vivid and direct description of violence resulting in death.
"by man shall his blood be shed:"
This second clause prescribes the divine consequence for murder: capital punishment administered by human agency. It is a declaration of retributive justice, establishing the principle of "life for a life." This is not a license for personal vengeance but a divine mandate for human authorities to execute justice, ensuring accountability and deterring further bloodshed by demonstrating the ultimate value God places on human life.
"for in the image of God made he man."
This final, pivotal clause provides the profound theological rationale for the preceding command. The sanctity of human life and the severity of murder are rooted in the truth of the Imago Dei. Humanity's unique creation in God's image means that every human being possesses inherent dignity, value, and a unique relationship with the Creator. Therefore, to destroy a human life is to assault God's own likeness, making murder an act of profound disrespect and defiance against the Creator Himself.
Literary Devices
Genesis 9:6 employs several powerful literary devices. The most prominent is Parallelism, specifically a form of Lexical Repetition and Chiasm, which reinforces the reciprocal nature of the justice decreed: "Whoso sheddeth (A) man's blood (B), by man (B') shall his blood (A') be shed." This structure emphasizes the direct and inevitable consequence of the act. The verse also utilizes Legal Language and Divine Mandate, conveyed through its declarative and authoritative tone, establishing a clear and binding law rather than a suggestion. Finally, the use of a Causal Clause ("for in the image of God made he man") provides the theological bedrock, explaining the profound reason behind the command and elevating the discussion from mere legal prescription to a deep theological truth about human worth.
Theological and Thematic Connections
Genesis 9:6 is a cornerstone passage for understanding the sanctity of human life and the divine institution of justice. It unequivocally establishes that human life possesses an inherent, inalienable dignity and value, not because of human achievement or societal status, but solely because humanity is uniquely created in the image of God. This Imago Dei means that every human being, regardless of age, ability, or circumstance, reflects the Creator in a profound way, making an attack on human life a direct affront to God Himself. Furthermore, this verse marks the first explicit delegation of the right and responsibility to administer capital justice to human authorities, demonstrating God's concern for order and righteousness in a fallen world. This universal principle of justice, rooted in the Noahic Covenant, undergirds all subsequent biblical law regarding the protection of life and the punishment of murder.
Reflection and Application
Genesis 9:6 remains profoundly relevant for all humanity, calling us to a deep and abiding reverence for every human life and a steadfast commitment to justice. It compels us to recognize the inherent dignity of every individual, from conception to natural death, because each person bears the divine image. This truth should shape our ethics, our policies, and our personal interactions, fostering a culture that cherishes and protects life in all its stages. Furthermore, the verse underscores the solemn responsibility of human societies and their governing authorities to uphold justice, protect the innocent, and hold accountable those who commit heinous crimes. This divine mandate for justice is not about vengeance, but about reflecting God's own righteous character and preserving the moral order necessary for human flourishing. It serves as a timeless reminder that violence against humanity is, in a profound sense, an assault on God's own representation in the world.
Questions for Reflection
FAQ
Why is the "image of God" so crucial to this command?
The "image of God" (Imago Dei) is the theological bedrock for the command in Genesis 9:6 because it signifies humanity's unique dignity and inherent worth. Unlike any other created being, humans reflect God's attributes—such as rationality, morality, spiritual capacity, and the ability to exercise dominion over creation, as first described in Genesis 1:26-27. Therefore, to unlawfully take a human life is not merely a crime against an individual but an assault on God's very representation on earth. It is an act of profound disrespect and defiance towards the Creator, making murder an offense of the highest order that demands the most severe consequence.
Christ-Centered Fulfillment
Genesis 9:6, with its profound emphasis on the Imago Dei and the necessity of justice for the shedding of innocent blood, finds its ultimate and most glorious fulfillment in Jesus Christ. He is not merely created in the image of God, but is the perfect and unblemished "image of the invisible God" (Colossians 1:15) and the "exact imprint of his being" (Hebrews 1:3). While humanity's image of God was marred and distorted by sin, leading to the very violence Genesis 9:6 seeks to curb, Christ, through His redemptive work, restores and renews the Imago Dei in believers, conforming them to His perfect likeness (Romans 8:29). Furthermore, the principle of "blood for blood" finds its ultimate, paradoxical fulfillment in Christ's sacrifice: He, the innocent Lamb of God, willingly shed His own perfect blood (1 Peter 1:18-19) to atone for the guilt of humanity's sin, including the sin of murder and all violence against God's image. His death on the cross addresses the ultimate injustice and provides the means for true justice and reconciliation, pointing forward to a new heaven and new earth where all violence and injustice are finally overcome, and God's image is perfectly restored in His redeemed people (Revelation 21:4).