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Commentary on Leviticus 17 verses 10–16
We have here, I. A repetition and confirmation of the law against eating blood. We have met with this prohibition twice before in the levitical law (Lev 3:17; Lev 7:26), besides the place it had in the precepts of Noah, Gen 9:4. But here, 1. The prohibition is repeated again and again, and reference had to the former laws to this purport (Lev 17:12): I said to the children of Israel, No soul of you shall eat blood; and again (Lev 17:14), You shall eat the blood of no manner of flesh. A great stress is laid upon it, as a law which has more in it than at first view one would think. 2. It is made binding, not only on the house of Israel, but on the strangers that sojourned among them (Lev 17:10), which perhaps was one reason why it was thought advisable, for a time, to forbid blood to the Gentile converts, Act 15:29. 3. The penalty annexed to this law is very severe (Lev 17:10): I will even set my face against that soul that eateth blood, if he do it presumptuously, and will cut him off; and again (Lev 17:14), He shall be cut off. Note, God's wrath will be the sinner's ruin. Write that man undone, for ever undone, against whom God sets his face; for what creature is able to confront the Creator? 4. A reason is given for this law (Lev 17:11): because it is the blood that makes atonement for the soul; and therefore it was appointed to make atonement with, because the life of the flesh is the blood. The sinner deserved to die; therefore the sacrifice must die. Now, the blood being so the life that ordinarily beasts were killed for man's use by the drawing out of all their blood, God appointed the sprinkling or pouring out of the blood of the sacrifice upon the altar to signify that the life of the sacrifice was given to God instead of the sinner's life, and as a ransom or counter-price for it; therefore without shedding of blood there was no remission, Heb 9:22. For this reason they must eat no blood, and, (1.) It was then a very good reason; for God would by this means preserve the honour of that way of atonement which he had instituted, and keep up in the minds of the people a reverent regard to it. The blood of the covenant being then a sensible object, no blood must be either eaten or trodden under foot as a common thing, as they must have no ointment nor perfume like that which God ordered them to make for himself. But, (2.) This reason is now superseded, which intimates that the law itself was ceremonial, and is now no longer in force: the blood of Christ who has come (and we are to look for no other) is that alone which makes atonement for the soul, and of which the blood of the sacrifices was an imperfect type: the coming of the substance supersedes the shadow. The blood of beasts is no longer the ransom, but Christ's blood only; and therefore there is not now that reason for abstaining from blood which there was then, and we cannot suppose it was the will of God that the law should survive the reason of it. The blood, provided it be so prepared as not to be unwholesome, is now allowed for the nourishment of our bodies, because it is no longer appointed to make an atonement for the soul. (3.) Yet it has still useful significancy. The life is in the blood; it is the vehicle of the animal spirits, and God would have his people to regard the life even of their beasts, and not to be cruel and hard-hearted, not to take delight in any thing that is barbarous. They must not be a blood-thirsty people. The blood then made atonement figuratively, now the blood of Christ makes atonement really and effectually; to this therefore we must have a reverent regard, and not use it as a common thing, for he will set his face against those that do so, and they shall be cut off, Heb 10:29.
II. Some other precepts are here given as appendages to this law, and hedges about it, 1. They must cover the blood of that which they took in hunting, Lev 17:13. They must not only not eat it, but must give it a decent burial, in token of some mystery which they must believe lay hidden in this constitution. the Jews look upon this as a very weighty precept and appoint that the blood should be covered with these words, Blessed be he that hath sanctified us by his precepts, and commanded us to cover blood. 2. They must not eat that which died of itself or was torn of beasts (Lev 17:15), for the blood was either not at all, or not regularly, drawn out of them. God would have them to be curious in their diet, not with the curiosity that gratifies the sensual appetite, but with that which checks and restrains it. God would not have his children to eat every thing that came in their way with greediness, but to consider diligently what was before them, that they might learn in other things to ask questions for conscience' sake. Those that flew upon the spoiled sinned, Sa1 14:32, Sa1 14:33. If a man did, through ignorance or inconsideration, eat the flesh of any beast not duly slain, he must wash himself and his clothes, else he bore his iniquity, Lev 17:15, Lev 17:16. The pollution was ceremonial, so was the purification from it; but if a man slighted the prescribed method of cleansing, or would not submit, he thereby contracted moral guilt. See the nature of a remedial law: he that obeys it has the benefit of it; he that does not, not only remains under his former guilt, but adds to that guilt of contemning the provisions made by divine grace for his relief, and sins against the remedy.
Eat blood: To eat blood was forbidden in the law; partly, because God reserved it to himself, to be offered in sacrifices on the altar, as to the Lord of life and death; and as a figure of the blood of Christ; and partly, to give men a horror of shedding blood. Gen. 9. 4, 5, 6.
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SUMMARY
Leviticus 17:10 issues a severe and sweeping prohibition against the consumption of blood, a divine decree binding upon every individual within the covenant community, encompassing both native Israelites and resident foreigners. This stricture profoundly underscores God's absolute sovereignty over all life, His singular provision for atonement through the shedding of blood, and His unwavering desire for His people to maintain a distinct holiness, set apart from the defiling practices of surrounding pagan cultures. Disobedience to this foundational command carried the dire consequence of divine judgment and expulsion from the covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 17:10 employs several potent literary devices to convey the gravity of its prohibition and the certainty of its consequences. The most prominent is Idiom, particularly in the phrases "set my face against" and "cut him off." These are not literal actions but powerful, culturally understood expressions of divine wrath and severe judgment. "Setting God's face against" someone vividly portrays His focused and unyielding opposition, while "cutting off" communicates a complete and irreversible severance from the community and its covenant blessings. The verse also utilizes Emphasis through its direct and declarative tone, leaving no ambiguity about the command or its dire consequences. The repetition of "that eateth blood" further underscores the specific nature of the transgression, highlighting the particular offense against God's sacred order. Finally, there is profound Symbolism at play, as blood itself is a powerful symbol of life and, by extension, of the life given in atonement. By prohibiting its consumption, the text reinforces the theological truth that life belongs to God alone and that blood is reserved for the sacred purpose of atonement, a concept further elaborated in the subsequent verse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 17:10 profoundly articulates several core theological truths that resonate throughout biblical theology. It establishes the sanctity of life as belonging solely to God, with blood serving as its physical representation. This principle demands reverence for all life and prohibits its casual or disrespectful treatment, reinforcing God's ultimate ownership. Furthermore, the prohibition underscores the divine appointment of blood for atonement. By reserving blood for the altar, God instituted a powerful visual and spiritual lesson about the immense cost of sin and the absolute necessity of a life given to cover it. This act of setting apart blood for atonement was crucial for Israel's holiness and distinction, marking them as a people consecrated to God and set apart from the defiling, often gruesome, practices of surrounding pagan cultures. Finally, the severe consequence of being "cut off" highlights the gravity of divine judgment against disobedience, underscoring God's absolute authority and the seriousness with which He regards His covenant commands, emphasizing that rebellion against His will leads to separation from His blessings and community.
REFLECTION AND APPLICATION
While the literal consumption of blood is not a common practice or concern for most people in contemporary society, the enduring principles embedded in Leviticus 17:10 offer profound and timeless practical application for believers today. This command calls us to cultivate a deep and abiding reverence for life in all its myriad forms, recognizing that every breath, every creature, and indeed, all existence ultimately belongs to God. It challenges us to consider how we treat not only human life—in issues such as abortion, euthanasia, and capital punishment—but also animal life and the broader environment, reflecting God's ownership and sacred design for creation. Moreover, the severity of the prohibition reminds us of the gravity of God's commands and the serious consequences of disobedience. It fosters a greater seriousness in approaching God's revealed will, understanding that His laws are not arbitrary rules but are rooted in His holy character and His benevolent desire for our flourishing and spiritual well-being. Finally, and perhaps most significantly, this verse, especially in conjunction with Leviticus 17:11, points us toward a deeper understanding of atonement and the ultimate, perfect sacrifice of Jesus Christ, whose shed blood perfectly fulfilled the Old Testament sacrificial system, providing complete forgiveness, reconciliation, and eternal life for all who believe.
Questions for Reflection
FAQ
Why was eating blood so strictly forbidden in the Old Testament?
Answer: The prohibition against eating blood was strictly forbidden for several profound theological reasons, all stemming from God's sovereignty over life. Primarily, the Bible teaches that "the life of the flesh is in the blood" (Leviticus 17:11). Because life belongs exclusively to God, blood was considered sacred and reserved for Him. Its consumption would be a profound disregard for God's ownership of life and a violation of His divine prerogative. Secondly, blood was divinely appointed as the unique means for making atonement for sin on the altar. By reserving it for this sacred purpose, God established a powerful visual and spiritual lesson about the immense cost of sin and the necessity of a life given to cover it. This concept is reiterated in Deuteronomy 12:23. Finally, this command served to distinguish Israel from surrounding pagan nations whose idolatrous rituals sometimes involved the consumption of blood, reinforcing Israel's unique identity as a holy people set apart for God.
Does the Old Testament prohibition against eating blood apply to Christians today?
Answer: While the literal consumption of blood is not a common practice or concern for most Christians today, the New Testament provides important guidance on this matter. The Jerusalem Council, recorded in Acts 15, specifically advised Gentile converts to abstain from things polluted by idols, from sexual immorality, from what has been strangled, and from blood (Acts 15:29). This decision was not a re-imposition of the entire Mosaic Law but a pastoral directive aimed at fostering unity and fellowship between Jewish and Gentile believers, avoiding unnecessary offense, and upholding core ethical and theological principles. For Christians, the ultimate significance of blood has been gloriously fulfilled in the shed blood of Jesus Christ, which provides perfect and complete atonement for sins (Hebrews 9:12). While the ceremonial aspects of the Old Testament law are fulfilled in Christ, the underlying principles of reverence for life, sensitivity to the conscience of others, and avoiding practices that might cause spiritual stumbling remain profoundly relevant.
CHRIST-CENTERED FULFILLMENT
The strict prohibition against consuming blood in Leviticus 17:10, along with the foundational declaration that "the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls" in Leviticus 17:11, finds its ultimate, perfect, and glorious fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, with its repeated shedding of animal blood, served as a powerful and divinely orchestrated foreshadowing of the perfect, once-for-all sacrifice of the Lamb of God, who takes away the sin of the world. The blood of bulls and goats, though commanded by God, could only temporarily cover sins; it could not truly take them away or cleanse the conscience (Hebrews 10:4). However, Christ, through His own precious and sinless blood, entered the holy places once for all, having obtained eternal redemption for us (Hebrews 9:12). His shed blood on the cross is the ultimate propitiation for our sins, demonstrating God's perfect righteousness and providing complete forgiveness and reconciliation for all who believe (Romans 3:25). Thus, the ancient command regarding blood, which underscored the sanctity of life and the absolute necessity of atonement, points directly and profoundly to the finished work of Christ, through whom we have redemption, the forgiveness of sins, according to the riches of His grace (Ephesians 1:7).