TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 17:10–16. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
In the case of the human person: first its body is created from the dust, and afterward the power of life is given to it, and this is the being of the soul. Accordingly Moses said about the beasts, “Its blood is its life.” But in the case of the human person its being is incorporeal and immortal and has a great superiority over the body, to the same extent as incorporeal form surpasses the corporeal.
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Summary
Leviticus 17:11 is a foundational declaration within the Mosaic Law, articulating the profound theological principle that the essence of life resides in the blood. This verse establishes blood as the divinely appointed medium for making atonement for human souls upon the altar, thereby revealing God's gracious provision for reconciliation and the covering of sin through substitutionary sacrifice. It underscores the sanctity of life and the unique sacredness of blood in God's redemptive plan.
Context
Literary Context
Leviticus 17 is strategically placed within the larger framework of the Mosaic Law, specifically following the detailed instructions for various sacrifices (chapters 1-7) and the consecration of the priesthood (chapters 8-10). It initiates a section (chapters 17-27) that focuses on the practical outworking of holiness in Israel's daily life and worship, often referred to as the "Holiness Code." Chapter 17 itself serves as a crucial bridge, transitioning from the mechanics of sacrifice to the principles governing the sanctity of life and the proper handling of blood. It strictly mandates that all animal slaughter, whether for sacrifice or consumption, must occur at the Tabernacle entrance, preventing unauthorized worship and ensuring the sanctity of blood is maintained. This regulation, combined with the explicit prohibition against consuming blood (reiterated in Leviticus 17:10 and Leviticus 17:12), underscores the unique sacredness of blood as the carrier of life and its exclusive reservation for the sacred act of atonement.
Historical & Cultural Context
These laws were given to the ancient Israelites in the wilderness, shortly after their liberation from Egyptian slavery and during their encampment at Mount Sinai. The divine commands in Leviticus were designed to establish Israel as a distinct, holy nation, set apart from the pagan cultures prevalent in the ancient Near East. Many surrounding nations engaged in various blood rituals, some involving the consumption of blood for perceived life-force or communion with deities, or offering sacrifices to false gods in unauthorized locations. God's emphatic prohibition against consuming blood and His exclusive designation of blood for atonement on the Tabernacle altar served to sharply differentiate Israel's worship and theological understanding. The Tabernacle, as the central place of worship and the dwelling of God's presence, was the sole legitimate site for these divinely ordained rituals, including the annual Day of Atonement (Yom Kippur), ensuring a unified, consecrated, and pure approach to the one true God.
Key Themes
Leviticus 17:11 contributes significantly to several overarching themes in the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness, emphasizing that God is holy and His people must reflect His holiness in all aspects of life, particularly in their approach to Him. The verse also profoundly develops the theme of Atonement, revealing the divinely ordained means by which sinful humanity can be reconciled to a holy God. It establishes the principle of Substitutionary Sacrifice, where a life is offered in place of another, a concept crucial for understanding both the Old Testament sacrificial system and its New Testament fulfillment. Furthermore, the declaration that "the life of the flesh is in the blood" highlights the Sanctity of Life, a theme reiterated throughout the Mosaic Law, from the prohibition of murder in the Ten Commandments to regulations concerning accidental death. The careful handling and sacred use of blood underscore its value as the essence of life, which ultimately belongs to God.
Exposition and Analysis
Key Word Analysis
(nephesh), meaning "properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)." In this context, nephesh refers to the animating principle, the vital essence, or the very being of a living creature. The declaration "the life of the flesh is in the blood" signifies that blood is not merely a physical component but the vehicle or seat of this essential vitality, making its shedding synonymous with the giving of life itself. When applied to "souls" later in the verse, it refers to the person or individual whose life is at stake.
(dâm), meaning "blood (as that which when shed causes death) of man or an animal." Beyond its literal meaning as a bodily fluid, dâm here carries immense theological weight. It is the sacred medium through which life is sustained and, crucially, the divinely appointed means by which atonement is made. Its sacredness is directly tied to its life-giving property, rendering it unsuitable for common consumption and uniquely fit for the sacred act of covering sin and effecting reconciliation.
(kâphar), meaning "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel." In the sacrificial system, kâphar describes the act by which sin is covered, purged, or expiated, removing the guilt and defilement from the sight of God. It is not an erasure of sin from existence but a divine provision that allows a holy God to deal righteously with sin while extending mercy and restoring relationship with the sinner. The repetition of "maketh an atonement" emphasizes the singular efficacy and divine purpose of blood in this process.
Verse Breakdown
"For the life of the flesh [is] in the blood"
This foundational statement is both a biological observation and a profound theological declaration. It asserts that blood is the very essence and carrier of life, signifying that the shedding of blood is equivalent to the offering of a life. This principle undergirds the sanctity of life as divinely given and the gravity of its forfeiture.
"and I have given it to you upon the altar to make an atonement for your souls"
This clause reveals the divine origin and specific purpose of the sacrificial system. God Himself, in His sovereign grace and initiative, gives the blood as the exclusive means for atonement. The "altar" is the divinely designated sacred space where this life-blood is presented, signifying a holy transaction between God and humanity. The explicit purpose is "to make an atonement for your souls," indicating that the life of the animal, represented by its blood, is offered as a substitute for the life of the human sinner, thereby covering their guilt and defilement before God.
"for it [is] the blood [that] maketh an atonement for the soul"
This final clause reiterates and powerfully reinforces the core message, emphasizing the exclusive and indispensable role of blood in the atonement process. The repetition serves to underscore that no other substance or action can achieve this covering for sin; it is uniquely the blood, representing the forfeited life, that accomplishes reconciliation and propitiation, demonstrating its singular efficacy and divine appointment.
Literary Devices
Leviticus 17:11 masterfully employs several literary devices to convey its profound theological truth. Repetition is a prominent feature, with the word "blood" and the phrase "maketh an atonement for the soul" appearing multiple times. This deliberate repetition serves to underscore the central role and singular efficacy of blood in the atonement process, deeply embedding this principle into the listener's understanding and memory. The verse also functions as a Divine Declaration, as God Himself speaks directly ("I have given it to you"), lending absolute authority and weight to the command and revealing the sacrificial system as a divine provision rather than a human invention. Furthermore, Symbolism is inherent throughout the verse: blood symbolizes life, sacrifice, and the means of purification, while the altar symbolizes the sacred place of encounter, judgment, and reconciliation. The entire verse, with its concise and weighty pronouncements, functions as a Profound Aphorism, a succinct statement of a fundamental truth that carries immense theological implications, setting the stage for understanding the entire sacrificial system and its ultimate fulfillment.
Theological and Thematic Connections
Leviticus 17:11 stands as a cornerstone verse for understanding the biblical concept of atonement, revealing God's profound reverence for life and His gracious provision for dealing with human sin. It unequivocally establishes the principle of substitutionary atonement, where a life (represented by the blood) is offered in place of the sinner's life to cover guilt and restore fellowship with a holy God. This verse underscores that atonement is a divine initiative, a gift from God, rather than a human achievement. The sanctity of life, particularly as tied to the blood, is also a crucial theme, forbidding its common consumption and reserving it for sacred purposes. Ultimately, this Old Testament declaration serves as a powerful theological prefigurement, pointing forward to the perfect, once-for-all sacrifice of Jesus Christ, whose shed blood would accomplish eternal redemption.
Reflection and Application
Leviticus 17:11, though rooted in the ancient Israelite sacrificial system, speaks profoundly to believers today, deepening our understanding of the immense cost of sin and the immeasurable grace of God. It reminds us that our salvation is not earned through our own efforts or good deeds, but is a precious gift, purchased by the life-blood of another—the ultimate sacrifice of Jesus Christ. Meditating on this verse cultivates a profound sense of gratitude for Christ's finished work on the cross, illuminating the magnitude of His love and the depth of His redemptive act. It calls us to live lives of humble reverence and devoted obedience, recognizing that our lives are no longer our own but have been redeemed and consecrated to Him. Furthermore, the declaration that "the life of the flesh is in the blood" implicitly reinforces the sanctity of all human life, from conception to natural death, as life is uniquely tied to the blood and ultimately originates from God Himself. This should inspire us to cherish and protect life in all its forms, advocating for the vulnerable and upholding the value of every individual made in God's image.
Questions for Reflection
FAQ
Why was blood specifically chosen by God for atonement?
God chose blood for atonement precisely because He declared that "the life of the flesh is in the blood." In the biblical worldview, blood is not merely a biological fluid but the very essence and carrier of life itself. Therefore, for a life to be given in place of another, it had to be represented by the shedding of blood. This made the act of sacrifice profoundly significant, symbolizing the forfeiture of life as the penalty for sin. God's choice underscored the gravity of sin, which demands a life, and simultaneously highlighted His gracious provision for covering that sin through a substitute. This divine decree also served to distinguish Israel from surrounding pagan cultures that might consume blood or use it in profane rituals, reserving it for the sacred purpose of atonement at the altar, as seen in the strict prohibitions outlined in Leviticus 17:10-12.
Christ-Centered Fulfillment
Leviticus 17:11 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sacrificial system, with its repeated offerings of animal blood, served as a divine object lesson, a temporary provision that pointed forward to the once-for-all, perfect sacrifice of God's own Son. Just as the life of the animal was in its blood, and that blood was given for atonement, so too was the very life of Jesus, the Lamb of God who takes away the sin of the world, poured out on the cross. His precious blood, unlike that of bulls and goats, was capable of truly cleansing from sin, not merely covering it, because it was the blood of a sinless, divine-human mediator. The writer of Hebrews eloquently declares that without the shedding of blood there is no remission of sins, and then reveals that Christ entered the holy places "not through the blood of goats and calves, but through his own blood, thus securing eternal redemption" (Hebrews 9:12). Therefore, the profound truth of Leviticus 17:11 culminates in the New Covenant, where believers are justified by Christ's blood (Romans 5:9) and have propitiation through faith in His blood (Romans 3:25), demonstrating that the life offered for atonement was indeed the very life of God Incarnate.