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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.
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Summary
Leviticus 17:12 articulates a solemn divine prohibition against the consumption of blood, a command extended to both native Israelites and resident aliens dwelling among them. This decree is rooted in the profound theological understanding that the "life of the flesh is in the blood," making blood sacred and exclusively reserved for atonement on the altar. The verse thus underscores the sanctity of life as belonging to God and highlights the unique, divinely appointed means of reconciliation and purification within the Mosaic covenant, while also distinguishing Israel from the defiling practices of surrounding pagan cultures.
Context
Literary Context
Leviticus 17:12 serves as the direct application and emphatic reinforcement of the foundational theological principle declared in Leviticus 17:11. Verse 11 states, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." Therefore, the prohibition in verse 12 is not an arbitrary dietary restriction but a logical and necessary consequence of blood's sacred nature and its singular purpose for expiation. Chapter 17 as a whole acts as a pivotal transition within the book of Leviticus, bridging the detailed sacrificial regulations of Leviticus 1-16 with the broader "Holiness Code" found in Leviticus 18-27. It emphasizes the proper place for sacrifice and the handling of blood, ensuring the purity required for a people in covenant with a holy God. The verses immediately following, such as Leviticus 17:13-14, further elaborate on the meticulous drainage of blood from hunted animals, underscoring the absolute and comprehensive nature of the prohibition.
Historical & Cultural Context
The command in Leviticus 17:12 was delivered to Israel shortly after their liberation from Egypt, as they were being consecrated as God's unique covenant nation at Mount Sinai. This prohibition served as a crucial demarcation, sharply distinguishing Israel from the surrounding pagan cultures. Many ancient Near Eastern peoples, including Canaanites and Egyptians, engaged in practices involving the consumption of blood in idolatrous rituals, often believing it would impart life, strength, or facilitate communion with their deities. Such practices were anathema to the worship of Yahweh. By forbidding the ingestion of blood, God was not only instilling a profound reverence for life, which He alone gives and sustains, but also safeguarding His people from syncretism and the defilement associated with pagan worship. This law also echoed an earlier, more general command given to Noah in Genesis 9:4, indicating a foundational principle for humanity, now refined and codified for the covenant people. The explicit inclusion of "any stranger that sojourneth among you" (Hebrew: ger) highlights that fundamental moral and cultic laws of the covenant applied to all who resided within Israel's borders, fostering a common standard of conduct and worship and preventing the introduction of foreign, defiling practices into the holy community.
Key Themes
Leviticus 17:12 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the Sanctity of Life, emphasizing that life, represented by blood, is sacred and belongs to God alone. This theme is foundational to the entire sacrificial system, where a life (blood) is offered to atone for sin. Another crucial theme is Atonement and Reconciliation, as the verse reinforces that blood's sole legitimate use is for making expiation on the altar, pointing to the divine provision for dealing with sin and restoring fellowship with a holy God, as stated in Leviticus 17:11. The prohibition also underscores Holiness and Separation, as it required Israel to be distinct from the defiling practices of pagan nations. By adhering to this command, Israel maintained its ritual and moral purity, reflecting God's own holy character. Finally, the inclusion of the resident alien (ger) highlights the theme of Community Standards and Inclusivity, demonstrating that God's covenant demands for holiness extended to all who lived within the land, ensuring a unified standard of conduct and preventing the introduction of foreign cultic practices that would defile the nation. These themes collectively prepare the reader for the comprehensive holiness instructions found in Leviticus 18-27.
Exposition and Analysis
Key Word Analysis
In this context, nephesh refers to the very essence of life, the living being, or the vitality of a creature. It is often translated as "life," "person," or "self." The phrase "No soul of you shall eat blood" emphasizes that this prohibition applies to every individual, to their very being, to their very "life" or "self." It underscores that life, represented by blood, is sacred and belongs to God, not to be consumed for sustenance or pleasure, thereby asserting God's ultimate ownership over all living things.
Dâm is central to the Levitical sacrificial system and the theological understanding of atonement. As explicitly stated in Leviticus 17:11, "the life of the flesh is in the blood." Therefore, blood is not merely a bodily fluid but the carrier of life itself, making it profoundly sacred. Its unique purpose, as revealed in the Law, is for making atonement on the altar, signifying the giving of a life for a life, a substitutionary act that cleanses from sin and provides reconciliation with God.
The gêr was a resident alien, a non-Israelite who had settled permanently or semi-permanently within the Israelite community, often enjoying certain legal protections and responsibilities. The verb gûwr means "to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest)." The inclusion of the gêr who gûwr among them in this command demonstrates the universal application of core covenant laws within the land of Israel. It signifies that adherence to fundamental principles of holiness and respect for God's ordinances was expected of all who lived under His divine rule, regardless of their ethnic origin, ensuring a unified standard of purity within the community and preventing the introduction of foreign, defiling practices.
Verse Breakdown
"Therefore I said unto the children of Israel,"
This opening phrase signals a direct, authoritative divine pronouncement from God to His covenant people. The word "Therefore" explicitly links this command to the preceding theological rationale in Leviticus 17:11, indicating that the prohibition is a logical and necessary consequence of the sacred nature and atoning purpose of blood. It emphasizes the non-negotiable and binding nature of the decree, establishing it as a foundational aspect of Israel's covenant relationship with God.
"No soul of you shall eat blood,"
This is the core prohibition directed at the Israelites. The phrase "No soul of you" (Hebrew: kol-nephesh) stresses the absolute and comprehensive nature of the command, applying to every individual, every living being within the community, signifying that the prohibition is total and without exception. To "eat blood" refers to the consumption of blood in any form—whether raw, cooked, or mixed with food—reinforcing the sacred boundary around life itself, which belongs exclusively to God. This command serves to instill a profound reverence for life and to prevent its desecration through common consumption.
"neither shall any stranger that sojourneth among you eat blood."
This crucial clause extends the prohibition to resident aliens (gerim) who had taken up residence within the Israelite community. It signifies that the fundamental laws concerning the sanctity of life and the proper handling of blood were not exclusive to native-born Israelites but applied to all who lived within the covenant community and within the land of Israel. This ensured a unified standard of holiness and prevented the introduction of defiling pagan practices into the land, thereby maintaining the purity and distinctiveness of the community before God and reinforcing the idea that God's moral and cultic standards transcended ethnic boundaries within His domain.
Literary Devices
Leviticus 17:12 employs several significant literary devices to convey its authoritative and foundational message with clarity and impact. The most prominent is Legal Pronouncement, characterized by its direct, declarative, and absolute language ("No soul of you shall eat blood"). This style leaves no room for ambiguity, underscoring the divine origin and binding nature of the command, presented as an immutable decree from God. The use of Repetition is evident in the phrase "eat blood," which is stated twice, once for Israelites and once for strangers, underscoring the absolute universality of the prohibition within the community. This repetition also serves as a form of Emphasis, highlighting the critical importance and non-negotiable nature of this particular law. Furthermore, there is a clear instance of Parallelism in the way the command is applied equally to "the children of Israel" and "any stranger that sojourneth among you," creating a balanced structure that reinforces the unified standard of holiness expected of all residents. The verse also functions as a Summary Statement, drawing a practical conclusion ("Therefore I said...") from the theological premise established in the preceding verse, effectively translating profound doctrine into a concrete, actionable commandment for daily life.
Theological and Thematic Connections
Leviticus 17:12 is deeply rooted in the profound biblical understanding of the sanctity of life, which is viewed as a sacred gift from God. Because "the life of the flesh is in the blood" (Leviticus 17:11), the consumption of blood is a direct affront to the Giver of life and a violation of the principle that life belongs to God alone. This prohibition also inextricably links blood to atonement, establishing it as the exclusive medium for reconciliation with a holy God. The shedding of blood, therefore, is not for human sustenance but for divine propitiation, foreshadowing the ultimate sacrifice necessary for the remission of sins. Furthermore, the inclusion of resident aliens underscores the universal scope of God's moral and cultic demands within His covenant community, establishing a unified standard of holiness and separation from pagan practices that defiled both the individual and the land.
Reflection and Application
While the New Covenant frees believers from the ceremonial dietary laws of the Old Testament, the enduring principles embedded in Leviticus 17:12 remain profoundly relevant for Christian life. At its core, this verse calls us to a deep reverence for life itself, recognizing that all life is ultimately a gift from God and sacred in His sight. This should prompt us to consider how we value and protect life in all its forms, from conception to natural death, and how we treat creation as stewards, acknowledging God's ownership over all living things. Moreover, the prohibition against consuming blood powerfully directs our gaze to the unique and indispensable role of blood in atonement. It teaches us that forgiveness of sins is costly, requiring the shedding of life, and that this provision comes solely through God's gracious design. For the believer, this points directly to the finished work of Christ on the cross, whose shed blood is the perfect and final sacrifice, making true reconciliation with God possible. Our response should be one of profound gratitude, living lives of holiness and obedience out of love for the One who gave His life for us, and extending grace and a unified standard of moral conduct within our Christian communities, just as the standard was applied to both Israelite and stranger.
Questions for Reflection
FAQ
Why was eating blood strictly forbidden in the Old Testament?
Eating blood was strictly forbidden primarily because blood was understood to contain the "life of the flesh" (Leviticus 17:11), and thus life itself was considered sacred and belonged exclusively to God. Consuming blood would have been a desecration of this sacred principle, implying human ownership or control over life. Furthermore, God specifically appointed blood as the unique means for atonement for sins on the altar, making it set apart for this holy, redemptive purpose. The prohibition also served to distinguish Israel sharply from surrounding pagan nations who often consumed blood in idolatrous rituals, ensuring Israel's holiness and separation unto the Lord. This command echoed an earlier, universal prohibition given to Noah in Genesis 9:4, indicating its foundational importance within God's moral order.
Does this prohibition apply to Christians today?
While the literal dietary prohibition against eating blood, as part of the Mosaic ceremonial law, is generally not considered binding for New Covenant Christians, the underlying theological principles remain profoundly significant. The New Testament teaches that Jesus declared all foods clean (Mark 7:19) and that believers are not bound by Old Testament dietary regulations (Colossians 2:16-17). However, the early church, in the Jerusalem Council, did advise Gentile converts to "abstain from things strangled, and from blood" (Acts 15:29). This was likely not to re-impose the Mosaic Law, but to promote unity and avoid offense between Jewish and Gentile believers, and to emphasize the continued reverence for the sanctity of life and the unique significance of blood in atonement, which finds its ultimate fulfillment in Christ's sacrifice. The core message for Christians today is a deep reverence for life and a profound understanding of the atoning power of Christ's shed blood.
Christ-Centered Fulfillment
Leviticus 17:12, with its solemn prohibition against consuming blood and its emphasis on blood as the exclusive means of atonement, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament sacrificial system, with its constant shedding of animal blood, was a divinely instituted shadow pointing to the reality of God's perfect provision for sin. The declaration that "the life of the flesh is in the blood" and that it is given "upon the altar to make an atonement" (Leviticus 17:11) is perfectly realized in Christ, who is the Lamb of God who takes away the sin of the world. His blood, shed on the cross, was not merely the life of an animal, but the precious, sinless life of God incarnate, offered as the perfect and final sacrifice for all humanity. As Hebrews 9:22 declares, "without shedding of blood is no remission." Christ's atoning blood cleanses us from all sin (1 John 1:7), redeems us from futility (1 Peter 1:18-19), and grants us bold access to God's holy presence (Hebrews 10:19). Thus, the ancient prohibition on blood consumption, by setting apart blood for atonement, powerfully prefigured the unique and saving power of Christ's own blood, through which we receive eternal life and reconciliation with a holy God.