TRV
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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 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 17:13 issues a precise divine directive for the handling of blood from wild animals hunted for consumption by both native Israelites and resident foreigners. This command mandates that the blood be meticulously poured out onto the ground and covered with dust. This instruction profoundly underscores the sanctity of life, which is biblically understood to reside in the blood, thereby reinforcing God's exclusive ownership over all living things. It serves not only to distinguish Israel's ethical and ritual practices from the idolatrous customs of surrounding pagan cultures but also to instill a deep reverence for creation even within the context of necessary sustenance.
Context
Literary Context
Leviticus 17 functions as a pivotal transition within the book, bridging the detailed sacrificial laws and the Day of Atonement rituals of the preceding chapters (Leviticus 1-16) with the comprehensive Holiness Code that commences in Leviticus 18. The chapter's central theme is the absolute sanctity of blood and the proper, divinely ordained procedures for its handling, whether in ritual sacrifice or in daily life. Leviticus 17:1-9 establishes that all sacrificial animals must be brought to the tabernacle door for legitimate offering, thereby preventing unauthorized worship and ensuring the purity of the cultic system. Following this, Leviticus 17:10-12 explicitly prohibits the consumption of blood, declaring, "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" (Leviticus 17:11). Leviticus 17:13 extends this foundational principle beyond the realm of sacrificial animals to include wild game, ensuring that even non-ritual killings for food adhere to the divine standard of reverence for life. This extension maintains a consistent theological and ethical framework that pervades all interactions with animal life, emphasizing that holiness is not confined to the tabernacle but extends to every aspect of existence.
Historical & Cultural Context
The Mosaic Law, including the commands in Leviticus, was delivered to the Israelites shortly after their miraculous exodus from Egyptian bondage, as they journeyed through the wilderness and prepared to enter the Promised Land. This land was inhabited by various Canaanite nations, whose religious and cultural practices were often antithetical to Yahweh's covenant demands. These surrounding cultures frequently engaged in practices that involved the consumption of blood, its use in idolatrous rituals, or even its application in divination and magic, believing it imparted vitality, strength, or connected them with their deities. For instance, some pagan rites involved drinking blood to gain the life force of an animal or to commune with spirits. The strict prohibition against consuming blood and the explicit command to pour it out and cover it with dust, as detailed in Leviticus 17:13, served as a powerful and visible differentiator for Israel. It reinforced their unique covenant relationship with Yahweh and their identity as a holy nation set apart from the abominations of their neighbors. This law was a clear declaration that life, profoundly symbolized by blood, belonged solely to God and was not to be treated as a common commodity or used in ways that mimicked pagan practices. Furthermore, this regulation was highly practical for the semi-nomadic lifestyle of the Israelites, where hunting would have been a common and necessary means of acquiring food, ensuring that divine principles permeated even the most mundane activities.
Key Themes
Leviticus 17:13 significantly contributes to several overarching theological and narrative themes found throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the Sanctity of Life, which is intrinsically linked to the sacredness of blood. The repeated emphasis that "the life of the flesh is in the blood" (Leviticus 17:11) elevates blood from a mere bodily fluid to a symbol of divine ownership and the preciousness of existence. This theme underscores that life, whether human or animal, is not a human possession but a gift from God. Another crucial theme is Divine Sovereignty and Ownership. By commanding that the blood be returned to the earth, the law asserts God's ultimate dominion over all creation and life within it. It is an acknowledgment that humanity is a steward, not an owner, of life. The verse also highlights Holiness in Daily Life, demonstrating that God's call to holiness extends beyond the tabernacle and sacrificial rituals to the everyday activities of hunting and eating. This principle teaches that the sacred permeates the secular, requiring a reverent posture in all aspects of existence. Finally, the command serves as a powerful expression of Distinction from Paganism, setting Israel apart from the idolatrous and often barbaric practices of surrounding nations. By prohibiting blood consumption and mandating its proper disposal, God established clear boundaries for His covenant people, preserving their unique identity and preventing syncretism, a theme prevalent in sections like Deuteronomy 12.
Exposition and Analysis
Key Word Analysis
Throughout the Old Testament, dâm is intrinsically linked to life itself (nephesh). Leviticus 17:11 explicitly states, "For the life of the flesh is in the blood." This connection elevates blood from a mere bodily fluid to a sacred symbol of existence, belonging ultimately to God. The shedding of blood, therefore, represents the taking of life, and its proper handling is an act of acknowledging God's sovereignty over all life, whether human or animal, and its inherent value.
This verb implies a deliberate, respectful, and complete draining of the blood. It is not a casual spilling but a purposeful act of returning the life essence to the earth, preventing its consumption or misuse by humans. This action signifies a renunciation of any human claim to the life force itself, affirming that it belongs solely to the Creator. The act of pouring out also implies a solemn, almost ritualistic, disposal, emphasizing the gravity of taking a life.
The command to "cover it with dust" signifies concealment and a return to the ground, from which all life originates (Genesis 2:7). This act prevents the blood from being seen, consumed, or used for profane purposes, reinforcing the idea that life, once taken, is returned to its divine source and not to be profaned or treated lightly. It also serves a practical purpose of hygiene and preventing the attraction of scavengers, but its primary significance is theological: to obscure the visible sign of life taken, acknowledging its sacredness.
Verse Breakdown
"And whatsoever man [there be] of the children of Israel, or of the strangers that sojourn among you"
This initial clause highlights the inclusive nature of God's law regarding the sanctity of life. The command applies not only to native-born Israelites ("children of Israel," H1121, H3478) but also to "strangers that sojourn among you" (H1616, H1481), meaning non-Israelites who had taken up residence within the community. This demonstrates that certain fundamental ethical and ritual standards were expected of all who lived under the umbrella of God's covenant people, ensuring a consistent standard of holiness and preventing the introduction of pagan practices within the Israelite camp.
"which hunteth and catcheth any beast or fowl that may be eaten"
This specifies the context for the command: the killing of wild game (H2416, H5775) for food (H398), as opposed to domesticated animals designated for sacrifice. It shows that the principle of blood's sanctity extended beyond the altar and the formal cultic system to the everyday activity of hunting, emphasizing that God's holiness pervades all aspects of life, not just religious ceremonies. This distinction is crucial, as it broadens the scope of the blood prohibition from sacrificial animals (covered in Leviticus 17:10-12) to any animal killed for sustenance.
"he shall even pour out the blood thereof, and cover it with dust"
This is the core command, providing the specific actions required. The dual act of pouring out the blood (H8210) and covering it with dust (H3680, H6083) serves multiple purposes: it prevents the consumption of blood, reinforces the sacredness of life by returning its essence to the earth (symbolizing its return to God), and distinctly separates Israel from pagan nations who might consume blood or use it in idolatrous rites. It is an act of reverence, submission to God's ownership of life, and a practical measure of ritual purity.
Literary Devices
Leviticus 17:13 employs several literary devices to convey its profound message and reinforce its theological weight. Symbolism is paramount, with "blood" serving as a potent symbol for life itself, and "dust" symbolizing the earth from which life comes and to which it ultimately returns. The very act of "pouring out" and "covering" the blood is a symbolic ritual of acknowledging God's ownership of life and returning it to Him, emphasizing humility and reverence in the face of creation. There is also a clear Contrast established between the practices commanded for Israel and those of the surrounding pagan cultures, highlighting Israel's distinct identity as a holy nation set apart by God's unique laws and moral standards. Furthermore, the explicit inclusion of "strangers that sojourn among you" demonstrates Inclusivity within the covenant community, extending the ethical and ritual expectations to all within its sphere, thereby reinforcing a unified standard of reverence for life and preventing the introduction of foreign, defiling practices.
Theological and Thematic Connections
Leviticus 17:13, in its specific instruction for handling hunted game, powerfully reinforces the overarching biblical truth that all life belongs to God. The sanctity of blood, as the essence of life, is paramount, serving as a constant reminder that even in the necessary act of taking an animal's life for sustenance, humanity must acknowledge divine sovereignty and the preciousness of existence. This command is not merely a dietary regulation but a profound theological statement about reverence for creation, ethical consumption, and the distinctiveness of God's people from pagan practices. It teaches that holiness extends to the mundane, calling believers to live lives of conscious submission and gratitude to the Giver of all life. This principle encourages a posture of mindful stewardship, recognizing that every provision is a gift from the Creator, and that our actions, even in daily sustenance, should reflect our worship.
Reflection and Application
The ancient command in Leviticus 17:13, though rooted in a specific historical and cultural context, carries enduring principles that deeply resonate with contemporary believers. It compels us to consider the profound sanctity of all life, not just human life, and our responsibility as faithful stewards of God's creation. In a world often characterized by thoughtless consumption, industrial food practices that obscure the origins of our sustenance, and a general disregard for the inherent value of life, this verse calls for a mindful and reverent approach to even the most basic acts, like eating. It reminds us that God's holiness is not confined to sacred spaces or ritual acts but permeates every aspect of our daily existence. Our reverence for God should manifest in how we treat His creation, how we consume, and how we live, acknowledging His ownership over all things. This principle encourages us to cultivate a posture of gratitude and respect, recognizing that every breath and every provision is a sacred gift from the Creator, prompting us to live in a manner that honors the Giver of all life.
Questions for Reflection
FAQ
Why was it so important to pour out the blood and cover it with dust?
The command to pour out the blood and cover it with dust was crucial for several profound theological and practical reasons. Firstly, it underscored the absolute sanctity of life, which the Bible identifies as residing in the blood (Leviticus 17:11). By pouring it out onto the ground, the Israelites acknowledged that life belonged to God alone and was not to be consumed or treated irreverently by humans. Secondly, it served as a stark distinction from pagan practices of the surrounding Canaanite nations, who often consumed blood or used it in idolatrous rituals, believing it would impart strength, vitality, or connect them with their deities. This command reinforced Israel's unique identity as God's holy people, set apart from such abominations. Lastly, it contributed to ritual purity, preventing defilement that would result from the improper handling or consumption of blood, thus maintaining the community's holiness before God and preventing the profaning of life's sacred essence.
Does this command apply to Christians today?
While the literal ritual of pouring out and covering the blood of hunted animals is not a direct, prescriptive command for New Testament believers, the underlying theological principles remain profoundly relevant and enduring. The early New Testament church, in its crucial Jerusalem Council, did advise Gentile converts to "abstain from things offered to idols, from blood, from things strangled, and from sexual immorality" (Acts 15:29). This suggests that the prohibition against consuming blood carried significant ethical and theological weight, likely to facilitate fellowship between Jewish and Gentile believers and to maintain a clear distinction from pagan practices. For Christians today, the command in Leviticus 17:13 primarily teaches us about the sanctity of all life as belonging to God, the importance of reverence in our daily lives (even in mundane activities like eating), and ethical consumption. It calls us to be mindful stewards of creation and to honor God in all our actions, recognizing His sovereignty over every aspect of existence and the preciousness of the life He has given.
Christ-Centered Fulfillment
The profound emphasis on the sanctity of blood and its indispensable role in atonement, so vividly articulated in Leviticus 17:13 and throughout the Old Testament sacrificial system, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The Old Testament laws concerning blood, whether for ritual sacrifice or for the proper disposal of hunted game, served as types and shadows, pointing forward to the perfect, once-for-all sacrifice of the Lamb of God. While the blood of bulls and goats could only temporarily cover sins annually, the precious blood of Christ, "without blemish or spot" (1 Peter 1:19), cleanses us from all sin, providing eternal redemption and purification for our consciences (Hebrews 9:12-14). The very life that was in the blood, which had to be poured out and returned to God as a sacred offering, is now perfectly offered in Christ. His shed blood establishes a new covenant, a superior covenant that grants us direct access to God's presence and a complete forgiveness of sins (Luke 22:20; Hebrews 10:19-20). Thus, Leviticus 17:13, with its deep reverence for the life in the blood, foreshadows the ultimate act of divine love where God Himself provides the perfect life-blood sacrifice for the redemption of humanity, making us spiritually alive in Him and reconciling us to Himself (Ephesians 2:4-5).