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 17:14 articulates a foundational theological principle within the Mosaic Law: the intrinsic connection between blood and life itself, declaring blood to be sacred and reserved for specific divine purposes, primarily atonement. This verse unequivocally prohibits the consumption of blood, underscoring God's absolute sovereignty over all life. The severe penalty for disobedience highlights the gravity of disregarding this decree, emphasizing the deep reverence required for life as God's exclusive possession and the seriousness of covenant violation.
Context
Literary Context
Leviticus 17 serves as a pivotal chapter, bridging the detailed sacrificial regulations of the preceding chapters (Leviticus 1-16), which outline the mechanics and purposes of various offerings, with the subsequent Holiness Code (Leviticus 18-27), which delineates ethical and ritual purity laws for Israel. Specifically, Leviticus 17:10-12 introduces and reinforces the prohibition against eating blood, with Leviticus 17:11 providing the theological rationale: "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." Verse 13 then provides practical instructions for hunters to drain the blood of animals caught in the field, ensuring compliance. Leviticus 17:14 functions as a powerful reiteration and summary of these preceding verses, reinforcing both the theological rationale and the severe consequence for violation, thereby cementing the sanctity of blood as a central tenet of Israelite worship and daily life. It acts as a concluding, emphatic statement on this vital law.
Historical & Cultural Context
The prohibition against consuming blood was not a novel concept introduced solely at Sinai; it had been given universally to Noah after the Flood in Genesis 9:4, establishing a fundamental principle for all humanity. For the Israelites, however, this law gained heightened significance within their unique covenant relationship with Yahweh. Surrounding pagan nations, such as the Canaanites, commonly consumed blood in idolatrous rituals, believing it imparted strength, vitality, or facilitated communion with their deities, often in fertility rites or divinatory ceremonies. By strictly forbidding the consumption of blood, God emphatically distinguished Israel from these defiling pagan practices, reinforcing His holiness and their unique identity as His chosen, set-apart people. The severe "cut off" penalty, implying excommunication from the community or even divine judgment leading to death, served as a powerful deterrent, reinforcing the gravity of defiling something so intrinsically linked to life and, by extension, to God Himself, who is the author of all life.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the Sanctity of Life, emphasizing that life, represented by blood, belongs exclusively to God as the Creator and Sustainer. This theme is foundational to understanding God's moral order and His demand for reverence for all living things. Secondly, the verse highlights the theme of Holiness and Separation, as the prohibition distinguishes Israel from the defiling practices of surrounding nations, reinforcing their call to be a holy people set apart for God. Thirdly, it undergirds the theme of Atonement and Sacrifice, as the sacredness of blood is directly linked to its unique role in making expiation for sin, a concept explicitly stated in Leviticus 17:11. Finally, the severe penalty of being "cut off" underscores the theme of Covenant Obedience and Consequences, demonstrating that adherence to God's commands is essential for maintaining one's relationship with Him and remaining within the covenant community. These themes collectively reveal God's character, His expectations for His people, and the profound theological significance of blood in the divine economy.
Exposition and Analysis
Key Word Analysis
This Hebrew term (H5315) is rich in meaning, encompassing not only physical life but also the soul, inner being, self, or living essence. In the context of Leviticus 17:14, nephesh emphasizes that the very vitality, consciousness, and animating principle of a creature resides in its blood. It signifies that blood is not merely a bodily fluid but the carrier of existence itself, making its treatment a matter of profound theological importance and underscoring God's ultimate ownership of all living beings.
This word (H1818) refers to the vital fluid that circulates within the body, consistently identified in biblical theology as the seat of life. Its sacredness is derived from this direct association with life, which ultimately belongs to God as the Creator and Sustainer of all existence. The prohibition against consuming it elevates dâm from a common substance to a sacred symbol of life, reserved for God's purposes, particularly for atonement on the altar.
This verb (H3772) signifies a severe act of separation, excision, or destruction. In the Mosaic Law, to be "cut off" could imply various forms of punishment: excommunication from the community, loss of covenant blessings, or even divine judgment leading to premature death. It represents a rupture of the relationship between the individual and the covenant people of God, underscoring the gravity of the transgression and the absolute necessity of obedience to God's decrees concerning life and holiness.
Verse Breakdown
"For [it is] the life of all flesh; the blood of it [is] for the life thereof:"
This opening clause establishes the fundamental theological premise of the entire chapter: blood is intrinsically synonymous with life. It asserts that the animating principle, the very essence of existence for any living creature, is contained within its blood. This statement transcends mere biological observation, serving as a profound theological declaration about the sacredness of life itself, which ultimately belongs to God.
"therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh:"
This segment presents the divine command as a direct, logical consequence of the preceding theological truth. Because blood embodies life, and life belongs to God, its consumption is strictly forbidden to the Israelites. This prohibition is presented as a direct utterance from God ("I said"), emphasizing its authoritative, non-negotiable nature and its binding force upon His covenant people.
"for the life of all flesh [is] the blood thereof:"
This phrase is a powerful and deliberate repetition of the initial declaration, serving to reinforce the rationale behind the prohibition. The reiteration underscores the absolute certainty and paramount importance of the principle that blood is life. It leaves no ambiguity as to why the command is given, grounding the dietary restriction in a deep, immutable theological reality concerning God's ownership of life.
"whosoever eateth it shall be cut off."
This final clause pronounces the severe consequence for violating the divine command. The penalty of being "cut off" signifies a profound spiritual and social alienation from the covenant community, highlighting the extreme seriousness with which God views the desecration of life, as represented by blood. It serves as a stark warning and a testament to the sanctity of the law and the covenant relationship.
Literary Devices
Leviticus 17:14 employs several potent literary devices to convey its message with clarity, emphasis, and solemnity. Repetition is a prominent feature, with the phrase "the life of all flesh is the blood thereof" appearing twice. This deliberate reiteration serves to underscore the foundational theological principle, ensuring that the reader grasps the core reason for the prohibition and its non-negotiable nature. The verse also utilizes profound Symbolism, where blood stands as the ultimate symbol of life itself. By declaring blood sacred and prohibiting its common use, the text implicitly declares all life sacred and belonging to God. Furthermore, the verse functions as a direct Prohibition and Legal Decree, using imperative language ("Ye shall eat... no manner of flesh") followed by a clear and severe Consequence ("whosoever eateth it shall be cut off"). This structure is characteristic of legal pronouncements in the Mosaic Law, designed to leave no doubt about the divine will or the repercussions of disobedience, reinforcing the absolute authority of the Lawgiver.
Theological and Thematic Connections
Leviticus 17:14 is a cornerstone for understanding the sanctity of life and the unique, sacred role of blood in biblical theology. It establishes that life, being a precious gift from God, is ultimately His exclusive possession, and therefore, the substance representing life (blood) is sacred and not for common use or consumption. This profound principle undergirds the entire Old Testament sacrificial system, where blood is designated not for human sustenance but for atonement, as explicitly stated in Leviticus 17:11. The prohibition against eating blood thus teaches a deep reverence for God's creation, His absolute holiness, and the profound cost of sin, which requires a life (represented by the shedding of blood) to be given for its remission. It also served to distinguish Israel from pagan nations, whose irreverent and often idolatrous use of blood stood in stark contrast to God's holy commands.
Reflection and Application
Leviticus 17:14, though rooted in ancient dietary law, continues to impart profound and enduring spiritual truths for believers today. At its core, it instills a deep and abiding reverence for life, recognizing it as a sacred gift from the Creator, held in trust by humanity. This principle extends far beyond the literal consumption of blood, challenging us to consider our broader ethic regarding the preservation and sanctity of human life in all its stages, from conception to natural death. It powerfully reminds us of God's absolute sovereignty and His inherent right to establish commands that reflect His holy character, even if their full rationale is not immediately apparent to human reason. Furthermore, understanding the sacredness of blood in the Old Testament provides invaluable theological groundwork for grasping the immense value and redemptive power attributed to the blood of Christ in the New Testament, preparing our hearts to appreciate the ultimate, once-for-all sacrifice made for our redemption. This verse calls us to a life of humble obedience, profound awe, and consistent reverence before a God who values life so supremely.
Questions for Reflection
FAQ
Why is blood so sacred in the Old Testament, and what does "cut off" mean?
Blood is considered profoundly sacred in the Old Testament because it is explicitly identified as the "life" (Hebrew: nephesh) of all flesh. Since all life ultimately belongs to God as the Creator and Sustainer, the substance that embodies life (blood) is reserved for Him and not for common human consumption. This sacredness is further emphasized by its unique, divinely appointed role in atonement, as powerfully stated in Leviticus 17:11, where blood is given upon the altar to make atonement for souls. The phrase "cut off" (Hebrew: karath) signifies a severe separation or excision. Depending on the context, this could mean excommunication from the Israelite community, loss of covenant blessings and protection, or even direct divine judgment resulting in premature death. It underscores the extreme gravity of violating a divine command that touched upon the very essence of life and God's holiness.
Does the prohibition against consuming blood apply to Christians today?
The application of the Old Testament prohibition against consuming blood to Christians today is a matter of theological interpretation and historical context. While the New Testament consistently upholds the sanctity of life, the literal dietary prohibition is understood differently. In Acts 15:29, the Jerusalem Council, addressing Gentile converts, advised abstaining from "things strangled, and from blood." This was likely a pastoral decision aimed at promoting unity and avoiding offense between Jewish and Gentile believers in the early church, rather than establishing a universal dietary law for all time. Theologically, Christians understand that the Old Testament sacrificial system, with its emphasis on blood for atonement, found its ultimate and perfect fulfillment in the once-for-all sacrifice of Jesus Christ. Therefore, while the principle of revering life and understanding the profound significance of blood in redemption remains foundational, the literal dietary restriction is not universally enforced among Christians in the same way it was for ancient Israel. The focus shifts from animal blood to the spiritual cleansing and life-giving power of Christ's blood.
Christ-Centered Fulfillment
Leviticus 17:14, with its profound emphasis on the sanctity of blood as the life-force and its unique, divinely appointed role in atonement, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. The Old Testament law, by declaring that "the life of all flesh is the blood thereof," meticulously prepared God's people to grasp the immense significance of a life given for life. This foreshadowed the ultimate sacrifice of the Lamb of God, who takes away the sin of the world. The shedding of His precious blood on the cross was not merely a death, but the voluntary giving of His perfect, sinless life as the once-for-all atonement for humanity's sin, making peace with God through the blood of His cross (Colossians 1:20). As Hebrews 9:22 emphatically declares, "without shedding of blood there is no remission [of sins]." Jesus' blood established the new covenant promised by the prophets, a covenant sealed not with the blood of animals, but with His own eternal blood, granting believers direct access to the very presence of God with boldness (Hebrews 10:19). Thus, the ancient prohibition against consuming blood, rooted in the sacredness of life, ultimately points to the infinitely more sacred and life-giving blood of Christ, through which believers receive forgiveness, reconciliation, and eternal life.