Atoning Blood: The Command Against Eating Blood

By Johnny Serafini

And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people. 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 I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean. But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.—Leviticus 17:10-16

This passage, together with its complete context (17:1-16) has a central place in the book of Leviticus. It follows the sections on the laws concerning our approach to God, which involve the laws of the sacrifices (ch. 1–7), the priests (ch. 8 –10) and the laws regarding purity (ch. 11-16), culminating in the great Day of Atonement. From this text on, the theme becomes that of sanctification, or the laws regarding our walk with God (17–27). Allen Ross calls chapters 17–26 the “Instructions to holiness.” [1] Blood has been the essential element regarding every subject before chapter 17 and it continues to be essential in the rest of the book. Wenham sees chapter 17 as a “hinge between the two halves of the book: 1-16 recording the regulations for public life and worship, and 18-25 recording the regulations for personal and private affairs of individuals.” [2] Chapter 17, which deals with the instructions on how to handle blood, stands in the center of all else in which blood is the ever-present element used for atoning.

Chapter 17, as a whole, forms a unit. Verses 1-9 deal with the requirement of slaughtering animals before the tabernacle. Verses 10-16 speak of how to handle the blood of animals. Both sections reveal the sacredness of blood and the need to deal with it properly. The passage considered in more detail in this paper (vv. 10-16) is structured as follows: there is the general case stated (vv. 10-11), the direct command stated a first time (v. 12), the first sub case (v. 13), the command stated a second time (v. 14), and a second sub case (vv. 15-16). Combining elements from each section reveal several aspects concerning this law which are presented in this exposition: the individuals, the cases, the command, the reason, and the consequences of disobeying this law. Finally, applications are made for the New Testament church concerning the sacredness of blood.

A. The Individuals Concerned In This Law

In four of the five sections, it is recorded that the individuals involved in this commandment are to be the Israelites and the sojourners among them. This detail is recorded with minor variations as seen below.

“And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you” (v. 10), 

“unto the children of Israel, … any stranger that sojourneth among you” (v. 12) 

“unto the children of Israel” (v. 14), 

“one of your own country, or a stranger” (v. 15).

Four times the people of Israel are specifically mentioned and three times the sojourners in their midst are referenced. Considering the whole chapter, the children of Israel are referenced four more times (17:2, 3, 5, 8) and strangers, once more (v. 8). There is no doubt as to the extension of this command. Blood was to be seen as holy and dealt with very carefully by any among the people of God, whether Israelites themselves or those living with them. These strangers were not people who occasionally passed by and sojourned with the Israelites temporarily. As Calvin said, they were more likely “those who had devoted themselves to the worship of God.” [3]

With God’s people being specifically mentioned eight times in sixteen verses, the message is very clear about how responsible His people are to carry out this requirement. As a simple comparison, the following chapter which deals with forbidden sexual practices (ch. 18) only references the children of Israel once in thirty verses. Of every chapter in Leviticus, this one (ch. 17) is the one with the most references to the “children of Israel” as the ones addressed concerning the command being given. [4]

B. The Cases Concerning This Law

1. Verses 1– 9

The first part of chapter 17 begins with the importance of handling blood properly in the case of slaughtered animals (vv. 3-4). Blood was so sacred that every time it was shed, it had to be within the context of a sacrifice, even as “peace offerings unto the Lord” (v. 5). The text speaks of sprinkling the blood upon the altar and burning the fat “for a sweet savour unto the Lord” (v. 6) which implies that they were to take more than just the blood to the priest. Thus, the domestic animal destined for food was to be slaughtered before the door of the tabernacle (v. 4) and as an offering, “that the blood and fat might be offered to Jehovah.” [5] The impracticality of this rule in the future life of Israel has led some critical scholars to develop erroneous interpretations. [6] This difficulty seems to be solved by considering the latter command in Deuteronomy 12 in which only the animals which were specifically destined as offerings and sacrifices were to be presented before the Lord (Deut. 12:6, 11), while animals for daily nourishment were allowed to be eaten, “in all thy gates” (v. 15). [7] Harris does not think the slaughtering mentioned in Leviticus 17:3 referred to every single animal, but only those destined for sacrifice. In defense, he says, “the prohibition was against sacrificing away from the central altar. Blood of ordinary butchering was to be disposed of by pouring it out and covering it.” [8]

However, the text speaks directly about domestic animals being killed, or slaughtered. That these animals were destined for sacrifice is not specifically mentioned. Pouring the blood and covering with dust was only specified as a provision for hunted animals (v. 13). This communicated that the attitude of reverence at every blood shedding was to be maintained at all times.

Leviticus 17:7 implies the possibility that the people were tempted to offer sacrifices to the false gods of the neighboring peoples. Animal sacrifice was common both to idolatrous worship as well as to true worship. At every slaughter, every gathering of blood, the people of God were to immediately have their minds turn to the worship of their God. This communicated to the people of Israel that all they did was to be with an attitude of worship to God. It gave “a consecrated character to the food of the people in harmony with their calling, that it might be received with thanksgiving and sanctified with prayer.” [9]

2. Verses 10-16

The first section of our text (vv. 11-12) contains elements of the case of blood eating as well as of the command, albeit in nonspecific terms and in an indirect way. What follows are sections that will become more specific both in regard to the cases and the command. As to the cases, the text provides two: The first is regarding the procedure for treating a hunted animal (v. 13). The blood is to be poured and buried in the ground. The second case is regarding an animal found dead (vv. 15-16). Provision is made for cleansing in case the animal is eaten. Since its blood would not have been properly drained, washings of both the person’s clothes and body would have to be observed in order to attain ceremonial cleansing.

These specific cases allowed the individual to have a principle to go by based upon the reality of life. Life involved hunting. Finding dead animals would inevitably happen. Other related situations were also bound to occur, but with these instructions, principles could be drawn from which they could operate and have a clear conscience before God. Thus, whether domestic animals were to be slaughtered (vv. 3-5), or wild animals hunted (v. 13) or found dead (vv. 15-16), the underlying principle was the same: their hearts were to turn to God. And more specifically, through the inevitable dealing with blood they were to consider their great need for atonement.

C. The Command Concerning This Law

From vv. 11-12, the implied command is that the eating of blood is not allowed. This is made plain as it is recorded twice in a direct fashion, “No soul of you shall eat blood” (v. 12) and “Ye shall eat the blood of no manner of flesh” (v. 14). We see God’s love in this command, for “when God took away the right of eating [blood], He left them something better, which should have abundantly satisfied them,” [10] namely, that of the use of blood for atonement. The use of blood for food would merely nourish their human bodies temporarily, whereas its symbolical use for atonement pointed to an everlasting spiritual benefit: Christ.

The main theme, therefore, of this passage is the sanctity of blood. [11] This would have been deduced by the preceding chapters as well as the following ones, but here we have par excellence the official declaration as to its sanctity, and consequent requirements.

Blood In Israelite Life

It was not new for the people of Israel that blood had a central place in the worship of God. Animal sacrifices had been established early in their history. It was very possible that they knew of the animal slain in order to clothe their first parents. Undoubtedly they would have known of Abel’s bloody sacrifice and that of Cain’s, which lacked blood. The direct relationship between blood and life was also recorded early as Abel’s blood “spoke” after he was slain (Gen. 4:10 –11). Noah’s sacrifice, in which blood was shed, had a memorable place in history, for it marked the very beginning of the new life after the flood. And it was to him that God first spoke of not eating animals with their blood in them, “But flesh with the life thereof, which is the blood thereof, shall ye not eat” (Gen. 9:4).

Abraham’s sojourns could be summarized as one of altar building at every crucial juncture. Closer to the original audience of the book of Leviticus was the first plague that marked the beginning of their parents’ exodus from Egypt (Ex. 7:17). It involved copious amounts of blood, as did the last plague, in the death of the firstborn of Egypt [12] as well as of the lambs slain in each household, their blood having been sprinkled upon the door posts of every Israelite home (Ex. 12:1-36). Sacrifice had sealed their exit from Egypt and blood was to be seen everywhere around them as they marched early the next morning. Finally, as God gave them the detailed instructions they needed in order to function as His people, He showed through Moses the central part that blood was to play in their life of worship through the sacrificial system.

Not only had blood been present in their past as a symbol of life and related to worship, but it would be constantly before them as such even more in the future. The shedding of blood would become the summary of Israelite life, involving everything from their daily meals to the daily sacrifices. Their feasts were marked by the centrality of blood, and their constant need for ceremonial cleansing required blood. The basic necessity of a clear conscience was indebted to blood being routinely shed.

And what did blood communicate? Why was it to be seen as so sacred? We see this below as we consider the reason for this law.

D. The Reason For This Law

The text gives clear reasons why blood was not to be eaten and why such procedures were to be observed. The reasons are found in the following verses:

“For the life of the flesh is in the blood” (v. 11) 

“For it is the life of all flesh the blood of it is for the life thereof” (v. 14a) 

“for the life of all flesh is the blood thereof” (v. 14b)

Blood was a symbol of the life of the animal. As an animal’s blood was shed, so would its life inevitably pine away. As Ross says, “Throughout the Bible blood is not only the symbol of life—it is the life. When blood is shed, life is relinquished.” [13] Blood being the emblem of life, it had to be dealt with in much honor. A sacrifice meant a substitute’s life was necessary for the pardon of sin. Thus, the foundational reason for the command to not eat blood is the life-emblem it possesses. Ross remarks, “to eat blood denigrated life and disregarded its divinely intended purpose.” [14]

An additional reason is given why blood was not to be eaten (v. 11). God gave it as a provision to make atonement for the souls of His people. The atoning quality of blood is affirmed by the statement, “for it is the blood that maketh atonement for the soul.” The logical deduction is that life is necessary to atone for life. All of God’s people were to realize daily that they stood in need of the life of another for the salvation of their own life which had been lost in the fall. At every sacrifice, they had before them the communication of a Savior who would suffer in their stead, to the point of giving His life. “No eye should see [blood]” says Henry Law, “without thought of the tremendous curse, and of a substituted sufferer.” [15]

As the individual brought the animal to be slain before the tabernacle he was to remember, “my life can only be atoned for through another one’s life.” While a hunter buried the blood of a prey, what was to go through his mind was the reality that just as he had before him an animal whose life was taken, so was his life in need of another one’s life. Bonar says reverently, “To you, sinner, what should be more tremendous than the sign of your life taken? And to your God, O sinner, nothing is more solemnly glorious than the blood of His own Son. Earth and heaven stand still when blood is poured out.” [16]

Kellogg writes, “The Israelite must never forget this; even in the heat and excitement of the chase, he must pause and carefully drain the blood from the creature he had slain, and reverently cover it with dust; — a symbolic act which should ever put him in mind of the Divine ordinance that the blood, the life, of a guiltless victim must be given, in order to the forgiveness of sin.” [17] Time and again, several times a day, many times a week, as blood was dealt with properly, life for life was communicated. It was unquestionable. For the individual to live unto God, he needed a substitute to die in his stead. Sin had to be atoned, and only life could atone for sin, and “the life of all flesh is the blood thereof.” As Ross concludes, “God had designed it this way so that the people were confronted with the loss of life and reminded of the sacrifice every time the blood of an animal was shed.” [18]

Atonement And Sin

Directly associated with atonement is the inevitable reality of sin. If there were no sin, there would be no need for atonement. The very existence of the reality of atonement presupposes the presence of sin. To atone, as the word appears in verse 11, kipper, is to cover. The purging of sin is communicated symbolically through the concept of having sin covered. Thus, kipper, in the context of the sacrifice and dealing with sin, came to be seen as expiation, cleansing, forgiveness, and putting off of sin. [19] It “conveys the idea both of pacification of wrath, and of the covering of transgression.” [20]

The reality of the atonement brings together all of the most important theological truths. It argues unquestionably the existence of sin and the need to have it expiated (Rom. 5:11-12). It announces the love of God (John 3:16) as well as His justice and wrath in regards to sin (Rom. 1:18; 5:9; 6:23). His mercy and grace are seen in very practical terms, by His gift of His Son, and Jesus’ gift of Himself for His own (John 3:16; 10:11; Rom. 5:11). Atonement is an integral part of God’s eternal covenant with His people (Eph. 1:4-7; Gal. 3:17; John 17:6; Heb. 8:6). It spells out to what degree Christ is the substitute of His own (“being made a curse for us,” Gal. 3:13; “he hath made him to be sin for us, who knew no sin,” 2 Cor. 5:21). Finally, it reveals the benefits of Christ’s work on the cross (adoption, Gal. 4:5; regeneration, Col. 2:13; redemption, forgiveness, Eph. 1:7; justification, Rom. 3:24; being made the righteousness of God, 2 Cor. 5:21). The concept of atonement is packed with theological truth, and the element of blood is the material communicator of such truth.

E. The Consequences Concerning The Disobeying Of This Law

The serious consequences for those who ate blood was summarized in two phrases, “I will even set my face against that soul that eateth blood,” and I “will cut him off from among his people” (v. 10). To have God’s face set against oneself was to have Him as an enemy. This implied that by disregarding His command, war had been declared by the disobedient individual. And to declare war with God is to declare one’s own destruction, for none can withstand being set against His face. The death penalty, therefore, was the ultimate consequence (as further understood by being “cut off”). “The manner in which God’s face would be set against such an offender, was, that if the crime were public and known, he was condemned to death.” [21]

The same deadly consequence (having God’s face set against oneself) was to be incurred by those who gave of  “his seed unto Molech” (Lev. 20:3– 5), as well as any who would decisively abandon God’s decrees, despising them and therefore, breaking God’s covenant (Lev. 26:14-17). Idolatry was the ultimate form of demonstrating one’s rejection of God’s statutes, which inevitably incurred in His setting His face against those who were guilty of such sin (Jer. 44:11; Ezek. 14:8; 15:7).

The concept of being “cut off from among [God’s] people” is very prevalent in God’s Word and often refers to being destroyed or eliminated. [22] Some conservative scholars, however, maintain that the term could relate to excommunication [23] or divine rejection. [24] This formula is present abundantly as a consequence of deliberative disobedience of the ceremonial laws (e.g., not observing circumcision, Gen. 17:14; eating leavened bread during the feast of unleavened bread, Ex. 12:15; using the anointing oil for the priests upon a stranger, 30:33; imitating the incense formula for common use, 30:38; defiling the sabbath day, 31:14; eating of the sacrifice of peace offerings while sin remained un-atoned, Lev. 7:20).

The case of eating an animal found dead presents consequences as well (vv. 15 –16). The clothes of the offender were to be washed, kâbac, while the body was to be bathed, râchats. Both words communicate the idea of washing or cleansing, except that kâbac is the proper word for the washing of garments or other items, [25] while râchats is primarily regarding the rinsing, bathing, or washing of one’s own body as well as other things. [26]

Although the measure of cleansing was available, the individual would be “unclean until the even,” or, “the night.” Further, if such instruction was not observed, the consequence would be of bearing one’s iniquity (v. 16; cf. Lev. 19:8, 20:17). This meant that the individual’s sin would remain upon him until further atonement was made for this sin, as an unclean person would not be able to participate properly of the covenant life of God’s people.

F. Applications For The New Testament Era

1. The Continuation Of This Law Into The New Testament — “Abstain… From Blood”

The prohibition of eating blood makes a “reappearance,” or, for the Jewish people of the day, a “continuation” as the command was given by the apostles to prohibit the eating of blood (Acts 15:20, 29). This decision was made since many in those regions would have knowledge of the Mosaic laws and a drastic change in this foundational point would have caused much confusion and animosity (Acts 15:21). [27]

It is apparent that this measure was temporary as we see Paul later saying, “there is nothing unclean of itself” (Rom. 14:14), and “Whatsoever is sold in the shambles, that eat, asking no question for conscience sake” (1 Cor. 10:25). The principle is clear: If a practice proves to be offensive to others, the wise and loving thing to do is to abstain from it, for although “all things are lawful” they might not prove “expedient” (1 Cor. 10:23).

2. The Typological Reference To This Law—Eating Flesh And Blood Today

The blood of the sacrifice pointed to the life of Christ, which was poured out for His own at the cross. Considering this reality, Leviticus 17 has many implications for a New Testament believer. Jesus Christ told His disciples that if they desired eternal life they had to eat the flesh and drink the blood of the Son of Man (John 6:53– 54). The shock this was to His hearers was precisely due to the law concerning the prohibition of eating blood. If the blood of a ceremonially pure animal could not be eaten, much less could the blood of a fellow human be consumed. Jesus was not referring to His material flesh and blood, but to His work of redemption. Thus, “He abrogates the law, for He fulfills the type. You must live by blood now!” comments Bonar, “You are to drink the poured out life of the Son of man.” [28]

The law prohibited the eating of blood, while something precious was symbolized in the blood, namely, life. The Old Testament believer was left with a certain level of expectation as to the life that he required in order to live eternally with His God. He needed life, life was in the blood, yet he was barred from the blood.

As Christ would accomplish redemption for His people, He would finally say, “Take, eat; this is my body” (Matt. 26:26), and “Drink ye all of it, for this is my blood of the new testament” (Matt. 26:27-28). Jesus was making clear references to the sacrifices as He spoke of His blood as being “shed for many for the remission of sins” (Matt. 26:28). Thus, now we do have access to the blood of the sacrifice! We spiritually eat and drink the body and blood of Christ every time we partake of the Lord’s Supper in faith.

The sanctity of the Lord’s Supper, connected to the sanctity of blood in the Old Testament, explains the severe discipline upon the Corinthians who were misusing the Lord’s Supper, some even being “cut off” from among them (cf. 1 Cor. 11:29-30, “many are weak and sickly among you, and many sleep”).

Ultimately, they were despising the sacrifice of Christ. They were eating and drinking condemnation unto themselves by not discerning the Lord’s body. By partaking unworthily one becomes “guilty of the body and blood of the Lord (1 Cor. 11:27).” We therefore learn that “those who follow the LORD in obedience must preserve the sanctity of the sacrificial blood of the atonement.” [29]

The book of Hebrews also makes this connection. To despise the law of Moses was to despise the sacrificial system in which sacrificial blood made atonement, leaving the individual “without mercy” (Heb. 10:28). But if this was disastrous, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” (Heb. 10:29). Therefore, to disregard Jesus’ sacrifice (which would be tantamount to blood eating in the Old Testament, with a heart to disregard the law), is said to be despising the Lord Jesus, considering His blood unholy, and despising of the Holy Spirit.

Acting in faith, therefore, is the only proper way to deal righteously with the blood of Christ. Those who have heard the message of the gospel or sit constantly under its ministry and yet are without faith, are at every moment in their lives despising the precious blood of the Lord Jesus Christ. While those who believe in His atoning sacrifice at Calvary’s cross, become beneficiaries of His body and blood, partaking of them by faith. Consequently, there is cleansing of sin and eternal life, for “it is the blood that maketh an atonement for the soul” (Lev. 17:11).

3. The Reverence Due In Living For God—Every Hunter, A Man Of Faith

Another application for today’s church is related to the much needed reverence in our daily life before God. God’s people had to live in such a way that their everyday life was marked by the solemnity God evokes. In the mundane work of slaughtering the week’s worth of meat for their meals, an element of worship was involved. In the toil of tying and skinning an animal, knife sharpening, and blood letting, a shepherd did not naturally see himself preparing for a church service. Nonetheless, God desired him to go through these procedures reverently, with an eye to his need of a substitute. The Tabernacle door was a suitable place to remind him of all of this. Although later it was not required that all slaughter be conducted before the altar (Deut. 12:15), still the message had been set forth that every dealing with blood was sacred. The hunter, in the distraction of seeking the deer, hiding behind the bush, silently waiting, sweating quietly; at the glorious moment of catching his game, had to reverently insert the knife into the animal with a mental pause reflecting worship. In the priest-like pouring of the blood, the covering of it in the earth, his need for atonement was to flash before his mind, and gratitude was to soar to heaven for the blood of the sacrifice which atones for sin. Bonar captures well this reality:

The hunter in his full career must keep atonement in his eye; and, when he has his prey in his hand, must reverently stand still and pour out its blood to Jehovah…. God would have the sinner’s soul send up its adoring thanks to Him for atonement amid their forests, and in their wilds. Redemption should be sung of by every man in every situation; none should be found in a situation wherein he cannot sing the song of Moses and the Lamb. 

Israel’s huntsmen were to be men of faith…. Let them go—let them ride furiously over rock and chasm—let them shoot the arrow—but lo! The field becomes an avenue to lead them to the presence of the Holy God. They must stand still at the blood! [30]

In the busy lifestyle of our day, it is becoming more and more difficult to consider why we do what we do. Many go through the motions, fulfilling their responsibilities, never realizing there ought to be a purpose for all we do beyond the simple rule of getting a job done. We are called in God’s word to “do all to the glory of God” (1 Cor. 10:31), which includes whatever you “eat, or drink, or whatsoever ye do.” Our life is to be one uninterrupted act of worship, always looking to Christ, the One who gave Himself for us, so that we can do all for God’s glory. Life is to be lived reverently.

Since most of us do not deal with blood on a daily basis, we actually think blood is no longer a part of life. Blood was ever present in the agrarian Israelite life, and such blood was to point them to Christ. Likewise, blood is ever present in our lives as Christ, the One who is “clothed with a vesture dipped in blood” is before our God, ever making intercession in our behalf (Rev. 19:13). This truth spurs us to live soberly each day.

4. The Reverence Due In The Worship Of God—“Ye Shall Afflict Your Souls”

The need for daily reverence reaches its climax in the corporate worship of God. It is from here that reverence flows naturally to everyday life. The Israelites saw in their activities (spiritual and secular) the providence of a Savior, but it was the solemn worship of God at the Tabernacle that taught them to have this outlook in life.

Sadly, the church today can hardly be called a solemn institution. Some few churches and denominations prize reverence, but in general, it is scarce in the services held world-wide. Even back in the early 1900s, Kellogg could testify, “This irreverent treatment of holy things is a crying evil in many parts of the English-speaking world, as also in the continental Christendom.” [31] His warnings as to the consequences of such irreverence are exactly what we are reaping in the present. “We need to be ware of it. After irreverence, too often, by no obscure law, comes open denial of the Holy One and of His Holy Son, our Lord and Saviour.” [32] This well describes our days.

Just as important as the elements of worship are, so is the attitude and spirit in which they are to be offered and received. It is noteworthy that in the Day of Atonement, not only were there many outward preparations; there was also a very necessary inward disposition. They were commanded to afflict their souls (Lev. 16:29, 31; 23:27,32). A subdued and mortified spirit, and humility of heart were prerequisites to attending the Day of Atonement properly. As one considers Christ and His redeeming work, the attitude and disposition of holy reverence is indispensable.

Conclusion: Infinite Holiness And True Joy

There is an urgent need for more reverence in today’s worship and daily life, but believers must know why they are to be reverent. We are accepted by God in worship solely based upon the blood sacrifice of Christ, and His blood is “an infinitely holy thing!” [33] This truth quickens soul-reverence. Law rightly points us to the “worship-full” attitude that the blood of Christ, even the blood of God (Acts 20:28), ought to evoke in our hearts, “Turn not your eyes from the grand dignity of Calvary’s Lamb. This is the marrow of all gospel-hope.” [34] Elsewhere he says,

Blood then is sanctified, because it points to Calvary’s cross. Its instant language proclaims Christ. It shadows forth the wrath sustaining death of God’s co-equal son. It introduces Jesus bleeding, that souls may live. It is full symbol of the redemption’s price. It is clear emblem of the one atoning Lamb. [35]

The way for well-informed and sincere reverence is to preach the crucified Christ. The more Christ is preached, the more people will have before them the atoning blood. Preachers ought to bring their flock to the door of the tabernacle at every message. There we learn of our sin, of God’s merciful offer of pardon through a Victim, and His justice through the suffering Lamb of God. We learn of His gracious covenant with His chosen people and how, through the sacrifice of Christ we are adopted and counted as His very own. As the precious blood of Christ is ever before God’s people, they shall have a sincere, reverent heart in worship, affecting their view of the spiritual body and blood of the Lord’s Supper. Inevitably, this sober heart attitude, not bereft of true joy, shall overflow into everyday life.

Bibliography

• Bonar, Andrew. Leviticus. Edinburgh: The Banner of Truth Trust, 1989.
• Calvin, John. Calvin’s Commentaries, vol. 3. Grand Rapids: Baker Books, 2005.
• Carmichael, Calum. Illuminating Leviticus. Baltimore: The John Hopkins University Press, 2006.
• Grabbe, Lester L. Leviticus. Sheffield, England: JSOT Press, 1999.
• Harris, R. Laird. The Expositor’s Bible Commentary, ed. Frank E. Gaebalein, vol. 2. Grand Rapids: Zondervan, 1990.
• Jamieson, Robert; A.R. Fausset and David Brown, Commentary on the Whole Bible. Grand Rapids: Zondervan.
• Keil, C.F. & F. Delitzsch. Commentary on the Old Testament, vol. 1. Peabody, Massachusetts, 2006.
• Kellogg, S.H. The Expositor’s Bible, ed. W. Robertson Nicoll, vol. 1. Grand Rapids: Baker Book House, 1982.
• Law, Henry. Christ is All, The Gospel of the Pentateuch. Stroke-on-Trent: Tentmaker Publications, 2005.
• Ross, Allen P. Holiness to the Lord. Grand Rapids: Baker Academics, 2002.
• The International Standard Bible Encyclopedia. (1979), vol. 1. “Cut off,” by B.L. Bandstra.
• Wenham, G. J. The Book of Leviticus, New International Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans, 1979.
• Wilson, William. New Wilson’s Old Testament Word Studies. Grand Rapids: Kregel Publications, 1978.
• Zodhiates, Spiros. The Hebrew-Greek Study Bible. Grand Rapids: Baker Book House, 1988.

Notes

1. Allen P. Ross, Holiness to the Lord (Grand Rapids: Baker Academics, 2002), 7.
2. G. J. Wenham, The Book of Leviticus, New International Commentary on the Old Testament (Grand Rapids: Wm. B. Eerdmans, 1979), 240 –1.
3. John Calvin, Calvin’s Commentaries, vol. 3 (Grand Rapids: Baker Books, 2005), 32.
4. This is a comparison considering the number of verses in the subject delineated by chapters. The chapter with equal amounts of addresses to the “children of Israel” regarding a command is chapter 23, but it spans 44 verses (or 1265 words in the KJV), while chapter 17 is less than half this size, with only 16 verses (or 568 words).
5. C.F. Keil & F. Delitzsch, Commentary on the Old Testament, vol. 1 (Peabody, Massachusetts, 2006), 592.
6. Carmichael proposes that the slaughter of domestic animals is not for every-day nourishment but linked to Joseph’s brother’s “transference of their wrongdoing to a goat by killing it” (Gen. 37). He claims a connection through the reference in Lev. 17:7 of sacrifices offered to “devils” or שָּׂזִיר, “a goat,” or “goat-demon.” This interpretation confers a very low and unbiblical view of the atonement (Calum Carmichael, Illuminating Leviticus [Baltimore: The John Hopkins University Press, 2006], 59-65).
7. Wenham, 241.
8. R. Laird Harris, The Expositor’s Bible Commentary, ed. Frank E. Gaebalein, vol. 2 (Grand Rapids: Zondervan, 1990), 596.
9. Keil, 592.
10. Calvin, 31.
11. See Ross, 332.
12. Not in blood being shed, but in life being taken away.
13. Ross, 335.
14. Ibid., 336.
15. Henry Law, Christ is All, The Gospel of the Pentateuch (Stroke-on-Trent: Tentmaker Publications, 2005), 330.
16. Andrew Bonar, Leviticus (Edinburgh: The Banner of Truth Trust, 1989), 325.
17. S.H. Kellogg, The Expositor’s Bible, ed. W. Robertson Nicoll, vol. 1 (Grand Rapids: Baker Book House, 1982), 332.
18. Ross, 336.
19. Spiros Zodhiates, The Hebrew-Greek Study Bible (Grand Rapids: Baker Book House, 1988), 1601.
20. William Wilson, New Wilson’s Old Testament Word Studies (Grand Rapids: Kregel Publications, 1978), 24.
21. Robert Jamieson, A.R. Fausset and David Brown, Commentary on the Whole Bible (Grand Rapids: Zondervan), 85.
22. The International Standard Bible Encyclopedia (1979), vol. 1. “Cut off,” by B.L. Bandstra.
23. Harris, 594.
24. Wenham, 242.
25. Kâbac is never used to refer to the washing of one’s body. All of its occurrences relate to ceremonial cleansing except in 2 Sam. 19:24 (Zodhiates, 1600).
26. Zodhiates, 1638.
27. Calvin, 32.
28. Bonar, 326.
29. Ross, 337.
30. Bonar, 326.
31. Kellogg, 332.
32. Ibid.
33. Ibid.
34. Law, 332.
35. Law, 330.