Leviticus 17:10

_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._ I will even set my face against that soul that eateth blood. The face of God is often used in Scripture to denote His anger (Psalms 34:16; Revelation 6:16; Ezekiel 38:18); and 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; if it were secret, vengeance would overtake him (see the note at Genesis 9:

10._And whatsoever make there be of the house of Israel_. God here not only condemns to death whosoever shall have polluted themselves by eating of blood, but declares that He will Himself take vengeance on them, though they may escape from the hands of the judges; for He not only prescribes to the judges what it is right for them to do, but asserts for Himself the office of inflicting the punishment. For, if we consider the intention of the Law, is there anything to surprise us in this; for although it be not consistent that the blood of a brute should be compensated for by the death of a man, still we must remember that this mode of instruction (22) was necessary for a rude people, lest they should speedily lapse into barbarism. But, lest they should complain that no use remained for the blood, He reminds them that since it was given for atonement, they would be very ungrateful if they...

10-16 Here is a confirmation of the law against eating blood. They must eat no blood. But this law was ceremonial, and is now no longer in force; the coming of the substance does away the shadow. The blood of beasts is no longer the ransom, but Christ's blood only; therefore there is not now the reason for abstaining there then was. The blood is now allowed for the nourishment of our bodies; it is no longer appointed to make an atonement for the soul. Now the blood of Christ makes atonement really and effectually; to that, therefore, we must have regard, and not consider it as a common thing, or treat it with indifference....

The prohibition to eat blood is repeated in seven places in the Pentateuch, but in this passage two distinct grounds are given for the prohibition: first, its own nature as the vital fluid; secondly, its consecration in sacrificial worship. Leviticus 17:11 Rather, For the soul of the flesh is in the blood; and I have ordained it for you upon the altar, to make atonement for your souls, for the blood it is which makes atonement by means of the soul. In the Old Testament there are three words relating to the constitution of man; (a) “life” as opposed to death Genesis 1:20; Deuteronomy 30:15

EXPOSITION This chapter finds its natural place here as the supplement of all that has gone before. The first part of the book contains the institution or regulation of the sacrificial system (chapters 1-7). This chapter, therefore, which gives injunctions as to the place where all sacrifices are to be offered, might well, as Knobel has remarked, have taken its place as Leviticus 8:1. The second part contains the institution of the hereditary priesthood (chapters 8-10). This chapter, therefore, which forbids for the future all offering of sacrifices in the open fields, and commands that they shall be brought "unto _the priest, unto the door of the tabernacle of the congregation," _would still more fitly find its place after Leviticus 10:1. But the first two sections of the third

AND WHATSOEVER MAN [THERE BE] OF THE HOUSE OF ISRAEL,.... That is by birth an Israelite, of every age, sex, or condition, as before: OR OF THE STRANGERS THAT SOJOURN AMONG YOU; proselytes of righteousness, for the following law was only obligatory on such, and upon Israelites, as appears from its being lawful to give or sell that which dies of itself to a stranger, that is, to a proselyte of the gate, or to an Heathen, Deuteronomy 14:21; THAT EATETH ANY MANNER OF BLOOD; that is, as Ben Gersom interprets it, of beasts and birds, concerning which the prohibition only is, according to him; for as for the blood of others there was no obligation, nor were any guilty on account of them; particularly the blood of fishes, and of locusts, or human blood, the blood of a man's teeth, which a man might swallow without being guilty of the breach of this la

2. THE TESTIMONY CONCERNING THE BLOOD CHAPTER 17 _ 1. Concerning slain animals (Leviticus 17:1)_ 2. Concerning the eating of blood (Leviticus 17:10) This chapter needs little comment. Everything in this chapter speaks of the sanctity of the blood, what great value God, to whom life belongs, places upon the blood and with what jealous care He watches over it. The center of all is verse 11: “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.” Every slain animal had to bear witness to this fact. Even the hunter had to pour out the blood and cover it with dust. No blood was to be eaten. But in the New Testament we are commanded to eat spiritu

LEVITICUS 17-26. THE HOLINESS CODE (see Introd. § 2). LEVITICUS 17. RESTRICTIONS ON SACRIFICE. The whole chapter recalls P, yet there are differences of phrase (_e.g._ what man soever, Leviticus 17:3) and of tone (_e.g._ the giving of a reason for a command, Leviticus 17:11) and of contents (_e.g._ the explicit prohibition of slaughter except at the central sanctuary). Of the four sections of the chapter, each with its introductory phrase, the second is an extension of the first, the fourth of the third....

SOUL. Hebrew. _nephesh._ App-13....

THE -LAW OF HOLINESS 1 [53] " [53] It should be noted that the -Law of Holiness" denoted by His sometimes used to mean the _whole_of chs. 17 26, sometimes the old laws embedded in these chs., and sometimes again these laws together with their hortatory settings. The leading features of this code, the probable date of its compilation, and an explanation of its origin and development, are discussed in _Introd_. The Law of Holiness, pp. 22 ff., and in App. I, pp. 167 ff. It is there shewn that laws drawn from various sources have been collected by an editor (R h [54]), and this collection has been revised by a later writer (R p [55]). The analysis of the separate Chapter s which follows will shew their composite character; in drawing the distinction between R h [56] and R p [57] the inferences that these represent two stages in the composition of the code will be further illustrated; with...