Biblical Basis for Pleading the Blood of Jesus

The concept of "pleading the blood of Jesus" is rooted in biblical references to the atoning power of Christ's blood. The New Testament writers frequently allude to the significance of Jesus' blood in securing forgiveness and reconciliation with God. For instance, the author of Hebrews writes that believers have "boldness to enter into the holy place by the blood of Jesus" ^[2]. Similarly, the apostle Peter speaks of being "sprinkled with his blood" as a means of obtaining grace and peace ^{[3, 4]}.

The biblical basis for this concept lies in the Old Testament sacrificial system, where the blood of animals was used to atone for sin. The book of Leviticus outlines the procedures for sprinkling blood on the altar and on the people to effect forgiveness ^[6]. The New Testament applies this imagery to Christ's sacrifice, describing his blood as the means by which sin is forgiven and believers are cleansed (Ephesians 2:13; Hebrews 12:24) ^{[7, 8]}.

In Hebrews 12:24, Jesus' blood is contrasted with that of Abel, whose blood "cried out to God from the ground, demanding vengeance." By contrast, Jesus' blood "speaks of forgiveness" for those in the new covenant. This typological connection between the Old Testament sacrifices and Christ's atoning work is a recurring theme in the New Testament ^[7].

Reformed theologians, such as Charles Hodge, have interpreted the biblical references to Christ's blood as emphasizing the sacrificial nature of his death. According to Hodge, the application of Christ's blood is expressed through the act of sprinkling, which symbolizes the cleansing of the soul from sin ^[6].

The practice of "pleading the blood of Jesus" is not explicitly commanded in Scripture, but it is grounded in the biblical emphasis on the atoning power of Christ's sacrifice. This concept has been developed in various Christian traditions, with some interpreting it as a means of invoking God's mercy and forgiveness in times of need ^{[1, 5]}.

The biblical imagery of blood as a means of atonement is rooted in the Jewish sacrificial system, as described in the Talmud ^{[9, 10]}. However, the New Testament reinterprets this imagery in light of Christ's sacrifice, emphasizing the once-for-all nature of his atoning work.

The significance of Christ's blood is not limited to its atoning power but also extends to its role in securing forgiveness and reconciliation for believers. As the Tyndale House commentary on Ephesians 2:13 notes, the blood of Christ "makes possible" reconciliation to God through faith in him ^[8].

The biblical basis for pleading the blood of Jesus is thus rooted in the atoning significance of Christ's sacrifice, as foreshadowed in the Old Testament and fulfilled in the New Testament. This concept continues to be an important aspect of Christian theology and practice, emphasizing the centrality of Christ's death in securing forgiveness and reconciliation for believers.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Pardon — Promised -- Isa 1:18; Jer 31:34; Heb 8:12; Jer 50:20. None without shedding of blood -- Le 17:11; Heb 9:22. Legal sacrifices, ineffectual for -- Heb 10:4. Outward purifications, ineffectual for -- Job 9:30,31; Jer 2:22. The blood of Christ, alone, is efficacious for -- Zec 13:1; 1Jo 1:7. Is granted By God alone. -- Da 9:9; Mr 2:7. By Christ. -- Mr 2:5; Lu 7:48. Through Christ. -- Lu 1:69,77; Ac 5:31; 13:38. Through the blood of Christ. -- Mt 26:28; Ro 3:25; Col 1:14. For the name's sake of Christ. -- 1Jo 2:12. According to the riches of grace. -- Eph 1:7. On”
Hebrews “Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, -- Hebrews 10:19”
1 Peter “according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled with his blood: Grace to you and peace be multiplied. -- 1 Peter 1:2”
I Peter “I Peter 1:2 (LEB) — according to the foreknowledge of God the Father, by the sanctification of the Spirit, for obedience and for sprinkling with the blood of Jesus Christ. May grace and peace be multiplied to you.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer — Commanded -- Isa 55:6; Mt 7:7; Php 4:6. To be offered To God. -- Ps 5:2; Mt 4:10. To Christ. -- Lu 23:42; Ac 7:59. To the Holy Spirit. -- 2Th 3:5. Through Christ. -- Eph 2:18; Heb 10:19. God hears -- Ps 10:17; 65:2. God answers -- Ps 99:6; Isa 58:9. Is described as Bowing the knees. -- Eph 3:14. Looking up. -- Ps 5:3. Lifting up the soul. -- Ps 25:1. Lifting up the heart. -- La 3:41. Pouring out the heart. -- Ps 62:8. Pouring out the soul. -- 1Sa 1:15. Calling upon the name of the Lord. -- Ge 12:8; Ps 116:4; Ac 22:16. Crying to God. -- Ps 27:7; 34:6. Drawing”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 60: affusion, and sprinkling. (3.) It is admitted that the soul is cleansed from the guilt of sin by the blood of Christ. (4.) It is admitted that under the Old Testament the application of the blood of the sacrifices for sin was expressed by the act of sprinkling. It was sprinkled on the people ( Ex. xxiv. 8 ) for whose benefit the sacrifices were offered; it was sprinkled upon the altar; and, by the High Priest, upon the mercy seat. In the New Testament the application of the blood of Christ is expressed by the same word. “Elect . . . . unt”
Hebrews (Protestant academic) “Tyndale House on Hebrews 12:24: 12:24 Jesus is the mediator of the new covenant (8:7-13; 9:11-14; 10:15-18). His sprinkled blood, used as the sacrifice for sins, speaks of forgiveness. • The blood of Abel cried out to God from the ground, demanding vengeance for his murder by Cain (Gen 4:10). By contrast, Jesus’ blood cries out that the price for sins has been paid for those in the new covenant (Heb 10:16-18).”
Ephesians (Protestant academic) “Tyndale House on Ephesians 2:13: 2:13 Only by being united with Christ Jesus through trust in him can a person be reconciled to God (see Rom 5:10-12; 2 Cor 5:18-21). The blood of Christ—his sacrificial death—makes this possible (see Eph 1:7; Rom 3:24-25; 5:9; Col 1:20; cp. Heb 9:12-15; 1 Pet 1:19; 1 Jn 1:7; Rev 1:5; 5:9).”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Zevachim 37a.2: The baraita continues: Since we have learned only about those offerings whose blood is placed on the altar with four placements, i.e., outer sin offerings, that they require placement of the leftover blood on the base of the altar, from where is it derived that the same applies to the leftover blood of all the other offerings? The verse states: “And the rest of the blood shall be squeezed out at the base of the altar; it is a sin offering” (Leviticus 5:9). Since there is no need for the verse to state “of the blood,” because the entire verse is talking about ”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Zevachim 51a.16: Finally, the verse states with regard to the sin offering of a king: “And the priest shall take of the blood of the sin offering with his finger and place it upon the corners of the altar of burnt offering, and the remaining blood thereof shall he pour out at the base of the altar of the burnt offering” (Leviticus 4:25). This teaches that you must give a base to the altar of the burnt offering, i.e., that the remainder of any blood placed on the altar must be poured on the base.”

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