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Removal of Blood Consumption Prohibitions in Scripture

The prohibition against consuming blood is a recurring theme in biblical law, first appearing in Genesis and reiterated throughout the Old Testament, with its significance debated and reinterpreted in the New Testament and subsequent theological traditions [1, 3]. This dietary restriction is rooted in the understanding that "the life of all flesh is its blood" [4].

Old Testament Prohibitions and Their Rationale

The earliest explicit prohibition against eating blood is found in Genesis 9:4, immediately following the Flood, when God permits humanity to eat animal flesh for the first time: "But flesh with the life thereof, which is the blood thereof, shall ye not eat" [2, 10]. This command is considered one of the seven Noahic precepts in Jewish tradition, indicating its universal applicability before the Mosaic Law [10].

Under the Mosaic Law, the prohibition was reinforced and expanded. Leviticus 17:10-14 states, "I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement by reason of the life" [4]. This passage highlights the theological rationale: blood is sacred because it represents life, and it is specifically designated for atonement [13, 18]. Therefore, consuming it would be a desecration of its sacred purpose. The penalty for eating blood was to be "cut off" from the people [4, 15]. This prohibition applied not only to Israelites but also to foreigners dwelling among them [17].

Deuteronomy 12:16 and 12:23 further emphasize this, instructing that the blood of animals, whether sacrificial or for common consumption, must be poured out on the earth "as water" [12]. This practice ensured that the blood, representing life, was returned to the ground and not consumed [3]. The Mosaic Law also detailed other dietary restrictions, classifying animals as clean or unclean, and prohibiting the consumption of certain fats alongside blood [7, 9].

Jewish commentators like Ramban (Nachmanides) explain that the prohibition on blood is because God has "given it to us to be upon the altar and to effect atonement for our souls, and it is therefore the part dedicated to G-d" [13]. Matthew Henry notes the repeated emphasis on this law, suggesting it held significant weight and had deeper implications than initially apparent [14].

New Testament and the Jerusalem Council

The question of dietary laws, including the consumption of blood, became a point of contention in the early Christian church, particularly concerning Gentile converts. The Council of Jerusalem, recorded in Acts 15, addressed this issue. The apostles and elders decided not to burden Gentile believers with the full observance of the Mosaic Law but did issue specific prohibitions: "that you abstain from things offered to idols, and from blood, and from things strangled, and from sexual immorality" [3].

This decree is significant because it reiterates the prohibition against blood for Gentile Christians, suggesting that it was not merely a ceremonial law exclusively for Israel but carried broader ethical or theological weight [1]. Some scholars interpret this as a temporary measure to foster unity between Jewish and Gentile Christians, avoiding practices that would be offensive to Jewish believers [1]. Others, however, view it as a perpetually binding injunction for all Christians [1].

The New Testament also reinterprets the sacrificial significance of blood. Hebrews 10:4 states, "For it is impossible that the blood of bulls and goats should take away sins" [6]. Instead, the focus shifts to the blood of Christ as the ultimate and efficacious sacrifice for sin [8]. This theological development suggests a fulfillment of the Old Testament sacrificial system, where the shedding of animal blood pointed forward to Christ's atoning work [16].

Interpretations and Debates

Throughout Christian history, the interpretation of the Jerusalem Council's decree regarding blood has varied.

Some traditions, like those represented by Easton's Bible Dictionary, suggest that the prohibition on blood was "only ceremonial and temporary," while acknowledging that "others regard it as still binding on all" [1]. Adam Clarke, a Methodist commentator, notes that the prohibition on blood was one of the Noahic precepts, making it universally applicable, and that it was held sacred because it was "the grand instrument of expiation" and "typical of that blood by which we enter into the holiest" [10].

John Calvin, a key figure in Reformed theology, while not directly addressing the Acts 15 prohibition on blood in the provided excerpt, generally argued against imposing "fictitious laws" that bind consciences where God's word sets them free, particularly regarding temporary ceremonial laws [11]. However, the specific mention of blood in Acts 15 complicates a straightforward dismissal of the prohibition as purely ceremonial.

The Jewish perspective, as seen in Ramban, maintains the enduring significance of the blood prohibition, linking it directly to the concept of atonement and the sacredness of life [13]. Josephus, the first-century Jewish historian, describes the meticulous purification rituals and the separation of the Levites, underscoring the emphasis on ritual purity and the sacredness of certain elements, including blood [5].

The historical practice of the Israelites sometimes deviated from the law, as seen when they ate blood after the battle of Gilboa (1 Samuel 14:32-34), indicating that adherence was not always perfect [1, 3]. Ezekiel 33:25 also mentions the eating of blood as a transgression [3].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Blood — (1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34). (2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled sev”
  2. Genesis “Excepto, quod carnem cum sanguine non comedetis. -- Genesis 9:4”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Blood — The life of animals -- Ge 9:4; Le 17:11,14. Fluid -- De 12:16. Red -- 2Ki 3:22; Joe 2:31. Of all men the same -- Ac 17:26. Eating of, forbidden to Man after the flood. -- Ge 9:4. The Israelites under the law. -- Le 3:17; 17:10,12. The early Christians. -- Ac 15:20,29. The Jews often guilty of eating -- 1Sa 14:32,33; Eze 33:25. Of animals slain for good to be poured on the earth and covered -- Le 17:13; De 12:16,24. Birds of prey delight in -- Job 39:30. Beasts of prey delight in -- Nu 23:24; Ps 68:23. Shedding of human Forbidden. -- Ge 9:5. Hateful to God. --”
  4. Leviticus “For as to the life of all flesh, its blood is with its life: therefore I said to the children of Israel, “You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood. Whoever eats it shall be cut off.” -- Leviticus 17:14”
  5. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 1: . Of The Purifications. 1. Moses took out the tribe of Levi from communicating with the rest of the people, and set them apart to be a holy tribe; and purified them by water taken from perpetual springs, and with such sacrifices as were usually offered to God on the like occasions. He delivered to them also the tabernacle, and the sacred vessels, and the other curtains, which were made for covering the tabernacle, that they might minister under the conduct of the priests, who had been already consecrated to God. 2. He also deter”
  6. Hebrews “For it is impossible that the blood of bulls and goats should take away sins. -- Hebrews 10:4”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Clean — The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21. The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat t”
  8. 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”
  9. Smith's Bible Dictionary “Smith's Bible Dictionary: Unclean Meats — These were things strangled, or dead of themselves or through beasts or birds of prey; whatever beast did not both part the hoof and chew the cud; and certain other smaller animals rated as "creeping things;" certain classes of birds mentioned in Levi 11 and Deuteronomy 14 twenty or twenty-one in all; whatever in the waters had not both fins and scales whatever winged insect had not besides four legs the two hindlegs for leaping; Besides things offered in sacrifice to idols; and ail blood or whatever contained it (save perhaps the blood of fish, as wou”
  10. Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 9:4: But flesh with the life thereof, which is the blood - Though animal food was granted, yet the blood was most solemnly forbidden, because it was the life of the beast, and this life was to be offered to God as an atonement for sin. Hence the blood was ever held sacred, because it was the grand instrument of expiation, and because it was typical of that blood by which we enter into the holiest. 1. Before the deluge it was not eaten, because animal food was not in use. 2. After the deluge it was prohibited, as we find above; and, being one of the seven Noahic precepts,”
  11. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 13.8: during a time of scarcity, or for any purely civil purpose. — Ed . but I assert, that atrocious injury is done to God, when we give such license to men as to allow them to pronounce that unlawful which God designs to be lawful, and to bind consciences which the word of God sets free, with their fictitious laws. The fact that God prohibited his ancient people from the use of unclean animals, seeing that exception was but temporary, is here passed over by Moses. 4. But flesh with the life thereof, which is the blood thereof Some thu”
  12. Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 12:16: BLOOD PROHIBITED. (Deu 12:16-25) ye shall not eat the blood; ye shall pour it upon the earth as water--The prohibition against eating or drinking blood as an unnatural custom accompanied the announcement of the divine grant of animal flesh for food (Gen 9:4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Lev 17:12), the prevention of idolatry, and the consecration of the sacrificial blood to God. In regard, however, to the blood of animals slain for food, it might be shed without ceremony and”
  13. Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 17:11: FOR THE LIFE OF THE FLESH IS IN THE BLOOD; AND I HAVE GIVEN IT TO YOU UPON THE ALTAR TO MAKE ATONEMENT FOR YOUR SOULS. The sense of this verse is to state that He forbade us [to eat] blood because He has given it to us to be upon the altar and to effect atonement for our souls, and it is therefore the part dedicated to G-d, just as is the case with the forbidden fat. 184 Above, 3:17. And if one should ask: “Why then has He forbidden us to eat the blood of a wild animal and that of a fowl, from which offerings are not brought?” We will dismiss the questi”
  14. Leviticus (Nonconformist/Puritan) “Matthew Henry on Leviticus 17:10: 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 v”
  15. Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 18:29: AND THE SOULS THAT DO THEM SHALL BE CUT OFF FROM AMONG THEIR PEOPLE. “His offspring is cut off, and his [own] days are shortened.” This is Rashi’s language. 445 Above, 17:9. Now in the matters of excision mentioned in the Torah there are three different expressions. One is that which states, that man shall be cut off; 446 Ibid. , Verses 4 and 9. This form of expression is found in connection with slaughtering or bringing offerings outside the Sanctuary Court. a second one is that which says, and the souls which do them shall be cut off , 447 In Verse 29”
  16. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:22: almost--to be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are, Exo 19:10; Lev 15:5, &c.; Lev 16:26, Lev 16:28; Lev 22:6; Num 31:22-24. without--Greek, "apart from." shedding of blood--shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice (Lev 17:11), and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in m”
  17. Leviticus (Lutheran) “Keil & Delitzsch on Leviticus 17:8: To this there are appended three laws, which are kindred in their nature, and which were binding not only upon the Israelites, but also upon the foreigners who dwelt in the midst of them. Lev 17:8-12 Lev 17:8, Lev 17:9 contain the command, that whoever offered a burnt-offering of slain-offering, and did not bring it to the tabernacle to prepare it for Jehovah there, was to be exterminated; a command which involved the prohibition of sacrifice in any other place whatever, and was given, as the further extension of this law in Deut 12 clearly proves, for the p”
  18. Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 12:16: 12:16 The prohibition against consuming blood pertained both to sacrificial animals and to those slain for meat. Because it represented life, blood was sacred and was to be rendered only to God. This principle is inherent in creation and preceded the law (Gen 4:10-11; 9:4-6; Lev 17:11). See also study note on Lev 7:26-27.”
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