[32] These verses have been partially expounded, indeed, before, in so far as was necessary to a complete exposition of the sin-offering; but in this context the subject is brought forward in another relation, which renders necessary this additional exposition.
It is profoundly instructive to observe that here, again, we come upon declarations and a command, the deep truth and fitness of which is only becoming clear now after three thousand years. For, as the result of our modern discoveries with regard to the constitution of the blood, and the exact nature of its functions, we in this day are able to say that it is not far from a scientific statement of the facts, when we read (ver. 14), "As to the life of all flesh, the blood thereof is all one with the life thereof." For it is in just this respect that the blood is most distinct from all other parts of the body; that, whereas it conveys and mediates nourishment to all, it is itself nourished by none; but by its myriad cells brought immediately in contact with the digested food, directly and immediately assimilates it to itself. We are compelled to say that as regards the physical life of man--which alone is signified by the original term here--it is certainly true of the blood, as of no other part of the organism, that "the life of all flesh is the blood thereof."
And while it is true that, according to the text, a spiritual and moral reason is given for the prohibition of the use of blood as food, yet it is well worth noting that, as has been already remarked in another connection, the prohibition, as we are now beginning to see, had also a hygienic reason. For Dr. de Mussy, in his paper before the French Academy of Medicine already referred to,[33] calls attention to the fact that, not only did the Mosaic laws exclude from the Hebrew dietary animals "particularly liable to parasites;" but also that "it is in the blood," so rigidly prohibited by Moses as food, "that the germs or spores of infectious disease circulate." Surely no one need fear, with some expositors, lest this recognition of a sanitary intent in these laws shall hinder the recognition of their moral and spiritual purport, which in this chapter is so expressly taught. Rather should this cause us the more to wonder and admire the unity which thus appears between the demands and necessities of the physical and the moral and spiritual life; and, in the discovery of the marvellous adaptation of these ancient laws to the needs of both, to find a new confirmation of our faith in God and in His revealed Word. For thus do they appear to be laws so far beyond the wisdom of that time, and so surely beneficent in their working, that in view of this it should be easy to believe that it must indeed have been the Lord God, the Maker and Preserver of all flesh, who spake all these laws unto His servant Moses.
[33] See p. 292.
The moral and spiritual purpose of this law concerning the use of blood was apparently twofold. In the first place, it was intended to educate the people to a reverence for life, and purify them from that tendency to bloodthirstiness which has so often distinguished heathen nations, and especially those with whom Israel was to be brought in closest contact. But secondly, and chiefly, it was intended, as in the former part of the chapter, everywhere and always to keep before the mind the sacredness of the blood as being the appointed means for the expiation of sin; given by God upon the altar to make atonement for the soul of the sinner, "by reason of the life" or soul with which it stood in such immediate relation. Not only were they therefore to abstain from the blood of such animals as could be offered on the altar, but even from that of those which could not be offered. Thus the blood was to remind them, every time that they ate flesh, of the very solemn truth that without shedding of blood there was no remission of sin. 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.