Deuteronomy 12:24
You must not eat the blood; pour it on the ground like water.
You must not eat the blood
This command is rooted in the Hebrew word "דָּם" (dam), meaning blood. In the ancient Near Eastern context, blood was considered the life force of a creature, as stated in Leviticus 17:11, "For the life of the flesh is in the blood." The prohibition against consuming blood underscores the sanctity of life and the recognition that life belongs to God alone. This commandment is a call to respect the divine order and acknowledge God's sovereignty over life and death. In a broader theological sense, it foreshadows the sacrificial system and ultimately points to the sacrificial blood of Christ, which brings eternal life to believers.

pour it on the ground like water
The act of pouring blood on the ground symbolizes the return of life to God, from whom it originates. The Hebrew verb "שָׁפַךְ" (shafakh), meaning to pour or spill, conveys a deliberate act of reverence and obedience. In ancient Israelite practice, this act was a form of ritual purification, ensuring that the people remained holy and set apart for God. The imagery of pouring blood "like water" emphasizes the natural and necessary return of life to the earth, reinforcing the idea that life is a sacred gift. This practice also served as a constant reminder of the covenant relationship between God and His people, where obedience to His commands was a demonstration of faith and devotion. In the New Testament, this concept is fulfilled in the sacrificial death of Jesus, whose blood was poured out for the redemption of humanity, symbolizing the ultimate act of obedience and love.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws to the Israelites.

2. Israelites
The chosen people of God, receiving instructions on how to live in the Promised Land.

3. Promised Land
The land of Canaan, which the Israelites are preparing to enter and settle.

4. God's Covenant
The agreement between God and Israel, which includes laws and commandments for holy living.

5. Sacrificial System
The context in which blood is often used, highlighting its sacredness and role in atonement.
Teaching Points
The Sacredness of Life
Blood symbolizes life, and its sacredness is a reminder of the value God places on life.

Obedience to God's Commands
Following God's instructions, even when they seem culturally or personally challenging, is a demonstration of faith and obedience.

Respect for God's Provision
Pouring blood on the ground acknowledges God's provision and the sanctity of life He gives.

Continuity of God's Law
The prohibition against consuming blood is consistent throughout Scripture, showing the unchanging nature of God's moral law.

Symbolism of Atonement
Blood is central to the concept of atonement, pointing to the ultimate sacrifice of Christ, whose blood was shed for the forgiveness of sins.
Bible Study Questions
1. How does the prohibition against consuming blood in Deuteronomy 12:24 reflect the value God places on life?

2. In what ways does the command to pour blood on the ground like water demonstrate obedience and respect for God's laws?

3. How does the continuity of the prohibition against consuming blood from the Old Testament to the New Testament (e.g., Acts 15) inform our understanding of God's unchanging nature?

4. What can we learn about the significance of blood in the context of atonement and forgiveness from related scriptures like Hebrews 9:22?

5. How can we apply the principle of respecting God's provision and the sanctity of life in our daily lives today?
Connections to Other Scriptures
Leviticus 17:10-14
This passage also prohibits the consumption of blood, emphasizing its sacredness and its role in atonement.

Acts 15:20, 29
The early church's decision to instruct Gentile believers to abstain from blood, showing continuity in the principle.

Hebrews 9:22
Discusses the significance of blood in the context of atonement and forgiveness, reinforcing its sacred nature.

Genesis 9:4
God's command to Noah not to consume blood, establishing this principle early in biblical history.
Characteristic Signs of Jehovah's WorshipD. Davies Deuteronomy 12:5-28
The Central SanctuaryJ. Orr Deuteronomy 12:6-29
The Divine Regulation of FoodJ. Orr Deuteronomy 12:15, 16, 20-26
The Sanctity of BloodR.M. Edgar Deuteronomy 12:20-28
People
Levites, Moses
Places
Beth-baal-peor, Jordan River
Topics
Blood, Drained, Eat, Ground, Pour
Dictionary of Bible Themes
Deuteronomy 12:4-25

     4478   meat

Deuteronomy 12:20-25

     4017   life, animal and plant
     7315   blood, basis of life

Deuteronomy 12:20-28

     7241   Jerusalem, significance

Deuteronomy 12:23-25

     4438   eating

Library
The Eating of the Peace-Offering
'But thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hands unto.'--DEUT. xii. 18. There were three bloody sacrifices, the sin-offering, the burnt- offering, and the peace-offering. In all three expiation was the first idea, but in the second of them the act
Alexander Maclaren—Expositions of Holy Scripture

Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness
John Calvin—The Institutes of the Christian Religion

The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The King --Continued.
The second event recorded as important in the bright early years is the great promise of the perpetuity of the kingdom in David's house. As soon as the king was firmly established and free from war, he remembered the ancient word which said, "When He giveth you rest from all your enemies round about, so that ye dwell in safety, then there shall be a place which the Lord your God shall choose to cause His name to dwell there" (Deut. xii. 10, 11). His own ease rebukes him; he regards his tranquillity
Alexander Maclaren—The Life of David

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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