BLOOD
Blood is the fluid that circulates through the body of a
person or a vertebrate animal. Aside from reference to the common physical
substance, the term “blood” has a number of symbolic uses in the Bible. At
times, it refers to a red color: “the sun will be turned into darkness, and the
moon will turn bloodred” (Acts 2:20). The “blood of the grape” means wine
(Deuteronomy 32:14, RSV). In the New Testament the expression “flesh and blood”
refers to human life, to “natural” humanity: “Flesh and blood has not revealed
this to you, but my Father who is in heaven” (Matthew 16:17, RSV). After
betraying Jesus, Judas recognized that he had “sinned in betraying innocent
blood” (Matthew 27:4, RSV). In such passages “blood” has reference to life
lived at the human level, natural life as opposed to spiritual or divine life.
The term “blood” is also used in the sense of shedding
blood, that is, in killing or murder. Psalm 9:12 speaks of one “who avenges
blood.” Genesis 37:26 refers to the brothers who concealed Joseph’s blood, that
is, his murder. To be “burdened with the blood of another” (Proverbs 28:17,
RSV) means to be guilty of murder. At the crucifixion Pilate said, “I am
innocent of the blood of this man” (Matthew 27:24-25). Thus, the idea of
violent death is regularly connected with blood.
The logic of such expressions becomes particularly clear
when one sees how closely life is associated with blood. Three passages
specifically tie the two together. “Only you shall not eat flesh with its life,
that is, its blood” (Genesis 9:4, RSV). “For the life of the flesh is in the
blood” (Leviticus 17:11, RSV). “The only restriction is never to eat the blood,
for the blood is the life” (Deuteronomy 12:23, TLB). Because God is the author
of all life, any shedding of blood (any killing) is a serious matter. A certain
sanctity associated with blood forms the basis for prohibitions against eating
it. (Compare what the apostles said in Acts 15:20.) Blood stands for the “life
principle” that is from God.
Because of its association with life, blood takes on a
special significance regarding sacrifices. On the Day of Atonement (Leviticus
16), the blood of a bull and of a goat were sprinkled upon the altar as a
“covering” of the people’s sin. Life was poured out in death. Animal life was given
up on behalf of the life of the people. Judgment and atonement were carried out
through a transfer of the sin of the people to the animal sacrifice. This
transferring of sin is depicted also by the scapegoat in the same ceremony
(Leviticus 16:20-22). In the first Passover (Exodus 12:1-13), the blood bore
the same meaning. Animal blood posted on each door was a sign that a death had
already taken place, so the angel of death passed over.
Further, because life is connected with blood, blood becomes
the supreme offering to God. In the ratification of the covenant (Exodus 24),
Moses poured half the sacrificial blood on the altar. After reading the
covenant to the people and receiving their affirmative response, he sprinkled
the rest of the blood on them and said, “This blood confirms the covenant the
LORD has made with you in giving you these laws” (24:8). Sprinkling blood on
both the altar and the people bound God and the Israelites together in covenant
relationship. In the sacrifices of Israel, blood stood for death and depending
on the context, might also stand for judgment, sacrifice, substitution, or
redemption. Life with God was made possible by blood.
In the New Testament, apart from medical references (Matthew
9:20) and references to murder (Acts 22:20), the primary reference is to the
blood of Christ, an allusion to the Old Testament. The synoptic Gospels show
that at the Last Supper Jesus spoke of his blood with reference to a new
covenant (Matthew 26:28; Mark 14:24; Luke 22:20). The language surrounding
those sayings reveals a sacrificial theme. Jesus was speaking of his death and
its redemptive significance. The fourth Gospel expresses the same theology in
different terms and in a different context: “Unless you eat the flesh of the
Son of Man and drink his blood, you cannot have eternal life within you” (John
6:53). The believer is said to participate by faith in the death and
resurrection of the Lord (1 Corinthians 10:16).
The apostle Paul’s letters likewise associate blood with
Christ’s death. The word becomes—like the term “cross”—synonymous with the
death of Christ in its saving significance: making peace “by means of his blood
on the cross” (Colossians 1:20); and in a passage on reconciliation: “though
you once were far away from God, now you have been brought near to him because
of the blood of Christ” (Ephesians 2:13). “Blood” and “cross” both stand for
the death of Jesus in reconciling Jew and Gentile to God and in the creation of
a new humanity. Paul evidently had in mind the sacrifice of the Day of
Atonement when he said that God purposed that Christ be an atoning sacrifice by
his blood (Romans 3:25). His vocabulary (Leviticus 16) focused on the most
important sacrifice of Jewish tradition.
Peter made reference to the blood of the covenant (Exodus
24) when he described Christian exiles as having been sprinkled with the blood
of Christ (1 Peter 1:2). He reminded his readers that they had been redeemed by
that blood (v 19). In calling Christ the “spotless lamb of God,” he may have
had in mind either the servant of Isaiah 53 or the Passover lamb. Both had
redemptive significance in his readers’ minds. Finally, to the writer of
Hebrews the whole Old Testament system of sacrifices found its ultimate
fulfillment in the blood of Christ, that is, in his sacrificial death (Hebrews
9:7-28; 13:11-12).
New Testament references to the blood of Christ point to the
overall redemption achieved by God in the death of his Son (Hebrews 10:20).
Both justice and justification were achieved (Romans 3:26). The blood of Christ
is therefore called the “once for all” means of redemption (Hebrews 9:26).