Text -- Leviticus 24:10 (NET)

A Case of Blaspheming the Name

24:10 Now an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man had a fight in the camp.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 24:10

This circumstance seems noted, partly to shew the danger of marriages with persons of wicked principles, and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to shew that God would not have this sin go unpunished amongst his people, what - soever he was that committed it.

Wesley: Lev 24:10

Out of Egypt, being one of that mixed multitude, which came out with the Israelites, Exo 12:32. It is probable, this was done when the Israelites were near Sinai.

JFB: Lev 24:10

This passage narrates the enactment of a new law, with a detail of the circumstances which gave rise to it. The "mixed multitude" [Exo 12:38] that accompanied the Israelites in their exodus from Egypt creates a presumption that marriage connections of the kind described were not infrequent. And it was most natural, in the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite.

Clarke: Lev 24:10

The son of an Israelitish woman, whose father was an Egyptian, etc. - This is a very obscure account, and is encumbered with many difficulties

1.    It seems strange that a person proceeding from such an illegal mixture should have been incorporated with the Israelites

2.    What the cause of the strife between this mongrel person and the Israelitish man was is not even hinted at. The rabbins, it is true, supply in their way this deficiency; they say he was the son of the Egyptian whom Moses slew, and that attempting to pitch his tent among those of the tribe of Dan, to which he belonged by his mother’ s side, Lev 24:11, he was prevented by a person of that tribe as having no right to a station among them who were true Israelites both by father and mother. In consequence of this they say he blasphemed the name of the Lord. But

3.    The sacred text does not tell us what name he blasphemed; it is simply said ויקב את השם vaiyihkob eth hashshem , he pierced through, distinguished, explained, or expressed the name. (See below, article 10). As the Jews hold it impious to pronounce the name יהוה Yehovah , they always put either אדני Adonai , Lord, or השם hashshem , The Name, in the place of it; but in this sense hashshem was never used prior to the days of rabbinical superstition, and therefore it cannot be put here for the word Jehovah

4.    Blaspheming the name of the Lord is mentioned in Lev 24:16, and there the proper Hebrew term is used שם יהוה shem Yehovah , and not the rabbinical השם hashshem , as in Lev 24:11

5.    Of all the manuscripts collated both by Kennicott and De Rossi, not one, either of the Hebrew or Samaritan, has the word Jehovah in this place

6.    Not one of the ancient Versions, Targum of Onkelos, Hebraeo-Samaritan, Samaritan version, Syriac, Arabic, Septuagint, or Vulgate Latin, has even attempted to supply the sacred name

7.    Houbigant supposes that the Egypto-Israelitish man did not use the name of the true God at all, but had been swearing by one of his country gods; and if this was the case the mention of the name of a strange god in the camp of Israel would constitute a very high crime, and certainly expose to the punishment mentioned in Lev 24:14

8.    Probably the word השם hashshem was the proper name of some Egyptian deity

9.    The fifteenth verse seems to countenance the supposition that the god whose name was produced on this occasion was not the true God, for it is there said, whosoever curseth his god, אלהיו elohaiv , shall bear his sin - shall have the punishment due to him as an idolater; but he that blasphemeth the name of the Lord, שם יהוה shem Yehovah , shall surely be put to death - when he blasphemeth the name ( שם shem ) he shall die, Lev 24:16

10.    The verb נקב nakab , which we translate blaspheme, signifies to pierce, bore, make hollow; also to Express or Distinguish by Name; see Isa 62:2; Num 1:17; 1Ch 12:31; 1Ch 16:41; 1Ch 28:15; or, as the Persian translator has it, sherah kerd ,mir an nam , he expounded or interpreted the name. Hence all that we term blasphemy here may only signify the particularizing some false god, i. e., naming him by his name, or imploring his aid as a helper, and when spoken of the true God it may signify using that sacred name as the idolaters did the names of their idols. On blaspheming God, and the nature of blasphemy, see the notes on Mat 9:3. In whatever point of view we consider the relation which has been the subject of this long note, one thing is sufficiently plain, that he who speaks irreverently of God, of his works, his perfections, his providence, etc., is destitute of every moral feeling and of every religious principle, and consequently so dangerous to society that it would be criminal to suffer him to be at large, though the longsuffering of God may lead him to repentance, and therefore it may be consistent with mercy to preserve his life.

Calvin: Lev 24:10

10.And the son of an Israelitish woman In what year, and in what station in the desert this occurred, is uncertain. I have, therefore, thought it advisable to couple together two cases, which are not dissimilar. It is probable that between this instance of punishment, and that which will immediately follow, there was an interval of some time: but the connection of two similar occurrences seemed best to preserve the order of the history; one of the persons referred to having been stoned for profaning God’s sacred name by wicked blasphemy, and the other for despising and violating the Sabbath. It is to be observed that the crime of the former of these gave occasion to the promulgation of a law, which we have expounded elsewhere: ⁸¹ in accordance with the common proverb, Good laws spring from bad habits: for, after punishment had been inflicted on this blasphemer, Moses ordained that none should insult the name of God with impunity.

It was providentially ordered by God that the earliest manifestation of this severity should affect the son of an Egyptian: for, inasmuch as God thus harshly avenged the insult of His name upon the offspring of a foreigner and a heathen, far less excusable was impiety in Israelites, whom God had, as it were, taken up from their mothers’ womb, and had brought them up in His own bosom. It is true, indeed, that on his mother’s side he had sprung from the chosen people, but, being begotten by an Egyptian father, he could not be properly accounted an Israelite. If, then, there had been any room for the exercise of pardon, a specious reason might have been alleged why forgiveness should be more readily extended to a man of an alien and impure origin. The majesty of God’s name, however, was ratified by his death. Hence it follows that it is by no means to be permitted that God’s name should be exposed with impunity to blasphemies among the sons of the Church.

We may learn from this passage that during their tyrannical oppression many young women married into the Egyptian nation, in order that their affinity might protect their relatives from injuries. It might, however, have been the case that love for his wife attracted the father of this blasphemer into voluntary exile, unless, perhaps, his mother might have been a widow before the departure of the people, so as to be at liberty to take her son with her.

To proceed, he is said to have “gone out,” not outside the camp, but in public, so that he might be convicted by witnesses; for he would not have been brought to trial if his crime had been secretly committed within the walls of his own house. This circumstance is also worthy of remark, that, although the blasphemy had escaped him in a quarrel, punishment was still inflicted upon him; and assuredly it is a frivolous subterfuge to require that blasphemies should be pardoned on the ground that they have been uttered in anger; for nothing is more intolerable than that our wrath should vent itself upon God, when we are angry with one of our fellow-creatures. Still it is usual, when a person is accused of blasphemy, to lay the blame on the ebullition of passion, as if God were to endure the penalty whenever we are provoked.

The verb נקב , nakab, which some render to express, is here rather used for to curse, or to transfix; and the metaphor is an appropriate one, that God’s name should be said to be transfixed, when it is insultingly abused. ⁸²

TSK: Lev 24:10

Exo 12:38; Num 11:4

Commentary -- Word/Phrase Notes (per Verse)

Poole: Lev 24:10

Whose father was an Egyptian: this circumstance seems noted, partly to show the danger of marriages with persons of wicked principles or practices, wherein the children, as one wittily and truly observes, like the conclusion, do commonly follow the worse part, and are more easily taught by word or example to do ten things agreeable to their corrupt natures, than one thing contrary to it; and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to show that God would not have this sin to go unpunished amongst his people, whatsoever he was that committed it.

Went out to wit, out of Egypt, being one of that mixed multitude which came out with the Israelites, Exo 12:38 . It is probable this was done when the Israelites were near Sinai.

Strove together: this is added to show that provocation to sin is no justification of sin.

Haydock: Lev 24:10

Egyptian. Many of these came out along with the Hebrews, Exodus xii. 38.

Gill: Lev 24:10

And the son of an Israelitish woman,.... Whose name, and the name of his mother, are afterwards given:

whose father was an Egyptian; Jarchi says, this is the Egyptian whom Moses slew, Exo 2:12; and so others in Abendana:

went out among the children of Israel; went out of Egypt with them, according to the Targum of Jonathan, and so was one of the mixed multitude, which came from thence with them, which is not improbable; some say he went out of Moses's court of judicature; but it is more likely that the meaning is, he went out of his tent, so Aben Ezra, into the midst of the camp, to claim his rank and place among the people of Israel; though the Jewish writers, as Jarchi and Aben Ezra, take this phrase, "among the children of Israel", to signify that he was a proselyte, and became a Jew, or had embraced the Jewish religion in all respects:

and this son of the Israelitish woman and a man of Israel strove together in the camp; which man of Israel, according to the Targum of Jonathan, was of the tribe of Dan, as was the mother of the man he strove with; what they strove about is not easy to say; Aben Ezra suggests, because this stands connected with the above laws, as if this man had said some things in a reviling way about the shewbread, the oil, and the offerings, and so a dispute arose between them, concerning them; but Jarchi says, it was about the business of the camp, and it is more commonly received that this man claimed a place to fix his tent on in the tribe of Dan, in right of his mother; but the other urged, that the order of fixing tents was according to the genealogies, and with the ensigns of their father's house, and therefore he had no right to rank with them, his father being an Egyptian, and perhaps from words they came to blows, see Exo 21:22; though the Jewish writers understand it of their contending, at least of its issuing in a judiciary way, before a court of judicature: so it is said, when Israel dwelt in the wilderness, he (the son of the Egyptian) sought to spread his tent in the midst of the tribe of Dan, and they would not suffer it, because the ranks of the children of Israel were, every man according to his rank, with the ensigns according to the genealogy of their fathers; and they began and contended in the camp, wherefore they went into the court of judicature, the son of the woman of the daughter of Israel, and the man, a son of Israel, who was of the tribe of Dan ^l.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 24:10

¹ tn Heb “And.”

² tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.

Geneva Bible: Lev 24:10

And the son of an Israelitish woman, whose father [was] an Egyptian, went ^{( e )} out among the children of Israel: and this son of the Israelitish [woman] and a man of Israel strove together in the camp;

^{( e )} Meaning, out of his tent.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 24:1-23

1 The oil for the lamps.

5 The shew-bread.

10 Shelomith's son blasphemeth.

13 The law of blasphemy.

17 Of murder.

18 Of damage.

23 The blasphemer is stoned.

MHCC: Lev 24:10-23

This offender was the son of an Egyptian father, and an Israelitish mother. The notice of his parents shows the common ill effect of mixed marriages. A standing law for the stoning of blasphemers was made upon this occasion. Great stress is laid upon this law. It extends to the strangers among them, as well as to those born in the land. Strangers, as well as native Israelites, should be entitled to the benefit of the law, so as not to suffer wrong; and should be liable to the penalty of this law, in case they did wrong. If those who profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. What enmity against God must be in the heart of man, when blasphemies against God proceed out of his mouth. If he that despised Moses' law, died without mercy, of what punishment will they be worthy, who despise and abuse the gospel of the Son of God! Let us watch against anger, do no evil, avoid all connexions with wicked people, and reverence that holy name which sinners blaspheme.

Matthew Henry: Lev 24:10-23

Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.

I. The offender was the son of an Egyptian father and an Israelitish mother (Lev 24:10); his mother was of the tribe of Dan, Lev 24:11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, "He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger."Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.

II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Exo 12:38) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men's passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water.

III. The offence itself was blasphemy and cursing, Lev 24:11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah, which they call ineffable: he that made himself known by that name never forbade the calling of him by that name. It is probable that finding himself aggrieved by the divine appointment, which separated between the Israelites and strangers, he impudently reproached both the law and the Law-maker, and set him at defiance. 2. He cursed either God himself (and then his cursing was the same with blaspheming) or the person with whom he strove. Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice. Or perhaps he cursed the judges that gave sentence against him; he flew in the face of the court, and ridiculed the processes of it; thus he added sin to sin.

IV. The caution with which he was proceeded against for this sin. The witnesses or inferior judges brought him and his case (which was somewhat extraordinary) unto Moses (Lev 24:11), according to the order settled (Exo 18:22), and Moses himself would not give judgment hastily, but committed the offender into custody, till he had consulted the oracle in this case. Note, Judges must deliberate; both those that give the verdict and those that give the sentence must consider diligently what they do, and do nothing rashly, for the judgment is God's (Deu 1:17), and before him there will be a rehearing of the cause. They waited to know what was the mind of the Lord, whether he was to be put to death by the hand of the magistrate or to be left to the judgment of God: or, rather, they wanted to know whether he should be stoned, as those were to be that only cursed their parents (Jdg 20:9), or whether, the crime being so much greater, some sorer punishment should be inflicted on him. Note, Those that sit in judgment should sincerely desire, and by prayer and the use of all good means should endeavour to know the mind of the Lord, because they judge for him (2Ch 19:6) and to him they are accountable.

V. Sentence passed upon this offender by the righteous Judge of heaven and earth himself: Let all the congregation stone him, v. 14. God could have cut him off by an immediate stroke from heaven, but he would put this honour upon the institution of magistracy to make use of it for the supporting and vindicating of his own glory in the world. Observe, 1. The place of execution appointed: Bring him forth without the camp. To signify their detestation of the crime, they must thus cast out the criminal as an abominable branch, and separate him from them as an unclean thing and unworthy a place in the camp of Israel. 2. The executioners: Let all the congregation do it, to show their zeal for the honour of God's name. Every man should have a stone to throw at him that blasphemes God, reckoning himself nearly concerned in the reproaches cast on God, Psa 69:9. Thus also the greater terror would be cast upon the congregation; those that once helped to stone a blasphemer would ever after dread every thing that bordered upon blasphemy, that looked like it or looked towards it. 3. The solemnity of the execution; before the congregation stoned him, the witnesses were to lay their hands upon his head. The Jews say that this was used in the execution of no criminals but blasphemers; and that it was done with words to this purport, " Thy blood be upon thy own head, for thou thyself hast occasioned it. Let no blame be laid on the law, judges, juries, or witnesses; if thou scornest, thou alone shalt bear it. "

VI. A standing law made upon this occasion for the stoning of blasphemers, Lev 24:15, Lev 24:16. Magistrates are the guardians of both tables, and ought to be as jealous for the honour of God against those that speak contemptuously of his being and government as for the public peace and safety against the disturbers of them. 1. A great stress is laid upon this law, as in no case to be dispensed with: He shall surely be put to death; they shall certainly stone him. Those that lightly esteemed God's honour might think it hard to make a man an offender for a word (words are but wind); but God would let them know that they must not make light of such words as these, which come from malice against God in the heart of him that speaks, and must occasion either great guilt or great grief to those that hear. 2. It is made to extend to the strangers that sojourned among them, as well as those that were born in the land. God never made any law to compel strangers to be circumcised and embrace the Jewish religion (proselytes made by force would be no honour to the God of Israel), but he made a law to restrain strangers from speaking evil of the God of Israel. 3. He that was put to death for blasphemy is said to bear his sin, in the punishment of it; no sacrifice being appointed, on the head of which the sin might be transferred, he himself was to bear it upon his own head, as a sacrifice to divine justice. So his own tongue fell upon him (Psa 64:8), and the tongue of a blasphemer will fall heavily.

VII. A repetition of some other laws annexed to this new law. 1. That murder should be punished with death (Lev 24:17, and again Lev 24:21), according to an ancient law in Noah's time (Gen 9:6), and the very law of nature, Gen 4:10. 2. That maimers should in like manner be punished by the law of retaliation, Lev 24:19, Lev 24:20. Not that men might in these cases be their own avengers, but they might appeal to the civil magistrate, who should award suffering to the injurious and satisfaction to the injured as should be thought fit in proportion to the hurt done. This law we had before, Exo 22:4, Exo 22:5. And it was more agreeable to that dispensation, in which were revealed the rigour of the law and what sin deserved, than to the dispensation we are under, in which are revealed the grace of the gospel and the remission of sins: and therefore our Saviour has set aside this law (Mat 5:38, Mat 5:39), not to restrain magistrates from executing public justice, but to restrain us all from returning personal injuries and to oblige us to forgive as we are and hope to be forgiven. 3. That hurt done wilfully to a neighbour's cattle should be punished by making good the damage, Lev 24:18, Lev 24:21. Thus the divine law took not only their lives, but their goods also under its protection. Those beasts which belonged to no particular person, but were, as our law speaks, ferae naturae - of a wild nature, it was lawful for them to kill; but not those which any man had a property in. Does God take care for oxen? Yes; for our sakes he does. 4. That strangers, as well as native Israelites, should be both entitled to the benefit of this law, so as not to suffer wrong, and liable to the penalty of this law in case they did wrong. And, it should seem, this is it that brings in these laws here, to show how equitable it was that strangers as well as Israelites should be punished for blasphemy, because strangers as well as Israelites were punishable for other crimes. And there may be this further reason for the recognition of these laws here, God would hereby show what provision he had made for man's safety, in punishing those that were injurious to him, which should be an argument with magistrates to be jealous for his honour, and to punish those that blasphemed his name. If God took care for their comfort, they ought to take care for his glory.

VIII. The execution of the blasphemer. Moses did, as it were, sign the warrant or it: He spoke unto the children of Israel to do it, and they did as the Lord commanded Moses, Lev 24:23. This teaches that death is the wages of sin, and that blasphemy in particular is an iniquity to be punished by the judges. But, if those who thus profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. This blasphemer was the first that died by the law of Moses. Stephen, the first that died for the gospel, died by the abuse of this law; the martyr and the malefactor suffered the same death: but how vast the difference between them!

Keil-Delitzsch: Lev 24:10-12

The account of the Punishment of a Blasphemer is introduced in the midst of the laws, less because "it brings out to view by a clear example the administration of the divine law in Israel, and also introduces and furnishes the reason for several important laws"( Baumgarten ), than because the historical occurrence itself took place at the time when the laws relating to sanctification of life before the Lord were given, whilst the punishment denounced against the blasphemer exhibited in a practical form, as a warning to the whole nation, the sanctification of the Lord in the despisers of His name. The circumstances were the following: - The son of an Israelitish woman named Shelomith, the daughter of Dibri, of the tribe of Dan, and of an Egyptian whom the Israelitish woman had married, went out into the midst of the children of Israel, i.e., went out of his tent or place of encampment among the Israelites. As the son of an Egyptian, he belonged to the foreigners who had gone out with Israel (Exo 12:38), and who probably had their tents somewhere apart from those of the Israelites, who were encamped according to their tribes (Num 2:2). Having got into a quarrel with an Israelite, this man scoffed at the name (of Jehovah) and cursed. The cause of the quarrel is not given, and cannot be determined. נקב : to bore, hollow out, then to sting, metaphorically to separate, fix (Gen 30:28), hence to designate (Num 1:17, etc.), and to prick in malam partem , to taunt, i.e., to blaspheme, curse, = קבב Num 23:11, Num 23:25, etc. That the word is used here in a bad sense, is evident from the expression "and cursed,"and from the whole context of Lev 24:15 and Lev 24:16. The Jews, on the other hand, have taken the word נקב in this passage from time immemorial in the sense of ἐπονομάζειν (lxx), and founded upon it the well-known law, against even uttering the name Jehovah (see particularly Lev 24:16). " The name " κατ ̓ ἐξ. is the name "Jehovah"(cf. Lev 24:16), in which God manifested His nature. It was this passage that gave rise to the custom, so prevalent among the Rabbins, of using the expression "name,"or "the name,"for Dominus , or Deus (see Buxtorf, lex. talmud. pp. 2432ff.). The blasphemer was brought before Moses and then put into confinement, " to determine for them (such blasphemers) according to the mouth (command) of Jehovah ." פּרשׁ : to separate, distinguish, then to determine exactly , which is the sense both here and in Num 15:34, where it occurs in a similar connection.

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 24:10-23

E. The punishment of a blasphemer 24:10-23

This is another narrative section of Leviticus (cf. chs. 8-10). Its position in the book must mean that it took place after God had given Moses the instructions about the holy lamps and showbread (24:1-9). This fact underlines that Leviticus is essentially a narrative work. God gave the legal information at specific times and places to meet particular situations in Israel's life.²⁷¹ This is how case law developed in Israel.

God evidently preserved the record of this significant incident in Scripture not just because it took place at the time God was revealing these standards of sanctification. It illustrates how God regarded those who despised the very standards He was giving. This event was a warning to the people concerning the seriousness of sanctification just as the death of Nadab and Abihu (ch. 10) was a similar warning to the priests.

The "Name" referred to (vv. 11, 16) was Yahweh, the name by which God manifested His nature to His people. The man's blasphemy consisted of his cursing Yahweh (v. 11), cursing Yahweh in the name of Yahweh,²⁷² or using Yahweh's name in a curse.²⁷³ Maybe since his father was an Egyptian (v. 10) he did not have the proper respect for Yahweh and did not sanctify Him in thought and speech as God required.

The Jews interpreted this blasphemy as a flippant use of the name Yahweh. The desire to avoid using the name of Yahweh in vain led them to omit the name Yahweh from their vocabularies completely. They substituted "the Name" in its place in conversation and in composition.²⁷⁴

When the witnesses placed their hands on the head of the offender (v. 14) they symbolized the transference of the blasphemer's curse, which had entered their ears, back onto the blasphemer's head.

"The emphasis of the narrative is that the whole congregation' was responsible for stoning the blasphemer (v. 14). This may be the reason why there is a reminder of the penalty for murder (lex talionis) just at this point in the narrative. The narrative thus sets up a contrast between the whole congregation's acting to take the life of a blasphemer and a single individual's (acting as an individual) taking the life of a human being' (v. 17). Thus the writer has made an important distinction between capital punishment and murder. Capital punishment was an act of the whole community, whereas murder was an individual act."²⁷⁵

The legal principle of limiting retaliation to retribution in kind (an eye for an eye, vv. 19-21, the lex talionis, or law of retaliation, Lat. law of the talon, claw) is another evidence of God's grace. In contemporary ancient Near Eastern culture, people commonly took excessive revenge (e.g., Gen. 4:23). A person who took another person's eye, for example, usually suffered death. In the Mosaic Law, God limited the amount of retaliation that His people could take.

"The eye for an eye' legal policy . . . is paralleled in the Code of Hammurabi [an eighteenth century B.C. king of Babylon], but there it operated only in the same social class. For a slave to put out a noble's eye meant death. For a noble to put out a slave's eye involved [only] a fine. In Israel its basic purpose was to uphold equal justice for all and a punishment that would fit the crime. The so-called law of retaliation was intended to curb excessive revenge due to passion and to serve as a block against terror tactics."²⁷⁶

"In the code of Hammurabi, property was often considered more important than person; property offenses such as theft were capital crimes. In Israelite law, sins against the family and religion were most serious."²⁷⁷

"Retribution is a principal goal of the penal system in the Bible.

"It seems likely that this phrase eye for eye, etc. was just a formula. In most cases in Israel it was not applied literally. It meant that compensation appropriate to the loss incurred must be paid out."²⁷⁸

Christians should not live on a tit-for-tat basis. Rather totally selfless love should mark our interpersonal relationships (cf. Matt. 5:38-42). However in public life punishment should match the crime (cf. Acts 25:11; Rom. 13:4; 1 Pet. 2:14, 20). This is how God will judge humankind (Luke 12:47-48; 1 Cor. 3:8).

"The Bible doesn't present capital punishment as cure-all' for crime. It presents it as a form of punishment that shows respect for law, for life, and for humans made in the image of God."²⁷⁹

Guzik: Lev 24:1-23

Leviticus 24 - The Law Put Into Action

A. Care for the Tabernacle.

1. (1-4) Care of the tabernacle lamps.

Then the LORD spoke to Moses, saying: "Command the children of Israel that they bring to you pure oil of pressed olives for the light, to make the lamps burn continually. Outside the veil of the Testimony, in the tabernacle of meeting, Aaron shall be in charge of it from evening until morning before the LORD continually; it shall be a statute forever in your generations. He shall be in charge of the lamps on the pure gold lampstand before the LORD continually."

a. Pure oil of pressed olives for the light, to make the lamps burn continually: The lamps in the tabernacle - standing on the solid gold lampstand - were the only source of light for the tabernacle. They had to be tended to continually, supplied with pure olive oil and trimmed wicks, so they would continually give light.

b. From evening until morning before the LORD continually: Jesus never stopped being the light of the world (John 8:12); He never took a break from it. As well, we are never to take a break from being the light of the world (Matthew 5:14), but we can only do this as we are continually supplied with oil (the Holy Spirit) and have our wicks trimmed (undergo training through trials).

2. (5-9) Care of the tabernacle bread.

And you shall take fine flour and bake twelve cakes with it. Two-tenths of an ephah shall be in each cake. You shall set them in two rows, six in a row, on the pure gold table before the LORD. And you shall put pure frankincense on each row, that it may be on the bread for a memorial, an offering made by fire to the LORD. Every Sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. And it shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the offerings of the LORD made by fire, by a perpetual statute.

a. You shall take fine flour and bake twelve cakes with it: This bread of the tabernacle speaks of fellowship and communion with God - a symbolic "breaking bread" with God, and speaks of the continual fellowship God wanted with Israel.

i. This bread is called showbread in Exodus 25:30, which literally means "bread of the face" in the sense of it being eaten in the presence or before the face of God.

b. They shall eat it in a holy place: Significantly, God wanted the fellowship fresh. He didn't want a stale communion with His people, but a fresh, new relationship.

B. The case of the Egyptian blasphemer.

1. (10-12) The crime of the Egyptian blasphemer.

Now the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and this Israelite woman's son and a man of Israel fought each other in the camp. And the Israelite woman's son blasphemed the name of the Lord and cursed; and so they brought him to Moses. (His mother's name was Shelomith the daughter of Dibri, of the tribe of Dan.) Then they put him in custody, that the mind of the LORD might be shown to them.

a. Now the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel: This man, half Egyptian and half Hebrew, was part of the mixed multitude (Exodus 12:38) that went with Israel out of Egypt.

b. The Israelite woman's son blasphemed the name of the Lord and cursed: He committed the crime of blasphemy, which is to attack someone - especially God - with your words. It is somewhat like the modern idea of "verbal abuse," but usually directed at God.

i. "In the Near East the name of a person was bound up intimately with his character, so that in the case of God, blasphemy was in effect an act of repudiation." (Harrison)

ii. It seems that it was common for Egyptians to curse their many gods. The root of this man's sin is he considers the LORD God of Israel on the same level as the petty Egyptian gods.

2. (13-16) The penalty for the Egyptian blasphemer.

And the LORD spoke to Moses, saying, "Take outside the camp him who has cursed; then let all who heard him lay their hands on his head, and let all the congregation stone him. Then you shall speak to the children of Israel, saying: 'Whoever curses his God shall bear his sin. And whoever blasphemes the name of the LORD shall surely be put to death. All the congregation shall certainly stone him, the stranger as well as him who is born in the land. When he blasphemes the name of the Lord, he shall be put to death.'"

a. Then let all who heard him lay their hands on his head: In accord with the principle of Deuteronomy 17:6-7. Two or three of the witnesses publicly laid hands on the accused, as a sure testimony to his guilt - and so the accused would know his accuser.

b. And let all the congregation stone him: God commanded execution by stoning for several reasons. First, stones were and are plentiful in Israel, so it was a ready means of execution. As well, it was so that the community could participate in the execution, for both a deterrent and a means of proclaiming, "This man has not only sinned against God, he has sinned against the community."

c. Whoever blasphemes the name of the LORD shall surely be put to death: To keep themselves from blaspheming the name of the LORD, the Jews, in their traditions, went to extreme lengths to avoid saying or writing the name of God - because, in their thinking, you could not blaspheme God's name if you never said it.

i. So, only the High Priest was allowed to pronounce the holy name of God (Yahweh), and only once a year - on the day of atonement. The proper pronunciation of the name would be passed on from the high priest to his successor, with the former's last breath. This is why where was confusion for many years about the exact pronunciation of the Tetragrammaton (YHWH), some mistakenly pronouncing the name "Jehovah" instead of "Yahweh" or "Yah-veh."

ii. The Jews also did not write the name of God, because if that paper were destroyed, it might be considered blasphemy or taking the name of the LORD in vain. So, they would write Adonai ("Lord") instead of Yahweh, and instead of "God" write "G-d" and refer to God with names like "the Name" instead of saying "God."

3. (17-22) Provisions for law and order.

Whoever kills any man shall surely be put to death. Whoever kills an animal shall make it good, animal for animal. If a man causes disfigurement of his neighbor, as he has done, so shall it be done to him; fracture for fracture, eye for eye, tooth for tooth; as he has caused disfigurement of a man, so shall it be done to him. And whoever kills an animal shall restore it; but whoever kills a man shall be put to death. You shall have the same law for the stranger and for one from your own country; for I am the LORD your God.

a. Whoever kills any man shall surely be put to death: In the context of giving the penalty for the Egyptian blasphemer, God stated a fundamental principle of His justice - crimes must be punished, but in proportion appropriate to the crime.

b. Fracture for fracture, eye for eye, tooth for tooth: Many people have taken eye for eye, tooth for tooth as a command; instead, God intended it as a limit - so no man or judge would be able to make up his own punishment. Human nature wants to hurt our attacker worse than they hurt us; God here puts a limit on the vengeful tendency of man.

i. Jesus rightly condemned the taking of this command regarding law and order in the community and applying it to personal relationships, where love, forgiveness, and going the extra mile - not equal retribution - is to be the rule (Matthew 5:38-42).

4. (23) The execution of the Egyptian blasphemer.

Then Moses spoke to the children of Israel; and they took outside the camp him who had cursed, and stoned him with stones. So the children of Israel did as the LORD commanded Moses.

a. They took outside the camp him who had cursed, and stoned him with stones: This verse is important. It demonstrates to us that the law of God was not given to Israel for interesting facts or mere guidelines; God expected them to obey it. Here, they obey even when it is difficult.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 24 (Chapter Introduction)

Overview

Lev 24:1, The oil for the lamps; Lev 24:5, The shew-bread; Lev 24:10, Shelomith’s son blasphemeth; Lev 24:13, The law of blasphemy; Lev 24:17, Of murder; Lev 24:18, Of damage; Lev 24:23, The blasphemer is stoned.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 24 (Chapter Introduction)

CHAPTER 24

The oil for the lamps, Lev 24:1-4 . The shew-bread, Lev 24:5-9 . Shelomith’ s son blasphemeth, Lev 24:10-12 . The law of blasphemy, Lev 24:13-16 . Of murder, Lev 24:17 . Of damage, Lev 24:18-22 . The blasphemer is stoned, Lev 24:23 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 24 (Chapter Introduction)

(Lev 24:1-9) Oil for the lamps, The shew-bread.

(Lev 24:10-23) The law of blasphemy, blasphemer is stoned.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 24 (Chapter Introduction)

In this chapter we have, I. A repetition of the laws concerning the lamps and the show-bread (Lev 24:1-9). II. A violation of the law against blasphemy, with the imprisonment, trial, condemnation, and execution, of the blasphemer (Lev 24:10-14, with Lev 24:23). III. The law against blasphemy reinforced (Lev 24:15, Lev 24:16), with sundry other laws (Lev 24:17, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 24 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 24

This chapter treats of the oil for the lamps, and the ordering of them, Lev 24:1; of the making of the shewbread cakes, and the setting of them on the table, Lev 24:5; and an Israelite having blasphemed the name of the Lord, and inquiry being made what should be done to him, he, and so any other person guilty of the same, is ordered to be stoned to death, Lev 24:10; on occasion of which several laws are repeated concerning killing a man or a beast, or doing injury to any man, Lev 24:17.