Leviticus 24:16
Whoever blasphemes the name of the LORD must surely be put to death; the whole assembly must surely stone him, whether he is a foreign resident or native; if he blasphemes the Name, he must be put to death.
Whoever blasphemes
The Hebrew root for "blasphemes" is "naqab," which means to pierce, bore, or perforate, but in this context, it refers to speaking in a way that defames or insults. This highlights the severity of speaking against God, as it is seen as a direct attack on His holiness and character. In ancient Israel, the sanctity of God's name was paramount, reflecting the deep reverence and fear of the Lord that was expected of His people.

the name of the LORD
The "name" in Hebrew is "shem," which signifies more than just a label; it represents the essence and character of God. The "LORD" is translated from "YHWH," the sacred tetragrammaton, which was considered so holy that it was not spoken aloud. This underscores the profound respect and awe that the Israelites were to have for God, recognizing His sovereignty and holiness.

must surely be put to death
The phrase "must surely be put to death" is a translation of the Hebrew "mot yumat," a legal formula indicating the seriousness of the offense. This reflects the theocratic nature of Israelite society, where divine law governed civil and religious life. The death penalty for blasphemy underscores the gravity of maintaining the holiness of God's name and the community's responsibility to uphold divine justice.

The whole congregation
This phrase emphasizes communal responsibility in upholding God's laws. In ancient Israel, the community was seen as a collective body that shared in the covenant with God. The involvement of the "whole congregation" in the execution of justice signifies the collective commitment to God's holiness and the communal rejection of sin.

must surely stone him
Stoning was a common form of capital punishment in ancient Israel, symbolizing the community's role in executing justice. It was a public act, serving as a deterrent and a means of purging evil from among the people. The method of execution reflects the seriousness with which the community was to treat offenses against God.

whether he is a foreign resident or a native
This phrase indicates the universality of God's law, applying equally to Israelites and foreigners living among them. It underscores the inclusive nature of God's covenant, where all who dwell within the community are subject to the same divine standards. This reflects the idea that God's holiness transcends ethnic and national boundaries.

if he blasphemes the Name
Reiterating the offense, this phrase highlights the specific act of defaming God's name. The repetition serves to emphasize the centrality of God's holiness in the life of the community and the non-negotiable nature of reverence for His name.

he must be put to death
The repetition of the death penalty underscores the unyielding nature of divine justice. It serves as a sobering reminder of the consequences of sin and the importance of maintaining the sanctity of God's name. This reflects the seriousness with which God views His relationship with His people and the standards He sets for them.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant name of God, representing His holiness and authority.

2. The Congregation of Israel
The assembly of the Israelites, responsible for upholding God's laws.

3. Foreign Resident (Ger)
A non-Israelite living among the Israelites, subject to the same laws.

4. Blasphemer
An individual who speaks irreverently or disrespectfully about God.

5. Stoning
A method of capital punishment used in ancient Israel for certain transgressions.
Teaching Points
Reverence for God's Name
God's name is holy and should be treated with the utmost respect. This commandment underscores the importance of honoring God in our speech and actions.

Community Responsibility
The entire congregation was involved in the execution of justice, highlighting the communal responsibility to uphold God's laws and maintain holiness within the community.

Equality Before the Law
Both native Israelites and foreign residents were subject to the same laws, demonstrating God's impartiality and the universal application of His standards.

Seriousness of Blasphemy
Blasphemy is a grave sin with severe consequences, reflecting the seriousness with which God views the misuse of His name.

New Testament Perspective
While the New Testament does not prescribe stoning, it continues to emphasize the importance of reverence for God and the seriousness of blasphemy, calling believers to a higher standard of speech and conduct.
Bible Study Questions
1. How does the commandment in Leviticus 24:16 reflect the holiness of God's name, and how can we apply this understanding in our daily lives?

2. In what ways does the communal aspect of the punishment for blasphemy in ancient Israel inform our understanding of community responsibility in the church today?

3. How does the inclusion of both native Israelites and foreign residents under the same law demonstrate God's justice and impartiality?

4. What are some modern-day examples of blasphemy, and how can Christians respond to them in a way that honors God?

5. How can the teachings of Jesus in the New Testament guide us in understanding and applying the principles of reverence for God's name in our interactions with others?
Connections to Other Scriptures
Exodus 20:7
This verse emphasizes the importance of not taking the Lord's name in vain, highlighting the sacredness of God's name.

Matthew 12:31-32
Jesus speaks about the unforgivable sin of blasphemy against the Holy Spirit, showing the seriousness of blasphemy in both Old and New Testaments.

Acts 7:58-60
The stoning of Stephen, which reflects the practice of stoning as a communal act of judgment.

James 3:9-10
Discusses the power of the tongue and the importance of using it to bless rather than curse, aligning with the reverence due to God's name.
Blaspheming Against God's Holy NameW. H. Jellie.Leviticus 24:10-16
Slaying the BlasphemerW. Wayland, B. A.Leviticus 24:10-16
Stoning the BlasphemerC. Ness.Leviticus 24:10-16
The Crime of BlasphemyR.M. Edgar Leviticus 24:10-16
The NameC. Geikie, D. D.Leviticus 24:10-16
The Sin of ProfanityT. De Witt Talmage.Leviticus 24:10-16
A Suggestive EpisodeW. Clarkson Leviticus 24:10-16, 23
Shelomith's SonJ.A. Macdonald Leviticus 24:10-23
The Law of DeathR.A. Redford Leviticus 24:10-23
People
Aaron, Dan, Dibri, Ephah, Israelites, Israelitess, Moses, Shelomith
Places
Teman
Topics
Alien, Assembly, Birth, Blasphemes, Blasphemeth, Born, Cast, Certainly, Company, Congregation, Death, Entire, Evil, Execrating, Foreigner, Holy, Home-born, Israelite, Moreover, Nation, Native, Native-born, Says, Sojourner, Stone, Stoned, Stones, Stranger, Surely, Whether
Dictionary of Bible Themes
Leviticus 24:16

     5485   punishment, legal aspects
     7346   death penalty
     7530   foreigners

Leviticus 24:10-16

     4366   stones
     5800   blasphemy

Leviticus 24:13-16

     5623   witnesses, legal

Leviticus 24:15-16

     1235   God, the LORD

Library
The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda
J. W. McGarvey—The Four-Fold Gospel

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

Voluntary Suffering
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. T hat which often passes amongst men for resolution, and the proof of a noble, courageous spirit, is, in reality, the effect of a weak and little mind. At least, it is chiefly owing to the presence of certain circumstances, which have a greater influence upon the conduct, than any inherent principle. Thus may persons who appear to set death and danger at defiance in the hour
John Newton—Messiah Vol. 1

A Divine Saviour.
"Thou art the Christ, the Son of the living God." (Matthew xvi. 1; John vi. 69.) We meet with a certain class of Enquirers who do not believe in the Divinity of Christ. There are many passages that will give light on this subject. In 1 Corinthians xv. 47, we are told: "The first man is of the earth earthy: the second man is the Lord from heaven." In 1 John v. 20: "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true; and we are in Him that is
Dwight L. Moody—The Way to God and How to Find It

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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