TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 24:10–23. His two-level outline is real structure in the source text, so it is rendered as structure.
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 (Ch2 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!
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Summary
Leviticus 24:15 articulates a foundational principle within the Mosaic Law, establishing the severe consequences for anyone who treats God with contempt or disrespect. Derived from a specific incident of blasphemy, this verse underscores the profound gravity of speech directed against the divine, emphasizing that such an offense against the covenant God carries significant personal culpability and necessitates judgment. It serves as a stark reminder of the absolute reverence due to the Creator and Covenant-Keeper, reinforcing the sanctity of His name and character within the Israelite community and highlighting the personal accountability of each individual for their words and actions toward the Divine.
Context
Literary Context
This verse appears immediately after the detailed account of a specific incident involving a man who blasphemed the Name of the Lord (Leviticus 24:10-14). Following this unprecedented event, Moses sought divine judgment, and the Lord responded by issuing a general decree applicable to all Israel concerning blasphemy and other capital offenses. Thus, Leviticus 24:15 transitions from a particular case to a universal law within the covenant community, setting the stage for the specific penalty for blasphemy outlined in Leviticus 24:16. The preceding verses (Leviticus 24:1-9) describe the regulations for the sanctuary's lamps and the showbread, highlighting the sacred space and practices that underscore God's holiness, thereby intensifying the contrast with the act of blasphemy and emphasizing the sanctity of the divine presence.
Historical & Cultural Context
Leviticus 24:15 was given to the children of Israel shortly after their exodus from Egypt, as they were establishing their unique covenant relationship with Yahweh at Mount Sinai. In a world dominated by polytheistic nations where deities were often reviled or mocked, Israel was commanded to uphold the absolute sanctity of their one true God. The concept of "cursing God" was not merely a verbal offense but an act of profound rebellion against the divine authority and the very foundation of the covenant. The phrase "shall bear his sin" (or "his iniquity") in this context implies not only personal guilt but also the responsibility for the consequences of that sin, which, as seen in Leviticus 24:16, could include capital punishment or exclusion from the community. This law reinforced the Third Commandment (Exodus 20:7), which prohibited taking the Lord's name in vain, demonstrating the seriousness with which God's honor was to be guarded within the newly formed nation.
Key Themes
A central theme in Leviticus 24:15 is the Holiness of God and the corresponding demand for Reverence. The entire book of Leviticus emphasizes God's absolute purity and His separation from all that is common or defiled. This verse underscores that God's name, which represents His very being and character, is supremely holy and must be treated with the utmost respect. Any act of "cursing" directly assaults this divine holiness and is therefore a grave offense. Another prominent theme is Divine Justice and Accountability. The phrase "shall bear his sin" highlights that God is a righteous judge who holds individuals fully accountable for their actions, particularly those that dishonor Him. This principle of justice ensures that sin is not trivialized but carries inherent and imposed consequences, maintaining order and purity within the covenant community. Finally, the verse contributes to the theme of Covenant Fidelity. By prohibiting the cursing of "his God," the law reinforces the exclusive and personal relationship between Yahweh and Israel. To curse God is an act of covenant infidelity, a betrayal of the unique bond established at Sinai, and thus demands a severe response to uphold the integrity of the covenant.
Exposition and Analysis
Key Word Analysis
This primitive root means "to be (causatively, make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.)." In the context of "cursing God," qâlal signifies treating God as light, insignificant, or vile; it is to diminish His glory, revile Him, or actively defame Him. It is the antithesis of honoring, blessing, or giving weight to God's name and character, representing an act of profound disrespect that strikes at the heart of His holiness and sovereignty.
This word is the plural of ʼĕlôah, meaning "Gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God." The possessive suffix on ʼĕlôhîym ("his God") emphasizes the personal and covenantal relationship between the individual Israelite and Yahweh. It highlights that the offense is not against some distant deity, but against "his God"—the one who delivered him from slavery, established a covenant with him, and sustained him. This personal connection magnifies the treachery and ingratitude inherent in the act of cursing.
This phrase combines H5375 (nâsâʼ), "to lift, in a great variety of applications, literal and figurative," and H2399 (chêṭᵉʼ), "a crime or its penalty." Together, nâsâʼ chêṭᵉʼ implies carrying the guilt and suffering the full consequences of the transgression. In the Old Testament legal context, "bearing sin" often meant facing divine judgment, which could manifest as exclusion from the community, spiritual defilement, or, in severe cases like blasphemy, capital punishment. It signifies that the individual is fully accountable for their actions and will incur the deserved penalty without atonement.
Verse Breakdown
"And thou shalt speak unto the children of Israel, saying"
This introductory phrase establishes the divine authority behind the command. It indicates that this is a direct revelation from God to Moses, intended to be communicated to the entire community of Israel. It underscores the universal applicability and binding nature of the law for all within the covenant, emphasizing that this is a direct mandate from the Lord to His people.
"Whosoever curseth his God"
This clause identifies the specific offense and the perpetrator. "Whosoever" indicates that the law applies to any individual within Israel, regardless of status or origin, who commits this act. "Curseth his God" defines the grave act of contempt, reviling, or blasphemy directed against the covenant God, Yahweh. It emphasizes the personal relationship and the profound betrayal involved in such an act, highlighting the direct affront to the divine being who is in covenant with them.
"shall bear his sin"
This concluding clause states the inevitable consequence of the transgression. The individual who curses God will be held fully responsible for their offense and will incur the necessary penalty. This phrase encapsulates the principle of divine justice, where sin is not overlooked but carries its inherent and imposed consequences, often leading to severe judgment or separation from the holy community, as detailed in the subsequent verse.
Literary Devices
Leviticus 24:15 primarily employs Legal Formulation, characteristic of the Mosaic Law. It presents a clear, concise, and universally applicable statute, moving from a specific incident (Leviticus 24:10-14) to a general principle. This is evident in the direct address ("thou shalt speak") and the universal scope ("Whosoever"). The verse also utilizes Consequence Statement, directly linking the action ("curseth his God") to its inevitable outcome ("shall bear his sin"). This clear cause-and-effect structure is typical of legal pronouncements designed to deter transgression by highlighting the certainty of judgment. Furthermore, there is an implicit Contrast between the reverence due to God and the contemptuous act of cursing Him, underscoring the severity of the transgression against the divine standard of holiness and the covenant relationship.
Theological and Thematic Connections
Leviticus 24:15 profoundly emphasizes the absolute holiness and sovereignty of God, demanding the highest reverence from His covenant people. The prohibition against cursing God is not merely about avoiding offensive language; it reflects the deep theological truth that God's name embodies His very character, power, and presence. To revile His name is to attack His essence, His authority, and the very foundation of Israel's existence as a people set apart. This law serves to maintain the moral and spiritual purity of the community, ensuring that God's honor is upheld and that His people reflect His holiness in their speech and attitudes. It underscores divine justice, demonstrating that God cannot tolerate open contempt for His being, and that such an act constitutes a direct assault on His majesty and the covenant He has established.
Reflection and Application
While the specific judicial penalties of the Old Testament civil law are not directly applied in the same way today, the spiritual principle embedded in Leviticus 24:15 remains profoundly relevant for believers. This verse calls us to cultivate a deep and abiding reverence for God, recognizing that our words, especially concerning Him, carry immense weight. It challenges us to move beyond superficial avoidance of profanity and to examine the attitudes of our hearts, from which our words flow. True reverence for God manifests in speech that honors His character, acknowledges His sovereignty, and glorifies His name, whether in private thoughts, public discourse, or worship. Any form of speech or attitude that diminishes God's holiness, mocks His power, or attributes evil to Him is a serious offense against His majesty. We are ultimately accountable to God for every word, and this verse serves as a sober reminder to guard our tongues and ensure our speech consistently brings glory to Him, not contempt, reflecting the profound awe and respect due to our Creator and Redeemer.
Questions for Reflection
FAQ
What does "curseth his God" mean in practical terms for us today?
For believers today, "cursing God" extends beyond explicit profanity or reviling His name. It encompasses any speech or attitude that treats God lightly, disrespects His character, attributes evil to Him, or misrepresents His nature. This includes using His name carelessly, mocking spiritual things, or even grumbling and complaining against His providence in a way that implies He is unjust or uncaring. Jesus taught that "out of the abundance of the heart the mouth speaks" (Matthew 12:34), indicating that irreverent speech stems from an irreverent heart. Therefore, it calls us to a deep internal reverence that shapes all our communication about God, ensuring our words reflect a genuine awe for His holiness.
Was the punishment for this sin always death?
For the specific act of "blaspheming the Name" (which is a stronger form of cursing, as seen in Leviticus 24:16), the penalty was indeed death by stoning. However, the broader phrase "shall bear his sin" in Leviticus 24:15 could encompass a range of divine judgments or consequences, depending on the severity and context of the "cursing." In some cases, it might imply exclusion from the community, spiritual defilement requiring purification, or other forms of divine discipline. But for direct, defiant blasphemy against the divine Name, the law prescribed capital punishment to underscore the absolute sanctity of God and the gravity of such an offense against the covenant.
How does this law relate to the Third Commandment?
Leviticus 24:15 serves as a specific application and judicial consequence of the broader principle laid out in the Third Commandment (Exodus 20:7), which states, "You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain." While the Third Commandment prohibits any misuse or trivialization of God's name, Leviticus 24:15 addresses the most extreme form of this transgression—active cursing or blasphemy—and prescribes a severe penalty. It highlights the ultimate seriousness of dishonoring God's name, which represents His very being and authority, demonstrating that the covenant God demands profound reverence from His people.
Christ-Centered Fulfillment
Leviticus 24:15, with its stark declaration that "Whosoever curseth his God shall bear his sin," finds its profound Christ-centered fulfillment in the person and work of Jesus. While the law demanded that those who cursed God bear their own sin and its consequences, Jesus, the perfect Son, never cursed God but perfectly honored and glorified the Father's name throughout His earthly ministry (John 17:4). He lived a life of absolute reverence and obedience, fulfilling the law's demands for perfect honor to God. Yet, in an astonishing act of divine grace, He became the one who "bore our sins in his body on the tree" (1 Peter 2:24). He, who knew no sin, was "made to be sin for us" (2 Corinthians 5:21), effectively bearing the sin of all who had cursed God, rebelled against Him, or otherwise dishonored His name. The ultimate consequence of "bearing sin" was death, and Christ willingly endured this penalty on the cross, becoming the substitute for humanity's contempt and rebellion. Through His sacrifice, forgiveness is offered even for those who have blasphemed, though blasphemy against the Holy Spirit remains a unique and unforgivable sin (Matthew 12:31). In Christ, believers are not only forgiven for their past irreverence but are also empowered by the Holy Spirit to honor God's name and live lives that bring Him glory, reflecting the reverence that Leviticus 24:15 so powerfully demanded. His name is now "above every name" (Philippians 2:9-11), and we are called to hallow it.