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!
Continue studying Leviticus 24:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 24:16 establishes a severe and unequivocal law within ancient Israel: anyone who blasphemes the sacred name of the LORD, whether native-born or stranger, must be put to death by stoning. This decree underscores the profound reverence God demanded for His character and identity, equating a direct verbal assault on His divine name with a capital offense. The communal execution of this judgment by the entire congregation reinforces the universal standard of holiness required within the covenant community and their collective responsibility to uphold God's honor.
Context
Literary Context
This specific law is delivered immediately following a concrete incident detailed in Leviticus 24:10-12, where the son of an Israelite woman and an Egyptian man "blasphemed the Name [of the LORD], and cursed." This unprecedented event prompted Moses to seek divine judgment. The subsequent divine decree in verse 16, along with the detailed instructions for its execution in Leviticus 24:23, provides the legal framework for handling such a grave offense. The broader literary context of Leviticus 24 integrates instructions for Tabernacle rituals (lampstand and showbread) with various civil and criminal laws (e.g., lex talionis in Leviticus 24:17-22), all designed to maintain the holiness, purity, and order of the Israelite community in the presence of God.
Historical & Cultural Context
The giving of this law occurs during Israel's formative period in the wilderness, shortly after the covenant at Sinai. At this foundational stage, God was establishing a holy nation, distinct from the surrounding pagan cultures where the names of deities were often invoked casually, manipulatively, or in association with immoral practices. The prohibition against blasphemy, echoing the Third Commandment in Exodus 20:7, was crucial for instilling a profound reverence for Yahweh, the covenant God, whose Name represented His unique character, authority, and presence. Capital punishment by stoning was a common method of execution in the ancient Near East, often reserved for sins considered a direct affront to the divine order or a severe threat to the community's purity and well-being. The involvement of "all the congregation" in the stoning underscored the community's collective responsibility to uphold God's laws and purge evil from their midst, thereby maintaining their corporate holiness before God and preventing divine wrath from falling upon the entire nation.
Key Themes
This verse powerfully contributes to several key themes within Leviticus and the broader Pentateuch. Foremost is the Sanctity of God's Name, emphasizing that the LORD's name is not merely a label but embodies His holy, sovereign, and covenantal character, demanding ultimate reverence. Closely related is the theme of Holiness and Purity, as blasphemy is presented as an act that defiles the community and necessitates purging to maintain corporate holiness. The law also highlights Divine Justice and Judgment, demonstrating God's unwavering commitment to upholding His standards and punishing severe transgressions. Finally, the inclusion of both "stranger" and "native-born" underscores the theme of Universal Application of Covenant Law within the Israelite community, emphasizing that God's standards of righteousness apply equally to all who reside within His covenant nation.
Exposition and Analysis
Key Word Analysis
This primitive root means "to puncture," literally or figuratively. In this context, it signifies a deliberate act of "libeling" or "cursing" the divine name, a forceful and public declaration that pierces or wounds God's honor. It implies a conscious act of contempt, striking through His reputation.
Comprising H8034 (shêm) and H3068 (Yᵉhôvâh), this phrase is central. Shêm refers to an "appellation" or "mark of individuality," representing "honor, authority, character." Yᵉhôvâh is the "self-Existent or Eternal," the Jewish national name of God. Together, "Name of the LORD" signifies God's essential being, His unique character, and His covenant presence. To blaspheme it is to attack His very essence and authority.
Derived from H4191, a primitive root meaning "to die" (literally or figuratively) or "causatively, to kill." The repetition in the verse ("surely be put to death... shall be put to death") emphasizes the absolute certainty and finality of this consequence, signifying that the offender must truly "die" for the offense.
This primitive root means "to cast together (stones)," or "to lapidate." This specifies the method of execution, a communal act where the entire congregation participates in casting stones, underscoring their collective responsibility to purge the evil and maintain the community's holiness.
Verse Breakdown
"And he that blasphemeth the name of the LORD,"
This clause precisely defines the capital offense. The act is a deliberate, public, and contemptuous dishonoring of God's revealed, covenant name, which represents His character, authority, and very being.
"he shall surely be put to death,"
This is the immediate, unequivocal, and certain prescribed penalty. The emphatic repetition of the verb "to die" in Hebrew underscores the absolute finality and severity of the judgment for this grave transgression.
"[and] all the congregation shall certainly stone him:"
This specifies the method of execution – stoning – and, crucially, designates the entire community as the agents of divine justice. This communal act served to purge the evil from their midst, demonstrating the congregation's corporate rejection of the sin and their commitment to upholding God's holiness.
"as well the stranger, as he that is born in the land,"
This clause emphasizes the universal application of this law within the Israelite community. God's standards of holiness and justice applied equally to all who resided within the covenant nation, regardless of their ethnic origin, underscoring the principle that all who live under God's covenant are bound by its stipulations.
"when he blasphemeth the name [of the LORD], shall be put to death."
This final clause reiterates the offense and the penalty, creating a powerful legal framework that leaves no room for ambiguity. The repetition serves to underscore the profound gravity of the sin and the absolute certainty of its consequence, reinforcing the divine mandate.
Literary Devices
Leviticus 24:16 employs several potent literary devices to underscore its message. Repetition is prominent, with the phrase "blasphemeth the name of the LORD... shall be put to death" appearing twice. This emphatic repetition serves to highlight the extreme gravity of the offense and the unwavering certainty of its consequence, embedding the law firmly in the communal consciousness. The verse also functions as a Legal Formulary, characterized by its precise, declarative, and prescriptive language. This formal structure lends undeniable authority and finality to the divine decree. Furthermore, the inclusion of "as well the stranger, as he that is born in the land" demonstrates Inclusivity or Universality, emphasizing that God's holy standards and the consequences for violating them applied without prejudice to all individuals within the covenant community, regardless of their background.
Theological and Thematic Connections
Leviticus 24:16 profoundly articulates the absolute sanctity of God's name, which represents His very essence, authority, and covenant presence. Blasphemy was not merely a verbal misstep but a direct act of rebellion against the divine order, an assault on God's character, and a challenge to His sovereignty. The prescribed capital punishment underscores the extreme seriousness with which God viewed this sin under the Mosaic Law, emphasizing that sin against a holy God demands a severe response. The communal responsibility for carrying out the judgment highlights the corporate nature of holiness in ancient Israel; the entire congregation was tasked with purging evil to maintain their collective purity and prevent defilement from bringing divine judgment upon the nation. This law, therefore, serves as a powerful reminder of God's unwavering holiness and the profound seriousness of treating His name, character, or Word with contempt or irreverence.
Reflection and Application
While the New Covenant does not prescribe physical stoning for blasphemy, the underlying principle of profound reverence for God's name remains eternally vital. For believers today, honoring God's name extends beyond avoiding verbal curses; it encompasses living a life that reflects His character, glorifies His person, and upholds His truth. To "take the name of the LORD in vain" in a contemporary sense can include misrepresenting Him through ungodly behavior, using His name flippantly, or claiming to follow Him while denying His power or truth in our actions. This verse from Leviticus serves as a powerful call to cultivate a deep awe and adoration for God, recognizing that His name embodies His holiness, power, and love. Our lives should be a testament to His glory, hallowing His name in every thought, word, and deed, demonstrating the transformative power of His presence within us.
Questions for Reflection
FAQ
Why was blasphemy punished so severely in ancient Israel?
Blasphemy against the name of the LORD was considered an ultimate act of rebellion because God's name represented His very essence, character, and covenant presence. To curse or revile His name was a direct assault on His divine authority and holiness, akin to attacking God Himself. Such an act threatened the purity and stability of the entire covenant community, potentially inviting divine judgment upon all. The severe punishment of death by stoning, carried out by the congregation, served to purge this grave evil from their midst and reinforce the absolute necessity of revering the God who had redeemed them and established His dwelling among them, as seen in the broader context of Leviticus.
Does the law in Leviticus 24:16 apply to Christians today?
The literal application of capital punishment by stoning for blasphemy, as prescribed in Leviticus 24:16, does not apply to Christians under the New Covenant. The Mosaic Law, with its specific civil and ceremonial codes, was given to ancient Israel. However, the underlying theological principle—the absolute sanctity and holiness of God's name—remains eternally valid. Under the New Covenant, true blasphemy is understood as a grave sin against the Holy Spirit, particularly the deliberate and unrepentant rejection of His testimony to Christ's divinity and saving work (Matthew 12:31-32). Believers today are called to honor God's name not through literal stoning, but through a life of worship, obedience, and reverence, reflecting His glory and character in all they do (1 Peter 2:9).
Christ-Centered Fulfillment
Leviticus 24:16, with its severe penalty for blaspheming God's name, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Covenant law demanded death for dishonoring God's name, Jesus perfectly hallowed the Father's name throughout His earthly ministry, declaring, "I have manifested your name to the people whom you gave me out of the world" (John 17:6). Ironically, Jesus Himself was accused of blasphemy by the religious leaders (Mark 14:61-64; John 10:33) for claiming to be God, thereby asserting His divine identity and unity with the Father—the very essence of God's name. His crucifixion, the ultimate act of judgment, was not for His own sin but for the sins of humanity, including all forms of dishonoring God. Through His atoning sacrifice, Jesus bore the curse and penalty for our blasphemy and all our transgressions, offering forgiveness and reconciliation. Now, under the New Covenant, those who believe in Christ are given the Holy Spirit, enabling them to truly know God's name and call Him "Abba, Father" (Romans 8:15). The ultimate blasphemy, therefore, shifts from a verbal curse to a willful, unrepentant rejection of the Holy Spirit's testimony to Christ, the very revelation of God's saving name and character. Through Christ, we are empowered to live lives that genuinely hallow God's name, reflecting His glory and character to a watching world (1 Peter 2:9).