24:1 Then the Lord spoke to
This introductory "formula" is found some 30 times in the book of
Lev 4:1; 5:14; 6:1, 8, 19, 24; 7:22, 28; 8:1; 11:1, 12:1; 13:1; 14:1;
16:1; 17:1; 18:1; 19:1; 20:1; 21:16; 22:1, 17, 26; 23:1, 23:9, 23, 26, 33;
24:1, 13; 27:1
24:2 "Command the
sons of Israel that they bring to you clear oil from beaten olives for the
light , to make a lamp burn continually. (2 that they.
Ex. 27:20, 21; 39:37; 40:24, 25. Nu. 8:2–4. 1 Sa. 3:3, 4. the lamps. 2 Ch.
13:11. Ps. 119:105, 130. Pr. 6:23. Is. 8:20; 11:2. Mat. 4:16; 5:16;
25:1–8. Luke 1:79; 12:35. John 1:4, 9; 5:35; 8:12. Ac. 26:18. 2 Co.
4:6. Ep. 1:17, 18; 5:8–14. Phil 2:15, 16. burn continually. Heb. ascend.
24:3 "Outside the
veil of testimony in the tent of meeting, Aaron shall keep it in order
from evening to morning before the Lord continually; it shall be a
perpetual statute throughout your generations. (
24:4 "He shall
keep the lamps in order on the pure gold lampstand before the Lord
continually. (the pure. Ex. 25:31–39; 31:8; 37:17–24;
39:37. Nu. 3:31; 4:9. 1 Ki. 7:49. 1 Ch. 28:15. Je. 52:19. Zec. 4:2, 3,
11–14. He. 9:2. Re. 1:20; 2:1, 5; 11:4.
24:5 "Then you
shall take fine flour and bake twelve cakes with it; two-tenths of an
ephah shall be in each cake. (Ex. 25:30; 40:23. 1 Ki. 18:31. 1
Sa. 21:4, 5. Mat. 12:4. Ac. 26:7. Jas. 1:1.
Treasury of Scripture Knowledge - The
loaves of bread which the officiating priest placed every sabbath day upon
the golden table in the Sanctum, before the Lord, were twelve in number,
representing the twelve tribes of Israel. The loaves must have been large,
since two tenth deals (about six pints) of flour were used for each, Le.
24:3, 6, 7. They were served up hot on the sabbath day in the Sanctum,
when the stale ones, which had been exposed the whole week, were taken
away, and none but the priests were allowed to eat them. In an
extraordinary extremity, David and his men partook of the shew-bread, (see
1 Sa. 21:6,) the urgent necessity alone justifying the act. The Hebrew
signifies bread of faces, or, of the face.
24:6 "You shall set them in two
rows, six to a row, on the pure gold table before the Lord. (
two rows. 1 Co. 14:40. pure. Ex. 25:23, 24. 37:10–16; 39:36; 40:22, 28. 1
Ki. 7:48. 2 Ch. 4:19; 13:11. He. 9:2.
24:7 "You shall
put pure frankincense on each row that it may be a memorial portion for
the bread, even an offering by fire to the Lord. ( pure.
Lev 2:2. Ep. 1:6. He. 7:25. Re. 8:3, 4. the bread. John 6:35, 51. a
memorial. Ge. 9:16. Ex. 12:14; 13:9; 17:14. Ac. 10:4, 31. 1 Co. 11:23–25.
sabbath day he shall set it in order before the Lord continually; it is an
everlasting covenant for the sons of Israel. (Nu. 4:7. 1
Ch. 9:32; 23:29. 2 Ch. 2:4. Ne. 10:33. Mat. 12:3–5.
24:9 "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 Lord's offerings by fire, his portion forever." (Aaron.
Lev 8:31. 1 Sa. 21:6. Mal. 1:12. Mat. 12:4. Mark 2:26. Luke
6:4. they shall. Lev. 6:16; 8:3, 31; 10:17; 21:22. Ex. 29:32, 33.
24:10 Now the son
of an Israelite woman, whose father was an Egyptian, went out among the
sons of Israel; and the Israelite woman's son and a man of Israel
struggled with each other in the camp. ( Ex. 12:38. Nu.
24:11 The son of
the Israelite woman blasphemed the Name and cursed. So they brought him to
Moses. (Now his mother's name was Shelomith, the daughter of Dibri, of the
tribe of Dan.) (blasphemed. Lev 24:15, 16. Ex. 20:7. 2 Sa.
12:14. 1 Ki. 21:10, 13. 2 Ki. 18:30, 35, 37; 19:1–3, 6, 10, 22. 2 Ch.
32:14–17. Ps. 74:18, 22. Mat. 26:65. Ac. 6:11–13. Ro. 2:24. 1 Ti. 1:13.
Re. 16:11, 21) ( brought him. Ex. 18:22, 26. Nu. 15:33–35)
24:12 They put
him in custody so that the command of the Lord might be made clear to them. (of
the Lord Ex. 18:15, 16, 23 Nu. 27:5; 36:5, 6)
24:13 Then the
Lord spoke to Moses, saying, (
24:14 "Bring the one who has
cursed outside the camp, and let all who heard him lay their hands on his
head; then let all the congregation stone him. (without.
Lev 13:46. Nu. 5:2–4; 15:35. all that. Dt 13:9; 17:7. let all the. Lev
20:2, 27. Nu. 15:35, 36. Dt 13:10; 21:21; 22:21. Jos. 7:25. John 8:59;
10:31–33. Ac. 7:58, 59)
Outside the camp (this exact
phrase 28x in 27v in NAS) - Ex 29:14; 33:7; Lev 4:12, 21-note;
Lev 9:11; Lev 13:46-note.;
(good note by Richard Phillips).;
Lev 24:14, 23-note.;
Nu 5:3-4; 12:14-15; 15:35-36; 19:3, 9; 31:13, 19; Dt 23:10, 12; Josh
6:23; Heb 13:11-note
and "outside the gate" in Heb 13:12-note.
"You shall speak to the sons of Israel, saying, 'If anyone curses his God,
then he will bear his sin. (bear his sin. Lev 5:1; 20:16,
17. Nu. 9:13)
the one who blasphemes the name of the Lord shall surely be put to death;
all the congregation shall certainly stone him. The alien as well as the
native, when he blasphemes the Name, shall be put to death. (
Ex. 20:7. 1 Ki. 21:10–13. Ps. 74:10, 18; 139:20. Mat. 12:31. Mark
3:28, 29. John 8:58, 59; 10:33–36. Ac. 26:11. 1 Ti. 1:13. Jas. 2:7)
Here is an response to the question
about stoning one who committed blasphemy. Isn't this too harsh? Why not
carry this out in the New Testament?
Question: "Didn’t the Old Testament punish blasphemy with death?
How is that different from radical Islam?"
Answer: Leviticus 24:16 says, “Anyone who blasphemes the name of
the LORD must be put to death. The entire assembly must stone him. Whether
an alien or native-born, when he blasphemes the Name, he must be put to
death.” So, yes, the Mosaic Law did require the death penalty for those
who blasphemed the name of God.
First, we must remember that the Israelites in the time of Moses lived
under a theocracy. God's people in the Old Testament prior to the
coming of Christ were identified externally through their adherence to the
Law. The theocracy encompassed everything from ceremonial religious rites
to civic bylaws. The Law regulated dress code, diets, relationships,
contracts, and even benevolence. The Law provided harsh penalties for
wrongdoing, including the sin of blasphemy. One of the purposes of the Law
was to establish the conviction that God is holy. God’s name, as an
expression of His nature, is also holy (Psalm 99:3; Luke 1:49).
The coming of Christ signaled a transition in how God's people are
identified. They had been previously identified through the Jewish
culture and a theocratic marriage of “church” and state. With Jesus came
the New Covenant, and God’s people were identified internally: “The
kingdom of God is within you” (Luke 17:21). In order to provide open
access to God, Jesus fulfilled the Old Testament Law (Matthew 5:17-commentary-See
also Got Questions?).
No longer were sacrifices necessary because He was the once-for-all
sacrifice. No longer were specific dress requirements necessary. And no
longer were God’s people identified by a state under theocratic rule.
Certainly, the spread of the gospel was aided by the fact that it didn’t
require an overhaul of the state governing authorities in other nations.
Christianity is not to be associated with revolution on a civil level.
This is the problem with Islam. It can only be spread through conquest and
forced submission. Faith is not required, only surrender. This is
disingenuous and oppressive. Christians are instructed to submit to the
governing authorities (Romans 13) and to work within the political system.
The government was never intended to be a means of evangelism. The church
is. And the church must be flexible enough to adapt to any culture.
Christianity translates, whereas Islam dominates. Any religion that relies
on the power of the state to ensure adherence obviously has no confidence
in the power of its God to rule hearts.
Christians do not seek a theocracy nor should the church overly concern
itself with civil/legal issues. We can speak on civil issues, but
enforcing civil law is not our business. By the same token, respect for
God, tithing, church attendance and other outward expressions of personal
piety are not civil concerns. Jesus nullified the theocratic approach
because it had served its purpose. He in turn established an
ecclesiastical approach because only the local church can effectively
reach local peoples within the context of their particular customs and
the Old Testament punish blasphemy with death- How is that different from
24:17 'If a man
takes the life of any human being, he shall surely be put to death. (he.
Ge. 9:5, 6. Ex. 21:12–14. Nu. 35:31. Dt. 19:11, 12
'The one who takes the life of an animal shall make it good, life for
life. (Lev 24:21. Ex. 21:34–36)
24:19 'If a man
injures his neighbor, just as he has done, so it shall be done to him:
(Dt. 19:21. Mat. 5:38; 7:2)
for fracture, eye for eye, tooth for tooth; just as he has injured a man,
so it shall be inflicted on him. (Ex. 21:23–25. Dt. 19:21. Mat. 5:38)
24:21 'Thus the one who kills
an animal shall make it good, but the one who kills a man shall be put to
death. (animal Lev 24:18. Ex. 21:33.
24:22 'There shall be one
standard for you; it shall be for the stranger as well as the native, for
I am the Lord your God.' " (Lev 17:10; 19:34. Ex. 12:49.
Nu. 9:14; 15:15, 16, 29)
24:23 Then Moses spoke to the
sons of Israel, and they brought the one who had cursed outside the camp
and stoned him with stones. Thus the sons of Israel did, just as the Lord
had commanded Moses. (Nu. 15:35, 36. He. 2:2, 3; 10:28,