Leviticus 24: Blasphemy and Holiness

Leviticus 24 has long been a mystery to students of the book. I have argued that the book is intentionally crafted to convey significance to particular themes, and yet this chapter seems to be entirely random, especially since we’ll see that chapter 25 is dealing with holy time again. So what’s the purpose behind chapter 24? Here are a few theories to chew on:

1. Just as the story of Nadab and Abihu marked a transition from priests and sacrifice to people and holiness, this story creates a break to alert readers that the text is going to change directions. In the final chapters we’ll be talking about God’s intentions and covenant with Israel as a whole, and the story given prepares us for that.

2. The story of Nadab and Abihu functions as the “first curtain” in the Tabernacle, and moves us into a higher degree of holiness (again, from priests to people). These rituals and story then function as the “second curtain”, as they draw our attention to the Holy Place, and then the Holy Name. That sets up the final chapters as the “Holy of Holies”, as they point to God’s ultimate intentions for Israel.

3. The story rounds out the discussion of a holy people, who function above all to bring glory to God’s name . . . the story underlines the theme of holiness that Israel is to pursue.

Here are notes for the Chapter 24:

Note that the core issue to be adjudicated in vv.10-12 is whether a half-Israelite and a non-Israelite should be punished for blasphemy. It goes without saying that the Israelites themselves would, but the people were unsure with foreigners.

Note the laying on of one hand (v.14) from the people who heard the blasphemy onto the persons to be killed. This gives clarity to the symbol of “one hand”, as taking ownership of the life to be destroyed (and not a transference of sin).

Note that the word “maim” here is the same as the word used for “blemish” with regard to sacrifices. The point may be that the person is now unable to experience the fullness of what God intended for his or her life.

Note the chiasm here with the sentencing and justification:

Aliens as well as citizens (v.16)
  One who curses God shall bear the sin (v.15)
     One who blasphemes God shall be put do death (v.16)
      Anyone who kills a human (image of God) to be put to death (v.17)
         Anyone who kills an animal shall make restitution (v.18)
               Eye for an Eye, tooth for tooth, fracture for fracture (vv.18-20)
          Anyone who kills an animal shall make restitution (v.21a)
       Anyone who kills a human to be put to death (v.21b)
One law for aliens as well as citizens

Two Observations:
1. Blasphemy is equated here with murder, maiming and destroying animal life. It is fundamentally anti-life.
2.  Blasphemy applies the “eye for eye” principle . . . as God is “defaced” by the blasphemer “hurling” insults at His name and image, so the blasphemer is “defaced” by the congregation “hurling” stones at his person and image.

Two Questions:
Consider the story of Jesus and the woman caught in adultery in John 8:1-11. How might these stories be connected? (Consider that blasphemy is ultimately about giving God a bad name . . . who in the story of the woman might Jesus ultimately accuse of giving God a bad name?)

If this section was all about holiness, what might this final lesson be regarding holiness and the protection of life?