Exegetical and Hermeneutical Commentary of Leviticus 19:14
Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I [am] the LORD.
The meaning appears to be, Thou shalt not utter curses to the deaf because he cannot hear thee, neither shalt thou put a stumbling-block in the way of the blind because he cannot see thee (compare Deu 27:18), but thou shalt remember that though the weak and poor cannot resist, nor the deaf hear, nor the blind see, God is strong, and sees and hears all that thou doest. Compare Job 29:15.
Fuente: Albert Barnes’ Notes on the Bible
Lev 19:14
Thou shalt not curse the deaf.
The weak protected
I. The meanness of the conduct here rebuked. Dishonourable dealing, commercial sharp-practice, trading upon the defects of others, issuing delusive prospectuses to entrap the unwary, traducing our fellows behind their backs so that they cannot learn and answer the charges brought against them–all such action deserves our reprobation and avoidance. The natural ills of humanity call for commiseration and help, rather than for ridicule and maltreatment. Where weakness has been self-incurred, where ignorance is wilful, there is less need of sympathy. Let our young people be early imbued with the feeling that it is wrong to trample upon the defenceless.
II. The way to guard against invasion of the rights of others. But shalt fear thy God.
1. Reverence for Jehovah is the best security against violation of His statutes. Remember, that to transgress is to grieve our heavenly Father, to show ourselves unmindful of His claims.
2. The omniscience of Jehovah should restrain from the commission of unfair deeds. He hears every word and sees every act, though the deaf and the blind cannot. Let not mean, cowardly performances expect to pass unnoticed, unpunished.
III. The comfort the weak may derive from the knowledge that they are under the protection of god. He is seen to cherish them, to make provision for their need; He puts His strong right arm around them, shelters them under His wing. We cannot believe that His fostering care is denied to any class of the infirm, in body, mind, or spirit. (S. R. Aldridge, B. A.)
Protection of the infirm
Persons stricken with some defect which renders them helpless, stand under Gods special protection; it would be heartless and impious to curse the deaf, who is unaware of the attacks made upon him, which may involve calumnies, and which he is unable to rebut; and it would be cruel indeed to put a stumbling-block before the blind, to whom every right-minded man should be eager to serve as eyes; a crime like the latter was publicly cursed on Mount Ebal; and in both eases the law warns the offender, Thou shalt fear thy God, who hears if there is no other ear to listen, who sees if there is no other eye to see, and who, to punish thy wickedness, can strike thee with the same afflictions: hence the same menace, Thou shalt fear thy God, is repeated with respect to the treatment of old and infirm men, of poor persons, of dependents, and servants. Philo inveighs vehemently against the inhumanity here forbidden, and observes that those who are guilty of it, would not spare even the dead, in the excess of their cruelty, but according to a common proverb, would slay the slain again. Jewish tradition applies the second command of our verse figuratively to insidious advice or false information given to a man who is in ignorance or perplexity, whether on some question of learning or on some matter of business. The law of Man inflicts a pecuniary fine upon any one who taunts a person with being one-eyed or lame or deformed. (M. M. Kalisch, Ph. D.)
No advantage to be taken of incapacity
This base action of reviling or cursing a deaf person is here condemned. But that is not all; there is something more forbidden by this law; for it seems to be of a proverbial nature, and the general meaning is, Thou shalt not take the sordid advantage of a mans incapacity to defend himself, and hurt him either in his body, his fortunes, or his reputation. To abuse an absent person, to calumniate people in secret, to attack anothers reputation in the dark and in disguise, to defame those who are dead, to hurt in any manner those who are unable to help and redress themselves, all this may be called, To curse the deaf. (J. Jortin, D. D.)
The absent not to be slandered
So did St. Augustine, that worthy father, abhor this vice, that over his table where he dined he wrote two verses, to tell all them that sat with him, if they carped at any person absent, that table was not for them, nor the guests welcome to him. (Bp. Babington.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Thou shalt not curse the deaf] Or speak evil of him, because he cannot hear, and so cannot vindicate his own character.
Nor put a stumbling-block before the blind] He who is capable of doing this, must have a heart cased with cruelty. The spirit and design of these precepts are, that no man shall in any case take advantage of the ignorance, simplicity, or inexperience of his neighbour, but in all things do to his neighbour as he would, on a change of circumstances, that his neighbour should do to him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Nor put a stumbling-block before the blind, to make them fall. Under these two particulars are manifestly and especially forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves; who both discerns the injuries you do them, and can avenge them, though the blind and deaf cannot.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Thou shalt not curse the deaf,…. Who are naturally so, born deaf, or become so through some accident, and cannot hear what is objected to them, and they are cursed for; and so cannot reply in their own defence, and remove the calumny cast upon them, if it be such which is the cause of their being cursed; and therefore there is something mean and base as well as wicked in cursing such: the Targums of Onkelos and Jonathan render it, “him that heareth not”, and respects any absent person who is not within the hearing of the curse, and so equally incapable of answering for himself as a deaf man: Gersom observes, that this is a caution not to curse any Israelite; for if we are cautioned, says he, not to curse a deaf man who hears not, and therefore cannot be moved at it, much less should we curse him that is not deaf, from whence quarrels and fightings arise:
nor put a stumblingblock before the blind: to cause him to fall; and in this negative is implied, that a man should be serviceable and helpful to the blind as much as may be; as to lead, and guide, and direct them in the way, and not put them out of it, as well as not do anything to cause them to stumble in it; Jarchi and Ben Gersom interpret this figuratively, of ignorant persons imposed upon by the bad advice of others: on the other hand, agreeably to this sense, Job says, he was “eyes to the blind”, Job 29:15; gave good advice to the ignorant, instructed them what ways and methods to take to do themselves justice, or obtain it, which otherwise they knew not:
but shalt fear thy God: who, as Aben Ezra observes, can punish thee by making thee deaf and blind also; by striking them with deafness and blindness at once; wherefore the awe and fear of God should be on persons, and make them cautious and fearful how they abused those in such circumstances:
I [am] the Lord; the Lord God, omnipresent and omniscient, that hears when the deaf are cursed, though they do not; and sees the stumblingblocks laid before the blind, and knows who laid them, though they do not, and will revenge such abuses and injuries: the apostle seems to have respect to this law in Ro 14:13.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 14, 15:
“Curse,” qalal, “to vilify, revile, lightly esteem.” It is a sin to curse or vilify another, whether or not the other hear the curse, because it is the expression of sin in the speaker’s heart, see Mt 12:34-37. The principle of this law: it is a sin to vilify one even though he would never know of it.
“Stumblingblock,” mikshol, in the LXX is skandalon, a “cause for stumbling,” the word from which “scandal” comes. It is a sin to place a cause for stumbling in the path of one unable to see.
“Judgment,” mishpat, denotes legal decisions in a duly established court. In legal matters, it is a sin to deal unjustly. This applies alike to all parties involved: judge, attorney, plaintiff, or defendant. One cause of injustice is lack of respect for the poor who are unable to defend their case. But the greater cause of injustice is deference to the wealthy and powerful. The principle of this law applies today, Jas 2:9.
Fuente: Garner-Howes Baptist Commentary
Since the Law comprehends under the word murder, all the wrongs whereby men are unjustly injured, that cruelty was especially to be condemned by which those wretched persons are afflicted, whose calamity ought rather to conciliate our compassion. For, if any particle of humanity exists in us, when we meet a blind man we shall be solicitous lest he should stumble or fall, and, if he goes astray, we shall stretch out our hands to him and try to bring him back into the way; we shall also spare the deaf, for to insult them is no less absurd or barbarous than to assail stones with reproaches. It is, therefore, gross brutality to increase the ills of those whom our natural sense impels us to relieve, and who are already troubled more than enough. Let us, then, learn from these words, that the weaker people are, the more secure ought they to be from all oppression or injury, and that, when we attack the defenseless, the crime of cruelty is greatly aggravated, whilst any insult against the calamitous is altogether intolerable to God.
Fuente: Calvin’s Complete Commentary
(14) Thou shalt not curse the deaf.To revile one who cannot hear, and is therefore unable to vindicate himself, is both inexpressibly mean and wicked. The term deaf also includes the absent, and hence out of hearing (Psa. 38:14-15). According to the administrators of the law during the second Temple, this prohibition was directed against all cursing whatsoever. For, said they, if to curse one who cannot hear, and whom, therefore, it cannot grieve, is prohibited, how much more is it forbidden to curse one who hears it, and who is both enraged and grieved by it.
Nor put a stumblingblock before the blind.In Deu. 27:18 a curse is pronounced upon those who lead the blind astray. To help those who were thus afflicted was always regarded as a meritorious act. Hence among the benevolent services which Job rendered to his neighbours, he says I was eyes to the blind (Job. 29:15). According to the interpretation which obtained in the time of Christ, this is to be understood figuratively. It forbids imposition upon the ignorant, and misdirecting those who seek advice, thus causing them to fall. Similar tenderness to the weak is enjoined by the Apostle: That no man put a stumblingblock or an occasion to fall in his brothers way (Rom. 14:13).
But shalt fear thy God.Deafness and blindness may prevent the sufferers from detecting the offender, and bringing him to justice before an earthly tribunal, but God on high hears it when the human ear is stopped up, and sees it when the human eye is extinct. Hence the prohibition against injustice to the infirm and the poor is enforced by an appeal to fear the Lord. (See Lev. 19:32.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Not curse the deaf This prohibits the cowardly practice of reviling and vilifying persons who cannot hear or reply or defend themselves against such abuse.
Stumblingblock before the blind The fact that acts so dastardly are expressly forbidden demonstrates the fiendish dispositions of depraved men, and the exceeding compassion of God for those who are deprived of any special sense. He will avenge them together with the stranger, the poor, the widow, and the fatherless.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Requirement To Ensure Fairness and Compassion ( Lev 19:14-16 ).
Lev 19:14
“You (s) shall not curse the deaf, nor put a stumblingblock before the blind, but you shall fear your God. I am Yahweh.’
They were not to take advantage of the weak and helpless. To deliberately shout comments at someone who is deaf which they cannot hear, often derisory, or to put obstacles in the way of a blind person so as to cause him to stumble, is the sign of a sick mind. It should never be done or even considered. That this had to be said suggests that the doing of such things was not unknown among some who had a coarse humour, or even a nasty and cruel temperament. Compare Deu 27:18.
Sadly the need for this command demonstrates that there must have been quite a good number of severely deaf and blind people among the people of Israel.
Lev 19:15
“You (p) shall do no unrighteousness in judgment: you (s) shall not respect the person of the poor, nor honour the person of the mighty, but in righteousness shall you (s) judge your neighbour.”
They were to be absolutely honest in their system of justice. Every decision must be fair and square. Those responsible for carrying out justice should favour neither one side or the other; they were to favour neither the poor on the one hand, nor the wealthy or the powerful on the other. They should rather judge absolutely fairly, and seek to come to the right and true verdict, regardless of the influence of others and the importance or need of the people that they have to deal with. (Easier said than done by us prejudiced mortals). Prejudice on behalf of the poor is as bad as prejudice on behalf of the rich and powerful, and perverts justice.
Lev 19:16
“You (s) shall not go up and down as a talebearer among your people, nor shall you (s) stand against the blood of your neighbour. I am Yahweh.”
This was an important provision. They were not to go about spreading lies and gossip and rumours, whether malicious or otherwise. They were to have consideration for each other’s reputations and feelings and not to seek to destroy them. Nor were they to stand by and do nothing when their neighbour’s blood was likely to be spilled, or engage in violent activity against their neighbours themselves. For Yahweh Who knows all is present here, and requires of them right and considerate behaviour towards their neighbours.
It will be apparent from these laws that they would provide a foundation for the true and just society where all were honoured equally, and where men sought to do the right and obey God’s commandments. This should be the godly aim of all societies. Once they come short of it society itself is undermined.
The Required Attitude To One’s Neighbour ( Lev 19:17-18 ).
Lev 19:17
“You (s) shall not hate your brother in your heart. You (s) shall surely rebuke your neighbour, and not bear sin because of him.”
This principle is then applied to the thoughts of their hearts (compare the tenth commandment – ‘you shall not covet’). They were not to hold hatred in their hearts. Thus they were not to hold grudges or secret resentments, or carry in the hearts a continual hatred of a brother in the covenant community. Rather they should bring up with their neighbour any grievance that they might have and clear the air, thus preventing themselves from carrying sin in their own hearts which might result in activities which would bring judgment on them so that they had to ‘bear sin’.
If we would but keep short accounts we would not end up in troublesome situations.
Lev 19:18
“You (s) shall not take vengeance, nor bear any grudge against the children of your people; but you (s) shall love your neighbour as yourself. I am Yahweh.”
Thus they were not to carry vengeance in their hearts, nor exact it, nor should they continue to bear a grudge against others. They were not to be negative. Instead they were to love their neighbours as themselves. This was one of the two great commandments which summed up the whole law, cited by Jesus (Mat 19:19; Mat 22:39; Mar 12:31; Luk 10:27). To have as much concern for one’s neighbour as for oneself, and to reveal it by loving action, is to be like Yahweh. And that is what Yahweh desires of His people. Life should be lived out in full consideration and thoughtfulness for others and with a desire for their good.
Fuente: Commentary Series on the Bible by Peter Pett
Lev 19:14. Thou shalt not curse the deaf, &c. Though the humanity of these precepts renders them very reasonable and intelligible in the letter, yet many of the Jewish writers, no less than Christian expositors, understand them in a figurative sense, importing, that we should be careful not to injure those who are incapable of defending themselves from the injury; as a deaf man is from defamation, or a blind man from a stumbling-block laid in his way: or, the latter, of putting a stumbling-block before the blind, may be understood of giving evil counsel to the simple, and advising the ignorant and credulous to their hurt. See Deu 27:18.
Fuente: Commentary on the Holy Bible by Thomas Coke
Lev 19:14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I [am] the LORD.
Ver. 14. Thou shalt not curse the deaf. ] So by analogy, the absent that cannot speak for themselves, or the dead. Of all fowl we most hate and detest the crows; and of all beasts the jackals, a kind of foxes in Barbary; because the one digs up the graves and devours the flesh, the other picks out the eyes of the dead.
But shalt fear thy God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
not curse: Deu 27:18, Rom 12:14, Rom 14:13, 1Co 8:8-13, 1Co 10:32, Rev 2:14
fear: Lev 19:32, Lev 25:17, Gen 42:18, Neh 5:15, 1Pe 1:17, 1Pe 2:17
Reciprocal: 1Co 8:9 – a stumblingblock
Fuente: The Treasury of Scripture Knowledge
Lev 19:14. Before the blind To make them fall. Under these two particulars are manifestly forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves. Fear thy God Who both can and will avenge them.