Exegetical and Hermeneutical Commentary of Leviticus 24:15
And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
Verse 15. Whosoever curseth his God] yekallel Elohaiv, he who makes light of him, who does not treat him and sacred things with due reverence, shall bear his sin – shall have the guilt of this transgression imputed to him, and may expect the punishment.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i. e. Speaketh of him reproachfully, and with contempt. They therefore are greatly mistaken that understand this of the heathen gods, whom their worshippers are forbidden to reproach or curse. But Moses is not here giving laws to heathens, but to the Israelites; nor would he concern himself so much to vindicate the honour of idols; nor doth this agree either with the design of the holy Scriptures, which is to beget a contempt and detestation of all idols and idolatry, or with the practice of the holy prophets, who used oft to vilify them. See 1Ki 18:27; Jer 10:11.
Shall bear his sin, i. e. the punishment of it; shall not go unpunished. Some say he was to be beaten with stripes, others say with death, which is described Lev 24:16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And thou shalt speak unto the children of Israel,…. On this occasion, and gave them some laws and rules concerning the above affair, and other things:
saying, whosoever curseth his God shall bear his sin; which some understand of anyone of another nation, that cursed the God he used to serve in his own country; but it can hardly be thought that a law should be made by the one only living and true God, to preserve the honour and credit of false gods, when he is so jealous of his own glory; and those are spoken of in Scripture with the greatest contempt, as dunghill deities, and are actually cursed, Jer 10:11; but they are rather to be interpreted of judges and all civil magistrates, who, as Aben Ezra observes, are sometimes called Elohim or gods, Ps 82:1; and the rather, as it is probable this man had cursed his judges, and so this is a distinct sin from what follows; and not only the manner of expressing it, but the punishment of it, seem to be different; for the phrase, “to bear his sin”, is used where the punishment is not expressly declared, and is by Jarchi and others interpreted of cutting off from his people, but in what way is not certain; whereas the punishment of a blasphemer of God is before and after clearly expressed; see Le 20:19.
Fuente: John Gill’s Exposition of the Entire Bible
15. And thou shalt speak unto the children of Israel. Hence it now more clearly appears that the object of the Third Commandment was that God’s holy name should be honored with the respect and veneration which it deserves, since the insult whereby it is violated is condemned to capital punishment. By the expression “cursing,” Moses designates all profane and impure words which tend to brand it with dishonor; as if any one should accuse God either of injustice or cruelty; or should assail Him with blasphemies; or designedly detract from His glory either in anger or wantonness, since many, when exasperated, launch forth horrible blasphemies, whilst others make a parade of their audacity by scoffing at Him. The second verb, which is twice repeated in the next verse, נקב, nakab, (328) means in Hebrew to hollow out or perforate, and metaphorically to unfold, thus the Latins say that what is thoroughly brought out is “enucleated.” The source of the metaphor as applied to contumely is not very dissimilar. The translation “he who shall have expressed,” which some give, is lame; to me the word “transfix” seems to be very suitable in the present passage, nor are the Latin phrases proscindere or lacerate very different. As to the meaning there is tolerable agreement, i.e., that God would not have His holy name disrespectfully traduced; and assuredly it is insupportably impious when the tongue of mortal man, which was created to celebrate the praises of God, is employed in insulting Him. The kind of death is also appointed, when He commands the offender to be stoned by the whole people, so that all may learn from the sight that such a monster should be annihilated as contaminating the earth. God also would prove the zeal of His people, by calling them all forth in defense of His glory, and arming them for vengeance. Moreover, He did not subject to this punishment the Jews only, who professed to be His worshippers, but also strangers who were dwelling in the land in the exercise of their business; viz., that they might more severely punish the crime in His own servants who were less excusable.
(328) Here C. again gives an opinion as to the best way of rendering נקב in this passage, for which he is not indebted to S.M. ; and modern lexicographers have given their sanction to C.’s view. — W
Fuente: Calvin’s Complete Commentary
(15) Whosoever curseth his God.As Moses had to appeal to God for direction, the Lord has not only declared what should be done with this particular offender, but lays down a general law for the punishment of blasphemers. As the criminal who is the immediate occasion of this enactment is an Egyptian, directions are given, in the first place, about the treatment of Gentiles who temporarily sojourn among the Hebrews, and who have not as yet renounced their faith in their own God. If such a Gentile curses his own God in whom he still professes to believe, he shall bear his sin; he must suffer the punishment for his sin from the hands of his co-religionists, whose feelings he has outraged. The Israelites are not to interfere to save him from the consequence of his guilt; for a heathen who reviles the god in whom he believes is not to be trusted in other respects, and sets a bad example to others, who might be led to imitate his conduct.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Shall bear his sin See Lev 10:17; Num 9:13, notes.
Fuente: Whedon’s Commentary on the Old and New Testaments
Instructions Arising From The Incident ( Lev 24:15-23 ).
The incident, and the execution, followed by these instructions, are intended to bring out the sacredness of life and the awfulness of the crime. It was true that life was sacred, but for one who had cursed or blasphemed God, or who took human life, it was forfeit.
The instructions cover all forms of assault moving downwards: cursing God (spiritual weapons against a spiritual God), blaspheming the Name (ditto), deliberate murder, killing an animal belonging to another, physically harming a neighbour. Each strikes at a life principle and they move from high to low, and punishment is to be tempered to the level of the crime. By so listing these greatest of crimes in descending order the enormity of what this man has done is brought out.
The punishments are also in descending order. Death by stoning (in both cases of crime against God), death, full substitution, like for like.
Lev 24:15
“And you shall speak to the children of Israel, saying, Whoever curses his God shall bear his sin.”
Anyone who curses God will ‘bear his sin’, that is will be judged and punished accordingly as previously declared by God in Lev 24:14.
Lev 24:16
“And he who blasphemes the name of Yahweh, he shall surely be put to death. All the congregation shall certainly stone him: as well the sojourner, as the home-born, when he blasphemes the Name , shall be put to death.”
Anyone who blasphemes the Name of Yahweh will surely be put to death. In this case the crime is so serious that the whole congregation will be gathered and participate in the execution as in the example above. This applies to all, both home-born and resident alien. Anyone who comes under the authority of Israel is bound by this requirement.
Lev 24:17
“And he who smites any man mortally shall surely be put to death.”
A man who deliberately slays another shall be put to death. Provision is to be made elsewhere for one who does so accidentally. For such the cities of refuge are provided.
Lev 24:18
“And he who smites a beast mortally shall make it good, life for life.”
Anyone who slays a beast belonging to another will replace it with another its equal.
Lev 24:19-20
“And if a man cause a blemish in his neighbour; as he has done, so shall it be done to him, breach for breach, eye for eye, tooth for tooth; as he has caused a blemish in a man, so shall it be rendered to him.”
But if anyone cause a blemish in his neighbour this is not to be the reason for a revenge killing. Rather the punishment shall be limited to the same blemish being given to the guilty party. The purpose of this law was to prevent revenge killings and put a limit on the extent of punishment, while still satisfying the sense of justice of the injured party. In practise satisfactory compensation would no doubt often have been agreed on and accepted. This was merely the maximum that could be demanded.
Lev 24:21
“And he who kills a beast shall make it good: and he who kills a man shall be put to death.”
This now summarises the two main principles above to make clear the differences in punishment for different deaths. It differentiates quite clearly between capital punishment for a human death and some other form of punishment for a beast’s death. It is to stress that no one must be slain because of the death of a beast, but that human life is sacred so that the murder of a human being must result in death for the perpetrator. Both these were something on which there must be no doubt. Death for death only applies to when a man is slain. (Hotheads ever needed to be reminded of this).
Lev 24:22
“You shall have one manner of law, as well for the sojourner, as for the home-born. For I am Yahweh your God.
All laws are to be applied equally to home-born and resident alien. Both are to be treated equally. For Yahweh is their God and He is totally just and fair.
Lev 24:23
‘And Moses spoke to the children of Israel; and they brought forth him who had cursed out of the camp, and stoned him with stones. And the children of Israel did as Yahweh commanded Moses.’
Then Moses communicated God’s decision about the man and he was taken out of the camp and stoned with stones. It is stressed that all the people did as Yahweh commanded Moses. All were appalled at the blasphemy.
The placing of this incident here would seem to be because it follows the examples of Yahweh’s continual daily and weekly presence with and watch over His people. The sons of Aaron had sinned grievously in the responsibility that was theirs as priests, this man had sinned grievously against the very light of Israel. It was a warning of the fact that God’s presence among His people made them a holy people, and that to dishonour His name in any way could only bring supreme judgment.
Fuente: Commentary Series on the Bible by Peter Pett
In reading this verse, I would look up earnestly for grace for myself and the Reader, and say, LORD grant that I may never be brought into that awful state, to bear my own sin, the weight of which must sink the soul to everlasting destruction. Blessed JESUS! thou sin-bearing LAMB of GOD, how precious here again is the view of thee in this glorious character. Oh! may I know my own personal interest in that blessed scripture. Isa 53:5-6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 24:15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
Ver. 15. Curseth his God. ] This is worse than blaspheming, as implying a deep and desperate malignity. There is a negative cursing of God, concerning which see Job 1:5 . See Trap on “ Job 1:5 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
bear his sin: Lev 5:1, Lev 20:16, Lev 20:17, Num 9:13
Reciprocal: Exo 18:16 – make Lev 19:12 – profane Lev 24:11 – blasphemed 1Ki 21:10 – Thou didst blaspheme Job 2:5 – He will curse Eze 23:35 – therefore
Fuente: The Treasury of Scripture Knowledge
Lev 24:15-16. Whosoever curseth his God Speaketh of him reproachfully. Shall bear his sin That is, the punishment of it; shall not go unpunished, He that blasphemeth the name of the Lord This is a repetition of the same sin in other words, which is common. As this law is laid down in general terms, Lev 24:15, so both the sin and the punishment are particularly expressed, Lev 24:16. All the congregation To show their zeal for God, and to beget in them the greater dread and abhorrence of blasphemy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
24:15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall {g} bear his sin.
(g) Shall be punished.