Leviticus 19:14
You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am the LORD.
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(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 (Psalm 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 Deuteronomy 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 brother’s way” (Romans 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 Leviticus 19:32.)

Leviticus 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.19:1-37 laws. - There are some ceremonial precepts in this chapter, but most of these precepts are binding on us, for they are explanations of the ten commandments. It is required that Israel be a holy people, because the God of Israel is a holy God, ver. 2. To teach real separation from the world and the flesh, and entire devotedness to God. This is now the law of Christ; may the Lord bring every thought within us into obedience to it! Children are to be obedient to their parents, ver. 3. The fear here required includes inward reverence and esteem, outward respect and obedience, care to please them and to make them easy. God only is to be worshipped, ver. 4. Turn not from the true God to false ones, from the God who will make you holy and happy, to those that will deceive you, and make you for ever miserable. Turn not your eyes to them, much less your heart. They should leave the gleanings of their harvest and vintage for the poor, ver. 9. Works of piety must be always attended with works of charity, according to our ability. We must not be covetous, griping, and greedy of every thing we can lay claim to, nor insist upon our right in all things. We are to be honest and true in all our dealings, ver. 11. Whatever we have in the world, we must see that we get it honestly, for we cannot be truly rich, or long rich, with that which is not so. Reverence to the sacred name of God must be shown, ver. 12. We must not detain what belongs to another, particularly the wages of the hireling, ver. 13. We must be tender of the credit and safety of those that cannot help themselves, ver. 14. Do no hurt to any, because they are unwilling or unable to avenge themselves. We ought to take heed of doing any thing which may occasion our weak brother to fall. The fear of God should keep us from doing wrong things, though they will not expose us to men's anger. Judges, and all in authority, are commanded to give judgment without partiality, ver. 15. To be a tale-bearer, and to sow discord among neighbours, is as bad an office as a man can put himself into. We are to rebuke our neighbour in love, ver. 17. Rather rebuke him than hate him, for an injury done to thyself. We incur guilt by not reproving; it is hating our brother. We should say, I will do him the kindness to tell him of his faults. We are to put off all malice, and to put on brotherly love, ver. 18. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; in like manner we should love our neighbour. We must in many cases deny ourselves for the good of our neighbour. Ver. 31: For Christians to have their fortunes told, to use spells and charms, or the like, is a sad affront to God. They must be grossly ignorant who ask, What harm is there in these things? Here is a charge to young people to show respect to the aged, ver. 32. Religion teaches good manners, and obliges us to honour those to whom honour is due. A charge was given to the Israelites to be very tender of strangers, ver. 33. Strangers, and the widows and fatherless, are God's particular care. It is at our peril, if we do them any wrong. Strangers shall be welcome to God's grace; we should do what we can to recommend religion to them. Justice in weights and measures is commanded, ver. 35. We must make conscience of obeying God's precepts. We are not to pick and choose our duty, but must aim at standing complete in all the will of God. And the nearer our lives and tempers are to the precepts of God's law, the happier shall we be, and the happier shall we make all around us, and the better shall we adorn the gospel.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 Deuteronomy 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. 11-16. Ye shall not steal—A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced. 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. 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 Romans 14:13.

Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but shalt fear thy God: I am the LORD.
Verse 14. - Thou shalt not curse the deaf. The sin of cursing another is in itself complete, whether the curse be heard by that other or not, because it is the outcome of sin in the speaker's heart. The suffering caused to one who hears the curse creates a further sin by adding an injury to the person addressed. Strangely in contrast with this is not only the practice of irreligious men, who care little how they curse a man in his absence, but the teaching which is regarded by a large body of Christians as incontrovertible. "No harm is done to reverence but by an open manifestation of insult. How, then, can a son sin gravely when he curses his father without the latter's knowing it, or mocks at him behind his back, inasmuch as in that case there is neither insult nor irreverence? And I think that the same is to be said, even though he does this before others. It must be altogether understood that he does not sin gravely if he curses his parents, whether they are alive or dead, unless the curses are uttered with malevolent meaning." This is the decision of one that is called not only a saint, but a "doctor of the Church" (Liguori, 'Theol. Moral.,' 4:334). "Whoso curseth his father or his mother, his lamp shall be put ant in obscure darkness," says the Word of God (Proverbs 20:20). Nor put a stumbling block before the blind, but shalt fear thy God. By the last clause the eye is directed to God, who can see and punish, however little the blind man is able to help himself. (Cf. Job 29:15, "I was eyes to the blind, and feet was I to the lame.") True fidelity to Jehovah was to be shown, so far as sacrifice, the leading form of divine worship, was concerned, in the fact, that the holiness of the sacrificial flesh was strictly preserved in the sacrificial meals, and none of the flesh of the peace-offerings eaten on the third day. To this end the command in Leviticus 7:15-18 is emphatically repeated, and transgressors are threatened with extermination. On the singular ישּׂא in Leviticus 19:8, see at Genesis 27:29, and for the expression "shall be cut off," Genesis 17:14.
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