John Calvin Commentary Leviticus 24:15

"And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin." — Leviticus 24:15 (ASV)

You shall speak to the children of Israel. From this, 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 it deserves, since the insult by which it is violated is condemned to capital punishment.

By the expression “cursing,” Moses designates all profane and impure words that tend to brand God's name with dishonor. This includes instances where someone might accuse God of injustice or cruelty, assail Him with blasphemies, or deliberately detract from His glory—whether in anger or malicious irreverence—since many, when exasperated, launch horrible blasphemies, while others parade their audacity by scoffing at Him.

The second verb, נקב (nakab),³²⁸ which is repeated twice in the next verse, 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 origin of the metaphor, as applied to contemptuous abuse, is quite similar. The translation “he who shall have expressed,” which some offer, is inadequate. To me, the word “transfix” seems very suitable in this passage, nor are the Latin phrases proscindere or lacerate very different.

Regarding the meaning, there is general agreement: that is, God would not have His holy name disrespectfully defamed. And certainly, it is intolerably impious when the tongue of mortal man, created to celebrate God’s praises, is used to insult Him.

The kind of death is also appointed: He commands the offender to be stoned by the whole people, so that all may learn from the sight that such a monster, contaminating the earth, should be annihilated.

God also intended to test the zeal of His people by calling them all out in defense of His glory and arming them for vengeance. Moreover, He subjected not only the Jews, who professed to be His worshippers, to this punishment, but also strangers dwelling in the land for business. This was so that they might more severely punish the crime in His own servants, who were less excusable.

³²⁸ HereHere C. again gives an opinion as to the best way of rendering . again gives an opinion as to the best way of rendering נקב in this passage, for which he is not indebted to in this passage, for which he is not indebted to S.M.; and modern lexicographers have given their sanction to .; and modern lexicographers have given their sanction to C.’s view. — view. — W