Seforno: Since also a Tzadik stumbles sometimes due to enticement of the senses, he should not get angry at all bad things that people say about him.

Metzudas David: This is another advantage of Chachmah. Refer to 7:21:2:6.

Rashi: This refers to Sha'ul, like above (16). He accepted Leshon ha'Ra about Nov Ir ha'Kohanim [and commanded to kill them]; it was said about him "Al Tirsha Harbe" (17). Do not accept all that talebearers tell you!

Ibn Ezra: If a Chacham does so, he will have rest. If he puts his heart to their words, he will get angry, and the light of the Chachmah of his Neshamah will darken.

Rashbam: Do not put your heart to all the bad things that people say about you, to answer them.

Rid: Do not put your heart to all that people say against you, to disgrace you and curse you.

R. Avigdor: Do not put your eye and ear to know all that people say, for sometimes you will hear what you do not want to hear, "that your slave curses you."

Metzudas David: You will not be concerned for all matters of disgrace that people say about you.

Rav Sadya Gaon: It means, lest you hear your slave curse you.

Rashbam: Do not show that you heard your slave disgrace ¹ you. Act like a Cheresh, as if you did not hear. Curse and Brachah do not apply to slaves, rather, honor and disgrace apply to them - "Ben Yechaved Av v'Eved Adonav" (Mal'achi 1:6). Refer to 7:22:4:2.

Rid: Act as if you did not hear him curse you. "Your slave" is not precise; it is a disgraced person, who is proper to be your slave.

Refer to 7:21:2:5.

Seforno: Do not lean your ear to hear him curse you, amidst his poverty and subjugation. You will not need to get angry at these matters done amidst enticement of the senses [for you will not hear them].

Metzudas David: You will not be concerned for his curse, as if you did not hear it, even though you could take vengeance against your slave.