Deuteronomy 27:18

KJV

Cursed [be] he that maketh the blind to wander out of the way. And all the people shall say, Amen.

KJV (with Strong's)

Cursed {H779} be he that maketh the blind {H5787} to wander {H7686} out of the way {H1870}. And all the people {H5971} shall say {H559}, Amen {H543}.

Complete Jewish Bible

"'A curse on anyone who causes a blind person to lose his way on the road.'All the people are to say, 'Amen!'

Berean Standard Bible

‘Cursed is he who lets a blind man wander in the road.’ And let all the people say, ‘Amen!’

American Standard Version

Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.

Commentary

### SUMMARY
Deuteronomy 27:18 pronounces a severe curse upon anyone who actively misleads or exploits the vulnerable, symbolized by "making the blind to wander out of the way." This declaration, solemnly affirmed by the entire community with a resounding "Amen," underscores God's profound concern for justice and the protection of the defenseless, establishing a foundational principle of ethical conduct and communal accountability within the covenant nation.

### CONTEXT
* **Literary Context:** Deuteronomy 27 outlines a pivotal covenant renewal ceremony to be enacted by Israel immediately upon entering the Promised Land. This chapter details a solemn ritual where blessings are proclaimed from Mount Gerizim and curses from Mount Ebal. Verses [Deuteronomy 27:15-26](/deuteronomy/27-15 "Deuteronomy 27:15-26 - Curses from Mount Ebal") enumerate twelve specific curses, each followed by the people's corporate affirmation, "Amen." These curses often target sins that are hidden from human sight or that exploit the vulnerable, such as idolatry, dishonoring parents, moving boundary markers, or perverting justice for the sojourner, orphan, and widow. Deuteronomy 27:18 is nestled within this series, highlighting a particularly egregious act of malice against the defenseless.

* **Historical & Cultural Context:** The setting is critical: Israel stands on the precipice of entering Canaan, about to transition from a nomadic existence to a settled agrarian society. The covenant ceremony at Shechem, between the two mountains, was designed to indelibly impress upon the nascent nation the binding nature of God's law and their corporate responsibility to uphold it. In ancient Near Eastern societies, individuals with physical disabilities, like blindness, or those lacking social standing (e.g., widows, orphans, sojourners) were acutely vulnerable to exploitation. There were often no formal social safety nets, making their well-being dependent on the ethical conduct and compassion of the community. To intentionally mislead a blind person was an act of profound cruelty and a direct violation of the communal trust essential for a just society, reflecting a deep moral depravity that God unequivocally condemned.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Deuteronomy and the broader biblical narrative. Firstly, it emphasizes **Divine Justice and Equity**, showcasing God's unwavering commitment to fairness and His particular concern for the marginalized and oppressed. The Law consistently calls for the protection of the vulnerable, as seen in passages like [Leviticus 19:14](/leviticus/19-14 "Leviticus 19:14 - Do Not Curse the Deaf or Put a Stumbling Block Before the Blind"). Secondly, it highlights **Communal Responsibility and Accountability**. The people's unified "Amen" signifies their corporate agreement with the justice of the curse and their solemn commitment to upholding these moral standards. It implies a shared duty to prevent such exploitation and to ensure justice within their society. Finally, it touches upon the theme of **Hidden Sins and God's Omniscience**. Many of the curses in [Deuteronomy 27](/deuteronomy/27 "Deuteronomy 27 - Curses from Mount Ebal") address acts that might escape human detection or legal prosecution, underscoring that God sees and judges even the most covert transgressions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Blind (עִוֵּר, _‘iwwēr_):** This Hebrew word primarily refers to physical blindness, a severe disability in the ancient world that rendered individuals highly dependent and vulnerable. However, in biblical usage, "blindness" can also carry metaphorical weight, signifying those who are ignorant, spiritually unaware, lacking understanding, or otherwise disadvantaged and easily misled. The curse thus extends beyond literal physical sight to encompass any form of vulnerability that can be exploited.
* **Wander out of the way (תָּעָה, _ta‘ah_):** This verb means to stray, err, be led astray, or cause to wander. It implies an active, intentional act of misdirection, not merely passive neglect. The "way" (דֶּרֶךְ, _derekh_) can refer to a physical path, but also metaphorically to a moral course, a way of life, or adherence to truth. Therefore, "making the blind to wander out of the way" includes not only physical misdirection but also leading someone morally, spiritually, or legally astray by exploiting their vulnerability.
* **Amen (אָמֵן, _’āmēn_):** A powerful Hebrew affirmation meaning "so be it," "truly," or "it is firm." When the people declared "Amen," they were not just agreeing intellectually but solemnly binding themselves to the terms of the curse. It was a corporate oath, acknowledging the righteousness of the divine judgment and committing themselves to its implications, both in upholding the law and accepting its consequences.

#### Verse Breakdown
* **"Cursed [be] he that maketh the blind to wander out of the way":** This clause is a divine pronouncement of severe judgment. It targets a specific, heinous act: deliberately taking advantage of a person's profound vulnerability (physical or metaphorical blindness) to cause them harm, loss, or to lead them astray from a rightful path. The act is one of active malice or exploitation, preying on an inherent disadvantage. This highlights the extreme wickedness of such a deed in God's eyes, warranting a direct curse.
* **"And all the people shall say, Amen":** This second clause emphasizes the communal aspect of the covenant. The unified response of "Amen" transforms the individual curse into a corporate affirmation. It signifies that the entire nation agrees with the justice of this curse, understands its implications, and solemnly commits itself to upholding the principle of protecting the vulnerable. It implies a shared responsibility within the community to identify, condemn, and prevent such exploitative behavior, making the people complicit if they fail to act.

#### Literary Devices
The structure of the curses in [Deuteronomy 27](/deuteronomy/27 "Deuteronomy 27 - Curses from Mount Ebal") employs several powerful literary devices. The most prominent is **Anaphora**, the repetition of "Cursed be he..." at the beginning of each curse and "And all the people shall say, Amen" at the end. This creates a rhythmic, liturgical chant that emphasizes the solemnity, gravity, and binding nature of each declaration, deeply impressing them upon the collective memory of the nation. **Symbolism** is also at play, where "blindness" extends beyond its literal meaning to represent any form of profound vulnerability, ignorance, or disadvantage that can be exploited. The "way" similarly symbolizes not just a physical path but also the moral, ethical, or spiritual course of life. The curse itself functions as a form of **hyperbole**, using strong language to underscore the extreme wickedness of exploiting the defenseless, thereby highlighting God's profound concern for justice and the sanctity of human dignity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:18 powerfully articulates God's character as the ultimate protector of the vulnerable and the upholder of justice. It reveals that true righteousness extends beyond visible adherence to the law, penetrating to the heart's intent, especially concerning those who cannot defend themselves. This curse, targeting a hidden sin of exploitation, underscores the principle that God sees and judges all actions, even those concealed from human eyes. It establishes a theological precedent for a society built on compassion, integrity, and mutual care, where the strong are obligated to safeguard the weak rather than exploit them. This divine standard demands a community that actively identifies with God's concern for the marginalized and collectively commits to embodying His justice.

* [Leviticus 19:14](/leviticus/19-14 "Leviticus 19:14 - Do Not Curse the Deaf or Put a Stumbling Block Before the Blind")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor")
* [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever You Did for the Least of These")

### REFLECTION AND APPLICATION
Deuteronomy 27:18 remains profoundly relevant for believers today, challenging us to consider how we interact with those who are vulnerable in contemporary society. While literal physical blindness is certainly included, the principle extends to any form of disadvantage that can be exploited: misleading the uneducated, defrauding the elderly, taking advantage of children, manipulating those with mental or physical disabilities, exploiting the financially desperate, or deceiving the digitally illiterate. God's curse reminds us that true integrity means acting justly and compassionately, especially when we hold power, knowledge, or resources that others lack. As followers of Christ, we are called not only to refrain from actively misleading the vulnerable but to actively guide, protect, and advocate for them, embodying the "Amen" of our faith by upholding God's standard of justice and mercy in a world often prone to exploitation.

#### Questions for Reflection
* **In what subtle or overt ways might we, even unintentionally, "make the blind to wander out of the way" in our modern context, considering various forms of vulnerability?**
* **How can our communities, churches, and personal lives actively embody the "Amen" by protecting the vulnerable and advocating for justice on their behalf?**
* **What specific steps can I take this week to extend compassion, integrity, and guidance to someone who is disadvantaged or easily misled?**

### FAQ
**Question: Does "blind" in this verse only refer to physical blindness?**

Answer: While the primary and literal meaning of "blind" (עִוֵּר, _‘iwwēr_) refers to physical blindness, biblical interpretation often recognizes a broader, metaphorical application. In this context, "blind" can symbolize anyone who is vulnerable, ignorant, naive, spiritually unaware, or otherwise disadvantaged and therefore easily misled or exploited. This includes the uneducated, the elderly, children, those with mental disabilities, or individuals in a position of extreme financial or social disadvantage. The core principle of the curse is God's severe condemnation of exploiting any inherent weakness or lack of understanding in another person for personal gain or malicious intent.

**Question: What is the significance of "all the people shall say, Amen" after each curse?**

Answer: The communal "Amen" (אָמֵן, _’āmēn_) is profoundly significant. It transforms the curse from a mere declaration into a solemn, corporate covenantal oath. By saying "Amen," the entire nation of Israel was not simply agreeing intellectually with the curse but was actively binding itself to its terms. This meant acknowledging the righteousness of the divine judgment, committing to upholding the moral standard it represented within their society, and implicitly accepting the consequences if they failed to do so. It underscored their shared responsibility for maintaining justice and holiness within the covenant community, making them complicit if they allowed such exploitation to occur without challenge.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:18, with its curse against those who exploit the vulnerable, finds its ultimate fulfillment and counter-narrative in the person and ministry of Jesus Christ. While the Old Testament pronounces curses upon those who lead the blind astray, Jesus comes as the light of the world, actively healing the physically blind, as seen in [John 9:1-7](/john/9-1 "John 9:1-7 - Jesus Heals a Man Born Blind"), and leading those in spiritual blindness to truth and sight. He rebukes the "blind guides" (e.g., [Matthew 15:14](/matthew/15-14 "Matthew 15:14 - Blind Guides")) who mislead God's people, contrasting their harmful leadership with His own compassionate shepherding. Jesus consistently championed the marginalized and vulnerable, identifying with "the least of these" (e.g., [Matthew 25:35-40](/matthew/25-35 "Matthew 25:35-40 - The Sheep and the Goats")), and demonstrating God's heart for justice and mercy. In Christ, all of God's promises, including the promise of justice for the oppressed, find their "Yes" and "Amen" (cf. [2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - All God's Promises are 'Yes' in Christ")). Through His life, death, and resurrection, Jesus not only exposes the sin of exploiting the vulnerable but also empowers His followers to be agents of light, guiding others out of darkness and into the way of truth and life, fulfilling the spirit of the Law by actively protecting and serving those whom the world often overlooks or exploits.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

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.

Matthew 15:14

Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

Proverbs 28:10

¶ Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession.

Isaiah 56:10

His watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.

Job 29:15

I was eyes to the blind, and feet [was] I to the lame.

Revelation 2:14

But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.