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Commentary on Joshua 8 verses 30–35
This religious solemnity of which we have here an account comes in somewhat surprisingly in the midst of the history of the wars of Canaan. After the taking of Jericho and Ai, we should have expected that the next news would be of their taking possession of the country, the pushing on of their victories in other cities, and the carrying of the war into the bowels of the nation, now that they had made themselves masters of these frontier towns. But here a scene opens of quite another nature; the camp of Israel is drawn out into the field, not to engage the enemy, but to offer sacrifice, to hear the law read, and to say Amen to the blessings and the curses. Some think this was not done till after some of the following victories were obtained which were read of, ch. 10 and 11. But it should seem by the maps that Shechem (near to which these two mountains Gerizim and Ebal were) was not so far off from Ai but that when they had taken that they might penetrate into the country as far as those two mountains, and therefore I would not willingly admit a transposition of the story; and the rather because, as it comes in here, it is a remarkable instance, 1. Of the zeal of Israel for the service of God and for his honour. Though never was war more honourable, more pleasant, or more gainful, nor ever was war more sure of victory, or more necessary to a settlement (for they had neither houses nor lands of their own till they had won them by the sword, no, not Joshua himself), yet all the business of the war shall stand still, while they make a long march to the place appointed, and there attend this solemnity. God appointed them to do this when they should have got over Jordan, and they did it as soon as possibly they could, though they might have had a colourable pretence to put it off. Note, We must not think to defer our covenanting with God till we are settled in the world, or must any business put us by from minding and pursuing the one thing needful. The way to prosper is to begin with God, Mat 6:33. 2. It is an instance of the care of God concerning his faithful servants and worshippers. Though they were in an enemy's country, as yet unconquered, yet in the service of God they were safe, as Jacob when in this very country he was going to Beth-el to pay his vows: the terror of God was upon the cities round about, Gen 35:5. Note, When we are in the way of duty God takes us under his special protection.
Twice Moses had given express orders for this solemnity; once Deu 11:29, Deu 11:30, where he seems to have pointed to the very place where it was to be performed; and again Deu 27:2, etc. It was a federal transaction: the covenant was now renewed between God and Israel upon their taking possession of the land of promise, that they might be encouraged in the conquest of it, and might know upon what terms they held it, and come under fresh obligations to obedience. In token of the covenant,
I. They built an altar, and offered sacrifice to God (Jos 8:30, Jos 8:31), in token of their dedication of themselves to God, as living sacrifices to his honour, in and by a Mediator, who is the altar that sanctifies this gift. This altar was erected on Mount Ebal, the mount on which the curse was put (Deu 11:29), to signify that there, where by the law we had reason to expect a curse, by Christ's sacrifice of himself for us and his mediation we have peace with God; he has redeemed us from the curse of the law by being made a curse for us, Gal 3:13. Even where it was said, by the curse, You are not my people, there it is said, through Christ the altar, You are the children of the living God, Hos 1:10. The curses pronounced on Mount Ebal would immediately have been executed if atonement had not been made by sacrifice. By the sacrifices offered on this altar they did likewise give God the glory of the victories they had already obtained, as Exo 17:15. Now that they had had the comfort of them, in the spoils of Ai, it was fit that God should have the praise of them. And they also implored his favour for their future success; for supplications as well as thanksgivings were intended in their peace-offerings. The way to prosper in all that we put our hand to is to take God along with us, and in all our ways to acknowledge him by prayer, praise, and dependence. The altar they built was of rough unhewn stone, according to the law (Exo 20:25), for that which is most plain and natural, and least artful and affected, in the worship of God, he is best pleased with. Man's device can add no beauty to God's institutions.
II. They received the law from God; and this those must do that would find favour with him, and expect to have their offerings accepted; for, if we turn away our ear from hearing the law, our prayers will be an abomination. When God took Israel into covenant he gave them his law, and they, in token of their consent to the covenant, subjected themselves to the law. Now here,
1.The law of the ten commandments was written upon stones in the presence of all Israel, as an abridgment of the whole, Jos 8:32. This copy was not graven in the stone, as that which was reserved in the ark: That was to be done only by the finger of God; it is his prerogative to write the law in the heart. But the stones were plastered, and it was written upon the plaster, Deu 27:4, Deu 27:8. It was written, that all might see what it was that they consented to, and that it might be a standing remaining testimony to posterity of God's goodness in giving them such good laws, and a testimony against them if they were disobedient to them. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be exposed to common view in a known tongue, that it may be seen and read of all men.
2.The blessings and the curses, the sanctions of the law, were publicly read, and the people (we may suppose), according to Moses's appointment, said Amen to them, Jos 8:33, Jos 8:34.
(1.)The auditory was very large. [l.] The greatest prince was not excused. The elders, officers, and judges, are not above the cognizance of the law, but will come under the blessing or the curse, according as they are or are not obedient to it, and therefore they must be present to consent to the covenant and to go before the people therein. [2.] The poorest stranger was not excluded. Here was a general naturalization of them: as well the stranger as he that was born among them was taken into covenant. This was an encouragement to proselytes, and a happy presage of the kindnesses intended for the poor Gentiles in the latter days.
(2.)The tribes were posted, as Moses directed, six towards Gerizim and six towards Ebal. And the ark in the midst of the valley was between them, for it was the ark of the covenant; and in it were shut up the close rolls of that law which was copied out and shown openly upon the stones. The covenant was commanded, and the command covenanted. the priests that attended the ark, or some of the Levites that attended them, after the people had all taken their places, and silence was proclaimed, pronounced distinctly the blessings and the curses, as Moses had drawn them up, to which the tribes said Amen; and yet it is here only said that they should bless the people, for the blessing was that which was first and chiefly intended, and which God designed in giving the law. If they fell under the curse, that was their own fault. And it was really a blessing to the people that they had this matter laid so plainly before them, life and death, good and evil; he had not dealt so with other nations.
3.The law itself also containing the precepts and prohibitions was read (Jos 8:35), it should seem by Joshua himself, who did not think it below him to be a reader in the congregation of the Lord. In conformity to this example, the solemn reading of the law, which was appointed once in seven years (Deu 31:10, Deu 31:11), was performed by their king or chief magistrate. It is here intimated what a general publication of the law this was. (1.) Every word was read; even the minutest precepts were not omitted, nor the most copious abridged; not one iota or tittle of the law shall pass away, and therefore none was, in reading, skipped over, under pretence of want of time, or that any part was needless or not proper to be read. It was not many weeks since Moses had preached the whole book of Deuteronomy to them, yet Joshua must now read it all over again; it is good to hear twice what God has spoken once (Psa 62:11) and to review what had been delivered to us, or to have it repeated, that we may not let it slip. (2.) Every Israelite was present, even the women and the little ones that all might know and do their duty. Note, Masters of families should bring their wives and children with them to the solemn assemblies for religious worship. All that are capable of learning must come to be taught out of the law. The strangers also attended with them; for wherever we are, though but as strangers, we should improve every opportunity of acquainting ourselves with God and his holy will.
Who do you think those whole stones are? The conscience of everyone knows who is whole, who is uncorrupted, unpolluted, unstained in flesh and in spirit. This is the one in whom iron has not been set, that is, who did not receive “the fiery darts of the evil one,” the darts of lust, but by the shield of faith “quenched and repelled them”; or the one who never assumed the iron of battle, the iron of war, the iron of strife, but was always peaceable, always calm and gentle, formed out of the humility of Christ. Those, therefore, are “the living stones” out of which Jesus our Lord “constructed an altar from whole stones, in which iron had not been set,” so that he might offer upon them “whole burnt offerings and the sacrifice of salvation.”
I myself think that perhaps the holy apostles are able to be such whole and undefiled stones, making one altar all together on account of their unanimity and concord. For thus “praying unanimously” and opening their mouths all together, they are reported to have said, “You, Lord, you who know the hearts of all.” Therefore, those of one mind who were able to pray with one voice and one spirit, they are perhaps the worthy ones who all together ought to build one altar, upon which Jesus may offer sacrifices to the Father. Yet may we also try to take care that “we all may speak the same thing” with one accord, “perceiving one thing, doing nothing through contention or through vain glory” but “remaining in one mind and in the same purpose,” if perhaps we ourselves can also be made fit stones for the altar.
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SUMMARY
Joshua 8:31 records a profound act of covenant renewal and worship immediately following Israel's decisive victory at Ai. In meticulous obedience to the divine commands given through Moses, Joshua leads the Israelites to construct an altar of unhewn stones on Mount Ebal. Upon this sacred structure, they offer both burnt offerings, symbolizing complete dedication and atonement, and peace offerings, signifying fellowship and communion with the Lord. This pivotal event underscores Israel's foundational commitment to God's law and His terms for worship as they begin to inhabit the Promised Land, establishing a spiritual cornerstone for their national identity.
CONTEXT
Literary Context: Joshua 8:31 marks a significant shift in the book of Joshua, moving from military conquest to spiritual consecration. It is strategically placed directly after the successful campaign against Ai and the capture of its king, highlighting that Israel's victories are not merely a result of military prowess but are contingent upon their unwavering obedience to God. This passage serves as a theological interlude before further military engagements, emphasizing that the possession of the land is inextricably linked to covenant faithfulness. The subsequent verses (Joshua 8:32-35) detail the public reading and writing of the Law, making this altar-building act the preparatory spiritual foundation for the nation's reaffirmation of their covenant with Yahweh at Mount Ebal and Mount Gerizim. It underscores that spiritual fidelity is the bedrock upon which national prosperity and divine blessing are built.
Historical & Cultural Context: The command to build this specific altar and conduct this ceremony was originally given by Moses in Deuteronomy 27:1-8. This event unfolds in the central hill country of Canaan, between Mount Ebal and Mount Gerizim, two prominent mountains near Shechem. Mount Ebal was designated as the place for the altar and the pronouncement of curses, while Mount Gerizim was associated with blessings. The requirement for an altar of "whole stones" (unhewn) was a precise divine instruction, first found in Exodus 20:25 and reiterated in Deuteronomy 27:5-6. This prohibition against using iron tools on the altar was crucial; iron was associated with human craftsmanship, warfare, and potentially idolatrous shaping. Its exclusion ensured that the sacred space remained untainted by human artifice, violence, or the instruments of man's fallen ingenuity, thereby emphasizing God's sole design for worship. The burnt and peace offerings were standard sacrificial practices in ancient Israel, meticulously detailed in the book of Leviticus.
Key Themes: Joshua 8:31 powerfully articulates several foundational themes central to Israel's identity and relationship with God. First, Unwavering Obedience to Divine Command is paramount, as highlighted by the repeated phrase "as Moses the servant of the LORD commanded." This underscores Israel's commitment to the Sinai covenant and the authority of God's written Law. Second, Purity and Sanctity in Worship are emphasized through the specific requirements for the altar: "whole stones" and the prohibition of "iron." This signifies that worship must be conducted on God's terms, free from human defilement, manipulation, or the tools of violence, reflecting a desire for natural, unadulterated devotion. Third, the act of offering Atonement and Fellowship through burnt and peace offerings illustrates the dual necessity of reconciliation with God (burnt offering, Leviticus 1) before enjoying communion and thanksgiving (peace offering, Leviticus 3). Finally, this entire ceremony at Mount Ebal serves as a profound act of Covenant Renewal, publicly reaffirming Israel's identity as God's chosen people and their commitment to His Law as they enter and possess the Promised Land.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 8:31 employs several significant literary devices to convey its profound message. Repetition is prominently featured in the phrase "As Moses the servant of the LORD commanded... as it is written in the book of the law of Moses," which serves to powerfully emphasize the theme of unwavering obedience and the supreme authority of the divine word. This repetition underscores the meticulous adherence to God's instructions as a foundational principle for Israel's success and identity. Symbolism is deeply embedded in the "altar of whole stones" and the explicit prohibition of "iron." The unhewn stones symbolize purity, naturalness, and a rejection of human artifice or manipulation in approaching the divine, while the absence of iron, a tool of shaping and warfare, symbolizes a worship that is untainted by human violence, worldly power, or technological intervention. The very act of building the altar and offering sacrifices at Mount Ebal functions as a powerful Ritual Act that reinforces the covenant, serving as a public declaration of Israel's renewed commitment and allegiance to Yahweh immediately upon entering the Promised Land. Furthermore, the detailed description of the altar and offerings, particularly the unblemished nature, serves as a subtle Foreshadowing of the ultimate, perfect sacrifice that would be made without human hands or blemish.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 8:31 stands as a profound theological statement on the nature of worship and covenant fidelity. It teaches that true worship is not merely an emotional experience or a human invention, but a precise act of humble obedience to God's revealed will. The requirement for unhewn stones and the prohibition of iron tools underscore that God desires a pure, unadulterated approach, one not shaped by human wisdom, tradition, or technological advancement, but by divine prescription. This act of building an altar and offering sacrifices immediately after a military victory demonstrates that Israel's success is not due to their own might or strategy, but to God's favor, which is contingent upon their faithfulness and adherence to His covenant. The sequence of burnt offerings (atonement) and peace offerings (fellowship) illustrates the foundational theological truth that reconciliation with God must precede genuine communion with Him, a principle that echoes throughout biblical theology and finds its ultimate fulfillment in Christ.
REFLECTION AND APPLICATION
Joshua 8:31 offers timeless principles for contemporary believers, calling us to a deeper understanding of authentic worship and obedience. The meticulous obedience of Joshua and Israel reminds us that our walk with God and our acts of worship must be rooted in humble submission to His Word, not in our own preferences, innovations, or cultural trends. The requirement for "whole stones" and the prohibition of "iron" serves as a powerful metaphor for the heart of the worshiper: God desires a heart that is undivided, pure, and untainted by worldly ambitions, pride, or the "tools" of human manipulation. Our spiritual offerings should stem from sincerity, reverence, and a desire to meet God on His holy terms, rather than attempting to shape Him to our own image or convenience. Just as Israel sought reconciliation before fellowship, we are reminded that our peace and communion with God are only possible through the atoning work of Christ, which then enables us to offer ourselves as living sacrifices of praise and thanksgiving. This passage calls us to examine the purity of our motives and the authenticity of our worship, ensuring that our approach to God is always on His holy terms, reflecting genuine humility and devotion.
Questions for Reflection
FAQ
Why was it so important that the altar be made of "whole stones" and without "iron" tools?
Answer: The command for "whole stones" (unhewn) and the prohibition of "iron" tools on the altar, first given in Exodus 20:25 and reiterated in Deuteronomy 27:5-6, carried profound symbolic and theological weight. Firstly, it ensured the altar's natural purity, untainted by human craftsmanship or manipulation. God desired a sacred space that was solely of His creation, not shaped by human design, aesthetic preferences, or ingenuity. Secondly, iron was often associated with tools of war, violence, and human ingenuity, which could also be used to fashion idols. By forbidding its use, God emphasized that worship was to be an act of humble submission, peace, and reverence, not an expression of human power, violence, or artificiality. It underscored that the approach to God must be on His terms, not man's, highlighting divine sovereignty over human effort.
What is the significance of offering both "burnt offerings" and "peace offerings" in this context?
Answer: The offering of both burnt offerings and peace offerings immediately after the construction of the altar is deeply significant and reveals a crucial theological sequence. The "burnt offering" (Hebrew: 'olah) was a sacrifice of complete dedication, where the entire animal was consumed by fire on the altar, symbolizing total surrender to God and providing atonement for sin (Leviticus 1). It primarily addressed the need for reconciliation with a holy God. Following this, the "peace offering" (Hebrew: shelamim) symbolized fellowship, communion, and thanksgiving, with portions shared between God, the priests, and the offerers (Leviticus 3). This sequence demonstrates a fundamental theological principle: atonement and reconciliation must precede true communion and peace with God. It highlights that one must first be made right with God through an atoning sacrifice before enjoying intimate fellowship and thanksgiving with Him, a principle that powerfully foreshadows the ultimate reconciliation provided through Christ.
CHRIST-CENTERED FULFILLMENT
Joshua 8:31, with its emphasis on an unblemished altar and specific sacrifices performed in meticulous obedience, profoundly foreshadows the person and work of Jesus Christ. The requirement for "whole stones, over which no man hath lift up any iron" points to Christ as the perfect, unblemished sacrifice, not fashioned or defiled by human hands or sin. He is the "cornerstone" chosen by God, not shaped by human wisdom or effort, rejected by men but precious to God (1 Peter 2:6). The burnt offerings, symbolizing complete dedication and atonement, find their ultimate fulfillment in Christ's singular, all-sufficient sacrifice on the cross, where He offered Himself "without blemish to God" (Hebrews 9:14), taking away the sin of the world as the Lamb of God). His offering was a "fragrant aroma and a sacrifice to God" (Ephesians 5:2), perfectly fulfilling the Old Testament types. Furthermore, the peace offerings, signifying fellowship and communion, are fully realized in Christ, who through His blood, has made peace between God and humanity (Colossians 1:20). Because of His perfect sacrifice, believers are now invited into an intimate, unending fellowship with God, offering "spiritual sacrifices" of praise and service through Him (1 Peter 2:5). The altar at Ebal was a temporary means of approaching God; Christ is the eternal, living altar and the ultimate sacrifice, through whom we have direct, confident access to the Father (Hebrews 10:19-22).