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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.
But how shall we ourselves apply this narration of history to mystic discernment so that we may make known who they are who go near Mount Gerizim and who they are who go near Mount Ebal?As I myself see, there are two species of those who through faith hasten and go quickly toward salvation. One of them are those who, kindled by the longing for the promise of heaven, press forward with the greatest zeal and diligence so that not even the least happiness may pass them by. They have the desire not only to lay hold of blessings and to be made “to have a share in the lot of the saints” but also to station themselves in the sight of God and to be always with the Lord. There are others, however, who also reach toward salvation, but they are not inflamed so much by the love of blessings or by the desires for the promises. Instead their view is much more like this, as they say, “It is enough for me not to go into Gehenna, it is enough for me not to be sent into eternal fire, it is enough for me not to be expelled ‘into outer darkness.’ ”18
Since there is such a variety of aims among individual ones of the faithful, it seems to me that what is designated in this place is this. The half who go near Mount Gerizim, those who have been chosen for blessings, indicate figuratively the ones who come to salvation not by fear of punishment but by desire of blessings and renewed promises. But the half who go near Mount Ebal, where curses were produced, indicate those others who, by fulfilling what was written in the law, attain salvation by fear of evil things and dread of torments.
Now it is for God alone to know who of all of us sons of Israel is kindled by desire of the good itself to do what is good, and who of us, out of fear of Gehenna and the terror of eternal fire, strives toward the good and is diligent and hastens to fulfill the things that have been written. It is certain that the nobler ones are those who do what is good by the desire of the good itself and by the love of blessings, rather than those who run after the good through the fear of evil. Therefore, Jesus alone is the one who is able to distinguish the minds and spirits of all such people, and to station some on Mount Gerizim for blessings and others on Mount Ebal for cursings. Not so that they may receive curses but that they may guard against incurring them by gazing at the curses prescribed and punishments set down for sinners.
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SUMMARY
Joshua 8:33 records a profoundly significant event in Israel's early history in the Promised Land: the solemn national assembly at the valley between Mount Gerizim and Mount Ebal. This momentous gathering, meticulously orchestrated in fulfillment of Moses' prior commands, served as a public affirmation of Israel's covenant with the LORD. With the Ark of the Covenant at its center, borne by the priests and Levites, the ceremony underscored the nation's unity, their unwavering commitment to divine law, and the radical inclusivity of God's covenant, which extended its blessings and responsibilities to both native-born Israelites and resident aliens alike, all gathered as one people to receive the promised blessings of faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 8:33 employs several potent Literary Devices to convey its profound theological message and underscore the gravity of the event. The most prominent is Symbolism, particularly with the Ark of the Covenant, which serves as the preeminent symbol of God's tangible presence, His covenant faithfulness, and His sovereign authority among His people. Its central placement in the assembly underscores that God Himself was presiding over this solemn event. The Mountains, Gerizim and Ebal, also function symbolically, serving as a dramatic and imposing backdrop for the covenant renewal. They embody the stark choices of blessing for obedience and cursing for disobedience, as commanded by Moses, making the consequences of covenant adherence visually manifest. The physical division of the people on these mountains creates powerful Imagery, painting a vivid and unforgettable picture of the entire nation standing before God, ready to affirm their commitment to His law. Furthermore, the concluding phrase, "as Moses the servant of the LORD had commanded before," acts as a form of Fulfillment Motif or Inclusio, explicitly linking this pivotal moment in Joshua's narrative back to the foundational commands given in Deuteronomy. This literary technique emphasizes continuity, divine faithfulness in fulfilling promises, and the paramount importance of obedience to the Law as the basis for Israel's life in the land.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 8:33 serves as a powerful theological statement about the enduring nature of God's covenant with Israel and the indispensable importance of human response. It underscores that the conquest of the land was not merely a military endeavor but fundamentally a spiritual one, predicated on Israel's faithful adherence to the LORD. The ceremony at Gerizim and Ebal was a national act of covenant renewal, a corporate reaffirmation of their identity as God's chosen people living under His divine law. The explicit inclusion of the "stranger" reveals God's expansive and compassionate heart, demonstrating that His covenant community was open to all who would align themselves with His ways, regardless of their ethnic origin. This radical inclusivity profoundly prefigures a broader, more universal understanding of God's redemptive plan, which ultimately embraces all nations. The emphasis on blessing highlights God's desire to bestow favor and flourishing upon His obedient people, establishing a foundational principle for their life and prosperity in the Promised Land.
REFLECTION AND APPLICATION
Joshua 8:33 offers profound and enduring lessons for contemporary believers, serving as a powerful reminder that our spiritual journey is fundamentally about covenant relationship and faithful obedience to God's Word. Just as Israel publicly and corporately affirmed their commitment to the LORD, we are called to live out our faith transparently and communally, recognizing that our individual walk is inextricably linked to a larger body of believers. The radical inclusivity demonstrated by welcoming the "stranger" into this sacred ceremony challenges us to extend genuine hospitality and actively integrate all who seek to follow Christ into our faith communities, intentionally breaking down artificial barriers of ethnicity, socioeconomic background, or past experiences. Moreover, the emphasis on blessing flowing from obedience reinforces the timeless biblical principle that aligning our lives with God's commands leads to His favor, flourishing, and abundant life—not as a transactional exchange, but as a natural outflow of a reconciled and surrendered relationship. This passage calls us to regularly and intentionally renew our commitment to God, allowing His Word to profoundly shape our lives, guide our collective witness, and define our identity as His people in the world.
Questions for Reflection
FAQ
Why was this ceremony performed immediately after the conquest of Ai?
Answer: This ceremony was performed immediately after the conquest of Ai, and before the completion of the conquest of Canaan, to underscore a critical theological point: Israel's success in possessing the land was not primarily due to their military might or strategic prowess, but to their faithful obedience to God's covenant. By pausing the military campaign to renew their commitment to the Law, Joshua demonstrated that God's blessing and the inheritance of the land were fundamentally conditional upon their spiritual fidelity. This act served as a foundational reminder that their identity, prosperity, and very existence as a nation were rooted in their relationship with Yahweh, as commanded by Moses in Deuteronomy 27. It established that spiritual priorities must always precede and underpin physical endeavors.
What was the significance of Mount Gerizim and Mount Ebal in this ceremony?
Answer: Mount Gerizim and Mount Ebal were chosen specifically by Moses (as detailed in Deuteronomy 11:29) as the designated locations for this covenant renewal ceremony. The deep valley between them created a natural amphitheater, allowing the voices of the Levites, who would pronounce the blessings and curses, and the responses of the people to carry effectively across the vast assembly. Symbolically, Mount Gerizim was designated for the pronouncement of blessings for obedience, while Mount Ebal was designated for the curses of disobedience. This dramatic setting visually and audibly impressed upon the entire nation the profound and life-altering consequences of their choices regarding the covenant, emphasizing the stark, life-or-death implications of their faithfulness to God's law.
How does the inclusion of "the stranger" reflect God's character?
Answer: The explicit inclusion of "the stranger" (Hebrew: ger) in this central covenant ceremony profoundly reveals God's expansive, just, and inclusive character. Throughout the Mosaic Law, God repeatedly commanded Israel to treat the ger with justice, kindness, and love, reminding them of their own past as strangers and sojourners in Egypt (e.g., Leviticus 19:33-34 and Deuteronomy 10:18-19). By including them in this foundational act of national identity and covenant affirmation, God demonstrated that His covenant was not solely for an ethnic group but for all who would commit to His ways and live under His authority. This radical inclusivity foreshadows the New Testament revelation of a salvation that extends to all nations, breaking down barriers of race, ethnicity, and background, and inviting all into God's family.
CHRIST-CENTERED FULFILLMENT
Joshua 8:33, with its profound emphasis on covenant renewal, corporate obedience, and radical inclusivity, finds its ultimate and most complete Christ-centered fulfillment in the person and work of Jesus Christ. The Law, publicly affirmed at Gerizim and Ebal, ultimately served to reveal humanity's inability to perfectly keep God's commands and thus pointed to the desperate need for a perfect obedience that Israel could not consistently maintain. Jesus Christ, as the perfect Son of God, lived a life of complete and unwavering obedience, fulfilling every jot and tittle of the Law (as stated in Matthew 5:17). He is the ultimate "Ark of the Covenant," not merely symbolizing God's presence and covenant faithfulness, but embodying them fully. Furthermore, the radical inclusivity of "the stranger" in Joshua 8:33 powerfully prefigures the New Covenant, where salvation is extended to all nations, not exclusively to Israel. Through Christ's atoning sacrifice on the cross, the dividing wall of hostility between Jew and Gentile has been broken down, making both one in Him (as profoundly described in Ephesians 2:14-16). The blessings promised in the Old Covenant for obedience are fully realized and bestowed upon believers in Christ, who is Himself the source of "every spiritual blessing in the heavenly places" (as seen in Ephesians 1:3). Thus, the solemn assembly at Gerizim and Ebal, a testament to Israel's commitment to the Law, ultimately points forward to the new covenant established in Christ's blood, where grace, not law, is the foundation, and all who believe, regardless of background, are welcomed into God's eternal family.