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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.
I certainly think that whenever “Moses is read” to us and through the grace of the Lord “the veil of the letter is removed.” and we begin to understand that “the law is spiritual,” then the Lord Jesus reads that law to us.… The law, which Paul names “spiritual,” is thus understood and Jesus himself is the one who recites these things in the ears of all the people, admonishing us that we not follow “the letter that kills” but that we hold fast “the life-giving spirit.”24Therefore, Jesus reads the law to us when he reveals the secret things of the law. For we who are of the catholic church do not reject the law of Moses, but we accept it if Jesus reads it to us. For thus we shall be able to understand the law correctly, if Jesus reads it to us, so that when he reads we may grasp his mind and understanding. Therefore, should we not think that he had understood this mind who said, “And we have the mind of Christ, so that we may know those things that have been given to us by God, those things that also we speak”? Also, those who were saying, “Was not our heart burning within us, when he laid bare the Scriptures to us along the way?” when “beginning from the law of Moses up to the prophets he read all things to us and revealed those things that were written concerning him”?
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SUMMARY
Joshua 8:34 records a monumental event in Israel's early history in the Promised Land, where Joshua, acting on divine command, publicly read the entirety of God's law, including its blessings and cursings, to the assembled nation. This solemn ceremony, conducted between Mount Ebal and Mount Gerizim, served as a profound act of covenant renewal, cementing Israel's identity and obligations under God's divine instruction as they began to inhabit the land He had promised.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 8:34, within its broader context, employs several significant literary devices. The passage functions as a Fulfillment Narrative, explicitly demonstrating Joshua's obedience to Moses' prior commands in Deuteronomy, thereby validating his leadership and God's faithfulness to His word. The structure of the blessings and cursings reflects an ancient Near Eastern Covenant Formula, akin to suzerain-vassal treaties, where the terms of the relationship, including stipulations, blessings for obedience, and curses for disobedience, are clearly laid out. This formal presentation underscores the binding nature of the agreement between God and Israel. The setting between Mount Ebal and Mount Gerizim provides potent Symbolism, representing the two paths of life and death, blessing and curse, that Israel could choose. The very act of public reading is a form of Didacticism, serving to instruct and impress upon the entire community the foundational truths and demands of their covenant with Yahweh, ensuring that no one could claim ignorance of God's will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 8:34 stands as a profound theological statement on the centrality of God's Word in the life of His people. It demonstrates that entering into the Promised Land was not merely a physical conquest but fundamentally a spiritual act of covenant commitment. The public reading of the law served to embed God's instructions deep within the national consciousness, reminding Israel that their prosperity and continued presence in the land were entirely contingent upon their faithfulness to Him. This event highlights the enduring truth that God's covenant relationship with humanity is grounded in His revealed will, which demands both hearing and doing. It foreshadows the ongoing need for God's people in every age to continually return to and be shaped by His authoritative Word, understanding that true life and blessing flow from obedient faith, even as the ultimate means of salvation would later be revealed.
REFLECTION AND APPLICATION
The scene at Mount Ebal and Gerizim, culminating in Joshua's reading of the law, offers enduring lessons for believers today. Just as Israel's identity and future were inextricably linked to their understanding and obedience to God's Word, so too is the vitality of the contemporary church and individual Christian life. We are called not merely to possess the Scriptures but to immerse ourselves in them, allowing God's truth to penetrate our minds and hearts, shaping our worldview and guiding our actions. This passage reminds us that spiritual formation is both a personal and corporate endeavor; while individual study is vital, there is also immense power in the communal hearing and affirmation of God's truth, fostering unity and shared commitment within the body of Christ. Furthermore, it serves as a sober reminder that while salvation is by grace through faith, God's moral universe operates on principles of consequence: faithfulness brings spiritual blessing, and willful disobedience carries adverse outcomes, even for those within the covenant.
Questions for Reflection
FAQ
Why was it important for Joshua to read "all the words of the law"?
Answer: It was crucial for Joshua to read "all the words of the law" for several reasons. Firstly, it demonstrated absolute fidelity to God's command given through Moses (Deuteronomy 27:1-8). Secondly, it underscored the comprehensive nature of God's revelation; no part of His instruction was to be ignored or selectively applied. This complete reading ensured that the entire nation, including women, children, and resident aliens (Joshua 8:35), was fully informed of their covenant obligations and the divine expectations for their lives in the Promised Land. It served as a foundational act, establishing the Torah as the supreme authority for Israel's identity, governance, and future, leaving no room for ignorance or excuse concerning God's will.
What was the significance of reading the blessings and cursings?
Answer: The explicit reading of the blessings and cursings, primarily from Deuteronomy 28, held profound significance. It served as a clear and public reiteration of the conditional nature of the Mosaic covenant: obedience would lead to divine favor, prosperity, and security in the land, while disobedience would result in severe judgment, hardship, and ultimately, expulsion from the land. This act was a solemn call to choice, impressing upon every Israelite the gravity of their commitment to God. It reinforced the principle that their well-being as a nation was not based on their military might or political prowess, but solely on their covenant faithfulness to Yahweh, who had delivered them and given them the land.
CHRIST-CENTERED FULFILLMENT
While Joshua 8:34 depicts a pivotal moment in Israel's covenant history, its ultimate fulfillment and deepest meaning are found in Jesus Christ. Joshua, as a faithful leader, read the law to a people who, despite their best intentions, would ultimately fail to perfectly uphold its demands, demonstrating humanity's inherent inability to achieve righteousness through legal obedience (Romans 3:20). Jesus, however, is the perfect embodiment and fulfillment of "all the words of the law" (Matthew 5:17). He perfectly obeyed every command, living the righteous life that Israel could not. More profoundly, Christ bore the "cursings" of the law on our behalf, becoming a curse for us so that we might receive the "blessing" of Abraham—the promise of the Spirit through faith (Galatians 3:13-14). Through His atoning sacrifice, the ultimate blessing of reconciliation with God and eternal life is freely offered, not based on our performance of the law, but on faith in Him (Ephesians 2:8-9). In the New Covenant, the law is no longer merely written on stone tablets to be read externally, but by the Holy Spirit, it is written on the hearts of believers, empowering them to live in obedience from an inner transformation (Jeremiah 31:33; Hebrews 8:10). Jesus Himself is the living Word of God (John 1:1), the ultimate revelation of God's will and the source of all true blessing.