TRV
See on the biblical-era map
Study This Verse
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 also even “women and infants and proselytes” are joined to the church of the Lord. If we understand women and infants and proselytes separately and consider each of them to be as though a certain follower of the church—because “in a great house there are not only gold and silver vessels, but also wood and earthen”—we say that to strong men, indeed strong food is delivered. This is clearly to those of whom the apostle says, “Solid food is for the mature,” out of whom he prepares for himself a church “not having spot or wrinkle or anything of these.” But those whom he sets apart by the name of “women or infants or proselytes,” let us understand them to be persons who still “need milk” or as though “weak,” since they are women, “they feed upon vegetables.” But if everyone together is accepted to be the church, the “men,” indeed, are understood to be those who, perfect among all these, know to stand “armed against the wiles of the devil"; but the “women” are those who do not yet produce from themselves the things that are useful, but from imitating the men and following their example. They are even said to have their head from them: “For the head of a woman is man.” But the “infants” will be those who with the faith newly received are nourished by the gospel milk. “Proselytes” seem to be the catechumens, or those who now are eager to be associated with the faith. Even John, perceiving similar things about these separate groups, writes and determines in his epistle which deeds are peculiar to which individual ages. …For divine Scripture does not know how to make a separation of men and women according to sex. For indeed sex is no distinction in the presence of God, but a person is designated either a man or woman according to the diversity of spirit.
Continue studying Joshua 8:35 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Joshua 8:35 stands as a profound testament to Joshua's unwavering obedience and Israel's covenant fidelity following their initial conquests in the Promised Land. This verse culminates the solemn covenant renewal ceremony at Mount Ebal and Mount Gerizim, emphasizing that Joshua meticulously read every single command given by Moses, ensuring the entire community—men, women, children, and resident aliens—heard and understood the divine Law. It underscores the foundational importance of God's Word as the bedrock of Israel's national and spiritual identity, a prerequisite for their continued flourishing in the land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 8:35 employs several powerful literary devices to convey its message. The most prominent is Emphasis through Negative Assertion/Hyperbole: "There was not a word... which Joshua read not." This double negative strongly emphasizes the absolute completeness and meticulousness of Joshua's obedience. It functions as a form of hyperbole, stressing that every single detail of Moses' command was fulfilled, leaving no room for doubt or omission. Another device is Inclusivity/Merism: The phrase "with the women, and the little ones, and the strangers" is a merism, representing the entirety of the community by listing distinct, representative groups. This emphasizes that the covenant and its obligations extended to every demographic within Israel, from the most vulnerable to the most marginalized, highlighting the comprehensive reach of God's Law. Finally, the verse functions as a Fulfillment Narrative, demonstrating Joshua's faithful execution of Moses' prior commands regarding the covenant renewal ceremony at Ebal and Gerizim, thereby validating his leadership and reinforcing the continuity of God's plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 8:35 is a theological cornerstone, emphasizing the profound importance of God's revealed Word as the foundation for individual and corporate life. It highlights that true blessing and success for God's people are directly proportional to their diligent hearing, understanding, and obedience to His commands. This event serves as a powerful reminder that the covenant is not merely a historical document but a living agreement that demands continuous reaffirmation and commitment from every generation and every member of the community. The inclusivity demonstrated by the diverse audience foreshadows God's broader redemptive plan, which extends beyond a single nation to encompass all who would come to Him.
REFLECTION AND APPLICATION
Joshua 8:35 offers timeless principles for believers today, underscoring the enduring relevance of God's Word in shaping our lives and communities. Just as the Law was central to Israel's identity and success, so too is the Bible the indispensable guide for Christian faith and practice. We are called to approach Scripture with the same reverence and diligence that Joshua displayed, not merely as a historical text but as the living, active voice of God. This verse challenges us to consider the completeness of our engagement with God's truth: are we truly hearing and heeding "every word" that God has commanded? For leaders, it serves as a powerful call to faithful stewardship of the Word, ensuring that the full counsel of God is proclaimed without omission or compromise. For families, it highlights the vital importance of intergenerational discipleship, actively teaching children and young ones the truths of Scripture. And for the church, it champions radical inclusivity, reminding us that God's invitation to covenant relationship extends to all people, regardless of background, age, or social standing, echoing the universal scope of the Gospel.
Questions for Reflection
FAQ
Why was it so important that "not a word" was omitted from Joshua's reading?
Answer: The emphasis on "not a word" being omitted (a double negative in the KJV, "read not") underscores the absolute authority and completeness of God's revelation through Moses. For Israel, the Mosaic Law was not merely a collection of good advice but the very constitution of their covenant relationship with Yahweh. Every command, statute, and ordinance was divinely given and essential for their spiritual purity, social order, and national identity. Omitting any part would imply that human wisdom could improve upon or disregard divine instruction, which was an act of rebellion. Joshua's meticulousness affirmed God's sovereignty and the non-negotiable nature of His Word, ensuring that the entire community was fully exposed to the terms of their covenant, leaving no room for ignorance or excuse. This fidelity was crucial for Israel's continued blessing and success in the Promised Land, as outlined in Deuteronomy 28.
What is the significance of "strangers" being present during the reading of the Law?
Answer: The inclusion of "strangers that were conversant among them" (Hebrew: gerim) is highly significant. These were resident aliens, non-Israelites who had chosen to live within the Israelite community. Their presence highlights the expansive and inclusive nature of God's covenant and His Law. It demonstrates that God's commands were not exclusively for those born into the nation of Israel but extended to anyone who chose to align themselves with the people of God and live under His statutes. This foreshadows the broader, universal scope of God's redemptive plan, which ultimately embraces people from "every tribe and language and people and nation" (Revelation 5:9). It also underscores the principle that all who dwell within God's community are accountable to His Word and beneficiaries of its blessings, regardless of their ethnic origin, reinforcing the idea that God's grace extends beyond national boundaries.
CHRIST-CENTERED FULFILLMENT
Joshua 8:35, with its profound emphasis on the complete and public reading of "all that Moses commanded," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Joshua's meticulous obedience foreshadows Christ's perfect and unwavering obedience to the Father's will, not a single command of the Law left unfulfilled or a single detail of God's redemptive plan omitted. Where Israel, and even Joshua, would eventually falter in perfect obedience, Jesus perfectly embodied the Law, declaring, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matthew 5:17). Furthermore, just as Joshua publicly proclaimed the Law to all, Jesus is the ultimate "Word made flesh" (John 1:14), the divine revelation fully embodied. He is the one who perfectly teaches and explains the Father's will, not merely reading it but living it out and making it accessible to all who believe. The inclusivity of the audience in Joshua 8:35—women, children, and strangers—beautifully prefigures Christ's universal invitation to salvation, breaking down all barriers of gender, age, or ethnicity. Through His atoning sacrifice, Christ establishes a new covenant, not written on stones but on hearts (Jeremiah 31:33), inviting all, Jew and Gentile alike, to enter into a saving relationship with God, fulfilling the promise that "everyone who calls on the name of the Lord will be saved" (Romans 10:13).