Joshua 8:30

²⁹He hung the king of Ai on a tree until evening, and at sunset Joshua commanded that they take down the body from the tree and throw it down at the entrance of the city gate. And over it they raised a large pile of rocks, which remains to this day.³⁰At that time Joshua built an altar on Mount Ebal to the LORD, the God of Israel, ³¹just as Moses the servant of the LORD had commanded the Israelites. He built it according to what is written in the Book of the Law of Moses: “an altar of uncut stones on which no iron tool has been used.” And on it they offered burnt offerings to the LORD, and they sacrificed peace offerings.

Summary

In Joshua 8:30, we see Joshua building an altar to the Lord on Mount Ebal, as instructed by Moses in Deuteronomy 27. This act symbolized the covenant relationship between God and the Israelites, reaffirming their commitment to follow the Lord's commands. The altar served as a reminder of God's faithfulness and the importance of obedience to His Word. By following through with this ritual, the Israelites demonstrated their reverence for God and their desire to honor Him in all they do.

Commentary

Adam Clarke
Keil-Delitzsch
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Adam Clarke Bible Commentary

Then Joshua built an altar - This was done in obedience to the express command of God, Deu 27:4-8 (note).

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

Blessings and Curses upon Gerizim and Ebal. - After the capture of Ai, Israel had gained so firm a footing in Canaan that Joshua was able to carry out the instructions of Moses in Deut 27, that, after crossing the Jordan, he was to build an altar upon Mount Ebal for the setting up the covenant. The fulfilment of these instructions, according to the meaning of this solemn act, as a symbolical setting up of the law of the Lord to be the invariable rule of life to the people of Israel in the land of Canaan (see at Deut 27), was not only a practical expression of thanksgiving on the part of the covenant nation for its entrance into this land through the almighty assistance of its God, but also a practical acknowledgement, that in the overthrow of the Canaanites thus far it had received a strong pledge of the conquest of the foes that still remained and the capture of the whole of the promised land, provided only it persevered in covenant faithfulness towards the Lord its God. The account of this transaction is attached, it is true, to the conquest of Ai by the introduction, "Then Joshua built," etc. (Jos 8:30); but simply as an occurrence which had no logical connection with the conquest of Canaan and the defeat of its kings. The particle אז (sequ. imperf.) is used, for example, in cases where the historian either wishes to introduce contemporaneous facts, that do not carry forward the main course of the history, or loses sight for the time of the strictly historical sequence and simply takes note of the occurrence of some particular event (vid., Ewald, 136, b.). The assertion of modern critics, which Knobel repeats, that this account is out of place in the series of events as contained in Josh 6-12, is so far correct, that the promulgation of the law and the renewal of the covenant upon Ebal form no integral part of the account of the conquest of Canaan; but it by no means proves that this section has been interpolated by the Jehovist from his first document, or by the last editor of this book from some other source, and that what is related here did not take place at the time referred to. The circumstance that, according to Josh 6-8:29, Joshua had only effected the conquest of Jericho in the south of the land from Gilgal as a base, and that even in Josh 9-10 he was still engaged in the south, by no means involves the impossibility or even the improbability of a march to Shechem, which was situated further north, where he had not yet beaten the Canaanites, and had not effected any conquests. The distance from Ai to Shechem between Gerizim and Ebal is about thirty miles in a straight line. Robinson made the journey from Bireh (Beeroth) to Sichem on mules in eleven and a half hours, and that not by the most direct route (Pal. iii. pp. 81-2), and Ai was not more than an hour to the south of Beeroth; so that Joshua could have gone with the people from Ai to Gerizim and Ebal in two days without any excessive exertion. Now, even if the conquests of the Israelites had not extended further north than Ai at that time, there was no reason why Joshua should be deterred from advancing further into the land by any fear of attack from the Canaanites, as the people of war who went with him would be able to repulse any hostile attack; and after the news had spread of the fate of Ai and Jericho, no Canaanitish king would be likely to venture upon a conflict with the Israelites alone. Moreover, Shechem had no king, as we may gather from the list of the thirty-one kings who were defeated by Joshua. To the further remark of Knobel, that "there was no reason for their hurrying with this ceremony, and it might have been carried out at a later period in undisturbed security," we simply reply, that obedience to the command of God was not a matter of such indifference to the servant of the Lord as Knobel imagines. There was no valid reason after the capture of Ai for postponing any longer the solemn ceremony of setting up the law of Jehovah which had been enjoined by Moses; and if we consider the reason for this solemnity, to which we have already referred, there can be no doubt that Joshua would proceed without the least delay to set up the law of the Lord in Canaan as early as possible, even before the subjugation of the whole land, that he might thereby secure the help of God for further conflicts and enterprises. The account of this religious solemnity is given very briefly. It presupposes an acquaintance with the Mosaic instructions in Deut 27, and merely gives the leading points, to show that those instructions were carefully carried out by Joshua. Of the three distinct acts of which the ceremony consisted, in the book of Deuteronomy the setting up of the stones with the law written upon them is mentioned first (Deu 27:2-4), and then (Jos 8:5-7) the building of the altar and the offering of sacrifice. Here, on the contrary, the building of the altar and offering of sacrifice are mentioned first (Jos 8:30, Jos 8:31), and then (Jos 8:32) the writing of the law upon the stones; which was probably the order actually observed. - In Jos 8:30 Jehovah is called "the God of Israel," to show that henceforth no other god was to be worshipped in Canaan than the God of Israel. On Mount Ebal, see at Deu 11:29 and Deu 27:4. Jos 8:31-33 "As Moses commanded:" namely, Deu 27:5. "As it is written in the book of the law of Moses:" viz., in Exo 20:22 (25). On the presentation of burnt-offerings and slain-offerings, see at Deu 27:6-7. - In Jos 8:32 nothing is mentioned but the writing of the law upon the stones; all the rest is presupposed from Deu 27:2., to which the expression "the stones" refers. "Copy of the law:" as in Deu 17:18; see the explanation at Deu 27:3. In connection with the third part of the ceremony the promulgation of the law with the blessing and cursing, the account of the Mosaic instructions given in Deu 27:11. is completed in Jos 8:33 by the statement that "all Israel, and their elders (i.e., with their elders), and shoterim, and judges," stood on both sides of the ark before the Levitical priests, the stranger as well as the native, i.e., without any exception, one half (i.e., six tribes) towards Mount Ebal, and the other half towards Mount Gerizim. For further remarks, see at Deu 27:11. "As Moses commanded to bless the people before:" i.e., as he had previously commanded. The fact that the thought itself does not suit the context is quite sufficient to show that the explanation given by many commentators, viz., that they were to commence with the blessings, is incorrect. But if, on the other hand, we connect the word "before" with the principal verb of the sentence, "commanded," the meaning will be that Moses did not give the command to proclaim the blessings and cursings to the people for the first time in connection with these instructions (Deut 27), but had done so before, at the very outset, namely, as early as Deu 11:29. Jos 8:34-35 "And afterwards (after the people had taken the place assigned them) he read to them all the words of the law," i.e., he had the law proclaimed aloud by the persons entrusted with the proclamation of the law, viz., the Levitical priests. קרא, lit. to call out of proclaim, then in a derivative sense to read, inasmuch as reading aloud is proclaiming (as, for example, in Exo 24:7). The words "the blessing and the curse" are in apposition to "all the words of the law," which they serve to define, and are not to be understood as relating to the blessings in Deu 28:1-14, and the curses in Deu 27:15-26 and 28:15-68. The whole law is called "the blessing and the curse" with special reference to its contents, inasmuch as the fulfilment of it brings eo ipso a blessing, and the transgression of it eo ipso a curse. In the same manner, in Deu 11:26, Moses describes the exposition of the whole law in the steppes of Moab as setting before them blessing and cursing. In Jos 8:35 it is most distinctly stated that Joshua had the whole law read to the people; whilst the expression "all Israel," in v. 33, is more fully explained as signifying not merely the congregation in its representatives, or even the men of the nation, but "all the congregation of Israel, with the women, and the little ones, and the strangers that were in the midst of it." Nothing is said about the march of Joshua and all Israel to Gerizim and Ebal. All that we know is, that he not only took with him the people of war and the elders or heads of tribes, but all the people. It follows from this, however, that the whole of the people must have left and completely vacated the camp at Gilgal in the valley of the Jordan. For if all Israel went to the mountains of Gerizim and Ebal, which were situated in the midst of the land, taking even the women and children with them, it is not likely that they left their cattle and other possessions behind them in Gilgal, exposed to the danger of being plundered in the meantime by the Canaanites of the southern mountains. So again we are not informed in what follows (Jos 9:1) in which direction Joshua and the people went after these solemnities at Ebal and Gerizim were over. It is certainly not stated that he went back to Gilgal in the Jordan valley, and pitched his tent again on the old site. No doubt we find Gilgal still mentioned as the encampment of Israel, not only in Jos 9:6; Jos 10:6, Jos 10:9, Jos 10:15, Jos 10:43, but even after the defeat and subjugation of the Canaanites in the south and north, when a commencement was made to distribute the land (Jos 14:6). But when it is asked whether this Gilgal was the place of encampment on the east of Jericho, which received its name from the circumcision of the whole nation which took place there, or the town of Gilgal by the side of the terebinths of Moreh, which is mentioned in Deu 11:30, and by which Moses defines the situation of Gerizim and Ebal, this question cannot be answered unhesitatingly according to the traditional view, viz., in favour of the encampment in the Jordan valley. For when not only the army, but all the people with their wives and children, had once proceeded from the Jordan valley to the mountains of Gerizim and Ebal, we cannot imagine any reason why Joshua should go back again to the plain of Jericho, that is to say, to the extreme corner of Canaan on the east, for the purpose of making that the base of his operations for the conquest and extermination of the Canaanites. And there is just as much improbability in the assumption, that after Joshua had not only defeated the kings of southern Canaan, who had allied themselves with Adonizedek of Jerusalem in the battle fought at Gibeon (Josh 10), but had also overthrown the kings of northern Canaan, who were allied with Jabin of Hazor at the waters of Merom above the Sea of Galilee (Josh 11), he should return again to Gilgal in the Jordan valley, and there quietly encamp with all the people, and commence the distribution of the land. The only thing that could bring us to assent to such extremely improbable assumptions, would be the fact that there was no other Gilgal in all Canaan than the encampment to the east of Jericho, which received the name of Gilgal for the first time from the Israelites themselves. But as the other Gilgal by the side of the terebinths of Moreh-i.e., the present Jiljilia, which stands upon an eminence on the south-west of Shiloh at about the same distance from Jerusalem as from Sichem-was a well-known place even in Moses' days (Deu 11:30), and from its situation on a lofty ridge, from which you can see the great lowlands and the sea towards the west, the mountains of Gilead towards the east, and far away in the north-east even Hermon itself (Rob. Pal. iii. p. 81), was peculiarly well adapted for a place of encampment, from which Joshua could carry on the conquest of the land toward both the north and south, we can come to no other conclusion than that this Gilgal or Jiljilia was the Gilgal mentioned in Jos 9:6; Jos 10:6, Jos 10:9,Jos 10:15, Jos 10:43, and Jos 14:6, as the place where the Israelites were encamped. We therefore assume, that after the setting up of the law on Gerizim and Ebal, Joshua did not conduct the people with their wives and children back again to the camp which they had left in the Jordan valley on the other side of Jericho, but chose the Gilgal which was situated upon the mountains, and only seven hours' journey to the south of Sichem, as the future place of encampment, and made this the central point of all his further military operations; and that this was the place to which he returned after his last campaign in the north, to commence the division of the conquered land among the tribes of Israel (Jos 14:6), and where he remained till the tabernacle was permanently erected at Shiloh, when the further distribution was carried on there (Jos 18:1.). This view, which even Van de Velde (Memoir, p. 316) has adopted as probable, is favoured still further by the fact that this Gilgal of Jiljilia, which is still a large village, is frequently mentioned in the subsequent history of Israel, not only in Kg2 2:1 and Kg2 4:38, as the seat of a school of the prophets in the time of Elijah and Elisha, and in Hos 4:15; Hos 9:15; Hos 12:12; Amo 4:4; Amo 5:5, as a place which was much frequented for the purpose of idolatrous worship; but even at an earlier date still, namely, as one of the places where Samuel judged the people (Sa1 7:16), and as the place where he offered sacrifice (Sa1 10:8; cf. Jos 13:7-9), and where he gathered the people together to confirm the monarchy of Saul (Sa1 11:14-15), at a time when the tabernacle at Shiloh had ceased to be the only national sanctuary of Israel, on account of the ark having been taken away. Gilgal had no doubt acquired this significance along with Bethel, which had been regarded as a holy place ever since the time of Jacob, from the fact that it was there that Joshua had established the camp of Israel with the ark of the covenant, until the land was divided, and Shiloh was appointed as the site for the national sanctuary.

John Gill Bible Commentary

Then Joshua built an altar unto the Lord God of Israel in Mount Ebal. As was commanded, Deu 27:5. The Samaritan Chronicle says, it was built in Mount Gerizim; but there is a difficulty arises, when this was done by Joshua; it should seem by inserting the account here, that it was done immediately after the destruction of Ai; and Mercator endeavours to prove that Ebal was near to Ai, but what he has said does not give satisfaction; for certain it is, that Ebal and Gerizim were near Shechem in Samaria, at a great distance from Ai, see Jdg 9:6. The Jews (a) generally are of opinion, that this was done as soon as Israel, even the very day, they passed over Jordan, which they think the letter of the command required, Deu 11:29; though it does not, only that it should be done after they were passed over it; Ebal being at too great a distance from Jordan for them to accomplish it on that day, being, as they themselves say (b), sixty miles from Jordan; so that they are obliged to make Israel travel that day an hundred twenty miles, and as they assert they did (c) and which they must do, if what they say was true, it being sixty miles to Ebal, and sixty more to return again to Gilgal that night, where they encamped, but this is incredible: and as this account of Joshua's building the altar is too soon after he had passed Jordan, what R. Ishmael (d) has pitched upon is too late, who says this was not done till after fourteen years, when the land was conquered, which was seven years doing, and when it was divided, which were seven years more; what Josephus says (e) is more probable than either, which is, that Joshua, five years after he had entered Canaan, when he had placed the tabernacle at Shiloh, went from thence and built an altar at Ebal; as for what R. Eliezer suggests (f), that Ebal and Gerizim here mentioned are not the Ebal and Gerizim of the Samaritans, only two hills were made, and they were called by these names, cannot merit any belief or regard. (a) Misn. Sotah, c. 7. sect. 5. Seder Olam Rabba, c. 11. p. 30. Jarchi in loc. (b) T. Bab. Sotah, fol. 36. 1. (c) T. Hieros. Sotah, fol. 21. 3. (d) Apud ib. (e) Antiqu. l. 5. c. 1. sect. 14. (f) In T. Hieros. Sotah, ut supra. (c))

Matthew Henry Bible Commentary

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.