Joshua 8:33
All Israel, foreigners and citizens alike, with their elders, officers, and judges, stood on both sides of the ark of the covenant of the LORD facing the Levitical priests who carried it. Half of the people stood in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the LORD had commanded earlier, to bless the people of Israel.
Sacrifice and LawJ. Waite Joshua 8:30-35
The Altar on Ebal, and the Reading and Recording of the LawR. Glover Joshua 8:30-35
The Fruits of VictoryR. Glover Joshua 8:30-35
Ebal and GerizimF. B. Meyer, M. A.Joshua 8:32-35
Ebal and GerizimA. B. Mackay.Joshua 8:32-35
The Reading of the LawSermons by the Monday ClubJoshua 8:32-35

Then Joshua built an altar unto the Lord.... And he wrote there upon the stones a copy of the law of Moses .... And he read all the words of the law. There is always danger in the moment after victory. We remember how Hannibal lost, amid the enervating luxuries of Capua, the fruit of the battle of Cannae. The most seductive Capua to the people of God is spiritual pride, which seeks to take to itself the glory which belongs to God alone. Woe to those who sleep upon the laurels of spiritual success, or who are intoxicated with self complacency. "Let him that thinketh he standeth, take heed lest he fall (1 Corinthians 10:12). Joshua shows us by his example how the people of God should conduct themselves after a victory.

I. HE GIVES ALL THE GLORY TO GOD. He builds an altar to offer thereon a sacrifice of thanksgiving. Let us do the same, and render, as he did, all glory to God.

II. HE SUMMONED THE PEOPLE TO A YET STRICTER OBEDIENCE TO THE DIVINE LAW by placing it afresh before their eyes. He knows well that never are men more prone to forget the sacred obligation of obedience than in the hour of religious success. Without obedience sacrifice is but external and vain. The true sacrifice is that of the will. Let every new blessing, every fresh victory only bring our mind and heart into more complete subjection to the will of God!

Gerizim... Ebal.
The valley between these two is one of the most beautiful in Palestine. Jacob's well lies at its mouth, and all its luxuriant extent is covered with its verdant beauty of gardens, and orchards, and olive groves, rolling in waves of billowy beauty up to the walls of Shechem, whilst the murmur of brooks flowing in all directions fills the air. The width of the valley is about a third of a mile, though the summits of the two mountains, in the lap of which it lies, are two miles apart. It is remarkable that where the two mountains face each other and touch most closely, with a green valley of five hundred yards between, each is hollowed out, and the limestone stratum of each is broken into a succession of ledges, "so as to present the appearance of a series of regular benches." Thus a natural amphitheatre is formed, capable of containing a vast audience of people; and the acoustic properties are so perfect in that dry and rainless air that Canon Tristram speaks of two of his party taking up positions on the opposite mountains, reciting the ten commandments antiphonally, and hearing each other perfectly.

I. THE ALTAR ON EBAL. Ebal was stern and barren in its aspect. There was a congruity, therefore, between its appearance and the part it played in the solemn proceedings of the day. For far up its slopes gathered the dense masses of the six tribes, who, with thunderous amens, twelve times repeated, answered the voices of the band of white-robed Levites, as standing with Joshua, and the elders, and officers, and judges, in the green valley, they solemnly repeated the curses of the law. But that was not the first proceeding in that holy ceremonial. Before the people took up their assigned places on the mountain sides an altar was reared on the lower slopes of Ebal. As we pass into the land of promise we must be watchful that we do not leave behind the devout and loving consideration of that precious blood by which we have been redeemed and which is our life. Our highest and most rapturous experiences can never take the place of this. Constantly we must remind ourselves and others that we are redeemed sinners, and that all our hopes of salvation, our fellowship with God, our motives for service, are derived from what our Saviour did when He bore our sins in His own body on the tree. But because He died there, we need never stand there. Because He counted not His life dear to Himself, those gaunt and forbidding slopes have become the scene of blessed communion with God. We sit and feast with Him, and from peak to peak the joy chases the terrors of the curse, and smiles look out on us from the old rocks, whilst the torrents tinged with the light of the sun flash and sing.

II. THE LAW IN CANAAN. Around the altar strong men reared great stones, and plastered them with a facing of cement, composed of lime and gypsum, on which it was easy to write all the words of the law very plainly (Deuteronomy 27:8). In that dry air, where there is no frost to split and disintegrate, such inscriptions, written on the soft cement with a stencil, or on its polished surface, when dry, with ink or paint, as in the case of the monumental stones of Egypt, would remain for centuries. As the time could not have admitted of the inscription of the whole law, it is probable that the more salient points were alone committed to the custody of those great cromlechs to perpetuate to after generations the conditions of the tenure on which Israel held the lease of Palestine. They were a standing protest against the sins which had blighted those fertile valleys, and an incentive to the obedience on which so much of the future hinged. The case is this: when we yield ourselves entirely to the Spirit of life which is in Christ Jesus, and which passes freely through us, as the blood through artery and vein, He makes us very sensitive to the least commandment or desire of Him whom He has taught us to love; we dread to see the shadow of suffering pass over His face more than to feel the pang of remorse rend our hearts; we find our heaven in His smile of approval, and the "Well done!" that glistens in His eyes when we have done aught to the least of His; we are conscious of the pulse of a love which He has instilled, and which supplies us with the highest code for life — and so insensibly, whilst we yield ourselves to Him, we find ourselves keeping the law after a fashion which was foreign to us when it was a mere outward observance, and we cry with David, "Oh, how I love Thy law, it is my meditation all the day."

III. THE CONVOCATION. It is well worth our while to ponder the list of blessings appended to obedience in that memorable twenty-eighth chapter of Deuteronomy, that we may discover their spiritual counterparts, and, having found them, to claim them. Let us, first, be quite sure that we are right with God; next, that we are on His plan and doing His will; also, thirdly, that we are set upon His glory, altogether irrespective of our own interests; and we shall find ourselves able to claim blessings of which we little dreamt. The Lord will open His good treasury in heaven and make us plenteous for good, and establish us for an holy people unto Himself.

(F. B. Meyer, M. A.)

I. WHERE WE GO. We go to a distant place; about a week's journey from Gilgal. Why do we go there? To take some strong fortress? To fight some great battle? No, but to worship Jehovah, and to take formal possession of the land in His name. But it is a for midable thing to move all the host of Israel so far as that. It is; but no trouble is too great that serves to show our loyalty to Jehovah. What a reproof is this to those whose religion costs them nothing! who seek to serve God with the miserable fag-ends of time — the odd intervals of a busy life, or the poor dregs of the evil days of nature's decay. There is no fear of any man's temporal interests suffering by due attention to the spiritual. Turning again to Israel, we notice that they went to a dangerous place. Why march a company of religious worshippers to that distant valley, instead of a mighty army to destroy every foe? Surely prompt action, preventing their enemies from amalgamating their forces, is their only policy. Nay, to wait on God is better. Man is only weak when he disobeys. And they go to an appointed place. This makes the march wise and profitable. This journey had a special bearing on the formal possession of the land in Jehovah's name. From being defiled Canaan, resting under God's curse, it is to become the inheritance of Jehovah, the holy land which He delights to bless. As Noah's first act was to take possession of the new world in the name of God, so at the first opportunity Joshua took possession of Canaan in Jehovah's name. Still further, this was an appropriate place to which Israel marched. It was appropriate, whether we consider its past associations or look at its position in the land. It was here that Abraham, the father of Israel, built his first altar in the land that God had promised. What more appropriate, then, than that his children should first come here, and as inheritors of his faith and piety, as well as of his promise, rear their altar and worship the unchanging Jehovah? It was here that Jacob bought ground and dug a well which remains to this day, leaving it in faith a heritage to his children's children. And here they come, the possessors of all that was promised; their feet shall stand on this earnest of the inheritance; they and their little ones and their flocks shall drink of their father's well. This rendezvous was also appropriate because it was so central and so beautiful. Mahomed called it the fairest spot on earth; and many have named it the paradise of the Holy Land. No greater contrast could be conceived than that presented by the scenery of Mount Sinai, where the law was first given, and that of Ebal and Gerizim, where it was repeated. The former is stern, still, and forbidding, without speck of green or sign of life. This is smiling and verdant, vocal with the songs of innumerable birds, laden with the fatness of the olive, the sweetness of the fig, the luscious richness of the vine — the most inviting spot the heart of man can conceive. Here the traveller, enchanted by the indescribable air of tranquillity and repose which hang over the scene, pitches his tent beside the purling and pellucid rills, and however anxious to renew his journey, feels he would gladly linger days and weeks in such a paradise. Such is it even now, as described by those whose eyes have rested on it- what must it have been in those days of Joshua?

II. WHAT WE SEE. First of all we behold the ark, as conspicuously prominent as on the day that Israel crossed the Jordan. The Holy Presence of which the ark speaks has never failed them, has never forsaken them. We also behold an altar here. The altar is for the ark. The blood of the one sprinkles the mercy-seat of the other, and thus sin is purged; God can dwell among the people, and say to the sinful, "There will I meet with thee." This altar was constructed of rough stones, untouched by any instrument of iron, and therefore spoke of the work of Christ as divinely finished, requiring not any addition or improvement that man's wisdom could suggest or man's skill accomplish. This altar was pitched on Ebal, the loftier height, from which the curses came. There it was set to remove the curse; for apart from the sacrifice of the altar which God has provided all flesh are under the curse of the law. On this altar were offered up burnt-offerings and peace-offerings. The burnt-offerings spoke of Christ offered to God, a sacrifice of a sweet-smelling savour; yielding a perfect and glorious obedience to all that law which He thus magnified and made honourable. The peace-offering spoke of Christ as the centre and substance of rest, delight, and refreshment to God and man; the glorious means whereby communion is restored and maintained. God and man delight in the same sacrifice, are sharers in the same feast. Thus the ark and the altar, the Holy Presence and the Perfect Sacrifice, guarantee to Israel all the glory of God's inheritance. Behold the imposing scene. The elders of the tribes stand with Joshua and Eleazar and the priests in the centre of the valley beside the ark. The tribes stretch outward, like two dark wings, on either side in compact masses. Then, when all were in their places and solemn silence reigned, the Levites read aloud the curses of the law, and the men on Ebal responded with a deep amen, like the sound of many waters. Again the clear notes of the Levites rise as they recite the blessings, and like the sound of harpers harping with their harps comes the joyous amen from the slopes of Gerizim. But there is still another object for our eyes to rest upon. As a lasting monument of that great event, Joshua put up great stones on Mount Ebal, plastered with plaster, and having written upon them "a copy of the law of Moses." The altar spoke of what the Holy Presence in Israel bestowed. These stones spoke of what this Holy Presence demanded. The stones on Jordan's bank spoke of Jehovah's gracious power. The stones of Jericho declare His judgment. The stones of Achor speak of His discipline. The stones of Ai tell His faithfulness. The stones of Ebal are witnesses of His holiness. They tell what is becoming in the people whose God is the Lord. They hold up the standard whereby His people are to walk. Has this standard changed? Are its precepts binding still, or have they become antiquated? Are these ten words the Christian's standard and rule of life? It is a vain morality, it is a false spirituality, which dreams that it can rise above obedience to the law.

(A. B. Mackay.)

He read all
Sermons by the Monday Club.
I. THE FITNESS OF MARKING LIFE'S CHANGES BY A SPECIAL RECOGNITION OF DEPENDENCE UPON GOD AND OBLIGATION TO HIM. With Israel it was a time of transition, involving triumph, gain, a new and long-desired possession. At such times, men of the world are apt to think only of themselves and their good fortune. It was not so with Israel. This is their first pause on entering the promised land. And they trust God to protect them, while they use it to own Him as having brought them thither. With solemn ceremony they put themselves afresh into covenant relations with Him. Supposing ourselves to be changing our residence or occupation, to be entering a new place or state of responsibility, to be keeping a birthday or other anniversary — how becoming it would be to make it a time of re-dedication to God! So of a youth passing from school to business, entering the marriage state, going out from the old home, and taking up for himself a life's work. Our religious faith should make it natural to do this.

II. THE VALUE OF SPECIAL MEANS TO DEEPEN THE SENSE OF OBLIGATION TO GOD. There are such ordinary means as the daily reading of the Bible, attendance on the public ordinances of God's house, Christian conversation, giving heed to the voices of conscience and the Divine Spirit. Many things remind us of duty and dependence. And yet it is easy to forget. Ordinary means lose a measure of their power, save as they are reinforced now and then by those that are special and extraordinary. It was once more common than we fear it now is for persons entering the Christian life to do it with a solemnly-written covenant, to be recalled and renewed in after months and years. Other occasions were signalised in a similar way. On the day of the birth of the late Dr. Bethune, his father solemnly dedicated him to God in writing — an act more than once repeated. Churches have had their times of renewing covenant vows by rising in a mutual pledge to each other, and a common re-dedication to God. I have seen the record of "an holy covenant entered into, and renewed with God, by ye Church of Christ in concord, upon a day of fasting and prayer, set apart for that purpose, July 11, 1776," bearing the signature of Rev. William Emerson (then pastor) and sixty-one others. Religious revivals have been begun and prolonged by such means. Piety that is from the heart readily approves them. It makes glad use, not only of common, but of special, helps to fidelity and growth in godly living.

III. THE WISDOM OF HEEDING ALL GOD HAS TOLD US OF OUR OBLIGATION TO HIM, AND OF THE PERIL OF CASTING IT OFF. Joshua "read all the words of the law, the blessings and cursings." Just what things were included in the inscription on the stones and in the reading we are not told. Doubtless, at least, the substance and sanctions of the law. It is clear that there was no self-pleasing discrimination in favour of the easy and agreeable commands, nor yet in the singling-out of the blessings and the rejection of the cursings.

IV. THE MISTAKE OF WITHHOLDING ANY PART OF GOD'S LAW FROM ANY AGE OR CLASS. "All Israel, and their elders and officers, and their judges, stood on this side the ark, and on that side." None were so great and wise that they had no need to be present. And "there was not a word of all that Moses commanded which Joshua read not," &c. It is sometimes thought that the great and sober things of God's law are not to be taught to children. "Set before them only the bright things," it is said. How strange that it is so much easier to be wise in earthly things than in the heavenly! In this world's affairs, we teach the child to foresee that which is evil, that he may hide himself. We remember, too, that great souls are never nurtured on the ostrich plan. The ostrich thrusts his head into the sand, shuts his eyes, and, seeing no peril, says, "Now I am safe!" This is not God's way. The "little ones" were to hear "all that Moses commanded." They might comprehend little. They would feel much. Through the imagination, their souls would be filled with abiding, restraining, and uplifting awe.

V. THE POSSIBILITY OF A SERENE CONTEMPLATION OF GOD'S LAW AND REMEMBRANCE OF OUR PAST UNFAITHFULNESS TO IT. First of all, before he ventured to read the law, "Joshua built an altar," &c. On this altar, burnt-offerings and peace-offerings were to be presented. The burnt-offering signified self-surrender, entire devotement to God; the peace-offering, joyful communion with Him. Thus the people came face to face with law and penalty, not as aliens, but as friends; their sins expiated and pardoned; their persons, powers, and possessions made over to Him to be wholly His; their hearts at rest in the gladdening sense of His favour. To such the law could be nothing other than a blessed, Divine rule. So it may be with us.

(Sermons by the Monday Club.).

Israelites, Joshua, Levites
Ai, Arabah, Bethel, Jericho, Mount Ebal, Mount Gerizim
Agreement, Alike, Ark, Authorities, Bare, Bearing, Beginning, Birth, Bless, Blessing, Bore, Born, Carried, Citizens, Command, Commanded, Covenant, Ebal, Elders, Facing, Foreigner, Formerly, Front, Gerizim, Half, Homeborn, Home-born, Instructions, Israelite, Israelites, Judges, Lands, Levites, Levitical, Lord's, Mount, Native, Officers, Officials, Opposite, Orders, Over-against, Overseers, Places, Priests, Responsible, Round, Servant, Sides, Sojourner, Standing, Stationed, Stood, Stranger
1. God encourages Joshua
3. The plan whereby Ai was taken
29. The king thereof is hanged
30. Joshua builds an altar
32. writes the law on stones
33. and pronounces the blessings and curses

Dictionary of Bible Themes
Joshua 8:33

     1657   numbers, fractions
     5358   judges
     7306   ark of the covenant
     8344   servanthood, in believers

Joshua 8:30-35

     4254   mountains

Joshua 8:33-35

     7545   outsiders
     8711   covenant breakers

The National Oath at Shechem
'And Joshua said unto the people. Ye cannot serve the Lord: for He is an holy God; He is a jealous God; He will not forgive your transgressions nor your sins. 20. If ye forsake the Lord, and serve strange gods, then He will turn and do you hurt, and consume you, after that He hath done you good. 21. And the people said unto Joshua, Nay; but we will serve the Lord. 22. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen you the Lord, to serve Him. And they said,
Alexander Maclaren—Expositions of Holy Scripture

February the Seventeenth Blessings and Cursings
"He read all the words of the law, the blessings and the cursings." --JOSHUA viii. 30-35. We are inclined to read only what pleases us, to hug the blessings and to ignore the warnings. We bask in the light, we close our eyes to the lightning. We recount the promises, we shut our ears to the rebukes. We love the passages which speak of our Master's gentleness, we turn away from those which reveal His severity. And all this is unwise, and therefore unhealthy. We become spiritually soft and anaemic.
John Henry Jowett—My Daily Meditation for the Circling Year

Whether it is Lawful to Lay Ambushes in War?
Objection 1: It would seem that it is unlawful to lay ambushes in war. For it is written (Dt. 16:20): "Thou shalt follow justly after that which is just." But ambushes, since they are a kind of deception, seem to pertain to injustice. Therefore it is unlawful to lay ambushes even in a just war. Objection 2: Further, ambushes and deception seem to be opposed to faithfulness even as lies are. But since we are bound to keep faith with all men, it is wrong to lie to anyone, as Augustine states (Contra
Saint Thomas Aquinas—Summa Theologica

Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through
E. P. Barrows—Companion to the Bible

Five Kings in a Cave
TEXT: "And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the Lord do to all your enemies against whom ye fight."--Joshua 10:24-25. The history of the
J. Wilbur Chapman—And Judas Iscariot

Jesus in the Tomb.
It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spectacle.[4]
Ernest Renan—The Life of Jesus

Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land,
John Lightfoot—From the Talmud and Hebraica

Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing
Mildred Duff—The Bible in its Making

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the
John Edgar McFadyen—Introduction to the Old Testament

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