EXPOSITION
THE COPY OF THE LAW.—
Then Joshua built an altar unto the Lord God of Israel in Mount Ebal. This passage has been pronounced to be an interpolation by Meyer, De Wette, Maurer, Rosenmuller, Knobel, and others. The LXX. does not introduce it here, but after Joshua 9:2. For other authorities see below. It is very easy to see why its genuineness has been disputed. The Book of Joshua has many marks of having been written not so very long after the events described in it. But it has been a favourite opinion with the school which disputes the authenticity of the books of the Bible, that Deuteronomy was a late revision by Ezra of the law of Moses, though this (see Introduction) has lately been discarded for another hypothesis. But we have, if the present passage be genuine, a distinct proof that the Book of Joshua was written after the Book of Deuteronomy. Deuteronomy is here quoted as the "book of the law of Moses" (cf. Deuteronomy 31:9, Deuteronomy 31:24, Deuteronomy 31:26). The grounds on which the genuine. ness of the passage has been denied are these: First, the passage begins with אָז followed by an imperfect, or future, as does the interpolated passage in Deuteronomy 4:41-5. This is Maurer's theory. But in this case we must reject every passage which begins thus, and certainly we should do so on grounds which, to say the least, are very slender. Next, we are told that Joshua could not have ventured to trust himself so far in the heart of a hostile country. But why not? Gerizim was not more than twenty miles from Ai. The Canaanites, we are told, were panic stricken at Joshua's success. The Gibeonites were not disposed to offer any hindrance to his progress; on the contrary, they hastened to form an alliance with him. And these solemn religious rites, performed by a people so clearly under the protection of the Most High, were more likely to increase than lessen the awe felt by the surrounding tribes. The only difficulty is that the women and children (v. 35) are expressly said to have gone thither also, and it seems improbable that they, whom we have supposed to have been left under a guard at Gilgal, should have been brought so far while the country was as yet unsubdued. And the difficulty is increased by finding Joshua again at Gilgal in Joshua 9:6. But there is the hypothesis that this was another Gilgal to fall back upon, and this (see note on the passage just mentioned) is an extremely probable one. The suggestion of many commentators, that the passage has been transposed, is of course possible. We can only leave the difficulty unsolved, as one which a fuller knowledge of the facts, could we obtain it, would clear up at once. But we may be sure that if the passage were an interpolation, some explanation would have been given of the circumstances which seem to us so perplexing. And on the other hand we must remember that, as has been already contended, the notion that the whole camp of Israel performed this journey at a time when stupefaction had seized upon the Canaanitish tribes, though involving some amount of impossibility, is by no means impossible. (See also note on verse 33). A number of extraordinary interpretations of this passage have been given. A favourite Rabbinical interpretation (see note on next verse) was that this altar was erected on the very day on which the Israelites crossed the Jordan. This was of course a physical impossibility. Josephus, on the contrary, supposes that five years elapsed before its erection, while Rabbi Israel, in the Jerusalem Talmud, thinks that it was deferred until after the expiration of fourteen years, and after the land had been divided. So Masius in loc. In Mount Ebal. Between it and Gerizim stood the city of Shechem, or Sychar, as it is called in St. John 4:1-43. Gerizim was close to this city, as Judges 9:6, Judges 9:7 and St. John 4:20 testify, as well as Deuteronomy 11:30, compared with Genesis 12:6. Dr. Maclear, in the 'Cambridge Bible for Schools,' suggests that the Israelites took this opportunity of interring the bones of Joseph (Genesis 1:25, Genesis 1:26) in the piece of ground which Jacob bought of the sons of Hamor (Genesis 33:19). (See Exodus 13:19).
As Moses the servant of the Lord commanded (see Exodus 20:25; Deuteronomy 27:4, Deuteronomy 27:5). Here, and in Joshua 8:33, we find the writer making an extract from the Book of Deuteronomy. As has been before said, the natural explanation is that the Book of Joshua was written after the Book of Deuteronomy, and that the Book of Deuteronomy was written by Moses, or how could Joshua have carried out instructions which had never been given? The Elohist, Jehovist, and Denteronomist theory supposes the compiler of the Book of Joshua to have done his work in so perfunctory a fashion, that it is quite possible for critics living at a distance of three thousand years and more to detect the various fragments of which his mosaic is constructed. He is so void of common sense as to have inserted this narrative in a place so obviously unsuitable that it involves a palpable contradiction to probability and common sense, and this when he could have placed it in a dozen other parts of the book where no such improbability would be involved. Yet, in spite of the incredible carelessness with which he put his materials together, we are required to believe that "the Deuteronomist" had the foresight to insert the fulfilment of the command of Moses which he had invented in Deuteronomy 11:26-5, Deuteronomy 27:1-5; and that in so doing he abbreviated the narrative so as to leave out many details of his own invention. Now, under the supposition of a later fabrication of supplementary observances to be imposed upon the children of Israel, it is hardly probable that the account of the plaster with which the stones were to be plastered, and the enumeration of the tribes and the curses, would be omitted, since by the hypothesis the object of the Deuteronomist was to secure implicit obedience to the sacerdotal enactments he was inventing. But on the hypothesis of the genuineness of both writings everything fits in naturally enough. An altar of whole stones, over which no man hath lift up any iron. As though to intimate (see Exodus 20:25) that all should be natural and spontaneous in the worship of God, and that as little of human devising should be introduced as possible. The altar must be raised by man, but the principles of the worship must not be devised by him. This interpretation, however, is rejected by Calvin, who thinks that all that was meant was to preclude the perpetual existence of the altar (though how the substitution of whole for hewn stones could effect this is not apparent); and Keil and Bahr,who think that the altar ought (Exodus 20:24) properly to be of earth, since sacrifice is rendered necessary by man's earthly or carnal nature, and that unhewn stone is the only substitute for earth which is allowed. But surely man's handiwork is the offspring of his unregenerate nature, and therefore may, from this point of view, be rightly employed in sacrifice. Hengstenberg thinks that the reason of the command was that, since only one place of worship was permitted for all Israel, an altar had sometimes to be hastily thrown up. But when we consider the symbolic character of the Mosaic worship, we are compelled to reject this interpretation as unsatisfactory. Benjamin of Tudela (see Drusius in loc) appears to have supposed that these stones were those which had been taken out of Jordan. Masius devotes considerable space to the refutation of this opinion (see also note on last verse). And they offered thereon. Delitzsch remarks on the inversion of the order here, as compared with Deuteronomy 27:1-5. But this is obviously the true order. The worship would naturally precede the ceremony rather than follow it.
And he wrote there upon the stones; i.e; upon the plaster, as we read in Deuteronomy 27:2, Deuteronomy 27:4. "The wall destined to receive the picture," and it was just the same with inscriptions—was covered with a coating of lime and gypsum plaster. The outline was then sketched with red chalk, and afterwards corrected and filled in with black. Thomson says that he has seen writings in plaster which could not have been less than two thousand years old. This passage shows that our author had Deuteronomy 28:2, Deuteronomy 28:3 in his mind. The stones of the altar, which alone have been mentioned, are clearly not meant here, but the erection of plastered stone on which the law was to be written. A copy of the law of Moses, "Deuteronomium legis," Vulgate. So also LXX. Not the whole law, nor yet the Book of Deuteronomy, for time would not permit,but the decalogue, as the word מִשְׁנֶה duplicate, from whence the word Mishna comes, signifies. It is to be observed that the word is definite, the copy, not a copy, of the law. This (Deuteronomy 5:22) was what was written on the two tables of stone, which (Exodus 24:12, Exodus 31:18) God gave to Moses. Yet it is possible that, as some commentaters suggest, and as verse 34 may be held to imply, what is meant is the curses and blessings mentioned in Deuteronomy 27:1-5, and Deuteronomy 28:1-5. The formal setting up of this memorial was intended to remind the Israelites, by a perpetual standing witness, of the conditions on which they held the land of Canaan. And it is to be observed that the moral, rather than the positive, precepts of the law were thus solemnly enjoined on them, since neglect of the moral law of God is the invariable source of national degradation and decay. Which he wrote. Namely, Joshua.
And all Israel (see Joshua 23:2; Joshua 24:1, Joshua 24:2). The word כל is used very loosely in Hebrew (see Genesis 4:14). We need not, therefore, assume as a matter of course that the whole people, men, women, and children, were taken up to Shechem to behold this ceremony. It is quite possible that during all Joshua's marches and campaigns a large number of the people remained under guard at Gilgal (see Joshua 9:6), which remained the headquarters of the Israelites until the country was subdued. All that is here meant is that a very great number of the people were gathered together, and that every tribe, every age, and each sex were largely represented at this important ceremony. And officers. Shoterim (see Joshua 1:10). Half of them. Origen's explanation of the spiritual meaning of this passage is noteworthy, even though somewhat farfetched. He regards those of the tribes who stood on Mount Gerizim to bless, as the type of those who are led, not by fear of God's threatenings, but by a longing for God's promises and blessings; those who stood on Mount Ebal to curse, as the type of those who are driven by the fear of punishment to obey the will of God, and these finally attain salvation. The former, he adds, are the more noble of the two; but Jesus, who reads the hearts, gives each their proper station, and places some on Mount Ebal to curse, not that they themselves may receive the curse, but, by regarding the curse pronounced on sinners, may learn thereby how to escape it. Over against. אֶל־מוּל rather, "in the direction off" The command in Deuteronomy 27:12 is that they shall stand upon the two mountains. No doubt certain representatives of the tribes stood on the mountain, and the rest of the people at the foot of the mountain, on either side of the valley, "crowding the slopes," as Canon Tristram says. The valley is narrow here, and the voice in mountainous regions, where the air is rarer, carries far. Under special circumstances, such as frosty weather, the voices of men crying their wares have been distinctly heard across the Humber in our own country. And in mountain passes, as any one who has travelled in them may easily ascertain, conversations may be carried on from opposite sides of a valley or ravine without the slightest difficulty. In this particular place Canon Tristram tell us that when on Mount Gerizim he heard every word uttered by a man who was then driving his ass down Mount Ebal, and that afterwards two of his party recited the commandments antiphonally from the two sides of the valley without the least difficulty.
All the words of the law, the blessings and the curses. The form of this expression, combined with the words of the next verse, seems to include not only the special curses in Deuteronomy 27:1-5; but Deuteronomy 28:1-5, at least, and possibly Deuteronomy 29:1-5. and 30. as well.
That were conversant with them. Literally, who were going in the midst of them; i.e; the strangers who had attached themselves to them, either at their departure from Egypt, or since their conquest of Eastern Palestine.
HOMILETICS
The setting up the law.
The provision for the due observance of God's law was one of the most remarkable features of the invasion of Canaan by Joshua. Twice was the command given in Deuteronomy by Moses (Deuteronomy 11:29, 36, and Deuteronomy 27:2-5), and the spot fixed on beforehand, no doubt because of its central position in Palestine. We have already observed, in the notes on Deuteronomy 5:1-5; on the scrupulous care to fulfil the provisions of the law with which the invasion of Canaan was commenced. The present is an event of the same character. Joshua forbears to press further his warlike operations in the land, until he has pushed his way to the central point, and anticipated the conquest he is about to make by setting up there the law which was to be observed in it, when it had become the possession of the Israelites. The following considerations suggest themselves:
I. JOSHUA'S FAITH. Aa in the case of the circumcision, so here, obedience is superior to all earthly considerations. From a worldly point of view this march from Ai to Gerizim while the nations of Canaan are still unsubdued was a hazardous and foolish act. Modern philosophers would deride it; modern public opinion would condemn it. But it is just here that modern opinion requires correction by God's Word. When a thinker of the present day, not usually regarded as superstitious or fanatical, tolls us we have "forgotten God," it may be worth while to ask whether He is still a factor in the problem of life with statesmen, generals, and politicians. No doubt there is a superstitious way of carrying out the principle here indicated. So there was, as has already been pointed out, among the Israelites, when they took the ark to battle with them, fancying it could act as a talisman which could secure them from the consequences of their own sins. Yet we may venture to commend the scrupulous regard for God's commands shown by the Christian Indians in North America, who were willing voluntarily to forego the large take of fish—and they got their living by fishing—which offered itself to them on the Lord's day, rather than the conduct of the clergyman, who, seeing a glint of sunshine on a wet summer's day while he was preaching, led his flock into the harvest field, though it was Sunday, because, as he said, it was wrong to allow God's good gifts to be wasted. There may be much to be said on both sides. Yet it were well at least to allow that faith is superior to sight, and obedience to expediency. We may be assured that in all cases a strict obedience to God's precepts, and a sublime disregard of consequences when duty is involved, is the only path a sincere Christian can possibly follow. This is true whether
(1) national,
(2) commercial, or
(3) private interests are involved.
The nation which deliberately adopts a wrong policy, or refuses to carry out a right one, because it is its interest to do so, will most assuredly reap its reward. The commercial transaction which in its efforts after profit neglects the plain command of God shall in the end bring more harm than good. The man who habitually sets aside God's commands for his own private ends shall "reap his reward, whosoever he be."
II. CIRCUMCISION VERILY PROFITETH IF THOU KEEP THE LAW. Joshua here plainly shows the children of Israel that the formal renewal of the covenant which was made as soon as Jordan was crossed was of no avail in God's sight, unless the law were set up as the necessary consequence of that covenant. So we learn that it is of no use for us to be God's covenant people unless we have the law written in our hearts. For one of the first conditions of that covenant is that God shall give us His Spirit. Woe be to us if we grieve or quench Him. He gives us power to fulfil the law of God. To neglect to carry out that law is to resist Him and fight against Him. This entails upon us the same consequences as it did to Israel, first in the wilderness, and afterwards in Canaan—rejection from the high privileges they had inherited. After our admission into covenant with God there must be
(1) the engraving the law in our hearts by the study of its precepts, and
(2) the earnest endeavour to walk after the law thus set up in our midst.
III. THE LAW WAS READ. This public reading of the law was a feature of Jewish public solemnities when their faith had waxed cold, and it needed revival (see 2 Kings 23:2, 2 Kings 23:8; 2Ch 34:1-33 :80, 81; Nehemiah 8:1-16). It does not appear to have formed part of the ceremonies either of David or Solomon, or even of Hezekiah. Perhaps it would have been better if it had, although these ceremonies were pious and edifying. So we cannot agree with those who would remove from the Church of England Service that continual recitation of the Ten Commandments which was added to the Communion Service at the Reformation. We cannot tell how much this reading of the law has tended to keep alive in the nation an abhorrence of certain sins, has preserved among us a regard for God's holy day, for domestic purity and order, for honesty and truthfulness, which some other nations have lost. So the daily and weekly reading of the Scriptures, as a whole, is a feature of the Church system which we would not willingly see surrendered. And he who neglects the private reading of the law must expect the life of his soul to be deadened thereby.
IV. THE LAW HAS CURSES AS WELL AS BLESSINGS. The sterner features of God's law are kept out of sight by many in these days. They talk of a God of love, but they forget that a God of love must, as such, punish sin, and therefore sinners, as long as they cling to their sin. It would be no love to leave sin unpunished, for that were to encourage men to commit it. And as sin, by its very nature, is the parent of misery, the God who does not punish sin is rather a God of hate than a God of love. No preaching of the blessings of the gospel is of any avail which systematically conceals the terrors of the gospel; which tries to exalt the love of God in Christ while studiously ignoring the vengeance which is pronounced against them who "obey not the gospel of our Lord Jesus Christ." No reading of the law is of any avail, except Ebal be read from as well as Gerizim. Joshua read "all the words of the law, the blessings and the cursings, according to all that is written in the book of the law." So must the Christian minister rehearse faithfully to his flock all that is written in the book of the law of Christ.
V. THE ARK OF GOD WAS IN THE MIDST. That is, the reading of the law was no mere formal recitation. There was the altar, the offerings, and the sacrifices. It was a religious celebration. God's presence was recognised. The devotion of the heart was required. The whole celebration would have been a pretence had it not been carried on as in God's sight. So now, when God's Word is read in the congregation, it should not be a mere form. There should be the ardent desire to profit by it, the solemn reverence for the spoken word of the Most High. And when studied in private, it should not be a cold, critical, merely intellectual study. The warmth of devotion should be kindled. The reading should be distinctly a religious act. The presence of God, alike in the word He has given, and the heart He has renewed, should be recognised, and a mutual glow be derived from the contact. And this glow should be further inflamed by the simultaneous sacrifice of the thoughts and intentions of the heart to God.
HOMILIES BY R. GLOVER
The altar on Ebal, and the reading and recording of the law.
We come on this scene unexpectedly. War, with its stratagems, its carnage, its inversion of ancient order, was filling our mind. But suddenly, instead of the camp, there is the religious assembly; sacrifice instead of slaughter; instead of the destruction of heathen cities, the erection of monumental inscriptions of the law. The mustering of the whole people to learn and accept afresh God's great law. It was not a casual gathering, but one prescribed by Moses in 27th chapter of Deuteronomy; what tribes have to stand on the slopes of Gerizim, to respond to all the benedictions of the law, and what tribes are to stand on Ebal to respond to its curses, are all detailed. The ark in the valley between; an altar reared on one of the heights; the law, solemnly read, and greeted with the responses not of a congregation, but of a gathered nation; covenant sacrifices offered; the inscription on memorial stones of the leading precepts of the law—these all constitute a scene of utmost impressiveness. A nation accepting a solemn league and covenant, hallowing their conquest, taking formal possession of the country for their God, in the heart of the land hallowing a mountain for His throne—this is not an everyday occurrence, but one full of moral meaning. Consider some of its lessons.
I. SACRED RESTS SHOULD BE MIXED WITH ALL WORLDLY WORK. Not many would have gathered a nation at such a time for such a work. At most only the conquest of the middle of the land had been achieved. The kings of the south and the north were forming their leagues to crush the terrible invaders. A saint less heroic or a hero less saintly would have postponed all such solemn assemblies till the conquest was complete. But Joshua "sets the Lord alway before him;" and at the very outset he seeks to hallow their fighting and their victories. As in Gilgal, he tarried to observe the sacraments of the law, so here in Shechem he tarries to build an altar and rehearse the law. That time is not lost which we spend in calm communion with God. And in the degree in, which, like the occupations of these invaders, our dally work is absorbing and worldly, in that degree it is well to arrest our activities, and turn ear and eye and heart to God. In Israel's case, such a halt would tend to prevent the coarsening of their feelings in their bloody work; would put them in the position of executors of God's judgment; would help to make them abhor the sins of those they extirpated; would suggest that "they should be holy who carried the " sword "of God." Our daily tasks are not so absorbing nor so rough as theirs; but, like Israel, it will always be well that we should take time or make time to keep in Gilgal the ordinances, and take time or make it to learn in Shechem the law of God. "Prayer and meals stop no man's work." Israel went from Shechem with more unity, faith, and gravity—that is, with all its elements of strength invigorated. Keep your Sabbaths well. Have a sacred closet and enter it. Take time regularly to get calm and to listen to the voice of God. Joshua mixes sacred rest with worldly activity.
II. Observe secondly: WITH NEW POSSESSIONS, THEIR RESPONSIBILITIES SHOULD BE RECOGNISED. Is the centre of the land won, it is not theirs to do with as they like. There is a law whose blessings they should aspire to, whose curse they should avoid. Their new possessions are not theirs to do with what they like. Masters of the Canaanites, they are only servants before God. With all possession of wealth, and all consciousness of strength, there is apt to rise a certain degree of wilfulness and self assertion. Men think that wealth is a sort of holy orders, giving a power of absolution from every unpleasant duty. It is well whenever we have attained what we desired, or come into the enjoyment of any sort of wealth, that we should take the position of servants, and listen to God's law. Otherwise the mercies that should bind us closer to our God separate us from Him, and blessings which should leave us more free for gracious work secularise all our moods and motives. "The desire accomplished is sweet to the soul," but it is only helpful when in Shechem we listen to God's law. How much wiser would some have been if gaining wealth, or power, or whatever their hearts' desire, they had hallowed some spot like Shechem and distinctly realised their duty in connection with it—the blessings of discharging it, the curses of neglecting it; and then low at God's altar had hallowed all. Our own is not ours to do with as we please. Property has duties as well as rights, and all mercies should be hallowed by cherishing a lively sense of the responsibilities attendant on them. Have you gained a footing in any Canaan of your hopes? Build your altar and listen to God's law.
III. Observe: JOSHUA'S FIRST BUILDING IS AN ALTAR, NOT A FORTRESS. You would not have been surprised to find him taking Shechem and fortifying it, raising thus a central fortress in the land. But he builds not a fortress, but an altar; and raises not the storied monument of his victories, but a register of God's law. It is a striking and characteristic thing, this altar rearing in such circumstances. And yet the altar, by its inspiration, contributes more to the power of the people than any fortress could by its security. The soul is the seat of power, in the individual, the army, the nation; and Joshua takes the directest means to increase and perpetuate the nation's strength when he builds an altar, and links at once the old land and the new people to God. No people will lack country, safety, freedom, that rears altars to the living God. Let religion die out in any people and liberty will not very long survive. What we want for strength and joy in life is some great interest, a grave duty, a sublime hope. When Joshua raised this altar, and thereby quickened the religious life of the people, he was doing far more than if he had raised walls or gathered chariots. God is a nation's only fortress. To have Him in us is to be secure.
IV. Lastly observe: THE WISE MAN SEEKS TO MAKE RELIGION INTELLIGENT. The priestly instinct would have been satisfied with the sacraments of Gilgal; but Joshua adds instruction at Shechem. All the people, the aged, the children, warriors, and women, the true Israelite and the hangers on, have the entire law read to them; and to increase the intelligent knowledge of God's will, the law is painted like frescoes on tablets raised on the mountain. God wants intelligent service. Ignorance is the mother of superstition, not of devotion. "God is a spirit, and they that worship him must worship him not only in spirit"—that is—in sincerity; but in truth—that is, with intelligence, understanding Him—giving Him the sort of homage which is His due. To my judgment, there is a savour of sound Protestanism in this gathering at Shechem. The people taught, the law imparted to all This is a sort of prelude of the reign of the open Bible—a religion addressed to the minds and hearts and consciences of men, All true religion has its Shechem as well as its Gilgal, its teachings of truth and duty as well as its observance of the sacraments. We should all seek light; reverent, but still self respectful; too serious to "make believe," too truthful to shut our eyes. The higher our reason, the heartier will be our religion. Joshua taught the people the law, and when printing was impossible, published it on the frescoes of Gerizim. We only do well when we do our best to make "all the congregation of Israel, with the women and the little ones, and the strangers that are conversant among them," familiar with the law and the gospel of the grace of God.—G.
HOMILIES BY J. WAITE
Sacrifice and law.
This religious solemnity is a fulfilment of the command given by Moses in Deuteronomy 27:1-5. It is expressive of the fidelity of Joshua to the sacred traditions of the past, and his loyalty to the Divine order and the Divine authority. The time is appropriate for such public homage to be paid to the God of Israel. It is the "right hand of the Lord" that has done so valiantly in the recent victories; to Him be all the glory. The land has been taken possession of in His name; let it be consecrated henceforth to Him by this solemn act of worship. The solemnity consists of two parts—
(1) the building of an altar and offering of sacrifice,
(2) the inscription and proclamation of the law.
I. SACRIFICE. This was at once an acknowledgment of the sovereignty of God, and a renewal of the covenant by which the people and their inheritance were devoted to Him. There were two kinds of sacrifice, "burnt offerings" and "peace offerings." It is doubtful how far the distinction between these can, in this case, be clearly defined. But we at least discern in them a double element,
(1) eucharistic,
(2) propitiatory.
1. Eucharistic. There was thanksgiving for victories and deliverances thus far vouchsafed. Well might the hearts of the people rise to God with the smoke of their sacrifices, after such proofs as He had given them of His favour. Every fresh manifestation of Divine goodness demands a fresh ascription of praise; the providence that "redeems our life from destruction and crowns us with loving kindness" calls for daily acknowledgment. Gratitude is a perpetual obligation, because God's love is ever assuming some new phase of benediction. Let every stage in our career, every vantage ground gained, every difficulty surmounted, every peril passed, every victory won, be signalised by some new expression of personal devotion. To the devout spirit life will be a continual thank, offering, a ceaseless hymn of praise.
"If oh our daily course our mind
Be set to hallow all we find,
New treasure still of countless price
God will provide for sacrifice."
2. Propitiatory. These oft-repeated sacrifices kept the grand truth of atonement by expiation continually before the minds of the people. We need to keep it continually before our minds, inasmuch as we live by the mercy of God through the self immolation of a sinless victim. Every revelation of God is fitted to awaken the sense of our own sinfulness, and so prompts a constant reference, in penitence and faith, to the "Great Propitiation." Daily life should be a perpetual presentation in spirit before the mercy seat of the sacrifice of Him by whom we "receive the atonement? But such trust in the sacrifice of Christ is of no avail unless coupled with a personal surrender that draws its inspiration from His. The "burnt offering" and the "peace offering" must go together. "Ye are not your own, for ye are bought with a price: therefore," etc. (1 Corinthians 6:19, 1 Corinthians 6:20).
II. THE PROCLAMATION OF THE LAW. There was a peculiar fitness in this, inasmuch as the people had now gained a firm footing in the land which was to be the scene of their organised national life. They are made to understand the fundamental moral conditions of that life. Observe—
1. The supremacy of the law of God over all human law. The commonwealth of Israel was emphatically a theocracy. But every commonwealth is a theocracy in the sense that harmony with the Divine will is the secret of its order and prosperity. As righteousness alone "exalteth a nation," so the public assertion and vindication of God's law is essential to the well being of any land and people. Human law has enduring authority in proportion as it accords with the Divine (Proverbs 8:15, Proverbs 8:16).
2. The breadth of the law of God as embracing all relations of life, all classes and conditions of men. "The whole congregation of Israel" heard the law, with the "elders, officers, and judges," the "women, little ones, and strangers." All social relations, all official functions, all periods and conditions of life are amenable to this supreme authority, this impartial Judge.
3. The weal or woe of every man depends on his relation to the law of God. Here lies the alternative of blessing or cursing, life or death (Deuteronomy 30:19). What was read may have been only that summary of the law contained in Deuteronomy 27:1-5, and Deuteronomy 28:1-5. But of the whole law, in its essential principles, this is true: moral and practical harmony with it is the condition of blessedness.
4. Men are brought into their true relation to the law only by the gospel of Christ. "Christ is the end of the law for righteousness," etc. (Romans 10:4). Faith in Him disdains the law of its terrors. "Christ hath redeemed us from the curse of the law," etc. (Galatians 3:13). In Him the blessing overcomes the curse, the voice of Gerizim prevails over that of Ebal, "mercy rejoieeth against judgment." Christ engraves the law not on tables of stone, but on the living hearts of men (Jeremiah 31:31, 84; Hebrews 8:1-58, Hebrews 8:12). In Him the law is not, as in Moses, literal, local, adapted to special circumstances and the moral needs of a particular people, but spiritual and universal. Not that Christianity has less to do in shaping the relative duties of human life, or enters less minutely into its details, but rather has so much to do with everything that, like the all-pervading atmosphere and the gladdened sunshine, it is the very vital air of every social problem, and the guiding light in the determination of every question between man and man.—W.