And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.
And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.
This carefully orchestrated ceremony demonstrates the covenantal unity of the entire nation. The phrase "all Israel" encompasses every segment of society: "elders" (tribal leaders), "officers" (military commanders), and "judges" (legal authorities). The positioning "on this side the ark and on that side" places the ark of the covenant—representing God's presence—at the center, with the people arrayed around it. This spatial arrangement embodies the theological truth that God, not humanity, stands at the center of covenant community.
Significantly, the assembly includes "the stranger, as he that was born among them," indicating that covenant membership transcends ethnic boundaries. The Hebrew term ger (גֵּר, "stranger") refers to resident aliens who had joined Israel, including Rahab and likely others who witnessed God's mighty acts. This inclusive vision foreshadows the New Testament church where there is "neither Jew nor Greek" in Christ (Galatians 3:28). Reformed theology emphasizes that election and calling constitute God's people, not mere ethnic descent.
The division into two groups—half toward Gerizim, half toward Ebal—creates responsive liturgy for pronouncing blessings and curses. This dramatic presentation makes tangible the choice set before Israel: obedience leading to life, or rebellion leading to death (Deuteronomy 30:19). The ceremony transforms abstract law into experiential reality, engaging the whole community in covenant commitment.
Historical Context
The gathering of "all Israel" at Shechem recalls the patriarchal history of this location. Abraham received God's promise here (Genesis 12:6-7), Jacob returned here after his exile (Genesis 33:18-20), and Jacob's sons sold Joseph into slavery near here (Genesis 37:12-14). By conducting this covenant ceremony at Shechem, Joshua links the conquest to Abraham's original calling, showing that the possession of Canaan fulfills ancient promises.
The presence of "strangers" in the assembly indicates that Israel's forty years of wilderness wandering had attracted followers—a "mixed multitude" (Exodus 12:38) who witnessed God's provision and judgment. This demonstrates that God's covenant, while made with Israel, was never exclusivist. The prophets would later emphasize that the Gentiles would be included in God's salvation (Isaiah 49:6; 56:6-8), fulfilled ultimately in the gospel's universal offer.
The ark's central position recalls its role throughout the conquest—it preceded Israel through the Jordan (Joshua 3:14-17) and circled Jericho (Joshua 6:6-11). The ark, containing the tablets of the law, Aaron's rod, and manna (Hebrews 9:4), symbolized God's covenant faithfulness, priestly mediation, and sustaining provision—all ultimately fulfilled in Christ.
Questions for Reflection
How does the inclusion of "strangers" in covenant ceremony challenge ethnic or cultural barriers we might erect in the church?
What does the spatial arrangement (ark at center, people surrounding) teach about proper ordering of our worship and community life?
How should the choice between blessing and curse, obedience and rebellion, shape our daily decision-making as believers?
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Analysis & Commentary
And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.
This carefully orchestrated ceremony demonstrates the covenantal unity of the entire nation. The phrase "all Israel" encompasses every segment of society: "elders" (tribal leaders), "officers" (military commanders), and "judges" (legal authorities). The positioning "on this side the ark and on that side" places the ark of the covenant—representing God's presence—at the center, with the people arrayed around it. This spatial arrangement embodies the theological truth that God, not humanity, stands at the center of covenant community.
Significantly, the assembly includes "the stranger, as he that was born among them," indicating that covenant membership transcends ethnic boundaries. The Hebrew term ger (גֵּר, "stranger") refers to resident aliens who had joined Israel, including Rahab and likely others who witnessed God's mighty acts. This inclusive vision foreshadows the New Testament church where there is "neither Jew nor Greek" in Christ (Galatians 3:28). Reformed theology emphasizes that election and calling constitute God's people, not mere ethnic descent.
The division into two groups—half toward Gerizim, half toward Ebal—creates responsive liturgy for pronouncing blessings and curses. This dramatic presentation makes tangible the choice set before Israel: obedience leading to life, or rebellion leading to death (Deuteronomy 30:19). The ceremony transforms abstract law into experiential reality, engaging the whole community in covenant commitment.