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 4:41-43.
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 4:1-54. Gerizim was close to this city, as 9:6, 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).