Mt. Ebal was only about 20 mi. from Ai. Leaving their encampment at Gilgal, probably in charge of a guard, all Israel journeyed to Mt. Ebal and Mt. Gerizim for this sacred service and the renewal of the covenant. Though they were anxious to obtain settlement in their homes, the work of conquest had to come to a standstill while they made the long march, attended this solemn ceremony, and returned to Gilgal. Thus they were taught that the way to prosper is to make God first. Jesus later reiterated this great principle in the words, “But seek ye first the kingdom of God” (Matt. 6:33). Mt. Ebal is situated on the north, and Mt. Gerizim on the south. The valley between them is about one third of a mile wide, and runs east and west. The summits of the 2 mountains are about 2 mi. apart. Where the 2 mountains face each other, at the point of their closest proximity, there is a green valley of about 500 yd. in width. The limestone stratum of each mountain is broken into a succession of ledges forming a natural amphitheater on either side. Here Abraham had erected his first altar in the Land of Promise. Here the people now congregated, six of the tribes on one side and six on the other—the six on Mt. Gerizim to respond with an Amen after each blessing was read and the six on Mt. Ebal as each curse was read. Spurs jut out from each of these mountains forming natural pulpits from which the speaker’s voice could be heard throughout the valley. According to directions, an altar was erected on Mt. Ebal, the mount of cursing (Deut. 27:4, 5). But why on the mount of cursing? This was fitting. In that place from which the curses of the law were read against sinners, there must also be an indication of the means of grace and forgiveness. The sacrifices on that altar prefigured Christ.

 The word translated “then” is not the ordinary connective that is so frequently translated “then” elsewhere. The word here used is more emphatic, placing special stress on the time. It marks the fact that the development of the building of the altar began then, growing out of the situation just described. Israel had been victorious, and had received evidence that God was with them and would drive out the nations before them. It was an opportune moment for them to interrupt their military campaign and to renew their covenant with God. On two separate occasions God had instructed Israel to call a solemn assembly of all the tribes upon Mts. Ebal and Gerizim, shortly after their entrance into Canaan (Deut. 11:26-30; 27:2-8). Israel was to hear the law reread, and its precepts were to be inscribed on stone and placed in the very heart of the country for all, both the Israelites and the other nations, to read. By this means God extended an invitation to all nations to become acquainted with His benevolent purposes, and to join His people.

 Geographically the place was in the very center of the land and at the crossroads of travel. Some historians have found great difficulty in admitting the possibility of such a journey through hostile enemy territory at such a time. Josephus supposes that this religious ceremony happened after five years, and the LXX places this passage after ch. 9:1, 2. But all attempts to adjust the time are entirely unnecessary. Though in the midst of an enemy’s country, as yet unconquered, Israel passed on unharmed, because the terror of God had fallen upon the cities round about, as when Jacob long before had passed through this very region on his way to Bethel (Gen. 35:5). It has also been suggested that no mention is made of a strong place north of Bethel in that part of the country, and that from other passages (see Joshua 17:18) there seems reason to think that a large part of this district was wooded and unpopulated. The confederacy of the southern kings had its center far to the south, and there was a considerable distance between Shechem and the strong places to the north. See on 1 Sam. 9:4.