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Commentary on Joshua 5 verses 1–9
A vast show, no doubt, the numerous camp of Israel made in the plains of Jericho, where now they had pitched their tents. Who can count the dust of Jacob? That which had long been the church in the wilderness has now come up from the wilderness, leaning upon her beloved, and looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners. How terrible she was in the eyes of her enemies we are here told, Jos 5:1. How fair and clear she was made in the eyes of her friends, by the rolling away of the reproach of Egypt, we are told in the following verses.
I. Here is the fright which the Canaanites were put into by their miraculously passing over Jordan, Jos 5:1. The news of it was soon dispersed all the country over, not only as a prodigy in itself, but as an alarm to all the kings and kingdoms of Canaan. Now, as when Babylon was taken, One post runs to meet another, and one messenger to meet another, to carry the amazing tidings to every corner of their land, Jer 51:31. And here we are told what impressions the tidings made upon the kings of this land: Their heart melted like wax before the fire, neither was there spirit in them any more. This intimates that, though the heart of the people generally had fainted before (as Rahab owned, Jos 2:9), yet the kings had till now kept up their spirits pretty well, had promised themselves that, being in possession, their country populous, and their cities fortified, they should be able to make their part good against the invaders; but when they heard not only that they had come over Jordan, and that this defence of their country was broken through, but that they had come over by a miracle, the God of nature manifestly fighting for them, their hearts failed them too, they gave up the cause for gone, and were now at their wits' end. And, 1. they had reason enough to be afraid; Israel itself was a formidable body, and much more so when God was its head, a God of almighty power. What can make head against them if Jordan be driven back before them? 2. God impressed these fears upon them, and dispirited them, as he had promised (Exo 23:27), I will send my fear before thee. God can make the wicked to fear where no fear is (Psa 53:5.), much more where there is such cause for fear as was here. He that made the soul can, when he pleases, make his sword thus to approach to it and kill it with his terrors.
II. The opportunity which this gave to the Israelites to circumcise those among them that were uncircumcised: At that time (Jos 5:2), when the country about them was in that great consternation, God ordered Joshua to circumcise the children of Israel, for at that time it might be done with safety even in an enemy's country; their hearts being melted, their hands were tied, that they could not take this advantage against them as Simeon and Levi did against the Shechemites, to come upon them when they were sore. Joshua could not be sure of this, and therefore, if he had ordered this general circumcision just at this time of his own head, he might justly have been censured as imprudent; for, how good soever the thing was in itself, in the eye of reason it was not seasonable at this time, and might have been of dangerous consequence; but, when God commanded him to do it, he must not consult with flesh and blood; he that bade them to do it would, no doubt, protect them and bear them out in it. Now observe,
1.The occasion there was for this general circumcision. (1.) All that came out of Egypt were circumcised, v. 5. while they had peace in Egypt doubtless they circumcised their children the eighth day according to the law. But after they began to be oppressed, especially when the edict was made for the destruction of their male infants, the administration of this ordinance was interrupted; many of them were uncircumcised, of whom there was a general circumcision, either during the time of the three days' darkness, as Dr. Lightfoot conjectures, or a year after, just before their eating the second passover at Mount Sinai, and in order to that solemnity (Num 9:2) as many think. And it is with reference to that general circumcision that this is called a second, v. 2. But the learned Masius thinks it refers to the general circumcision of Abraham's family when that ordinance was first instituted, Gen 17:23. That first confirmed the promise of the land of Canaan, this second was a thankful celebration of the performance of that promise. But, (2.) All that were born in the wilderness, namely, after their walking in the wilderness, became by the divine sentence a judgment upon them for their disobedience, as is intimated by that repetition of the sentence, Jos 5:6. Al that were born since that fatal day on which God swore in his wrath that none of that generation should enter into his rest were uncircumcised. But what shall we say to this? Had not God enjoined it to Abraham, under a very severe penalty, that every man-child of his seed should be circumcised on the eighth day? Gen 17:9-14. Was it not the seal of the everlasting covenant? Was not so great a stress laid upon it when they were coming out of Egypt that when, immediately after the first passover, the law concerning that feast was made perpetual, this was one clause of it, that no uncircumcised person should eat of it, but should be deemed as a stranger? and yet, under the government of Moses himself, to have all their children that were born for thirty-eight years together left uncircumcised is unaccountable. So great an omission could not be general but by divine direction. Now, [1.] Some think circumcision was omitted because it was needless: it was appointed to be a mark of distinction between the Israelites and other nations, and therefore in the wilderness, where they were so perfectly separated from all and mingled with none, there was no occasion for it. [2.] Others think that they did not look upon the precept of circumcision as obligatory till they came to settle in Canaan; for in the covenant made with them at Mount Sinai nothing was said about circumcision, neither was it of Moses but of the fathers (Joh 7:22), and with particular reference to the grant of the land of Canaan, Gen 17:8. [3.] Others think that God favourably dispensed with the observance of this ordinance in consideration of the unsettledness of their state, and their frequent removals while they were in the wilderness. It was requisite that children after they were circumcised should rest for some time while they were sore, and stirring them might be dangerous to them; God therefore would have mercy and not sacrifice. This reason is generally acquiesced in, but to me it is not satisfactory, for sometimes they staid a year in a place (Num 9:22), if not much longer, and in their removals the little children, though sore, might be wrapped so warm, and carried so easy, as to receive no damage, and might certainly be much better accommodated than the mothers in travail or while lying in. Therefore, [4.] To me it seems to have been a continued token of God's displeasure against them for their unbelief and murmuring. Circumcision was originally a seal of the promise of the land of Canaan, as we observed before. It was in the believing hope of that good land that the patriarchs circumcised their children; but when God had sworn in his wrath concerning the men of was who came out of Egypt that they should be consumed in the wilderness, and never enter Canaan, nor come within sight of it (as that sentence is here repeated, Gen 17:6, reference being made to it), as a further ratification of that sentence, and to be a constant memorandum of it to them, all that fell under that sentence, and were to fall by it, were forbidden to circumcise their children, by which they were plainly told that, whatever others might, they should never have the benefit of that promise of which circumcision was the seal. And this was such a significant indication of God's wrath as the breaking of the tables of the covenant was when Israel had broken the covenant by making the golden calf. It is true that there is no express mention of this judicial prohibition in the account of that sentence; but an intimation of it in Num 14:33, Your children shall bear your whoredoms. It is probable the children of Caleb and Joshua were circumcised, for they were excepted out of that sentence, and of Caleb it is particularly said, To him will I give the land, and to his children (Deu 1:36), which was the very promise that circumcision was the seal of: and Joshua is here told to circumcise the people, not his own family. Whatever the reason was, it seems that this great ordinance was omitted in Israel for almost forty years together, which is a plain indication that it was not of absolute necessity, nor was to be of perpetual obligation, but should in the fulness of time be abolished, as now it was for so long a time suspended.
2.The orders given to Joshua for this general circumcision (Jos 5:2): Circumcise again the children of Israel, not the same person, but the body of the people. Why was this ordered to be done now? Answ. (2.) Because now the promise of which circumcision was instituted to be the seal was performed. The seed of Israel was brought safely into the land of Canaan. "Let them therefore hereby own the truth of that promise which their fathers had disbelieved, and could not find in their hearts to trust to." (2.) Because now the threatening of which the suspending of circumcision for thirty-eight years was the ratification was fully executed by the expiring of the forty years. That warfare is accomplished, that iniquity is pardoned (Isa 40:2), and therefore now the seal of the covenant is revived again. But why was it not done sooner? why not while they were resting some months in the plains of Moab? why not during the thirty days of their mourning for Moses? Why was it not deferred longer, till they had made some progress in the conquest of Canaan, and had gained a settlement there, at least till they had entrenched themselves, and fortified their camp? why must it be done the very next day after they had come over Jordan? Answ. Because divine Wisdom saw that to be the fittest time, just when the forty years were ended, and they had entered Canaan; and the reasons which human wisdom would have offered against it were easily overruled. [1.] God would hereby show that the camp of Israel was not governed by the ordinary rules and measures of war, but by immediate direction from God, who by thus exposing them, in the most dangerous moments, magnified his own power in protecting them even then. And this great instance of security, in disabling themselves for action just when they were entering upon action, proclaimed such confidence in the divine care for their safety as would increase their enemies' fears, much more when their scouts informed them not only of the thing itself that was done, but of the meaning of it, that it was a seal of the grant of this land to Israel. [2.] God would hereby animate his people Israel against the difficulties they were now to encounter, by confirming his covenant with them, which gave them unquestionable assurance of victory and success, and the full possession of the land of promise. [3.] God would hereby teach them, and us with them, in all great undertakings to begin with God, to make sure of his favour, by offering ourselves to him a living sacrifice (for that was signified by the blood of circumcision), and then we may expect to prosper in all we do. [4.] The reviving of circumcision, after it had been so long disused, was designed to revive the observance of other institutions, the omission of which had been connived at in the wilderness. This command to circumcise them was to remind them of that which Moses had told them (Deu 21:8), that when they should have come over Jordan they must not do as they had done in the wilderness, but must come under a stricter discipline. It was said concerning many of the laws God had given them that they must observe them in the land to which they were going, Deu 6:1; Deu 12:1. [5.] This second circumcision, as it is here called, was typical of the spiritual circumcision with which the Israel of God, when they enter into the gospel rest, are circumcised; it is the learned bishop Pierson's observation that this circumcision being performed under the direction of Joshua, Moses' successor, it points to Jesus as the true circumciser, the author of another circumcision than that of the flesh, commanded by the law, even the circumcision of the heart (Rom 2:29), called the circumcision of Christ, Col, Jos 2:11.
3.The people's obedience to these orders. Joshua circumcised the children of Israel (Jos 5:3), not himself with his own hands, but he commanded that it should be done, and took care that it was done: it might soon be despatched, for it was not necessary that it should be done by a priest or Levite, but any one might be employed to do it. All those that were under twenty years old when the people were numbered at Mount Sinai, and not being numbered with them fell not by the fatal sentence, were circumcised, and by them all the rest might be circumcised in a little time. The people had promised to hearken to Joshua as they had hearkened to Moses (Jos 1:17), and here they gave an instance of their dutifulness by submitting to this painful institution, and not calling him for the sake of it a bloody governor, as Zipporah because of the circumcision called Moses a bloody husband.
4.The names given to the place where this was done, to perpetuate the memory of it. (1.) It was called the hill of the foreskins, v. 3. Probably the foreskins that were cut off were laid on a heap, and covered with earth, so that they made a little hillock. (2.) It was called Gilgal, from a word which signifies to take away, from that which God said to Joshua (v. 9), This day have I rolled away the reproach of Egypt. God is jealous for the honour of his people, his own honour being so much interested in it; and, whatever reproach they may lie under for a time, first or last it will certainly be rolled away, and every tongue that riseth up against them he will condemn. [1.] Their circumcision rolled away the reproach of Egypt. they were hereby owned to be the free-born children of God, having the seal of the covenant in their flesh, and so the reproach of their bondage in Egypt was removed. They were tainted with the idolatry of Egypt, and that was their reproach; but now that they were circumcised it was to be hoped they would be so entirely devoted to God that the reproach of their affection to Egypt would be rolled away. [2.] Their coming safely to Canaan rolled away the reproach of Egypt, for it silenced that spiteful suggestion of the Egyptians, that for mischief they were brought out, the wilderness had shut them in, Exo 14:3. Their wandering so long in the wilderness confirmed the reproach, but now that they had entered Canaan in triumph that reproach was done away. When God glorifies himself in perfecting the salvation of his people he not only silences the reproach of their enemies, but rolls it upon themselves.
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SUMMARY
Joshua 5:1 records the immediate and profound psychological impact of God's miraculous intervention at the Jordan River on the indigenous kings of Canaan. Upon hearing that the LORD had supernaturally dried the Jordan for Israel's passage, the Amorite and Canaanite rulers were utterly demoralized, their courage and will to resist completely evaporating. This divine act of instilling fear served as a strategic prelude to the conquest, demonstrating God's sovereign power in preparing the land for His people before a single battle was fought, ensuring that the initial phase of the conquest would be met with paralyzed opposition rather than unified resistance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 5:1 employs several powerful literary devices to convey its message with striking impact. The most prominent is Hyperbole, seen in the expressions "their heart melted" and "neither was there spirit in them any more." These are not literal descriptions but exaggerated statements designed to emphasize the extreme and debilitating terror experienced by the Canaanite kings. This hyperbole vividly portrays the complete psychological collapse of the enemy, highlighting the overwhelming and demoralizing nature of God's power. Additionally, there is a strong element of Foreshadowing in this verse. The immediate demoralization of the enemy kings foreshadows the relatively swift and decisive victories that Israel will achieve in the upcoming conquest, indicating that God is already fighting on their behalf by breaking the spirit of their adversaries. The verse also presents a stark Contrast between the fearful, melting hearts of the pagan kings, paralyzed by dread, and the divinely empowered, confident advance of the Israelites, underscoring the profound difference between those who oppose God and those who are led by Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 5:1 stands as a powerful testament to God's unwavering faithfulness to His covenant promises and His strategic use of divine terror to prepare the way for His people. This event is not an isolated incident but aligns with a consistent pattern throughout the Old Testament where God actively fights for Israel, often by instilling fear and dread into their enemies. This demoralization was a promised part of the divine strategy, designed to weaken resistance and demonstrate God's supremacy over all other powers. It underscores that the conquest of Canaan was fundamentally a divine work, not merely a human military campaign, ensuring that all glory belonged to the LORD. This passage serves as a reminder that God's methods are often beyond human comprehension, yet always effective in accomplishing His sovereign will.
REFLECTION AND APPLICATION
Joshua 5:1 offers a profound spiritual lesson for believers today: God's power is supreme, and His plans are unstoppable, often working in unseen ways to prepare the path for His purposes. When we face daunting challenges, seemingly insurmountable obstacles, or spiritual opposition, this verse reminds us that God often goes before us, not only clearing the way but also strategically weakening the resolve of those who might oppose His will. Our trust should not be in our own strength or strategy, but in God's omnipotence and His proven faithfulness. Just as the Jordan's drying was a visible sign of God's power, we can look to His past faithfulness in our lives and in Scripture as assurance that He is capable of dismantling opposition and opening paths, even when we cannot perceive how. This instills a confidence that allows us to move forward in faith, knowing that the spiritual battle is often won through God's intervention, not solely by human effort. It encourages us to pray for God to work in the hearts of those who oppose His kingdom, recognizing that He can soften or melt even the hardest hearts.
Questions for Reflection
FAQ
Why did the kings' hearts melt?
Answer: The kings' hearts melted because they "heard that the LORD had dried up the waters of Jordan from before the children of Israel." This was not just a natural phenomenon but a supernatural act of God, mirroring the parting of the Red Sea decades earlier. The news of such a powerful, undeniable miracle, performed by the God of Israel, instilled overwhelming dread and demoralization. They recognized that they were facing a people backed by an invincible divine power, rendering their own military strength and defenses futile. Their fear was a direct consequence of recognizing God's sovereign hand in clearing the way for His people, fulfilling His promise to send His terror before them.
Who were the Amorites and Canaanites mentioned in this verse?
Answer: The Amorites and Canaanites were two of the primary ethnic groups inhabiting the land of Canaan, which God had promised to Israel. The "kings of the Amorites... on the side of Jordan westward" likely refers to rulers of city-states in the central highlands or western side of the Jordan Valley, traditionally associated with the Amorite presence. The "kings of the Canaanites... by the sea" refers to rulers of city-states located along the Mediterranean coast and its fertile plains. These groups represented the formidable indigenous powers that Israel was commanded to dispossess. Their inclusion emphasizes the widespread impact of God's miracle, affecting the major regional powers who would soon face Israel in battle, demonstrating that no part of the land was immune to the divine terror.
What is the significance of the phrase "until we were passed over" in this context?
Answer: The phrase "until we were passed over" indicates that the narrator (likely Joshua himself or someone closely associated with the events) is speaking from the perspective of the Israelites who successfully completed the crossing. It emphasizes the completion of God's miraculous act and Israel's secure arrival on the western bank of the Jordan. This detail reinforces the fact that the enemy's fear was a reaction to a fully accomplished, undeniable divine intervention, not merely a threat or a partial event. It highlights the divine enablement that brought Israel safely into the land before the conquest began, demonstrating God's faithfulness in bringing His people to their promised inheritance.
CHRIST-CENTERED FULFILLMENT
Joshua 5:1, with its depiction of enemy hearts melting before the advancing people of God, finds profound Christ-centered fulfillment in the New Testament. The fear and demoralization of the Amorite and Canaanite kings, caused by the report of God's mighty acts, foreshadows the ultimate and decisive victory of Jesus Christ over all spiritual adversaries. Just as God cleared the way for Israel's physical inheritance, Christ's death and resurrection disarmed the powers of darkness, ensuring His people's spiritual inheritance. The Lamb of God, who takes away the sin of the world, did not merely cause hearts to melt in fear but utterly defeated the principalities and powers, making a public spectacle of them on the cross (Colossians 2:15). Through His triumph, Christ has overcome the world, and His followers are called to take heart (John 16:33). The "melting hearts" of the enemies of Israel prefigure the trembling of demons before the authority of Christ (James 2:19) and the ultimate subjugation of every foe under His feet (1 Corinthians 15:25). While some hearts melt in fear before God's power, the Gospel of Christ offers a different kind of "melting"—a softening of hardened hearts through repentance and faith, leading to new life and a willing surrender to His loving Lordship (Acts 2:37).