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Commentary on Joshua 5 verses 10–12
We may well imagine that the people of Canaan were astonished, and that when they observed the motions of the enemy they could not but think them very strange. When soldiers take the field they are apt to think themselves excused from religious exercises (they have not time nor thought to attend to them), yet Joshua opens the campaign with one act of devotion after another. What was afterwards said to another Joshua might truly be said to this, Hear now, O Joshua! thou and thy fellows that sit before thee are men wondered at (Zac 3:8), and yet indeed he took the right method. that is likely to end well which begins with God. Here is,
I. A solemn passover kept, at the time appointed by the law, the fourteenth day of the first month, and in the same place where they were circumcised, v. 10. While they were wandering in the wilderness they were denied the benefit and comfort of this ordinance, as a further token of God's displeasure; but now, in answer to the prayer of Moses upon the passing of that sentence Psa 90:15, God comforted them again, after the time that he had afflicted them, and therefore now that joyful ordinance is revived again. Now that they had entered into Canaan it was very seasonable to remember those wondrous works of divine power and goodness by which they were brought out of Egypt. The finishing of mercies should bring to mind the beginning of them; and when it is perfect day we must not forget how welcome the morning-light was when we had long waited for it. The solemn passover followed immediately after the solemn circumcision; thus, when those that received the word were baptized, immediately we find them breaking bread, Act 2:41, Act 2:42. They dept this passover in the plains of Jericho, as it were in defiance of the Canaanites that were round about them and enraged against them, and yet could not give them any disturbance. Thus God gave them an early instance of the performance of that promise that when they went up to keep the feasts their land should be taken under the special protection of the divine Providence. Exo 34:24, Neither shall any man desire thy land. He now prepared a table before them in the presence of their enemies, Psa 23:5.
II. Provision made for their camp of the corn of the land, and the ceasing of the manna thereupon, Jos 5:11, Jos 5:12. Manna was a wonderful mercy to them when they needed it. But it was the mark of a wilderness state; it was the food of children; and therefore, though it was angel's food, and not to be complained of a light bread, yet it would be more acceptable to them to eat of the corn of the land, and this they are now furnished with.
1.The country people, having retired for safety into Jericho, had left their barns and fields, and all that was in them, which served for the subsistence of this great army. And the supply came very seasonably, for, (1.) After the passover they were to keep the feast of unleavened bread, which they could not do according to the appointment when they had nothing but manna to live upon; and perhaps this was one reason why it was intermitted in the wilderness. But now they found old corn enough in the barns of the Canaanites to supply them plentifully for that occasion; thus the wealth of the sinner is laid up for the just, and little did those who laid it up think whose all these things should be which they had provided. (2.) On the morrow after the passover-sabbath they were to wave the sheaf of first-fruits before the Lord, Lev 23:10, Lev 23:11. And this they were particularly ordered to do when they came into the land which God would vice them: and they were furnished for this with the fruit of the land that year (Jos 5:12), which was then growing and beginning to be ripe. Thus they were well provided for, both with old and new corn, as good householders. See Mat 13:52. And as soon as ever the fruits of this good land came to their hands they had an opportunity of honouring God with them, and employing them in his service according to his appointment. And thus, behold, all things were clean and comfortable to them. Calvin is of opinion that they had kept the passover every year in its season during their wandering in the wilderness, though it is not mentioned, and that God dispensed with their being uncircumcised, as he did, notwithstanding that, admit them to offer other sacrifices. but some gather from Amo 5:25 that after the sentence passed upon them there were no sacrifices offered till they came to Canaan, and consequently no passover was kept. And it is observable that after that sentence (Num. 14) the law which follows (Num. 15) concerning sacrifices begins thus: "When you shall have come into the land of your habitations" you shall do so and so.
2.Notice is taken of the ceasing of the manna as soon as ever they had eaten the old corn of the land, (1.) To show that it did not come by chance or common providence, as snow or hail does, but by the special designation of divine wisdom and goodness; for, as it came just when they needed it, so it continued as long as they had occasion for it and no longer. (2.) To teach us not to expect extraordinary supplies when supplies may be had in an ordinary way. If God had dealt with Israel according to their deserts, the manna would have ceased when they called it light bread; but as long as they needed it God continued it, though they despised it; and now that they needed it not God withdrew it, though perhaps some of them desired it. He is a wise Father, who knows the necessities of his children, and accommodates his gifts to them, not to their humours. The word and ordinances of God are spiritual manna, with which God nourishes his people in this wilderness, and, though often forfeited, yet they are continued while we are here; but when we come to the heavenly Canaan this manna will cease, for we shall no longer have need of it.
For not before circumcision were they able to celebrate a Passover; nor immediately after circumcision, before they were healed, were they able to eat the flesh of the lamb. But after they were healed it is said that "the sons of Israel celebrated the Passover on the fourteenth day of the month." You see, therefore, that no one unclean celebrates Passover, no one uncircumcised, but whoever has been cleansed and circumcised, just as the apostle also interprets, saying, "For indeed Christ our Passover has been sacrificed. Therefore, let us celebrate the feast day, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."
After they observed the Passover in Egypt, they began the exodus. In the book of Joshua, however, after the crossing of the Jordan, on the tenth day of the first month they encamped in Gilgal.…Then the sons of Israel observed the Passover on the fourteenth day of the month much more cheerfully than the one in Egypt, seeing that they also "ate unleavened bread and fresh from the grain of the holy land," a food better than the manna.
For God does not feed them on lesser foods when they have received the land according to promise, nor do they obtain inferior bread through Jesus [Joshua] who is so great. This will be clear to the one who has perceived the true holy land and the Jerusalem above.
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SUMMARY
Joshua 5:10 encapsulates a pivotal moment in Israel's history, marking their definitive entry into the Promised Land. After the miraculous crossing of the Jordan River and a crucial act of covenant renewal through circumcision at Gilgal, the Israelites, a new generation born in the wilderness, faithfully observe the Passover. This sacred observance, performed in the plains of Jericho, signifies their spiritual readiness for the impending conquest of Canaan, reaffirming their identity as God's covenant people and underscoring His unwavering faithfulness in fulfilling His promises. It is a profound act of worship that anchors their future in their redemptive past.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 5:10 employs several significant literary devices that enrich its meaning. Symbolism is profoundly evident, with Gilgal serving as a potent symbol of new beginnings, covenant renewal, and the "rolling away" of past reproach and shame. The Passover itself functions as a powerful Symbol of God's redemptive power, His unwavering covenant faithfulness, and Israel's identity as His chosen and delivered people. The verse also acts as a crucial Narrative Transition, marking the definitive shift from the wilderness wandering period—characterized by nomadic life and miraculous manna—to the era of conquest and settlement in the Promised Land, where they would eat the produce of the land. This transition is further reinforced by the subsequent cessation of the manna. Additionally, there is an element of Echo or Repetition, as this Passover observance intentionally mirrors the original Passover in Egypt, reinforcing the continuity of God's redemptive plan across generations and solidifying Israel's historical and theological identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 5:10 stands as a profound theological cornerstone, seamlessly linking Israel's past deliverance with their future inheritance. It powerfully illustrates that God's promises are not merely fulfilled through miraculous displays of power, such as the Jordan crossing, but also demand and are actualized through the obedient response of His people. The Passover, an annual remembrance of God's foundational redemptive act, becomes a present reality in the Promised Land, serving as a constant reminder to Israel that their very existence, their identity, and their future success are inextricably rooted in God's faithfulness and their adherence to His covenant. This act of corporate worship, strategically performed before any military engagement, underscores the timeless biblical principle that spiritual consecration and right relationship with God precede and enable true victory. It is a testament to God's patient, redemptive leading and Israel's renewed commitment to walk in His ways, trusting Him for the battles ahead.
REFLECTION AND APPLICATION
Joshua 5:10 offers profound and enduring insights for believers today, reminding us that our spiritual journey is a dynamic interplay of divine faithfulness and human obedience. Just as Israel paused to remember God's mighty deliverance and renew their covenant before entering their inheritance, we too are called to regularly reflect on God's past mercies and reaffirm our commitment to Him as we navigate new seasons, callings, and challenges. This verse highlights the indispensable importance of spiritual consecration and intentional obedience as foundational to experiencing God's blessings and fulfilling His purposes for our lives. It teaches us that true progress in our "promised land" – whether it be a new ministry, a difficult personal season, or a pursuit of deeper spiritual growth – often begins with a deliberate act of worship, remembrance, and renewed commitment to God's will. Our identity as God's redeemed people is not solely defined by what He has done for us, but also by our responsive walk of faith and obedience in His presence.
Questions for Reflection
FAQ
Why was Gilgal chosen as the encampment site, and what is its significance?
Answer: Gilgal was chosen for both strategic and profound theological reasons. Strategically, its location near the Jordan River and the key city of Jericho made it an ideal and defensible base for the initial military campaigns. Theologically, Gilgal became a site of immense covenantal significance. In Joshua 5:9, its name is explicitly linked to the "rolling away" of the reproach of Egypt, referring to the mass circumcision performed there. This act of obedience and covenant renewal purified the new generation, removing the shame of uncircumcision and marking them as fully consecrated to God before they entered the Promised Land. Thus, Gilgal served as both a spiritual and military headquarters, a place where Israel re-established its identity and prepared for its divine mission.
What is the deeper significance of Israel keeping the Passover in Canaan, rather than just remembering it?
Answer: Keeping the Passover in Canaan was far more than a mere act of remembrance; it was a powerful statement of covenant fidelity and a profound theological marker for the nation. First, it demonstrated Israel's obedience to God's long-standing command, which was intended as a perpetual ordinance (Exodus 12:14). Second, it served as a public affirmation of their identity as God's redeemed people, now in the land He promised. Third, it underscored God's faithfulness in bringing them out of bondage and into their inheritance, fulfilling His promises across generations. Finally, performing it in the land, immediately after the circumcision and before any major conquest, emphasized that spiritual consecration and a right relationship with God were foundational to their success and ability to possess the land. It marked the definitive end of the wilderness journey and the beginning of a new era of living under God's direct provision in the land of promise.
What happened immediately after this Passover observance, and why is it significant?
Answer: Immediately after the Passover, as recorded in Joshua 5:12, the manna that had miraculously sustained the Israelites for forty years in the wilderness ceased. From that day forward, they began to eat the produce of the land of Canaan. This event is highly significant because it marked a definitive end to the wilderness period and a full transition into their new life in the Promised Land. It symbolized God's faithful provision adapting to their new circumstances, moving from supernatural daily bread to sustaining them through the natural bounty of the land. It also underscored their full integration into the land, signifying that they were no longer wanderers but inheritors, dependent on God's blessing upon the land itself, and ready to live by the fruit of their labor in the promised inheritance.
CHRIST-CENTERED FULFILLMENT
Joshua 5:10, with its profound emphasis on the Passover, the significance of Gilgal, and the new beginning in the Promised Land, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Passover, first observed in Egypt and then faithfully in Canaan, serves as the quintessential Old Testament type pointing directly to Christ as the true Lamb of God who takes away the sin of the world. Just as the blood of the lamb secured Israel's deliverance from death and bondage, so the shed blood of Jesus, our Passover Lamb, secures our eternal redemption from sin and death. The new generation entering the Promised Land after covenant renewal at Gilgal powerfully foreshadows believers entering into the spiritual inheritance of the New Covenant through faith in Christ. The physical circumcision at Gilgal, a sign of the Old Covenant, is fulfilled in the spiritual "circumcision of the heart" (Romans 2:29) that occurs in Christ, where believers are made new creations and cleansed from sin, not by human hands but by the Spirit. Furthermore, the cessation of manna and the eating of the land's produce can be seen as a type of spiritual maturity in Christ, moving beyond basic sustenance to feasting on the richness of His finished work and the abundant spiritual nourishment found in Him, for He is the true bread from heaven who gives life to the world. Thus, Joshua 5:10 is not merely a historical account but a profound prophetic tableau, illustrating God's overarching plan for ultimate deliverance and inheritance through His Son.