Joshua 5:2

KJV

At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.

KJV (with Strong's)

At that time {H6256} the LORD {H3068} said {H559} unto Joshua {H3091}, Make {H6213} thee sharp {H6697} knives {H2719}, and circumcise {H4135} again {H7725} the children {H1121} of Israel {H3478} the second time {H8145}.

Complete Jewish Bible

It was at that time that ADONAI said to Y'hoshua, "Make yourself knives of flint, and circumcise the people of Isra'el again, a second time.

Berean Standard Bible

At that time the LORD said to Joshua, “Make flint knives and circumcise the sons of Israel once again.”

American Standard Version

At that time Jehovah said unto Joshua, Make thee knives of flint, and circumcise again the children of Israel the second time.

Commentary

### SUMMARY
Joshua 5:2 records a pivotal divine command issued to Joshua at Gilgal, immediately following Israel's miraculous entry into the Promised Land. The LORD instructs Joshua to reinstitute the covenant sign of circumcision for the entire male population born during the forty years of wilderness wandering, a generation that had not received the rite. This act was a profound national renewal of the Abrahamic covenant, signifying Israel's distinct identity as God's chosen people and preparing them spiritually and ritually for the imminent conquest of Canaan, emphasizing their absolute dependence on divine power rather than their own strength.

### CONTEXT
* **Literary Context:** The divine directive in Joshua 5:2 is strategically positioned in the narrative immediately after Israel's miraculous crossing of the Jordan River on dry ground, an event that profoundly echoed the Red Sea crossing and served as a powerful sign of God's presence and power ([Joshua 3](/joshua/3 "Joshua 3 - Crossing the Jordan") and [Joshua 4](/joshua/4 "Joshua 4 - Stones of Remembrance")). This awe-inspiring entry into the land, which caused the hearts of the Canaanite kings to melt with fear ([Joshua 5:1](/joshua/5-1 "Joshua 5:1 - Canaanite Fear")), sets the stage for God's next crucial instruction. The verses immediately following Joshua 5:2 elaborate on the necessity of this mass circumcision, explaining that the wilderness generation had not been circumcised ([Joshua 5:5-7](/joshua/5-5 "Joshua 5:5-7 - The Uncircumcised Generation")). The narrative then details the execution of the command and the subsequent celebration of the Passover at Gilgal ([Joshua 5:10-11](/joshua/5-10 "Joshua 5:10-11 - Passover at Gilgal")), marking a period of national consecration and spiritual renewal before the commencement of military campaigns, most notably the siege of Jericho, which unfolds in [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho").
* **Historical & Cultural Context:** The Israelites were encamped at Gilgal, a site that would become their initial base of operations and a significant cultic center in Canaan. The command to "circumcise again the children of Israel the second time" does not imply individuals undergoing the rite twice, but rather marks a national re-initiation of the covenant sign for a generation that had not received it. During the forty years of wilderness wandering, the practice of circumcision had ceased for those born after the Exodus, a cessation often linked by scholars to the period of divine judgment and rebellion, where the covenant relationship was strained ([Numbers 14:26-35](/numbers/14-26 "Numbers 14:26-35 - God's Judgment on the Wilderness Generation")). Circumcision was the physical sign of the Abrahamic covenant ([Genesis 17:9-14](/genesis/17-9 "Genesis 17:9-14 - The Covenant of Circumcision")), signifying Israel's unique identity as God's chosen people and their claim to the Promised Land. Before undertaking the conquest, God required His people to renew this foundational sign, ritually distinguishing them from the surrounding uncircumcised nations and preparing them spiritually for the "holy war" ahead. The use of "sharp knives" (likely flint or stone) reflects ancient practices, possibly emphasizing the enduring nature of the covenant or the simplicity of the wilderness setting.
* **Key Themes:** The command in [Joshua 5:2](/joshua/5-2 "Joshua 5:2 - Command for Circumcision") is foundational to several overarching themes within the book of Joshua and the broader Pentateuchal narrative. Foremost is the theme of **Covenant Renewal and Obedience**. The act of circumcision at Gilgal serves as a powerful national reaffirmation of Israel's covenant with God, emphasizing that their possession of the land is contingent upon their faithfulness and obedience to His commands. This event highlights the importance of spiritual preparation and consecration as prerequisites for divine blessing and successful mission, echoing the call to be a "holy nation" ([Exodus 19:6](/exodus/19-6 "Exodus 19:6 - Israel as a Holy Nation")). Another significant theme is **Identity and Sanctification**. Circumcision marked Israel as God's distinct people, set apart from the pagan nations they were about to dispossess. This mass circumcision was an act of national sanctification, making them ritually clean and spiritually ready for the battles ahead, which were understood as God's battles ([Deuteronomy 20:1-4](/deuteronomy/20-1 "Deuteronomy 20:1-4 - Laws of Warfare")). Finally, the command underscores **Trust and Vulnerability**. Performing this rite rendered the entire male fighting force temporarily vulnerable for several days, unable to defend themselves effectively. This act demonstrated profound trust in God's protection and sovereignty, signaling that their victory would come from His power, not from their own military strength or strategic advantage ([Deuteronomy 7:7-8](/deuteronomy/7-7 "Deuteronomy 7:7-8 - God's Love for Israel")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **knives (Hebrew, _chereb'_):** From H2719, meaning "a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement." In this context, it refers specifically to the implements used for circumcision. The mention of "knives" (plural) suggests the scale of the operation, requiring multiple implements for the mass circumcision of the Israelite males.
* **sharp (Hebrew, _tsûwr'_):** From H6697, properly "a cliff (or sharp rock, as compressed); generally, a rock or boulder; figuratively, a refuge; also an edge (as precipitous)." Here, it functions as an adjective modifying "knives," indicating they were made of flint or stone, which was common for ritual purposes in ancient Israel and the Near East, as seen in [Exodus 4:25](/exodus/4-25 "Exodus 4:25 - Zipporah's Flint Knife"). This detail emphasizes the primitive yet ritually significant nature of the tools.
* **circumcise (Hebrew, _mûwl'_):** From H4135, a primitive root meaning "to cut short, i.e. curtail (specifically the prepuce, i.e. to circumcise); by implication, to blunt; figuratively, to destroy." This verb is central to the command, signifying the physical removal of the foreskin, the outward sign of the Abrahamic covenant. Its resumption here marks a crucial re-engagement with God's covenant requirements after a period of cessation.

#### Verse Breakdown
* **"At that time the LORD said unto Joshua":** This opening clause immediately establishes the divine origin and authority of the command. The phrase "At that time" anchors the event historically, placing it precisely after the miraculous Jordan crossing and before the military conquest, highlighting God's direct involvement in Israel's preparation for their inheritance. The direct address to Joshua underscores his role as God's chosen leader and the recipient of divine revelation.
* **"Make thee sharp knives":** This is a direct, practical instruction to Joshua. The command to "make" (Hebrew, _ʻâsâh'_ from H6213, meaning "to do or make, in the broadest sense") implies active preparation and leadership. The specification of "sharp knives" (flint knives) indicates the precise tools required for the sacred rite, emphasizing the meticulous nature of God's commands and the need for proper execution.
* **"and circumcise again the children of Israel the second time":** This is the core command, detailing the specific action and its recipients. "Circumcise again" (Hebrew, _shûwb mûwl'_ from H7725 and H4135) signifies the resumption of a practice that had been suspended. "The children of Israel" (Hebrew, _bên Yisrâʼêl'_ from H1121 and H3478) refers specifically to the male generation born during the wilderness wandering who had not yet received the covenant sign. "The second time" (Hebrew, _shênîy'_ from H8145) refers to this being a second *national* circumcision, marking a renewed covenant commitment for the nation as a whole as they stood on the threshold of the Promised Land. This act was essential for their identity as God's covenant people before they could fully possess their inheritance.

#### Literary Devices
Joshua 5:2, while a concise command, is rich in literary devices that amplify its theological and narrative significance. The most prominent is **Command**, directly conveying God's authoritative instruction to Joshua, emphasizing divine sovereignty and the necessity of immediate obedience. This command functions as a crucial **Plot Device**, serving as a turning point that shifts the narrative from miraculous entry into the land to a period of national consecration before the military campaign. The phrase "circumcise again... the second time" employs **Repetition** (of the covenant act, not on individuals) and **Emphasis** to underscore the profound significance of this covenant renewal and the re-establishment of Israel's unique identity. The mention of "sharp knives" (specifically flint knives) serves as a form of **Symbolism**, connecting this present act to the ancient origins of the covenant (e.g., [Exodus 4:25](/exodus/4-25 "Exodus 4:25 - Zipporah's Flint Knife")), reinforcing the timeless and unchanging nature of God's covenant requirements and their connection to Israel's foundational history. Furthermore, the entire episode at Gilgal, initiated by this command, functions as a **Ritual Act**, a performative expression of Israel's identity and commitment before God, signifying their readiness to inherit the promises.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 5:2 is deeply rooted in the theological framework of the Abrahamic covenant and the broader narrative of God's relationship with Israel. The command for circumcision underscores the enduring importance of **covenant faithfulness** as a prerequisite for inheriting God's promises. It highlights that while God's promises are sure, human obedience and commitment are essential for their full realization and enjoyment. This act at Gilgal also profoundly connects to the theme of **sanctification and separation**, marking Israel as a people set apart for God, distinct from the nations around them. It demonstrates that entering into God's blessings often requires a period of spiritual cleansing and renewed dedication, aligning the people's identity and actions with their divine calling. The vulnerability incurred by the entire male population through this rite also powerfully illustrates the principle of **dependence on God**, teaching Israel that their victories would not come through military might but through divine protection and intervention.

* [Genesis 17:9-14](/genesis/17-9 "The Covenant of Circumcision with Abraham")
* [Exodus 12:48](/exodus/12-48 "Circumcision as a Prerequisite for Passover")
* [Deuteronomy 10:16](/deuteronomy/10-16 "Circumcision of the Heart")

### REFLECTION AND APPLICATION
The command in Joshua 5:2 offers profound lessons for believers today, transcending its historical context to speak to our spiritual journey. Just as Israel needed to renew their covenant commitment before entering the Promised Land, we are continually called to reaffirm our relationship with God and to live in active obedience to His will. This verse reminds us that true spiritual progress and effectiveness in God's work often necessitate a period of intentional spiritual preparation, purification, and consecration. It challenges us to examine our lives for areas where we might have neglected our covenant with God, whether through apathy, disobedience, or a drifting away from foundational truths. The vulnerability Israel embraced through circumcision teaches us the importance of radical trust in God; sometimes, God calls us to acts that seem illogical or expose our weaknesses, precisely to demonstrate that His strength is perfected in our weakness and that our victories are ultimately His. Our readiness to engage in spiritual battles and to inherit the spiritual promises of God is directly linked to our willingness to be set apart, to obey, and to depend wholly on Him.

#### Questions for Reflection
* **In what areas of my life might God be calling me to a renewed commitment or "circumcision of the heart" before moving forward into new blessings or ministries?**
* **What "sharp knives"—spiritual disciplines or acts of obedience—might God be asking me to employ to cut away hindrances to my spiritual progress?**
* **How does the willingness of the Israelite fighting force to become vulnerable for God's command challenge my own reliance on self-strength versus divine protection?**

### FAQ
**Why had the Israelites not been circumcised during the wilderness wandering?**

Answer: The Bible does not explicitly state the exact reason for the cessation of circumcision during the forty years in the wilderness. However, most scholars attribute it to a combination of factors related to the period of rebellion and divine judgment. [Numbers 14:26-35](/numbers/14-26 "Numbers 14:26-35 - God's Judgment on the Wilderness Generation") describes God's judgment that the generation who rebelled would die in the wilderness and not enter the Promised Land. During this time, the covenant relationship was strained, and the physical sign of circumcision may have been suspended as a reflection of this brokenness or as a consequence of their nomadic lifestyle which made the ritual difficult to perform hygienically and safely on a mass scale. The resumption of the practice at Gilgal signifies the renewal of God's covenant faithfulness and Israel's renewed commitment as they prepared to enter the land promised to Abraham.

**What does "circumcise again... the second time" mean? Were individuals circumcised twice?**

Answer: No, individuals were not circumcised twice. The phrase "circumcise again" (Hebrew: _shuv mul_) and "the second time" (Hebrew: _shenit_) refers to a second *national* act of circumcision for the people of Israel as a whole, not a re-circumcision of individuals. The first national circumcision occurred with Abraham and his household when the covenant was instituted ([Genesis 17](/genesis/17 "Genesis 17 - The Covenant of Circumcision")). This act at Gilgal was the "second time" the nation collectively underwent this covenant sign, specifically for the generation born in the wilderness who had not yet received it. It marked a renewal of their covenant identity and commitment as they prepared to enter the Promised Land.

### CHRIST-CENTERED FULFILLMENT
Joshua 5:2, while rooted in the Old Covenant sign, finds profound Christ-centered fulfillment in the New Testament. The physical act of circumcision, which marked Israel as God's chosen people and signified their entry into the Abrahamic covenant, foreshadows the spiritual circumcision of the heart brought about by Christ. As Paul articulates in [Colossians 2:11-12](/colossians/2-11 "Colossians 2:11-12 - Spiritual Circumcision in Christ"), believers in Christ undergo a "circumcision made without hands," which is the putting off of the body of the flesh through baptism, signifying our death to sin and resurrection with Christ. This spiritual reality, not a physical rite, is the true mark of God's people in the New Covenant. The vulnerability Israel experienced at Gilgal, trusting God for protection, points to Christ's ultimate vulnerability on the cross, where He, the true Lamb of God, became weak to secure our eternal victory ([2 Corinthians 13:4](/2_corinthians/13-4 "2 Corinthians 13:4 - Christ's Weakness and Power")). Furthermore, just as the physical circumcision prepared Israel to inherit the earthly Promised Land, the spiritual circumcision of the heart through faith in Christ prepares believers to inherit the heavenly promises and to live as citizens of God's eternal kingdom, a new creation set apart for His purposes ([Galatians 6:15](/galatians/6-15 "Galatians 6:15 - New Creation in Christ")). This passage ultimately testifies to God's unwavering commitment to His covenant people, now fulfilled and expanded in Christ to include all who believe, regardless of their physical lineage ([Romans 2:28-29](/romans/2-28 "Romans 2:28-29 - True Circumcision of the Heart")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 10:16

Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

Deuteronomy 30:6

And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.

Genesis 17:10

This [is] my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

Genesis 17:14

And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

Exodus 4:25

Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me.

Romans 4:11

And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

Colossians 2:11

In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: