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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.
The former is said to have circumcised the people a second time with knives of stone (which was a sign of this circumcision with which Jesus Christ Himself has circumcised us from the idols made of stone and of other materials), and to have collected together those who were circumcised from the uncircumcision, i.e., from the error of the world, in every place by the knives of stone, to wit, the words of our Lord Jesus. For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock. Accordingly the knives of stone we shall take to mean His words, by means of which so many who were in error have been circumcised from uncircumcision with the circumcision of the heart, with which God by Jesus commanded those from that time to be circumcised who derived their circumcision from Abraham, saying that Jesus (Joshua) would circumcise a second time with knives of stone those who entered into that holy land.
In the course of the appointing of a successor to Moses, Hoshea the son of Nun is certainly transferred from his pristine name and begins to be called Jesus [Joshua]. Certainly, you say. This we first assert to have been a figure of the future. For, because Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world previously) into the land of promise, “flowing with milk and honey” (that is, into the possession of eternal life, than which nothing is sweeter). This had to come about not through Moses (that is, not through the law’s discipline) but through Joshua (that is, through the new law’s grace), after our circumcision with “a knife of rock” (that is, with Christ’s precepts, for Christ is in many ways and figures predicted as a rock2). Therefore the man who was being prepared to act as images of this sacrament was inaugurated under the figure of the Lord’s name, even so as to be named Jesus [Joshua].
I may wish in this place to inquire of the Jews how anyone is able to be circumcised a second time with the circumcision of the flesh. For once anyone is circumcised, he does not have anything more to be removed a second time. But see how fittingly and consistently those things may be resolved by us, to whom it is said, “The law is spiritual.” For we say that that person who was skilled in the law and taught by Moses cast off the errors of idolatry and put aside the superstition and worship of images. This is the first circumcision through the law. But if he comes from the law and the prophets to the gospel faith, then he also receives the second circumcision through “the rock, who is Christ,” and what the Lord said to Jesus [Joshua] is accomplished: “Today I have taken away the reproach of Egypt from the sons of Israel.”Just as the apostle said, “They drank from the spiritual rock following them, but that rock was Christ,” so also we are able to say aptly in this place that they were circumcised “from the spiritual rock following them, but the rock was Christ.” For if anyone has not been cleansed through the gospel by a second circumcision, he is not able to put aside the reproach of Egypt, that is, the allurement of fleshly vices.
Also Moses himself: “In the last days the Lord God will circumcise your heart that you may love the Lord your God.” And in like manner in Jesus [Joshua], the son of Nun, the successor of Moses, we note: “And the Lord said to Jesus [Joshua]: Make for yourself knives of stone exceedingly sharp and sit and circumcise a second time the children of Israel.” He said that this second circumcision would not be of the flesh as was the first, which the Jews still practice, but of the heart and spirit, which Christ, who was the true Jesus, gave.
Now, this was a figure of baptism, for, just as circumcision cuts off from the body a part which is not useful but a useless superfluity, so by holy baptism are we circumcised of sin. It is obvious that sin is a superfluity of concupiscence and of no use. For it is impossible for anyone not to have any concupiscence at all or to be entirely without any taste for pleasure, but the useless part of pleasure, this is the sin which holy baptism circumcises.
The second time: Not that such as had been circumcised before were to be circumcised again; but that they were now to renew, and take up again the practice of circumcision; which had been omitted during their forty years' sojourning in the wilderness; by reason of their being always uncertain when they should be obliged to march.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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), 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.
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
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 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). 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, 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). 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). 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).