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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 circumcision was given to Abraham before the law, after the blessings and after the promise, as a sign to set him and those born of him and those of his household apart from the Gentiles in whose midst he was living. And this is obvious, because, when Israel spent forty years alone by themselves in the desert without mixing with any other nation, all those who were born in the desert were not circumcised. However, when Joshua brought them across the Jordan, they were circumcised and a second law of circumcision was made. For, under Abraham a law of circumcision was given, and then it was inoperative for forty years in the desert. Then, after the crossing of the Jordan, God again gave the law for a second time, as is written in the book of Joshua, son of Nave [Nun]: “At that time the Lord said to Joshua: make knives of stone from the sharpest rock, and sitting down circumcise the second time the children of Israel”; and a little further on: “for during forty-two years Israel dwelt in the wilderness of Midbar, and for this reason very many were uncircumcised of the sons of the fighting men who had come out of Egypt, who had disobeyed the commandments of God and to whom he declared that they should not see the good land which he had sworn to give to their fathers, the land flowing with milk and honey. The children of these he made to succeed in their place whom Joshua circumcised because of their not having been circumcised in the way.” Hence, circumcision was a sign by which Israel was set apart from the Gentiles among whom they lived.
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SUMMARY
Joshua 5:7 chronicles the pivotal moment when Joshua circumcised the new generation of Israelite males at Gilgal, immediately following their miraculous entry into the Promised Land. This profound act served as a vital renewal of the Abrahamic covenant, re-establishing Israel's distinct identity as God's chosen people and consecrating them for the imminent conquest of Canaan, after the forty years of wilderness wandering during which the practice had ceased.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several literary devices to convey its profound theological and historical significance. The Repetition of the concept of circumcision, both through explicit mention and the detailed narrative of Joshua 5:2-9, forcefully emphasizes its central importance as the primary sign of covenant and national identity. A stark Contrast is drawn between the disobedient, faithless generation that perished in the wilderness and the new, obedient generation now consecrated and prepared to enter and conquer the land. This contrast serves to highlight God's enduring faithfulness to His promises despite human failure and rebellion. The act of circumcision itself functions as rich Symbolism, representing not only physical distinction but also spiritual cleansing, dedication, and the cutting away of the "reproach of Egypt"—a metaphor for past shame, idolatry, and unfaithfulness. Furthermore, the entire episode acts as powerful Foreshadowing, indicating that spiritual readiness, covenant fidelity, and obedience are indispensable prerequisites for divine blessing and success in the spiritual and physical battles that Israel, and indeed believers today, must face.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 5:7 is replete with profound theological significance, linking the physical act of circumcision to deeper truths about God's unwavering covenant faithfulness, the indispensable necessity of obedience, and the concept of spiritual readiness. It powerfully demonstrates that God's promises are not automatically inherited but demand active participation and covenant commitment from each successive generation. The re-establishment of circumcision at Gilgal signifies a renewed and profound commitment to the Abrahamic covenant, marking Israel anew as God's holy nation, uniquely set apart for His divine purposes. This painful yet necessary act underscores that entering into God's promised blessings often requires a period of purification and consecration—a "cutting away" of anything that hinders full devotion and allegiance to God. It also profoundly emphasizes the vital importance of generational faithfulness, ensuring that the covenant identity, responsibilities, and the truths of God's Word are diligently passed down and embraced by successive generations.
REFLECTION AND APPLICATION
Joshua 5:7 offers a compelling and enduring paradigm for spiritual life in every age. Just as the Israelites were required to renew their covenant with God through a physical sign before entering their promised inheritance, so too are believers today called to a continuous and intentional process of spiritual consecration and unwavering obedience. This involves more than merely inheriting faith from previous generations; it demands a personal and active embrace of God's commands and a deliberate alignment of our lives with His revealed will. The "cutting away" of the foreskin can be profoundly understood as a metaphor for the spiritual "circumcision of the heart"—the painful yet liberating removal of anything that hinders our complete devotion to God, whether it be persistent sin, worldly attachments, self-reliance, or unholy desires. This often painful but ultimately necessary process of purification frequently precedes God's greatest blessings and empowers us for the spiritual battles we inevitably face in our walk of faith. Furthermore, this verse serves as a potent reminder of our vital responsibility to faithfully transmit the truths of the Gospel and the profound importance of covenant relationship to the next generation, ensuring that they too are adequately prepared to walk in God's purposes and inherit His promises.
Questions for Reflection
FAQ
Why wasn't circumcision practiced during the forty years in the wilderness?
Answer: The biblical text does not explicitly state the precise reasons for the cessation of circumcision during the wilderness wandering, but several factors are commonly proposed by scholars. From a practical standpoint, the nomadic lifestyle and constant movement would have presented significant challenges and health risks for performing the procedure and ensuring proper healing, especially for a large population. Theologically, many scholars suggest it was a profound consequence of divine judgment on the disobedient generation (as detailed in Numbers 14), signifying a temporary suspension or disruption of the full covenant relationship for those who rebelled against God and were destined to perish in the wilderness. It was not a divine command to cease the practice, but rather a lapse in obedience that needed to be rectified once they entered the Promised Land and renewed their covenant with God.
What is the "reproach of Egypt" mentioned in Joshua 5:9, and how was it removed by circumcision?
Answer: The "reproach of Egypt" (explicitly mentioned in Joshua 5:9) most likely refers to the shame, disgrace, or spiritual baggage associated with Israel's past in Egypt and their subsequent wilderness journey. This could encompass several layers of meaning: (1) The shame of being uncircumcised in the eyes of the Egyptians themselves, who, though they practiced a form of circumcision, may have viewed the Israelites' lack thereof as a sign of their low status or spiritual unworthiness. (2) More profoundly, it could refer to the spiritual reproach of their long period of slavery, their susceptibility to idolatry, and their repeated rebellion against God during the wilderness wanderings, which mirrored the spiritual state of Egypt. By undergoing mass circumcision, Israel was publicly and definitively reaffirming their unique identity as God's covenant people, shedding the spiritual and cultural marks of their past bondage and unfaithfulness, and demonstrating their collective readiness to fully embrace their identity as a holy nation set apart for God's purposes.
CHRIST-CENTERED FULFILLMENT
Joshua 5:7, with its profound emphasis on physical circumcision as a sign of covenant and a prerequisite for entering the Promised Land, finds its ultimate and spiritual fulfillment in Jesus Christ. The Old Covenant sign of circumcision pointed forward to a deeper, internal spiritual reality: the "circumcision of the heart" (Deuteronomy 30:6)—a spiritual cutting away of sin and a complete dedication to God. In the New Covenant, this profound spiritual reality is accomplished definitively through Christ's redemptive work on the cross. Colossians 2:11 powerfully declares that believers have been "circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ." This refers to the spiritual transformation, purification, and liberation from the dominion of sin that occurs through our union with Christ's death and resurrection. The "new generation" in Joshua, physically circumcised and prepared to enter their earthly inheritance, profoundly foreshadows the new humanity in Christ—those who are born again by the Spirit and empowered to inherit the spiritual promises of God's eternal kingdom (John 3:3). Just as the physical act marked a people set apart for God, so too does baptism in the New Testament serve as an outward sign of an inward spiritual reality—our identification with Christ's death and resurrection, and our entrance into the new covenant community (Romans 6:3-4). Ultimately, Christ Himself is the true "seed" of Abraham (Galatians 3:16), and all who are in Him, whether Jew or Gentile, are the spiritual heirs of the covenant promises, no longer needing the physical sign but possessing the glorious reality of a transformed heart and a new identity in Him (Galatians 3:28-29).