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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 5:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
For it is not enough for us to be circumcised, but [we must] also be healed after circumcision, that is, until a scar closes up the wound of circumcision itself. When, therefore, is the scar spread over the wound of our circumcision? I myself think that to be circumcised by our Jesus is this: to be free from faults, to put aside wicked habits and vile practices, to cut off filthy and rude customs and whatever recoils at the rule of honesty and piety.But, in the beginning, when we do this we are fettered in a certain measure by the difficulty of newness and, as if with a certain labor and anguish of spirit, we change the defects of the old habit for a new practice. On that account, as I said, there is a certain distress in the beginning, and with difficulty and grief are we able to remove the first things and to receive the second. Therefore, this seems to me to be the time when we are said to tarry, just as in the pain of our circumcision, until after the scar is closed and we are healed. And we close the scar when, without difficulty, we adopt new manners and there is within us a transformation to a practice that previously seemed difficult because we were not used to it. And at that time, we are truly said to be healed when, lacking vices, we instill a virtue in our nature by its new use.
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Summary
Joshua 5:8 meticulously details the period of recovery for the Israelite men following their mass circumcision at Gilgal, an indispensable act of covenant renewal upon their entry into the Promised Land. This verse underscores the complete obedience of the new generation to God's command, even when it rendered the entire male population militarily vulnerable. It highlights the subsequent period of rest and healing, emphasizing God's sovereign protection and faithfulness over His people as they awaited full restoration, demonstrating that spiritual consecration and readiness are foundational prerequisites for divine action and the fulfillment of God's promises.
Context
Literary Context
Joshua 5:8 is strategically positioned within the narrative of Israel's entry into the Promised Land, serving as a crucial transitional moment. It directly follows the miraculous crossing of the Jordan River on dry ground, an event that profoundly affirmed God's presence with Joshua, mirroring His guidance of Moses (Joshua 3). After establishing a memorial of twelve stones at Gilgal to commemorate this divine intervention (Joshua 4), God commands Joshua to circumcise all the males born in the wilderness, who had not received the sign of the covenant during their desert wanderings (Joshua 5:2-7). This verse, Joshua 5:8, describes the necessary period of healing before any military engagement could commence. It sets the immediate stage for the removal of "the reproach of Egypt" in Joshua 5:9 and precedes the celebration of the first Passover in the land and the miraculous cessation of manna (Joshua 5:10-12), marking a profound transition from wilderness sustenance and identity to a new phase of life and divine provision within Canaan.
Historical & Cultural Context
The act of circumcision was the physical sign of the Abrahamic covenant, established in Genesis 17:9-14, marking Israel as God's chosen people and distinguishing them from all other nations. Its neglect during the forty years of wilderness wandering, possibly due to the transient nature of their journey, the lack of proper tools, or as a consequence of God's judgment on the rebellious generation, meant that a new generation had grown up uncircumcised. Performing this mass circumcision at Gilgal, on the very threshold of Canaanite territory and in close proximity to fortified cities like Jericho, was an act of profound faith and radical obedience. From a purely military perspective, it rendered the entire male fighting force incapacitated and utterly vulnerable for several days, making them easy prey for any hostile forces. This deliberate vulnerability in a hostile land underscored Israel's absolute reliance on God's protection and demonstrated that their strength was not in their military prowess but in their covenant relationship with Yahweh. Culturally, it was a public and painful declaration of their identity and allegiance to Yahweh, signifying their readiness to inherit the land promised to their circumcised forefathers.
Key Themes
Joshua 5:8 powerfully contributes to several overarching themes in the book of Joshua and the broader Pentateuchal narrative. It highlights unwavering obedience to God's commands, even when such obedience entails significant risk, discomfort, and perceived vulnerability. The act of circumcision, though physically debilitating, was a spiritual prerequisite, underscoring the theme of covenant renewal and Israel's re-identification as God's holy people, consecrated and set apart before the commencement of the conquest. Their subsequent safety during the healing period exemplifies divine protection and faithfulness, demonstrating unequivocally that God actively guards and provides for His obedient people, even in their weakest and most exposed moments, just as He had promised in Deuteronomy 20:4. This period of spiritual and physical restoration was also crucial for preparation for conquest, emphasizing that spiritual alignment, consecration, and reliance upon God were foundational to receiving God's promised inheritance and engaging successfully in the battles that lay ahead. This sequence illustrates that God's plan often prioritizes spiritual readiness over immediate physical action.
Exposition and Analysis
Key Word Analysis
From the primitive root H4135, meaning "to cut short," specifically referring to the foreskin. In this context, it denotes the ritual act of circumcision, which was the physical sign of the Abrahamic covenant. The use of this word here emphasizes the completion of this essential covenantal rite, signifying Israel's renewed commitment to God and their identity as His chosen people, distinct from the surrounding nations.
From the primitive root H3427, meaning "to sit down," "to dwell," or "to remain." Here, it describes the Israelites' stationary condition in the camp at Gilgal. This word conveys a sense of enforced rest and immobility, highlighting their vulnerability and their complete dependence on divine protection during the period of healing. It signifies that they settled in their places and remained there until their recovery was complete.
From the primitive root H2421, meaning "to live," "to be alive," "to be restored," or "to be healthy." In this context, it signifies a complete physical recovery and restoration to full health and vitality. It implies more than just the cessation of pain; it denotes a return to a state of wholeness, readiness, and full capacity for action, underscoring the thoroughness of their healing and preparation for the arduous tasks ahead. This word highlights God's providential care in ensuring their full recovery before any further military endeavors.
Verse Breakdown
"And it came to pass, when they had done circumcising all the people"
This opening clause emphasizes the completion of a significant, widespread, and painful act of obedience. The phrase "all the people" (referring specifically to the males born during the wilderness wandering, who had not been circumcised) highlights the universal nature of this covenant renewal for the new generation entering the land. It signifies the fulfillment of God's specific command to Joshua, demonstrating Israel's immediate and comprehensive response to divine instruction, even at great personal cost.
"that they abode in their places in the camp"
This describes the immediate and necessary consequence of the mass circumcision: a period of enforced rest and immobility. "Abode" indicates a settled, stationary condition, implying that the men were confined due to their physical incapacitation. "In their places in the camp" specifies Gilgal as their fixed location, where the entire male population was confined and unable to move or defend themselves, making them acutely vulnerable to any potential enemy attack. This highlights their complete reliance on God's protection.
"till they were whole"
This concluding phrase denotes the duration and purpose of their encampment. The word "whole" signifies a complete physical recovery and restoration to full health, implying that they regained their strength and mobility. This period of healing was divinely protected and orchestrated, ensuring that the Israelites would be fully capable and ready for the military campaigns that lay ahead, once their spiritual consecration was complete and their physical strength returned. It emphasizes God's meticulous care for His people.
Literary Devices
The verse employs Narrative Progression to mark a critical transition point in Israel's journey, moving from the miraculous entry into the land to a period of internal, spiritual preparation before any external conquest. There is a strong element of Dramatic Irony at play; from a human, military perspective, rendering an entire army incapacitated at the enemy's doorstep is an act of extreme folly and strategic suicide. However, the narrative implicitly asserts God's Divine Providence, as He supernaturally ensures their safety and rest despite their vulnerability, restraining their enemies. The act of circumcision itself carries profound Symbolism, representing not merely a physical identity marker but a spiritual cleansing and renewal of the covenant, shedding the "reproach of Egypt" and consecrating the nation for their divine mission. This period of waiting also functions as a Theological Pause, allowing the reader to reflect on the significance of covenant obedience and divine protection before the narrative shifts to the conquest of Jericho.
Theological and Thematic Connections
Joshua 5:8 serves as a powerful testament to the principle that God's people must prioritize spiritual obedience and consecration before engaging in His work or claiming His promises. The physical act of circumcision, while painful and risky, was a necessary step of covenant renewal, reaffirming Israel's identity and dependence on God. This episode underscores God's faithfulness in protecting His people even when their obedience leads them into vulnerable positions, demonstrating that His power is most evident in human weakness. It highlights the divine order: spiritual alignment precedes successful physical endeavor, and God's promises are fulfilled through a people consecrated to Him. This passage also foreshadows the deeper spiritual realities of the New Covenant, where inward transformation, not outward ritual, is paramount, and true wholeness is found in Christ.
Reflection and Application
Joshua 5:8 offers profound insights for contemporary believers, reminding us that true spiritual progress often requires acts of obedience that may seem counter-intuitive, expose our vulnerabilities, or demand a period of patient waiting. Just as Israel's physical incapacitation at Gilgal was a prerequisite for their future victories, God sometimes calls us to periods of stillness, reflection, or even perceived weakness, where we must rely solely on His protection and provision. This verse encourages us to trust that when we are obedient to God's commands, even those that demand sacrifice or make us feel exposed, He is our ultimate shield and strength. It emphasizes the critical importance of spiritual preparation and consecration before embarking on significant callings or facing life's battles, reminding us that our effectiveness in God's kingdom is rooted not in our own strength, strategic prowess, or immediate action, but in our wholehearted devotion and trust in Him. This passage invites us to embrace moments of vulnerability as opportunities for God's power to be made perfect in our weakness.
Questions for Reflection
FAQ
Why was it necessary for all the men to be circumcised at this specific time?
Circumcision was the physical sign of the covenant God made with Abraham (Genesis 17:9-14), marking Israel as His chosen people and the inheritors of His promises. During the forty years of wilderness wandering, the practice of circumcision had ceased, likely due to the transient nature of their journey, the lack of proper conditions, or as a consequence of the older generation's rebellion and subsequent judgment. As the new generation, born in the wilderness, stood on the threshold of the Promised Land, God commanded this mass circumcision (Joshua 5:2-7) to renew the covenant with them. It was a crucial act of spiritual consecration, re-identification as God's holy nation, and a public declaration of their readiness to receive the land and engage in the battles ahead as His covenant people. It signified their commitment to God's covenant and their readiness to live as His people in the land He was giving them.
How were the Israelites protected from enemy attack during this period of vulnerability?
The text does not explicitly state the mechanism of protection, but it implicitly points to divine intervention and supernatural restraint. From a human military perspective, rendering the entire male fighting force incapacitated at the enemy's doorstep was an act of extreme vulnerability and military folly. The fact that no Canaanite forces attacked them during this period of healing (Joshua 5:8) is a clear testament to God's miraculous protection and faithfulness. Just as God had miraculously parted the Jordan River for them (Joshua 3), He supernaturally restrained their enemies, demonstrating that their safety was not dependent on their own strength or strategic advantage but on His sovereign power and unwavering commitment to His covenant people. This divine protection underscored that God Himself was fighting for Israel, as He had promised in Deuteronomy 20:4.
Christ-Centered Fulfillment
Joshua 5:8, with its emphasis on physical circumcision and the subsequent period of healing and preparation, finds profound Christ-centered fulfillment in the New Covenant. The physical circumcision of the flesh, a sign of entry into the old covenant, foreshadows the spiritual "circumcision of the heart" that occurs through faith in Christ, where believers are cleansed from the "reproach of sin" and consecrated to God, not by an outward ritual but by the transformative work of the Holy Spirit (Romans 2:28-29). Just as the Israelites had to become "whole" (physically restored) before entering the physical battles for the Promised Land, believers are made spiritually "whole" and complete in Christ, through whom they receive forgiveness of sins, new life, and spiritual vitality (Colossians 2:10-12). The vulnerability of the Israelite men at Gilgal, relying entirely on God's protection, powerfully illustrates our absolute dependence on Christ for salvation and strength in our spiritual battles. We are called to "abide" in Him (John 15:4), finding our true rest and healing in His finished work on the cross, which prepares us not for a physical conquest but for the spiritual warfare against sin, the flesh, and the devil (Ephesians 6:10-18) and for inheriting the eternal promises in the heavenly Canaan, the ultimate Sabbath rest of God (Hebrews 4:9-11).