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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
All persons, even if they come from the law, even if they have learned through Moses, still have the reproach of Egypt in them, the reproach of sins. Who will be like Paul even according to the observance of the law? Just hear him saying, “According to the righteousness based upon the law, I lived without blame.” Nevertheless, he himself publicly announces and says, “For we were even ourselves at some time foolish, unbelieving, wandering, enslaved to desires and various forms of pleasure, in malice and envy, hateful, hating one another.” Do these things not seem to you to be reproaches, even the reproaches of Egypt? But since Christ came and gave to us the second circumcision through “the baptism of regeneration” and purified our souls, we have cast away all these things and in exchange for them we have received the affirming of a good conscience toward God. At that time, through the second circumcision, the reproaches of Egypt were taken away from us, and the blemishes of sins were purified. No one, therefore, fears the reproaches of past transgressions, if he has been wholly converted and has repented from the heart, and, by faith, has parted the waters of the Jordan and been purified through the second circumcision of the gospel. You hear that, “Today, I have taken the reproach of Egypt away from you.”
The Lord also signifies this in the gospel when he says, “Your sins are forgiven you,” but “sin no longer, so nothing worse may happen to you.” For if, after the remission of sins you no longer sin, truly the reproach of Egypt has been taken away from you. But if you sin again, the old reproaches return again to you, and so much the more because it is a much greater charge “to tread underfoot the Son of God and to consider the blood of the covenant defiled” than to neglect the law of Moses. For indeed, the person who commits fornication after the gospel merits a much greater reproach than the one still under the law, because that one, “taking away the members of Christ, makes them the members of a prostitute.” You see, therefore, that more serious and more abundant reproaches are returned to you if you have neglected them. Then, indeed, no one proves you responsible for defilement but condemns you for the crime of sacrilege, because it is said to you, “Do you not know that your body is the temple of God?” “If anyone dishonors the temple of God, God will destroy that person.”
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Summary
Joshua 5:9 marks a profound moment of divine declaration at Gilgal, where the LORD announces the definitive removal of the "reproach of Egypt" from the newly circumcised generation of Israelites. This pivotal statement signifies the culmination of their wilderness wandering, the cleansing of past shame associated with their slavery and unfaithfulness, and the establishment of their consecrated identity as God's covenant people, ready to inherit the Promised Land. The naming of Gilgal serves as a perpetual memorial to this act of divine deliverance and renewal.
Context
Literary Context
This verse immediately follows the dramatic mass circumcision of all Israelite males born during the wilderness exodus (Joshua 5:2-8). This act of covenant renewal was performed at Gilgal, their first encampment after miraculously crossing the Jordan River on dry ground (Joshua 3:17). The vulnerability incurred by this widespread circumcision, performed deep within enemy territory, underscores Israel's profound trust in God's protection and their commitment to His covenant before commencing the conquest of Canaan. Joshua 5:9 thus serves as God's divine affirmation and explanation for this significant ritual, marking a definitive break from their past and setting the stage for their future in the land.
Historical & Cultural Context
The command for circumcision originated with Abraham as a sign of the covenant between God and his descendants (Genesis 17:10-14). However, during the forty years of wilderness wandering, this practice had largely ceased (Joshua 5:5). The mass circumcision at Gilgal therefore represented a crucial re-establishment of Israel's covenant identity, distinguishing them as God's holy people from the surrounding pagan nations. The "reproach of Egypt" (Hebrew: cherpah) likely encompasses several layers of shame: the humiliation of their long slavery under Pharaoh, the taunts from Egyptians and other nations regarding their God's perceived inability to fully deliver them or bring them into the land (Numbers 14:13-16), and potentially the disgrace of their uncircumcised state, which would have been seen as a sign of their separation from God's covenant. It also implicitly refers to the failure and demise of the wilderness generation who, due to unbelief, could not enter the land.
Key Themes
Joshua 5:9 powerfully contributes to several overarching themes in the book of Joshua and broader biblical narrative. The primary theme is the removal of reproach, signifying God's active intervention to cleanse His people from past shame and failure, granting them a fresh start. This act is intrinsically linked to covenant renewal and identity, as the circumcision and divine declaration solidify Israel's status as a consecrated nation, distinct and set apart for God's purposes. It highlights God's unwavering faithfulness to His promises, demonstrating that despite Israel's past disobedience and the forty-year delay, He ultimately fulfills His word to bring them into the land of promise (Deuteronomy 1:8). Finally, the verse underscores the theme of new beginnings, marking a decisive transition from the wilderness generation's failures to a new era of obedience and conquest under God's guidance, with Gilgal serving as a symbolic point of cleansing and preparation for the challenges ahead in the conquest of Canaan.
Exposition and Analysis
Key Word Analysis
This place name is directly derived from the Hebrew root gâlal (גָּלַל), meaning "to roll." The name "Gilgal" therefore literally means "rolling" or "circle," serving as a permanent, etymological memorial to the divine act of "rolling away" the reproach. It is not merely a geographical location but a profound theological marker, forever linking the place to God's act of deliverance and cleansing.
This verb, used in the perfect tense, signifies a completed action with lasting effect. The LORD Himself is the active agent, emphasizing His sovereign power and initiative in removing the burden. The imagery is vivid: a heavy stone or burden being physically rolled off, implying a complete and irreversible removal of the weight of shame and disgrace that had previously clung to Israel.
This term carries significant weight, denoting disgrace, scorn, shame, or humiliation. It often implies a public or perceived blemish on one's character, standing, or reputation. In this context, it encompasses the collective shame of Israel's past—their slavery, their wandering, and their uncircumcised state—all of which could be seen as a blemish on their identity as God's chosen people. God's act decisively removes this public and internal burden, restoring their honor and standing.
Verse Breakdown
"And the LORD said unto Joshua"
This opening phrase emphasizes the divine origin and authority of the declaration. It is not merely Joshua's observation or Israel's feeling, but a direct, authoritative pronouncement from God Himself, underscoring the theological significance and certainty of the event that follows. This divine speech validates the preceding act of circumcision and prepares Israel for their new identity.
"This day have I rolled away the reproach of Egypt from off you"
This is the core declaration. "This day" highlights the immediate, decisive, and present nature of God's action, marking a specific turning point in Israel's history. The emphatic "I" emphasizes God's sole agency in this act of deliverance and cleansing, demonstrating His faithfulness and power. The "reproach of Egypt" encapsulates the multifaceted shame associated with their past bondage and wilderness failures, which God definitively removes. This act marks a clean break, a spiritual and national liberation from the lingering effects of their former life.
"Wherefore the name of the place is called Gilgal unto this day"
This clause provides the etymological explanation for the name "Gilgal," linking it directly to the divine act of "rolling away." The phrase "unto this day" indicates that the name serves as a perpetual memorial, ensuring that future generations would remember God's mighty act of removing their shame and establishing their new identity in the land. It solidifies the historical and theological significance of the location as a perpetual reminder of God's redemptive work.
Literary Devices
Joshua 5:9 effectively employs several literary devices to convey its profound message. There is a clear instance of Etymological Play or Punning, as the name of the place, Gilgal (גִּלְגָּל), is directly linked to the Hebrew verb galal (גָּלָל), meaning "to roll," which is used in the phrase "rolled away." This linguistic connection serves as a powerful mnemonic, embedding the theological meaning directly into the geographical name and ensuring the significance of the event is never forgotten. Furthermore, the verse is rich in Symbolism. Gilgal itself becomes a symbol of new beginnings, cleansing, and covenant renewal, marking the transition from wilderness wandering to promised land inheritance. "Egypt" symbolizes the past life of bondage, sin, and shame, from which God has definitively liberated His people. The act of "rolling away" is a symbolic representation of God's complete removal of this burden, akin to a heavy stone being removed. Finally, the verse is a Divine Pronouncement, delivered directly by the LORD to Joshua, which lends immense authority and finality to the declaration. This direct speech underscores God's active involvement in Israel's history and His sovereign power to transform their identity and destiny.
Theological and Thematic Connections
Joshua 5:9 is a powerful testament to God's character as a Redeemer who not only delivers His people from physical bondage but also cleanses them from the deep-seated shame and reproach of their past. It underscores the truth that God is faithful to His covenant promises, even when His people have been unfaithful. The removal of the "reproach of Egypt" signifies a profound act of grace, establishing Israel's identity not as former slaves or wilderness wanderers, but as a consecrated nation, set apart and empowered to inherit their divine destiny. This act of divine cleansing and identity formation foreshadows the ultimate work of Christ in removing the reproach of sin and granting true freedom.
Reflection and Application
Joshua 5:9 offers profound spiritual lessons for believers today, mirroring Israel's journey from bondage to freedom and from reproach to renewed identity. Just as God definitively "rolled away" the shame of Egypt from His people, He possesses the power and desire to remove the spiritual reproach that burdens us—the shame of past sins, the condemnation of our failures, and the lingering effects of our "former Egypt" (our life apart from Christ). This verse invites us to embrace the new identity we have in Christ, understanding that through His sacrifice, we are no longer defined by our past but by His grace and righteousness. It calls us to trust in God's faithfulness to complete the work He has begun in us, enabling us to walk in the freedom and purpose He has ordained, leaving behind the weight of what once shamed us. We are encouraged to live as those who have been truly set free, reflecting the glory of God rather than the shadows of our past.
Questions for Reflection
FAQ
What exactly was the "reproach of Egypt" that God rolled away?
The "reproach of Egypt" was multifaceted, encompassing the deep shame and humiliation Israel carried from their past. Primarily, it referred to the disgrace of their long and brutal slavery in Egypt, which had left them downtrodden and without a national identity. It also included the taunts and scorn from the Egyptians and other nations, who questioned the power of Israel's God, suggesting He was unable to fully deliver His people or bring them into the promised land (e.g., Exodus 32:12; Numbers 14:13-16). Furthermore, it could refer to the uncircumcised state of the new generation, which in the eyes of the surrounding nations (and even within Israel) was a sign of their separation from God's covenant, a mark of their wilderness wandering and perhaps even their perceived failure. By rolling away this reproach, God was not only removing their past shame but also publicly vindicating His name and establishing Israel's new, consecrated identity as His people, ready to inherit the land.
Why was the mass circumcision at Gilgal so crucial before this declaration?
The mass circumcision was crucial because it represented a profound act of covenant renewal and obedience. Circumcision was the physical sign of the Abrahamic covenant (Genesis 17:9-14), distinguishing Abraham's descendants as God's chosen people. During the forty years in the wilderness, this practice had largely ceased. Therefore, circumcising the new generation at Gilgal, immediately upon entering the Promised Land, was a powerful demonstration of their renewed commitment to God's covenant. It was an act of faith, making them vulnerable in enemy territory, but showing their absolute trust in God's protection. This act of consecration was a prerequisite for God's declaration of removing the reproach and for them to fully step into their inheritance and engage in the conquest of Canaan, demonstrating their readiness to live as God's holy nation.
Christ-Centered Fulfillment
Joshua 5:9 finds its ultimate and profound fulfillment in Jesus Christ. Just as God "rolled away" the physical and spiritual reproach of Egypt from Israel through the act of circumcision and divine declaration, Christ, through His finished work on the cross, has definitively "rolled away" the reproach of sin and death from all who believe. The physical circumcision at Gilgal, which marked Israel as God's covenant people, foreshadows the spiritual circumcision of the heart in Christ (Colossians 2:11-12). Through His sacrifice, Jesus became the ultimate "Lamb of God who takes away the sin of the world" (John 1:29), bearing our shame and condemnation so that we might receive a new identity, free from the reproach of our past (Romans 8:1). We are no longer defined by our "Egypt"—our former life of bondage to sin—but by our union with Christ, becoming a "new creation" (2 Corinthians 5:17), cleansed and consecrated for God's eternal purposes. The Gilgal moment points forward to the greater spiritual reality of Christ's triumph over sin and the establishment of God's new covenant people, the Church, who are called to walk in the freedom and inheritance secured by His perfect work (Hebrews 9:26).