Joshua · Chapter 5

V. 1. Amorites-These and the Canaanites are mentioned for all the rest, as being the chief of them for number, and power, and courage. Westward-This is added to distinguish them from the other Amorites, eastward from Jordan, whom Moses had subdued. Canaanites-So the proper place of this nation was on both sides of Jordan. The sea-The midland sea, all along the coast of it, which was the chief seat of that people, though divers colonies of them were come into, and settled in other places. Jordan-Which was their bulwark on the east-side, where the Israelites were; for it is very probable they had taken away all bridges near those parts; and the Israelites having been so long in that neighbouring country, and yet not making any attempt upon them, they were grown secure; especially now, when Jordan swelled beyond its ordinary bounds; and therefore they did not endeavour to hinder their passage. Melted-They lost all their courage, and durst attempt nothing upon the Israelites; not without God’s special providence, that the Israelites might quietly participate of the two great sacraments of their church, circumcision and the passover, and thereby be prepared for their high and hard work, and for the possession of the holy and promised land; which would have been defiled by an uncircumcised people.

Verse 1. The Amorites which were on the side of Jordan westward] It has already been remarked that the term Amorite is applied sometimes to signify all the nations or tribes of Canaan. It appears from this verse that there were people thus denominated that dwelt on both sides of the Jordan. Those on the east side had already been destroyed in the war which the Israelites had with Sihon and Og; with those on the west side Joshua had not yet waged war. It is possible however that the Amorites of whom we read in this verse, were the remains of those who dwelt on the east side of the Jordan, and who had taken refuge here on the defeat of Og and Sihon.

Verse 1. Amorites — These and the Canaanites are mentioned for all the rest, as being the chief of them for number, and power, and courage. On the side of Jordan westward — This is added to distinguish them from the other Amorites, eastward from Jordan, whom Moses had subdued. Which were by the sea — The midland sea, all along the coast of it, which was the chief seat of that people, though divers colonies of them were come into and settled in other places. That the Lord had dried up Jordan — Which was their bulwark on the east side, where the Israelites were; for it is very probable they had taken away all bridges near those parts; and the Israelites having been so long in that neighbouring country, and yet not making any attempt upon them, they were grown secure; especially now, when Jordan swelled beyond its ordinary bounds; and therefore they did not endeavour to hinder their passage. Their heart melted — They lost all their courage, and durst attempt nothing upon the Israelites. This did not happen without God’s special providence, that the Israelites might quietly participate of the two great sacraments of their church, circumcision and the passover, and thereby be prepared for their high and hard work, and for the possession of the holy and promised land; which would have been defiled by an uncircumcised people.

Verse 1. The Amorites on the side of Jordan westward. This agrees with Numbers 13:29. The Amorites dwell in the mountains.

CONSTERNATION OF THE CANAANITES, 1.

1. It came to pass — Immediately after the Israelites had crossed, the miracle was heralded to all the kings of the land. This verse is closely related to the last verse of the preceding chapter, showing how the miracle of the Jordan at once made the neighbouring nations know the power of Jehovah’s hand. It also serves to show why Joshua might, without fear of attack, embrace this opportunity to circumcise the people. Amorites — See note on Joshua 2:10. On the side of Jordan westward — Literally, beyond Jordan seaward. The Amorites east of the Jordan, ruled by Sihon and Og, had been already defeated. The Canaanites, which were by the sea — The various heathen tribes and nations along the Mediterranean Sea. A narrow plain extends along this sea from Gaza in the south to the northern limits of Phenicia. The Amorites and Canaanites, because of their superiority in numbers and political power, are put here apparently for all the nations of the land. We were passed over — This expression naturally implies that the writer was an eye-witness of the scene described. Their heart melted — Their hope and courage died within them, for they despaired of conquering an almighty foe.

V. 2. At that time-As soon as ever they were come to Gilgal, which was on the tenth day; and so this might be executed the eleventh day, and that in the morning: on the thirteenth day they were sore of their wounds, and on the fourteenth day they recovered, and at the even of that day kept the passover. Make-Or, prepare, or make ready, as this word sometimes used. As it was not necessary for those who had such knives already to make others for that use; so it is not probable that such were commanded to do so, but only to make them sharp and fit for that work. The second time-He calleth this a second circumcision, not as if these same persons had been circumcised before, but with respect to the body of the people, where of one part had been circumcised before, and the other at this time, which is called a second time, in relation to some former time wherein they were circumcised, either, in Egypt, when many of the people, who possibly for fear or favour of the Egyptians, had neglected this duty, were by the command of Moses circumcised. Or at Sinai, when they received the passover, Numbers 9:5, which no uncircumcised person might do.

Verse 2. Make thee sharp knives] µyrx twbrj charboth tsurim, knives of rock, stone, or flint. Before the use of iron was common, all the nations of the earth had their edge-tools made of stones, flints, &c. In the lately discovered islands this is found to be a common case. Our ancestors in these countries made their arrow and spear-heads of flint: these I have often seen turned up by the plough. But we cannot suppose that at the time here referred to the Israelites were destitute of iron, and were therefore obliged to use knives made of stone or flint, their different manufactures in the wilderness prove that they must have had both iron and steel. Why then use knives made of stone? Probably it was unlawful to use metal of any kind in this religious rite; and indeed this seems likely from the circumstance of Zipporah (Exodus 4:25) taking a sharp stone and circumcising her son; and we find, from the most ancient and authentic accounts, that the Egyptians considered it unlawful or profane to use any kind of metal to make incisions in the human body, when preparing it for embalming; see the note on Genesis 50:2, and on Exodus 4:25. That it was deemed improper to use any other kind of instrument in circumcision we have a proof in the tribe Alnajab, in Ethiopia, who follow the Mosaic institution, and perform the rite of circumcision, according to Ludolf, cultris lapidibus, with knives made of stone.-Hist. Æthiop., lib. iii., c. 1. And as God commanded the people to make him an altar of unhewn stones, on which no tool of iron had been lifted up, because this would pollute it, (see Exodus 20:25, and Deuteronomy 27:5,) he might require that no instrument of iron should be used in a rite by which the body and soul of the person were in the most solemn and sacred manner dedicated to him to be his house and temple, the heart itself being the altar on which continual sacrifices to God must be offered. A physical reason has been given for preferring knives of stone in this operation, “the wound suffers less through inflammation, and is sooner healed.” For this a reason may be given. It is almost impossible to get an edge made so even and firm as not to leave particles of the metal in the incisions made even in the most delicate flesh; these particles would soon become oxidized by the action of the air, and extra inflammation in the part would be the consequence. The great aptitude of iron to be oxidized, i.e., to be converted to rust, is well known; but how far this reasoning, thus applied, may be supported by fact, I cannot pretend to determine: it is sufficiently evident that it was a common custom to use knives of stone in circumcision, and in all operations on those parts of the human body. I shall give a few examples. Pliny says, when they amputate certain parts they do it with a sharp stone, because nothing else could be employed without danger. Samia testa virilitatem amputabant: nec aliter citra perniciem.

Ovid, Fast. lib. iv., ver. 237, relates a circumstance where the saxum acutum, or sharp stone, was used about those parts:—

Ille etiam SAXO corpus laniavit ACUTO,

Longaque in immundo pulvere tracta coma est.

Voxque fuit, Merui; meritas dem sanguine pœnas;

Ah! pereant partes quæ nocuere mihi;

Ah! pereant; dicebat adhuc, onus inguinis aufert;

Nullaque sunt subito signa relicta viri.

This quotation is produced in order to prove that a knife made of a sharp stone was used in making incisions and amputations of certain parts of the body, even when the use of iron was well known; but a translation of the verse is not necessary, and would be improper. The Mollia qui RAPTA secuit GENITALIA TESTA of Juvenal (Sat. vi., ver. 513) is a farther proof of this. Many other proofs might be produced but those who wish for more may consult Calmet and Scheuchzer.

Circumcise again the children of Israel the second time.] This certainly does not mean that they should repeat circumcision on those who had already received it. This would have been as absurd as impracticable. But the command implies that they were to renew the observance of a rite which had been neglected in their travels in the desert: this is sufficiently evident from the following verses.

Verse 2. At that time — Namely, the morning after the passage, on the eleventh day of the first month, as Archbishop Usher and others have very probably conjectured. On the thirteenth day they were sore of their wounds, on the fourteenth they recovered, and on the even of that day kept the passover. Make thee sharp knives — Or, knives of flints, as the original µyrx twbrj, charboth tzurim, more properly signifies, and is translated by Maimonides. These stones might be found in abundance on the adjacent mountains; and it is likely, as Theodoret observes, that after a pilgrimage of forty years in the wilderness of Arabia, the Israelites might not be provided with knives of iron or steel, such as are now in use. But whatever kind of knives may be here meant, those who had them already were not hereby commanded to make others, but only to make them sharp. Again the second time — This does not mean that those very persons who had before been circumcised should be circumcised again, but that the rite or custom of circumcising, which had been disused in the wilderness for some years, should be again practised. That this is the sense, appears very evident from the following verses. If it be inquired, when the former time, here referred to, was? it may be answered, either in Egypt, when many of them, who, possibly through fear or favour of the Egyptians, had neglected this duty, were circumcised by the command of Moses; or at Sinai, when they received the passover, which no uncircumcised person might do.

Ver. 2. Make thee sharp knives. Whet them, if of steel; but often they struck off flints, whose edges are very sharp. Infants were healed in three days, but great soreness followed with men; they could not walk, as in ver.

8. The place was afterwards called Gilgal; that is, rolling away of reproach. See more on Genesis 17:12.

CIRCUMCISION RESTORED, 2-9.

[It seems at first sight strange that the chosen people for forty years neglected circumcision. The clue to a proper explanation of this neglect is furnished in the following verses, especially in verse 9, where allusion is made to the reproach of Egypt. This reproach is explained, in Exodus 32:12; Numbers 14:13-16; Deuteronomy 9:28, as the scoffing words and ridicule which the Egyptians would so naturally utter against the Hebrews when the latter suffered from God’s anger. After the rebellion and murmuring at Kadesh, Jehovah condemned that generation to perish in the wilderness. Numbers 14:29-34. During the forty years that followed they were under the ban of that sweeping curse, and observed neither circumcision nor the passover. These sacraments were sacred seals of their covenant with Jehovah, and, the covenant being broken by their rebellion, that cursed generation could not renew it. See further on verses 5 and 6. But the mighty miracle of the Jordan, which now spread terror among the nations, silenced this reproach, and hence the propriety of renewing the covenant in Gilgal.]

2. At that time — That is, during the interval of four days between the passage of Jordan and the passover, (see Joshua 4:19, note,) and while their foes are dismayed and panic-stricken. This was a very opportune occasion to perform the rite of circumcision, which for a season unfitted its subjects for military duty. Circumcise again… the second time — This does not imply that there had been a previous time of general circumcising, as some say, at Sinai, but a previous state of circumcision. See verse 5. The rite was not performed twice on the same individual, but the sense is, Resume again the rite of circumcision as it was practiced forty years ago. The children of Israel — All the males who were born after the Hebrews left Egypt. Sharp knives — Hebrew, knives of rocks, stones, or flints. Such an instrument was used by Zipporah in circumcising the son of Moses. Exodus 4:25. Knives among rude barbarians are first made of flint. It is probable that this was used in the first circumcision by the patriarchs, and the same instrument was used by Joshua not from necessity — for he had iron tools — but from deference to ancient custom. It is said also that the wound made with a sharp stone is less liable to inflammation than one made with metal. These knives were to be made for the occasion, as it would not be proper to use in a religious rite instruments employed in common uses. Knives that had been used for other purposes might inoculate the circumcised person with the virus of some disease. Hiob Ludolph, in his history of the Ethiopians, speaks of a tribe of the Alnaei who performed the rite with stone knives as recently as one hundred and sixty years ago. According to the Septuagint version of Joshua 24:30, the stone knives used on this occasion were deposited in the tomb of Joshua as sacred relics. Perhaps some modern geologists would consider them relics of a “stone age.”

V. 3. And circumcised-That is, he caused this to be done; and, because it was to be done speedily, the passover approaching, it was necessary to use many hands in it. Children of Israel-That is, such of them as were uncircumcised. And, though it be not mentioned, it is more than probable, that the Israelites beyond Jordan were circumcised at the same time.

Verse 3. Joshua — circumcised the children of Israel — That is, he caused them to be circumcised, namely, such of them as were uncircumcised. And because it was to be done speedily, the passover approaching, it was necessary to use many hands in the business. Nor was it difficult to find them, as it did not signify by what hand the operation was performed. Fathers, mothers, relations, friends, might any of them perform, as well as the priests or Levites. Although it be not mentioned, it is more than probable that the Israelites beyond Jordan were circumcised at the same time, that they also might keep the passover.

3. Hill of the foreskins — The hill on which this rite occurred, one of the many argillaceous hills on the terrace of the valley, receives its name from the prepuces buried in it, and not, as the Rabbins say, from the quantity piled up there.

V. 4. Out of Egypt-This is to be restrained to such as were then above twenty years old, and such as were guilty of that rebellion, Numbers 14:1-25, as it is expressed below, Joshua 5:6.

Verse 4. This is the cause why Joshua did circumcise] The text here explains itself. Before the Israelites left Egypt all the males were circumcised; and some learned men think that all those who were born during their encampment at Sinai were circumcised also, because there they celebrated the passover; but after that time, during the whole of their stay in the wilderness, there were none circumcised till they entered into the promised land. Owing to their unsettled state, God appears to have dispensed, for the time being, with this rite; but as they were about to celebrate another passover, it was necessary that all the males should be circumcised; for without this they could not be considered within the covenant, and could not keep the passover, which was the seal of that covenant. As baptism is generally understood to have succeeded to circumcision, and the holy eucharist to the passover, hence, in the Church of England, and probably in most others, no person is permitted to receive the sacrament of the Lord’s Supper till he has been baptized.

Verse 4. All that came out of Egypt that were males died — This is to be restrained to such as were then above twenty years old, and such as were guilty of the rebellion mentioned Numbers 14., as it is expressed verse 6.

4. And this is the cause — As this book contains not only a record of events, but also ascribes a rational cause to each, it may be classed among philosophical histories. All the people — This expression is limited first to the males, and then to those of military age, from twenty years old and upwards. Numbers 14:29-32. Died in the wilderness — Because of their rebellion against Jehovah, and the cowardice displayed when the panic-stricken spies made their exaggerated report. Numbers 14:21-35. Caleb and Joshua were the only exceptions to this sweeping sentence. Numbers 26:64, 65.

V. 5. Them-Either their parents, or the rulers of Israel, by Divine permission and indulgence; because they were now on a journey, in which case the passover also might be neglected, Numbers 9:10,13. Rather, it was a continued token of God’s displeasure against them, for their unbelief and murmuring: a token that they should never have the benefit of that promise, whereof circumcision was the seal.

Verse 5. The people born in the wilderness — they had not circumcised — What occasioned this omission is not said, nor is it easy to determine whether it arose from negligence, or from God’s dispensing, for a time, with his ordinance, on account of the unsettledness of their state, and their frequent removes while they were in the wilderness, it being necessary for children, after they were circumcised, and thereby made sore, to rest some time. This latter reason has generally been acquiesced in by commentators. But some have not judged it satisfactory, because sometimes the Israelites continued a year in a place, (Numbers 9:22,) if not much longer; and in their removes, their little children, though sore, might have been kept so warm, and carried so easy, as to receive no damage; and might certainly have been much better accommodated than the mothers in travail, or in lying-in. They have therefore thought that God’s not expressly and particularly enjoining them (for it does not appear that he did so enjoin them) to circumcise their children while they were in the wilderness, was a continued token of his displeasure against them for their unbelief and murmuring, and a token that they should never have the benefit of that promise of Canaan, whereof circumcision was the seal, Genesis 17:8. But whatsoever the reason was, it seems this great ordinance was intermitted in Israel for almost forty years together; a plain indication that it was not of absolute necessity to men’s eternal salvation, nor to be of perpetual obligation, but should, in the fulness of time, be abolished, as now it was for a long time suspended.

5. All the people that came out were circumcised — That is, had been circumcised in infancy. Leviticus 12:3. The people… born in the wilderness… they had not circumcised — Various reasons have been assigned for the neglect in the wilderness of this rite, which was so scrupulously performed in Egypt. The fact that they were in an unsettled condition is not a sufficient reason, for they dwelt for months together in one place. The most satisfactory account of the matter is that, while under the sentence of the divine displeasure for forty years, the nation was temporarily rejected by its divine Head, and prohibited from impressing upon their sons the sign of the covenant. See note introductory to verse 2.

V. 6. The people-The Hebrew word commonly signifies the Gentiles; so he calls them, to note that they were unworthy the name of Israelites. Shew them-That is, not give them so much as a sight of it, which he granted to Moses, much less the possession.

Verse 6. Till all the people — were consumed — All the six hundred thousand fighting men that came out of Egypt, except Joshua and Caleb. The Hebrew word ywgh, hagoi, here rendered people, commonly signifies the Gentiles, and some have thought it is here used to signify that they were unworthy the name of Israelites. That he would not show them the land — That is, would not give them so much as the sight of it, which he granted to Moses, much less the possession.

6. Forty years in the wilderness — This verse assigns the reason why circumcision had not been performed, namely, their disobedience and punishment. As the sentence of exclusion from the favour of Jehovah had now expired, the nation is again admitted to the privilege of using the sign of his covenant. While in exile they were the objects of his care, and even of his supernatural providence, but not of his approval, just as sinners under the Gospel dispensation enjoy the bounty of God, but not the covenant of his pardoning grace. Till all the people… were consumed — The word for people is that which is always used to designate a heathen nation, a Gentile race, in distinction from the peculiar people, Israel. This confirms the explanation that Israel was excluded from covenant relations during the forty years’ wandering. The Lord sware that he would not show them the land — That is, cause them to see, and hence to enter and enjoy, the land. A land that floweth with milk and honey — This phrase represents the great fertility and loveliness of the Land of Promise; it was a land rich in grass for herds, hence there was an abundance of milk; it was profuse in flowers, hence bees and wild honey were very plentiful, (Judges 14:8; Matthew 3:4,) and they still are found, in spite of the lack of cultivation and the desolation of Palestine. Milk and its various products constituted the chief sustenance of the ancient Hebrews. In Palestine the bees do actually deposit honey in the holes of the rocks in so great quantities that it flows out and is gathered in vessels placed beneath.

V. 7. Circumcised-Which God would have done, 1. As a testimony of God’s reconciliation to the people, and that he would not farther impute their parents rebellion to them. 2. Because the great impediment of circumcision was now removed, their continued travels, and frequent and uncertain removal. 3. To prepare them for the approaching passover. 4. To distinguish them from the Canaanites, into whose land they were now come. 5. To ratify the covenant between God and them, whereof circumcision was a sign and seal, to assure them that God would now make good his covenant, in giving them this land; and to oblige them to perform all the duties to which that covenant bound them, as soon as they came into Canaan, Exodus 12:25 Leviticus 23:10 Numbers 15:2.

Verse 7. Their children — them Joshua circumcised — This God now required to be done, 1st, As a testimony of his reconciliation to the people, and that he would not further impute their parents’ rebellion to them, but now permit them to enter into his rest. See Numbers 14:29-35. 2d, Because one great impediment of circumcision was now removed, their continued travels, and frequent and uncertain removes. 3d, To prepare them for the approaching passover. 4th, To distinguish them from the Canaanites, into whose land they were now come. 5th, To try their faith, by their submission to a command, the performance of which exposed them to be treated by their enemies as the Shechemites had been formerly by Simeon and Levi in a similar circumstance. 6th, To ratify the covenant between God and them, whereof circumcision was a sign and seal, to assure them that he would now make good his covenant, in giving them this land; and to oblige them to perform all the duties to which that covenant bound them, as soon as they came into Canaan, Exodus 12:25; Leviticus 23:10; Numbers 15:2.

CIRCUMCISION RESTORED, 2-9.

[It seems at first sight strange that the chosen people for forty years neglected circumcision. The clue to a proper explanation of this neglect is furnished in the following verses, especially in verse 9, where allusion is made to the reproach of Egypt. This reproach is explained, in Exodus 32:12; Numbers 14:13-16; Deuteronomy 9:28, as the scoffing words and ridicule which the Egyptians would so naturally utter against the Hebrews when the latter suffered from God’s anger. After the rebellion and murmuring at Kadesh, Jehovah condemned that generation to perish in the wilderness. Numbers 14:29-34. During the forty years that followed they were under the ban of that sweeping curse, and observed neither circumcision nor the passover. These sacraments were sacred seals of their covenant with Jehovah, and, the covenant being broken by their rebellion, that cursed generation could not renew it. See further on verses 5 and 6. But the mighty miracle of the Jordan, which now spread terror among the nations, silenced this reproach, and hence the propriety of renewing the covenant in Gilgal.]

2. At that time — That is, during the interval of four days between the passage of Jordan and the passover, (see Joshua 4:19, note,) and while their foes are dismayed and panic-stricken. This was a very opportune occasion to perform the rite of circumcision, which for a season unfitted its subjects for military duty. Circumcise again… the second time — This does not imply that there had been a previous time of general circumcising, as some say, at Sinai, but a previous state of circumcision. See verse 5. The rite was not performed twice on the same individual, but the sense is, Resume again the rite of circumcision as it was practiced forty years ago. The children of Israel — All the males who were born after the Hebrews left Egypt. Sharp knives — Hebrew, knives of rocks, stones, or flints. Such an instrument was used by Zipporah in circumcising the son of Moses. Exodus 4:25. Knives among rude barbarians are first made of flint. It is probable that this was used in the first circumcision by the patriarchs, and the same instrument was used by Joshua not from necessity — for he had iron tools — but from deference to ancient custom. It is said also that the wound made with a sharp stone is less liable to inflammation than one made with metal. These knives were to be made for the occasion, as it would not be proper to use in a religious rite instruments employed in common uses. Knives that had been used for other purposes might inoculate the circumcised person with the virus of some disease. Hiob Ludolph, in his history of the Ethiopians, speaks of a tribe of the Alnaei who performed the rite with stone knives as recently as one hundred and sixty years ago. According to the Septuagint version of Joshua 24:30, the stone knives used on this occasion were deposited in the tomb of Joshua as sacred relics. Perhaps some modern geologists would consider them relics of a “stone age.”

V. 8. Whole-Free from that pain and soreness which circumcision caused, it was indeed an act of great faith, to expose themselves to so much pain and danger too, in this place where they were hemmed in by Jordan and their enemies.

Verse 8. They abode-in the camp, till they were whole.] This required several days; see the notes on Genesis 34:24, 25. Sir J. Chardin informs us that when adults were circumcised they were obliged to keep their beds for about three weeks, or at least during that time they are not able to walk about but with great difficulty. The account he had from several renegadoes, who had received circumcision among the Mohammedans. Is it not strange that during this time they were not attacked by the inhabitants of the land, and utterly destroyed, which might have been easily effected? See the case of the poor Shechemites, as related in Genesis 34:24-31, with the notes there. Joshua, as an able general, would at once perceive that this very measure must expose his whole host to the danger of being totally annihilated; but he knew that GOD could not err, and that it was his duty to obey; therefore in the very teeth of his enemies he reduced the major part of his army to a state of total helplessness, simply trusting for protection in the arm of Jehovah! The sequel shows that his confidence was not misplaced; during the whole time God did not permit any of their enemies to disturb them. The path of duty is the path of safety; and it is impossible for any soul to be injured while walking in the path of obedience. But why did not God order them to be circumcised while they were on the east side of Jordan in a state of great security? Because he chose to bring them into straits and difficulties where no counsel or might but his own could infallibly direct and save them; and this he did that they might see that the excellence of the power was of God, and not of man. For the same reason he caused them to pass the Jordan at the time that it overflowed its banks, and not at the time when it was low and easily fordable, that he might have the better opportunity to show them that they were under his immediate care and protection; and convince them of his almighty power, that they might trust in him for ever, and not fear the force of any adversaries. In both cases how apparent are the wisdom, power, and goodness of God!

Verse 8. Till they were whole — Free from that pain and soreness which circumcision caused. It was certainly an act of great faith to expose themselves to so much pain, and danger too, in this place, where they were hemmed in by Jordan and their enemies.

8. Circumcising all the people — Objection is made that it was impossible to circumcise so many, probably six or seven hundred thousand, in one day. But according to the most accurate estimates there were between two and three hundred thousand circumcised men to administer the rite, so that each would have but three or four subjects requiring the ordinance. They abode in their places in the camp — Hebrew, they sat under themselves; that is, they remained on that spot which was under them when they first sat down. Exodus 16:29. Till they were whole — According to the Talmud the wound was immediately treated with oil, which diminished the pain and induced a speedy healing. It is not probable that their cure was entirely effected so early as the third day, the passover; nor would it be necessary for them to be free from physical disability in order to celebrate that ordinance, since there were enough who were able to perform the labour of preparing the paschal lamb. For at least one fourth of the men had been previously circumcised, and two small families could unite. Exodus 12:14.

V. 9. The reproach of Egypt-That is, uncircumcision, was both in truth, and in the opinion of the Jews, a matter of great reproach, and although this was a reproach common to most nations of the world, yet it is particularly called the reproach of Egypt, either, 1. because the other neighbouring nations, being the children of Abraham by the concubines, are supposed to have been circumcised, which the Egyptians at this time were not, as may be gathered from Exodus 2:6, where they knew the child to be an Hebrew by this mark. Or 2. because they came out of Egypt, and were esteemed to be a sort of Egyptians, Numbers 22:5, which they justly thought a great reproach; but by their circumcision they were now distinguished from them, and manifested to be another people. Or 3. because many of them lay under this reproach in Egypt, having wickedly neglected this duty there for worldly reasons; and others of them continued in the same shameful condition for many years in the wilderness. Gilgal-That is, rolling.

Verse 9. The reproach of Egypt] Their being uncircumcised made them like the uncircumcised Egyptians; and the Hebrews ever considered all those who were uncircumcised as being in a state of the grossest impurity. Being now circumcised, the reproach of uncircumcision was rolled away. This is another proof that the Israelites did not receive circumcision from the Egyptians; for they could not have considered those in a state of abomination, from whom they received that rite by which they conceived themselves to be made pure. The Israelites had this rite from Abraham; and Abraham had it from the express order of God himself. See Genesis 17:10, and the note there.

The place is called Gilgal] A rolling away or rolling off. See Clarke’s note on “Joshua 4:19”, where the word is largely explained.

Verse 9. The reproach of Egypt — That is, uncircumcision, which was both in truth, and in the opinion of the Jews, a matter of great reproach. And although this was a reproach common to most nations of the world, yet it is particularly called the reproach of Egypt, either, 1st, Because the other neighbouring nations, being the children of Abraham by the concubines, are supposed to have been circumcised, which the Egyptians at this time were not, as may be gathered from Exodus 2:6, where they knew the child to be a Hebrew by this mark. Or, 2d, Because they came out of Egypt, and were esteemed to be a sort of Egyptians, (Numbers 22:5,) which they justly thought a great reproach; but by their circumcision they were now distinguished from them, and manifested to be another people. Or, 3d, Because many of them lay under this reproach in Egypt, having wickedly neglected this duty there for worldly reasons; and others of them continued in the same shameful condition for many years in the wilderness. The name of the place is called Gilgal — That is, rolling.

9. I rolled away the reproach of Egypt — The reproach which Egypt has cast upon you; for Egypt is here subjective and not objective. Compare Isaiah 51:7; Ezekiel 16:57, and 36:15. Many are the explanations of this reproach. Some say it was Egyptian bondage; others, the state of being uncircumcised, which implies, what cannot be proved, that the Egyptians were circumcised; still others, that the Hebrews were unfit for war. But we find the reproach in Exodus 32:12: “Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth?” They had been exposed to this reproach for forty years, for God had been destroying them during that time. But with the restoration of covenant relations, whereof circumcision was the sign, the reproach of Egypt is rolled away from them. The malicious taunt is now no longer true. [Called Gilgal — The place may have been called Gilgal before this event, and there were other places in the land of the same name; but as the word Gilgal means a wheel or circle, and is so easily associated with the idea of rolling, the Israelites naturally gave it the symbolical meaning here stated, because their renewal of the covenant by circumcision had rolled away the reproach of Egypt.]

V. 10. The passover-Which was their third passover: the first was in Egypt, Exodus 12:11-24, the second at mount Sinai, Numbers 9:1-5, the third here; for in their wilderness travels, these and all other sacrifices were neglected, Amos 5:25. While they were in the wilderness, they were denied the comfort of this ordinance, as a farther token of God’s displeasure. But now God comforted them again, after the time that he had afflicted them.

Verse 10. Kept the passover on the fourteenth day of the month] If the ceremony of circumcision was performed on the eleventh day of the month, as many think; and if the sore was at the worst on the thirteenth, and the passover was celebrated on the fourteenth, the people being then quite recovered; it must have been rather a miraculous than a natural healing. We have already seen from the account of Sir J. Chardin, that it required about three weeks to restore to soundness adults who had submitted to circumcision: if any thing like this took place in the case of the Israelites at Gilgal, they could not have celebrated the passover on the third or fourth day after their circumcision. The apparent impossibility of this led Mr. Harmer to suppose that they kept the passover on the fourteenth day of the second month, the preceding time having been employed in the business of the circumcision. See his Observations, vol. iv., p. 427, &c.

Verse 10. The children of Israel kept the passover — Which was their third passover: the first was in Egypt, Exodus 12.; the second at mount Sinai, Numbers 9.; the third here; for in their wilderness travels, these and several other sacrifices were neglected, Amos 5:25. While they were in the wilderness, they were denied the comfort of this ordinance, as a further token of God’s displeasure. But now God comforted them again, after the time that he had afflicted them.

THE THIRD PASSOVER AND CEASING OF THE MANNA, 10-12.

10. And kept the passover — This institution was in memory of their deliverance from the plague which had destroyed the firstborn in Egypt, (Exodus 12,) and was the second feast which had been observed since leaving that land of bondage. The first was at Sinai, in the second year of their journey in the desert. Numbers 9. There was no observance of it in the desert subsequent to this, on account of the rejection of Israel from the covenant. See on verse 6 and note introductory to verse 2. On the fourteenth day of the month — This was the month Abib, the first month of the Hebrew year. After the captivity it was called Nisan. The fourteenth of this month corresponded with about the middle of our April.

V. 11. Old corn-The corn of the last year, which the inhabitants of those parts had left in their barns, being fled into their strong cities, or other remoter parts. The morrow-That is, on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the morrow of the sixteenth day, was the morrow after the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. Parched corn-Of that year’s corn. which was most proper for that use. Self-same day-Having an eager desire to enjoy the fruits of the land. And this corn came very seasonably; for after the passover, they were to keep the feast of unleavened bread, which they could not do, when they had nothing but manna to live upon.

Verse 11. They did eat of the old corn of the land] The Hebrew word rwb[ abur, which we translate old corn, occurs only in this place in such a sense, if that sense be legitimate. The noun, though of doubtful signification, is evidently derived from rb[ abar, to pass over, to go beyond; and here it may be translated simply the produce, that which passes from the land into the hands of the cultivator; or according to Cocceius, what passes from person to person in the way of traffic; hence bought corn, what they purchased from the inhabitants of the land. On the morrow after the passover] That is, on the fifteenth day; for then the feast of unleavened bread began. But they could neither eat bread, nor parched corn, nor green ears, till the first-fruits of the harvest had been waved at the tabernacle; (see Leviticus 23:9, &c.;) and therefore in this case we may suppose that the Israelites had offered a sheaf of the barley-harvest, the only grain that was then ripe, before they ate of the unleavened cakes and parched corn.

Verse 11. They eat of the old corn — The corn of the last year, which the inhabitants of those parts had left in their barns, being fled into their strong cities, or other remoter parts. On the morrow — That is, on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the sixteenth day was the morrow of the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. Parched corn — Of that year’s corn, which was most proper for that use. Self-same day — Having an eager desire to enjoy the fruits of the land. And this corn came very seasonably; for after the passover they were to keep the feast of unleavened bread, which they could not do when they had nothing but manna to live upon.

11. The old corn of the land — There is no authority in the Hebrew for the word old. They ate of the produce of the land. The word old was inserted by our translators because it was unlawful to eat of the new grain before the sheaf was waved before Jehovah on the morrow of the Sabbath. Leviticus 23:14-16. [But here is a difficulty. The morrow after the passover is used in Numbers 33:3, for the fifteenth of Nisan, the day after the evening on which the paschal lamb was eaten. But according to Leviticus 23:7, this day was to be celebrated by a holy convocation, and on it no servile work performed. How, then, shall we account for Israel’s eating the new fruit of the land on the morrow after the passover? The simplest explanation is that of Keil, who understands the word passover here, as in several other places, to mean not simply the paschal supper but the entire feast connected with it, which lasted seven days. Parched corn — Ears of grain baked at the fire, an article of food still much relished by the Arabs. See note on Ruth 2:14.]

V. 12. The manna ceased-Which God now withheld, to shew that Manna was not an ordinary production of nature, but an extraordinary and special gift of God to supply their necessity. And because God would not be prodigal of his favours, by working miracles where ordinary means were sufficient. The morrow-That is, on the seventeenth day.

Verse 12. And the manna ceased-after they had eaten of the old corn] This miraculous supply continued with them as long as they needed it. While they were in the wilderness they required such a provision; nor could such a multitude, in such a place, be supported without a miracle. Now they are got into the promised land, the anathematized inhabitants of which either fall or flee before them, they find an old stock, and they are brought in just at the commencement of the harvest; hence, as there is an ample provision made in the ordinary way of Providence, there is no longer any need of a miraculous supply; therefore the manna ceased which they had enjoyed for forty years. The circumstances in which it was first given, its continuance with them through all their peregrinations in the wilderness, its accompanying them over Jordan, and ceasing as soon as they got a supply in the ordinary way of Providence, all prove that it was a preternatural gift. “On the fourteenth of Nisan they sacrificed the paschal lamb: on the fifteenth, i.e., according to our calculation, the same day after sunset, they disposed themselves for eating it, and actually did eat it. On the morrow, the sixteenth, after having offered to God the homer, they began eating the corn of the country; and the seventeenth, the manna ceased to fall from heaven. What supports this calculation is, that the homer or sheaf was offered the sixteenth of Nisan, in broad daylight, though pretty late. Now the manna did not fall till night, or very early in the morning; so that it cannot be said to have ceased falling the same day that the Israelites began to eat of the produce of the country.”-Dodd.

Verse 12. The manna ceased — Which God now withheld, to show that manna was not an ordinary production of nature, but an extraordinary and special gift of God to supply their necessity: and because God would not be prodigal of his favours, by working miracles where ordinary means were sufficient. The morrow — That is, on the seventeenth day. It cannot be too much taken notice of, as it is a great mark of the authenticity of the Holy Scriptures, that the miracles related therein are not a heap of wonderful stories, which have nothing to recommend them but the strangeness of them, like most of those contained in the Koran, but that they are acts of consummate wisdom, as well as of wonder. Here we see, that as soon as the Israelites came into a country where they could obtain a sufficient supply of food in the ordinary way, that miraculous provision which had been made for them in the desert wilderness, where it was absolutely necessary for their subsistence, ceased. So that it is evident the falling of the manna from heaven was not merely or chiefly a strange thing to be wondered at, but an act of great wisdom and goodness, which the circumstances of things absolutely required.

Ver. 12. The manna ceased. They found old corn, and a barley harvest just ripe. Whenever ordinary means will do, they are preferred to the extraordinary.

12. Manna — This was always regarded as a miraculous gift directly from God, and not a product of nature. It is described in Exodus 16:14-36, where see notes. It fell upon the encampment six times each week during forty years. As each man had an omer — three quarts — a day, there must have been 15,000,000 pounds a week. The natural product of the Arabian deserts, the tamarisk-manna, called by the same name, differs in the following particulars: it is purgative, and not nutritious; it is produced only three or four months, and not all the year; it is found in small quantities; it can be kept good for a long time, and is not corrupted by being kept over the Sabbath; nor would a natural product cease at once and forever. It now ceased because it was no more needed. See Joshua 1:11, note. THE CAPTAIN OF THE LORD’S HOST REVEALED, Joshua 5:13-6:5. [The chosen people have now by circumcision renewed their covenant with Jehovah; they have eaten the passover within the limits of the Land of Promise; they have tasted the new corn of the land. The time now approaches for them to proceed to the work of conquest, and the angel of Jehovah appears to Joshua, and reveals the divine plan for the destruction of Jericho.]

V. 13. By Jericho-Heb. In Jericho, that is, in the territory adjoining to it; whither he went to view those parts, and discern the fittest places for his attempt upon Jericho. A man-One in the appearance of a man. Drawn-In readiness to fight, not, as Joshua thought, against him, but for him and his people.

Verse 13. When Joshua was by Jericho] The sixth chapter should have commenced here, as this is an entirely new relation; or these two chapters should have made but one, as the present division has most unnaturally divided the communication which Joshua had from the angel of the Lord, and which is continued to Joshua 6:5. It is very likely that Joshua had gone out privately to reconnoitre the city of Jericho when he had this vision; and while contemplating the strength of the place, and probably reflecting on the extreme difficulty of reducing it, God, to encourage him, granted him this vision, and instructed him in the means by which the city should be taken.

There stood a man over against him] It has been a very general opinion, both among the ancients and moderns, that the person mentioned here was no other than the Lord Jesus in that form which, in the fulness of time, he was actually to assume for the redemption of man. That the appearance was supernatural is agreed on all hands; and as the name Jehovah is given him, (Joshua 6:2,) and he received from Joshua Divine adoration, we may presume that no created angel is intended.

And Joshua went unto him] This is a very natural relation, and carries with it all the appearances and characteristics of a simple relation of fact. The whole history of Joshua shows him to have been a man of the most undaunted mind and intrepid courage-a genuine HERO. An ordinary person, seeing this man armed, with a drawn sword in his hand, would have endeavoured to have regained the camp, and sought safety in flight; but Joshua, undismayed though probably slightly armed, walks up to this terrible person and immediately questions him, Art thou for us or for our adversaries? probably at first supposing that he might be the Canaanitish general coming to reconnoitre the Israelitish camp, as himself was come out to examine the city of Jericho.

Verse 13. When Joshua was by Jericho — Hebrew, in Jericho; that is, in the territory adjoining to it; whither he went to view those parts, and discern the fittest places for his attempt upon Jericho. A man — One in the appearance of a man. With his sword drawn — In readiness to fight, not, as Joshua thought, against him, but for him and his people.

Ver. 13. Behold there stood a man. Michael, say the Jews, and others after them. Daniel 10:13. But the putting off of Joshua’s shoes demonstrates the presence of Him who appeared to Moses. Exodus 3:5. Homer represents Juno as appearing in this form. This vision was opportunely given, when Joshua was awed by the walls and towers of Jericho. Joshua worshipped him, as the Christ whom Moses had seen at the bush.

13. When Joshua was by Jericho — He was apparently making a personal and private reconnaissance of the city, which was the key to the whole land of Canaan. See note on Joshua 2:1. A man over against him — The subsequent account shows that he was a man only in form. With his sword drawn — The sword is a symbol of high executive power. The drawn sword intimates that that power is to be immediately exercised. Hence Joshua’s anxiety to know in whose behalf the mysterious stranger has drawn his sword. Joshua went unto him — Here is a remarkable display of courage on the part of Joshua. Good men, because of their faith in God, confront danger without fear. Art thou for us, or for our adversaries? — The idea of neutrality in the contest does not occur to Joshua as a possibility. In God’s battles there can be no neutrals. “He that is not with me is against me.”

V. 14. As captain-I am the chief captain of this people, and will conduct and assist thee and them in this great undertaking. Now this person is not a created angel, but the son of God, who went along with the Israelites in this expedition, as their chief and captain. And this appears, 1. By his acceptance of adoration here, which a created angel durst not admit of, Revelation 22:8,9. 2. Because the place was made holy by his presence, Joshua 5:15, which was God’s prerogative, Exodus 3:5.

3. Because he is called the Lord, Heb. Jehovah, Joshua 6:2. My Lord-I acknowledge thee for my Lord and captain, and therefore wait for thy commands, which I am ready to obey.

Verse 14. But as captain of the host of the Lord am I now come.] By this saying Joshua was both encouraged and instructed. As if he had said, “Fear not; Jehovah hath sent from heaven to save thee and thy people from the reproach of them that would swallow thee up. Israel is the Lord’s host; and the Lord of hosts is Israel’s Captain. Thou thyself shalt only be captain under me, and I am now about to instruct thee relative to thy conduct in this war.”

And Joshua-did worship] Nor was he reprehended for offering Divine worship to this person, which he would not have received had he been a created angel. See Revelation 22:8, 9.

Verse 14. As captain of the Lord’s host — Captain of this people, and I will conduct and assist thee and them in this great undertaking. Now this person was evidently not a created angel, but the Son of God, who went along with the Israelites in this expedition, as their chief and captain. And this appears, 1st, By his acceptance of adoration here, which a created angel would not have dared to admit of, Revelation 22:8, 9. 2d, Because the place was made holy by his presence, (verse 15,) which to do was God’s prerogative, Exodus 3:5. 3d, Because he is called the Lord. Hebrew, Jehovah; chap. 6:2. My Lord — I acknowledge thee for my Lord and captain, and therefore wait for thy commands, which I am ready to obey.

14. And he said, Nay — This answer has reference to the last clause, or second part, of the question, “I am not for your adversaries.” In the sense that he was not an Israelite, some think that it may be referred to both members of the question. The reading which makes nay a pronoun, to him, though adopted by the Septuagint and the Syriac, cannot be sustained. Captain of the host of the Lord — Prince of the army of Jehovah. The army of heaven is here meant, not the Israelitish host. [This prince of the angelic host was not Michael, nor any other created being, but the Word of God, the Divine Loges or Revealer, who in the fulness of time became flesh, (John 1,) and even then declared that he came not to send peace on earth, but a sword. Matthew 10:34. Hence in Joshua 6:2, he is called the LORD, (that is, Jehovah,) and hence, too, Joshua was required to put off his shoes, (verse 15,) for, like Moses at the bush, (Exodus 3:5,) he was standing on ground made holy by the presence of the Holy One. This same angel was “entertained unawares” by Abraham in the plains of Mamre, (Genesis 18,) just after that patriarch had circumcised his son Ishmael; but before he left him he proved to be his covenant God, Jehovah. It was very meet that this great Prince should now confer with his lieutenant, and give directions for the conquest of the first great city of Canaan which offered resistance to the Hebrew army.] And did worship — This act of low obeisance, or of bodily prostration, is commonly practiced in the East to superiors, and does not necessarily involve the rendering of divine honours. Joshua thought that some distinguished military chieftain had appeared on the theater of war. The fact that the stranger received worship from Joshua without reproof (Revelation 22:9) indicates that he was a superior being. How incompatible is this whole account with the rationalistic exegesis which makes the appearance of the Angel only an inward vision or trance! Joshua sees the warrior at a distance, approaches and addresses him, and receives a reply. Such a description could not have been rationally given of an internal vision.

V. 15. From thy foot-In token of reverence and subjection. Holy-Consecrated by my presence. The very same orders which God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt, he here gives to Joshua, for the confirming his faith, that as he had been with Moses, so he would be with him.

Verse 15. Loose thy shoe from off thy foot, &c.] These were the same words which the angel, on Mount Sinai, spoke to Moses; (see Exodus 3:5-8;) and from this it seems likely that it was the same person that appeared in both places: in the first, to encourage Moses to deliver the oppressed Israelites, and bring them to the promised land; in the second, to encourage Joshua in his arduous labour in expelling the ancient inhabitants, and establishing the people in the inheritance promised to their fathers. THERE is scarcely a more unfortunate division of chapters in the whole Bible than that here. Through this very circumstance many persons have been puzzled to know what was intended by this extraordinary appearance, because they supposed that the whole business ends with the chapter, whereas, it is continued in the succeeding one, the first verse of which is a mere parenthesis, simply relating the state of Jericho at the time that Joshua was favoured by this encouraging vision. We may draw two useful reflections from the subjects of this chapter:-

1. As the manna had now failed, the people always greatly addicted to incredulity, might have been led to imagine that God had now given them up, and would be no longer in their armies, had he not given them this strong assurance, that the Angel of his presence should be with them as the guide and protector of the whole camp; for Joshua undoubtedly informed them of the encouragement he had received from the captain of the Lord’s host.

2. By this vision he showed them that their help came from himself, and that it was not by human might or power, but by the Lord of hosts, they were to have the victory over all their adversaries; and he gave them the most convincing proof of this in the miraculous destruction of Jericho. By this means he continued to keep them dependent on his arm alone, without which dependence the spirit of religion could not have been preserved among them.

JOSHUA

Verse 15. From off thy foot — In token of reverence and subjection. Holy — Consecrated by my presence. The very same order which God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt, he here gives to Joshua for the confirming his faith, that as he had been with Moses, so he would be with him.

Ver. 15. Loose thy shoe from off thy foot. The patriarchs approached the altars of God, and the priests officiated in the temple, barefoot, because the divine presence hallowed the place.