Joshua 5.

Matthew Henry

Israel have now got over Jordan, and the waters which had opened before them, to favour their march forward, are closed again behind them, to forbid their retreat backward. They have now got footing in Canaan, and must apply themselves to the conquest of it, in order to which this chapter tells us, I. How their enemies were dispirited (Jos 5:1). II. What was done at their first landing to assist and encourage them. 1. The covenant of circumcision was renewed (Jos 5:2-9). 2. The feast of the passover was celebrated (Jos 5:10). 3. Their camp was victualled with the corn of the land, whereupon the manna ceased (Jos 5:11, Jos 5:12). 4. The captain of the Lord's host himself appeared to Joshua to animate and direct him (Jos 5:13-15).

1–9. A vast show, no doubt, the numerous camp of Israel made in the plains of Jericho, where now they had pitched their tents. Who can count the dust of Jacob? That which had long been the church in the wilderness has now come up from the wilderness, leaning upon her beloved, and looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners. How terrible she was in the eyes of her enemies we are here told, Jos 5:1. How fair and clear she was made in the eyes of her friends, by the rolling away of the reproach of Egypt, we are told in the following verses.
I. Here is the fright which the Canaanites were put into by their miraculously passing over Jordan, Jos 5:1. The news of it was soon dispersed all the country over, not only as a prodigy in itself, but as an alarm to all the kings and kingdoms of Canaan. Now, as when Babylon was taken, One post runs to meet another, and one messenger to meet another, to carry the amazing tidings to every corner of their land, Jer 51:31. And here we are told what impressions the tidings made upon the kings of this land: Their heart melted like wax before the fire, neither was there spirit in them any more. This intimates that, though the heart of the people generally had fainted before (as Rahab owned, Jos 2:9), yet the kings had till now kept up their spirits pretty well, had promised themselves that, being in possession, their country populous, and their cities fortified, they should be able to make their part good against the invaders; but when they heard not only that they had come over Jordan, and that this defence of their country was broken through, but that they had come over by a miracle, the God of nature manifestly fighting for them, their hearts failed them too, they gave up the cause for gone, and were now at their wits' end. And, 1. they had reason enough to be afraid; Israel itself was a formidable body, and much more so when God was its head, a God of almighty power. What can make head against them if Jordan be driven back before them? 2. God impressed these fears upon them, and dispirited them, as he had promised (Exo 23:27), I will send my fear before thee. God can make the wicked to fear where no fear is (Psa 53:5.), much more where there is such cause for fear as was here. He that made the soul can, when he pleases, make his sword thus to approach to it and kill it with his terrors.
II. The opportunity which this gave to the Israelites to circumcise those among them that were uncircumcised: At that time (Jos 5:2), when the country about them was in that great consternation, God ordered Joshua to circumcise the children of Israel, for at that time it might be done with safety even in an enemy's country; their hearts being melted, their hands were tied, that they could not take this advantage against them as Simeon and Levi did against the Shechemites, to come upon them when they were sore. Joshua could not be sure of this, and therefore, if he had ordered this general circumcision just at this time of his own head, he might justly have been censured as imprudent; for, how good soever the thing was in itself, in the eye of reason it was not seasonable at this time, and might have been of dangerous consequence; but, when God commanded him to do it, he must not consult with flesh and blood; he that bade them to do it would, no doubt, protect them and bear them out in it. Now observe,
1. The occasion there was for this general circumcision. (1.) All that came out of Egypt were circumcised, v. 5. while they had peace in Egypt doubtless they circumcised their children the eighth day according to the law. But after they began to be oppressed, especially when the edict was made for the destruction of their male infants, the administration of this ordinance was interrupted; many of them were uncircumcised, of whom there was a general circumcision, either during the time of the three days' darkness, as Dr. Lightfoot conjectures, or a year after, just before their eating the second passover at Mount Sinai, and in order to that solemnity (Num 9:2) as many think. And it is with reference to that general circumcision that this is called a second, v. 2. But the learned Masius thinks it refers to the general circumcision of Abraham's family when that ordinance was first instituted, Gen 17:23. That first confirmed the promise of the land of Canaan, this second was a thankful celebration of the performance of that promise. But, (2.) All that were born in the wilderness, namely, after their walking in the wilderness, became by the divine sentence a judgment upon them for their disobedience, as is intimated by that repetition of the sentence, Jos 5:6. Al that were born since that fatal day on which God swore in his wrath that none of that generation should enter into his rest were uncircumcised. But what shall we say to this? Had not God enjoined it to Abraham, under a very severe penalty, that every man-child of his seed should be circumcised on the eighth day? Gen 17:9-14. Was it not the seal of the everlasting covenant? Was not so great a stress laid upon it when they were coming out of Egypt that when, immediately after the first passover, the law concerning that feast was made perpetual, this was one clause of it, that no uncircumcised person should eat of it, but should be deemed as a stranger? and yet, under the government of Moses himself, to have all their children that were born for thirty-eight years together left uncircumcised is unaccountable. So great an omission could not be general but by divine direction. Now, [1.] Some think circumcision was omitted because it was needless: it was appointed to be a mark of distinction between the Israelites and other nations, and therefore in the wilderness, where they were so perfectly separated from all and mingled with none, there was no occasion for it. [2.] Others think that they did not look upon the precept of circumcision as obligatory till they came to settle in Canaan; for in the covenant made with them at Mount Sinai nothing was said about circumcision, neither was it of Moses but of the fathers (Joh 7:22), and with particular reference to the grant of the land of Canaan, Gen 17:8. [3.] Others think that God favourably dispensed with the observance of this ordinance in consideration of the unsettledness of their state, and their frequent removals while they were in the wilderness. It was requisite that children after they were circumcised should rest for some time while they were sore, and stirring them might be dangerous to them; God therefore would have mercy and not sacrifice. This reason is generally acquiesced in, but to me it is not satisfactory, for sometimes they staid a year in a place (Num 9:22), if not much longer, and in their removals the little children, though sore, might be wrapped so warm, and carried so easy, as to receive no damage, and might certainly be much better accommodated than the mothers in travail or while lying in. Therefore, [4.] To me it seems to have been a continued token of God's displeasure against them for their unbelief and murmuring. Circumcision was originally a seal of the promise of the land of Canaan, as we observed before. It was in the believing hope of that good land that the patriarchs circumcised their children; but when God had sworn in his wrath concerning the men of was who came out of Egypt that they should be consumed in the wilderness, and never enter Canaan, nor come within sight of it (as that sentence is here repeated, Gen 17:6, reference being made to it), as a further ratification of that sentence, and to be a constant memorandum of it to them, all that fell under that sentence, and were to fall by it, were forbidden to circumcise their children, by which they were plainly told that, whatever others might, they should never have the benefit of that promise of which circumcision was the seal. And this was such a significant indication of God's wrath as the breaking of the tables of the covenant was when Israel had broken the covenant by making the golden calf. It is true that there is no express mention of this judicial prohibition in the account of that sentence; but an intimation of it in Num 14:33, Your children shall bear your whoredoms. It is probable the children of Caleb and Joshua were circumcised, for they were excepted out of that sentence, and of Caleb it is particularly said, To him will I give the land, and to his children (Deu 1:36), which was the very promise that circumcision was the seal of: and Joshua is here told to circumcise the people, not his own family. Whatever the reason was, it seems that this great ordinance was omitted in Israel for almost forty years together, which is a plain indication that it was not of absolute necessity, nor was to be of perpetual obligation, but should in the fulness of time be abolished, as now it was for so long a time suspended.
2. The orders given to Joshua for this general circumcision (Jos 5:2): Circumcise again the children of Israel, not the same person, but the body of the people. Why was this ordered to be done now? Answ. (2.) Because now the promise of which circumcision was instituted to be the seal was performed. The seed of Israel was brought safely into the land of Canaan. "Let them therefore hereby own the truth of that promise which their fathers had disbelieved, and could not find in their hearts to trust to." (2.) Because now the threatening of which the suspending of circumcision for thirty-eight years was the ratification was fully executed by the expiring of the forty years. That warfare is accomplished, that iniquity is pardoned (Isa 40:2), and therefore now the seal of the covenant is revived again. But why was it not done sooner? why not while they were resting some months in the plains of Moab? why not during the thirty days of their mourning for Moses? Why was it not deferred longer, till they had made some progress in the conquest of Canaan, and had gained a settlement there, at least till they had entrenched themselves, and fortified their camp? why must it be done the very next day after they had come over Jordan? Answ. Because divine Wisdom saw that to be the fittest time, just when the forty years were ended, and they had entered Canaan; and the reasons which human wisdom would have offered against it were easily overruled. [1.] God would hereby show that the camp of Israel was not governed by the ordinary rules and measures of war, but by immediate direction from God, who by thus exposing them, in the most dangerous moments, magnified his own power in protecting them even then. And this great instance of security, in disabling themselves for action just when they were entering upon action, proclaimed such confidence in the divine care for their safety as would increase their enemies' fears, much more when their scouts informed them not only of the thing itself that was done, but of the meaning of it, that it was a seal of the grant of this land to Israel. [2.] God would hereby animate his people Israel against the difficulties they were now to encounter, by confirming his covenant with them, which gave them unquestionable assurance of victory and success, and the full possession of the land of promise. [3.] God would hereby teach them, and us with them, in all great undertakings to begin with God, to make sure of his favour, by offering ourselves to him a living sacrifice (for that was signified by the blood of circumcision), and then we may expect to prosper in all we do. [4.] The reviving of circumcision, after it had been so long disused, was designed to revive the observance of other institutions, the omission of which had been connived at in the wilderness. This command to circumcise them was to remind them of that which Moses had told them (Deu 21:8), that when they should have come over Jordan they must not do as they had done in the wilderness, but must come under a stricter discipline. It was said concerning many of the laws God had given them that they must observe them in the land to which they were going, Deu 6:1; Deu 12:1. [5.] This second circumcision, as it is here called, was typical of the spiritual circumcision with which the Israel of God, when they enter into the gospel rest, are circumcised; it is the learned bishop Pierson's observation that this circumcision being performed under the direction of Joshua, Moses' successor, it points to Jesus as the true circumciser, the author of another circumcision than that of the flesh, commanded by the law, even the circumcision of the heart (Rom 2:29), called the circumcision of Christ, Col, Jos 2:11.
3. The people's obedience to these orders. Joshua circumcised the children of Israel (Jos 5:3), not himself with his own hands, but he commanded that it should be done, and took care that it was done: it might soon be despatched, for it was not necessary that it should be done by a priest or Levite, but any one might be employed to do it. All those that were under twenty years old when the people were numbered at Mount Sinai, and not being numbered with them fell not by the fatal sentence, were circumcised, and by them all the rest might be circumcised in a little time. The people had promised to hearken to Joshua as they had hearkened to Moses (Jos 1:17), and here they gave an instance of their dutifulness by submitting to this painful institution, and not calling him for the sake of it a bloody governor, as Zipporah because of the circumcision called Moses a bloody husband.
4. The names given to the place where this was done, to perpetuate the memory of it. (1.) It was called the hill of the foreskins, v. 3. Probably the foreskins that were cut off were laid on a heap, and covered with earth, so that they made a little hillock. (2.) It was called Gilgal, from a word which signifies to take away, from that which God said to Joshua (v. 9), This day have I rolled away the reproach of Egypt. God is jealous for the honour of his people, his own honour being so much interested in it; and, whatever reproach they may lie under for a time, first or last it will certainly be rolled away, and every tongue that riseth up against them he will condemn. [1.] Their circumcision rolled away the reproach of Egypt. they were hereby owned to be the free-born children of God, having the seal of the covenant in their flesh, and so the reproach of their bondage in Egypt was removed. They were tainted with the idolatry of Egypt, and that was their reproach; but now that they were circumcised it was to be hoped they would be so entirely devoted to God that the reproach of their affection to Egypt would be rolled away. [2.] Their coming safely to Canaan rolled away the reproach of Egypt, for it silenced that spiteful suggestion of the Egyptians, that for mischief they were brought out, the wilderness had shut them in, Exo 14:3. Their wandering so long in the wilderness confirmed the reproach, but now that they had entered Canaan in triumph that reproach was done away. When God glorifies himself in perfecting the salvation of his people he not only silences the reproach of their enemies, but rolls it upon themselves.

10–12. We may well imagine that the people of Canaan were astonished, and that when they observed the motions of the enemy they could not but think them very strange. When soldiers take the field they are apt to think themselves excused from religious exercises (they have not time nor thought to attend to them), yet Joshua opens the campaign with one act of devotion after another. What was afterwards said to another Joshua might truly be said to this, Hear now, O Joshua! thou and thy fellows that sit before thee are men wondered at (Zac 3:8), and yet indeed he took the right method. that is likely to end well which begins with God. Here is,
I. A solemn passover kept, at the time appointed by the law, the fourteenth day of the first month, and in the same place where they were circumcised, v. 10. While they were wandering in the wilderness they were denied the benefit and comfort of this ordinance, as a further token of God's displeasure; but now, in answer to the prayer of Moses upon the passing of that sentence Psa 90:15, God comforted them again, after the time that he had afflicted them, and therefore now that joyful ordinance is revived again. Now that they had entered into Canaan it was very seasonable to remember those wondrous works of divine power and goodness by which they were brought out of Egypt. The finishing of mercies should bring to mind the beginning of them; and when it is perfect day we must not forget how welcome the morning-light was when we had long waited for it. The solemn passover followed immediately after the solemn circumcision; thus, when those that received the word were baptized, immediately we find them breaking bread, Act 2:41, Act 2:42. They dept this passover in the plains of Jericho, as it were in defiance of the Canaanites that were round about them and enraged against them, and yet could not give them any disturbance. Thus God gave them an early instance of the performance of that promise that when they went up to keep the feasts their land should be taken under the special protection of the divine Providence. Exo 34:24, Neither shall any man desire thy land. He now prepared a table before them in the presence of their enemies, Psa 23:5.
II. Provision made for their camp of the corn of the land, and the ceasing of the manna thereupon, Jos 5:11, Jos 5:12. Manna was a wonderful mercy to them when they needed it. But it was the mark of a wilderness state; it was the food of children; and therefore, though it was angel's food, and not to be complained of a light bread, yet it would be more acceptable to them to eat of the corn of the land, and this they are now furnished with.
1. The country people, having retired for safety into Jericho, had left their barns and fields, and all that was in them, which served for the subsistence of this great army. And the supply came very seasonably, for, (1.) After the passover they were to keep the feast of unleavened bread, which they could not do according to the appointment when they had nothing but manna to live upon; and perhaps this was one reason why it was intermitted in the wilderness. But now they found old corn enough in the barns of the Canaanites to supply them plentifully for that occasion; thus the wealth of the sinner is laid up for the just, and little did those who laid it up think whose all these things should be which they had provided. (2.) On the morrow after the passover-sabbath they were to wave the sheaf of first-fruits before the Lord, Lev 23:10, Lev 23:11. And this they were particularly ordered to do when they came into the land which God would vice them: and they were furnished for this with the fruit of the land that year (Jos 5:12), which was then growing and beginning to be ripe. Thus they were well provided for, both with old and new corn, as good householders. See Mat 13:52. And as soon as ever the fruits of this good land came to their hands they had an opportunity of honouring God with them, and employing them in his service according to his appointment. And thus, behold, all things were clean and comfortable to them. Calvin is of opinion that they had kept the passover every year in its season during their wandering in the wilderness, though it is not mentioned, and that God dispensed with their being uncircumcised, as he did, notwithstanding that, admit them to offer other sacrifices. but some gather from Amo 5:25 that after the sentence passed upon them there were no sacrifices offered till they came to Canaan, and consequently no passover was kept. And it is observable that after that sentence (Num. 14) the law which follows (Num. 15) concerning sacrifices begins thus: "When you shall have come into the land of your habitations" you shall do so and so.
2. Notice is taken of the ceasing of the manna as soon as ever they had eaten the old corn of the land, (1.) To show that it did not come by chance or common providence, as snow or hail does, but by the special designation of divine wisdom and goodness; for, as it came just when they needed it, so it continued as long as they had occasion for it and no longer. (2.) To teach us not to expect extraordinary supplies when supplies may be had in an ordinary way. If God had dealt with Israel according to their deserts, the manna would have ceased when they called it light bread; but as long as they needed it God continued it, though they despised it; and now that they needed it not God withdrew it, though perhaps some of them desired it. He is a wise Father, who knows the necessities of his children, and accommodates his gifts to them, not to their humours. The word and ordinances of God are spiritual manna, with which God nourishes his people in this wilderness, and, though often forfeited, yet they are continued while we are here; but when we come to the heavenly Canaan this manna will cease, for we shall no longer have need of it.

13. We have hitherto found God often speaking to Joshua, but we read not till now of any appearance of God's glory to him; now that his difficulties increased his encouragements were increased in proportion. Observe,
I. The time when he was favoured with this vision. It was immediately after he had performed the great solemnities of circumcision and the passover; then God made himself known to him. Note, We may then expect the discoveries of the divine grace when we are found in the way of our duty and are diligent and sincere in our attendance on holy ordinances.
II. The place where he had this vision. It was by Jericho; in Jericho, so the word is; in it by faith and hope, though as yet he had not begun to lay siege to it; in it in thought and expectation; or in the fields of Jericho, hard by the city. There, it should seem, he was all alone, fearless of danger, because sure of the divine protection. There he was (some think) meditating and praying; and to those who are so employed God often graciously manifests himself. Or perhaps there he was to take a view of the city, to observe its fortifications, and contrive how to attack it; and perhaps he was at a loss within himself how to make his approaches, when God came and directed him. Note, God will help those that help themselves. Vigilantibus non dormientibus succurrit lex - The law succours those who watch, not those who sleep. Joshua was in his post as a general, when God came and made himself known as Generalissimo.
III. The appearance itself. Joshua, as is usual with those that are full of thought and care, was looking downwards, his eyes fixed on the ground, when of a sudden he was surprised with the appearance of a man who stood before him at some little distance, which obliged him to lift up his eyes, and gave a diversion to his musings, v. 13. He appeared to him as a man, but a considerable man, and one fit to be taken notice of. Now, 1. We have reason to think that this man was the Son of God, the eternal Word, who, before he assumed the human nature for a perpetuity, frequently appeared in a human shape. So bishop Patrick thinks, consonant to the judgment of the fathers. Joshua gave him divine honours, and he received them, which a created angel would not have done, and he is called Jehovah, Jos 6:2. 2. He here appeared as a soldier, with his sword drawn in his hand. To Abraham in his tent he appeared as a traveller; to Joshua in the field as a man of war. Christ will be to his people what their faith expects and desires. Christ had his sword drawn, which served, (1.) To justify the war Joshua was engaging in, and to show him that it was of God, who gave him commission to kill and slay. If the sovereign draw the sword, this proclaims war, and authorizes the subject to do so too. The sword is then well drawn when Christ draws it, and gives the banner to those that fear him, to be displayed because of the truth, Psa 60:4. (2.) To encourage him to carry it on with vigour; for Christ's sword drawn in his hand denotes how ready he is for the defence and salvation of his people, who through him shall do valiantly. His sword turns every way.
IV. The bold question with which Joshua accosted him; he did not send a servant, but stepped up to him himself, and asked, Art thou for us or for our adversaries? which intimates his readiness to entertain him if he were for them, and to fight him if he were against them. This shows, 1. His great courage and resolution. He was not ruffled by the suddenness of the appearance, nor daunted with the majesty and bravery which no doubt appeared in the countenance of the person he saw; but, with a presence of mind that became so great a general, put this fair question to him. God had bidden Joshua be courageous, and by this it appears that he was so; for what God by his word requires of his people he does by his grace work in them. 2. His great concern for the people and their cause; so heartily has he embarked in the interests of Israel that none shall stand by him with the face of a man but he will know whether he be a friend or a foe. It should seem, he suspected him for an enemy, a Goliath that had come to defy the armies of the living God, and to give him a challenge. Thus apt are we to look upon that as against us which is most for us. The question plainly implies that the cause between the Israelites and the Canaanites, between Christ and Beelzebub, will not admit of a neutrality. He that is not with us is against us.
V. The account he gave of himself, Jos 5:14. "Nay, not for your adversaries, you may be sure, but as captain of the host of the Lord have I now come, not only for you as a friend, but over you as commander in chief." Here were now, as of old (Gen 32:2), Mahanaim, two hosts, a host of Israelites ready to engage the Canaanites and a host of angels to protect them therein, and he, as captain of both, conducts the host of Israel and commands the host of angels to their assistance. Perhaps in allusion to this Christ is called the captain of our salvation (Heb 2:10), and a leader and commander to the people, Isa 55:4. Those cannot but be victorious that have such a captain. He now came as captain to review the troops, to animate them, and to give the necessary orders for the besieging of Jericho.
VI. The great respect Joshua paid him when he understood who he was; it is probable that he perceived, not only by what he said but by some other sensible indications, that he was a divine person, and not a man. 1. Joshua paid homage to him: He fell on his face to the earth and did worship. Joshua was himself general of the forces of Israel, and yet he was far from looking with jealousy upon this stranger, who produced a commission as captain of the Lord's host above him; he did not offer to dispute his claims, but cheerfully submitted to him as his commander. It will become the greatest of men to be humble and reverent in their addresses to God. 2. He begged to receive commands and directions from him: What saith my Lord unto his servant? His former question was not more bold and soldier-like than this was pious and saint-like; nor was it any disparagement to the greatness of Joshua's spirit thus to humble himself when he had to do with God: even crowned heads cannot bow to low before the throne of the Lord Jesus, who is King of kings, Psa 2:10, Psa 2:11; Psa 72:10, Psa 72:11; Rev 19:16. Observe, (1.) The relation he owns between himself and Christ, that Christ was his Lord and himself his servant and under his command, Christ his Captain and himself a soldier under him, to do as he is bidden, Mat 8:9. Note, The foundation of all acceptable obedience is laid in a sincere dedication of ourselves, as servants to Jesus Christ as our Lord, Psa 16:2. (2.) The enquiry he makes pursuant to this relation: What saith my Lord? which implies an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. Joshua owns himself an inferior officer, and stands to receive orders. This temper of mind shows him fit for the post he was in; for those know best how to command that know how to obey.
VII. The further expressions of reverence which this divine captain required from Joshua (Jos 5:15): Loose thy shoe from off thy foot, in token of reverence and respect (which with us are signified by uncovering the head), and as an acknowledgment of a divine presence, which, while it continued there, did in a manner sanctify the place and dignify it. We are accustomed to say of a person for whom we have a great affection that we love the very ground he treads upon; thus Joshua must show his reverence for this divine person, he must not tread the ground he stood on with his dirty shoes, Ecc 5:1. Outward expressions of inward reverence, and a religious awe of God, well become us, and are required of us, whenever we approach to him in solemn ordinances. Bishop Patrick well observes here that the very same orders that God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt (Exo 3:5), her here gives to Joshua, for the confirming of his faith in the promise he had lately given him, that as he had been with Moses so he would be with him, Jos 1:5. Had Moses such a presence of God with him as, when it became sensible, sanctified the ground? So had Joshua.
And (lastly) Hereby he prepares him to receive the instructions he was about to give him concerning the siege of Jericho, which this captain of the Lord's host had now come to give Israel possession of.

Adam Clarke

The effect produced on the minds of the Canaanites by the late miracle, Jos 5:1. Joshua is commanded to circumcise the Israelites, Jos 5:2. He obeys, Jos 5:3. Who they were that were circumcised, and why it was now done, Jos 5:4-7. They abide in the camp till they are whole, Jos 5:8. The place is called Gilgal, and why, Jos 5:9. They keep the passover in the same place, Jos 5:10. They eat unleavened cakes and parched corn, on the morrow after the passover, Jos 5:11. The manna ceases, Jos 5:12. The captain of the Lord's host appears to Joshua, Jos 5:13-15.

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.

2–3. Make thee sharp knives - חרבות צרים 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, etc. 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 (Exo 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 Gen 50:2, and on Exo 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. Aethiop., 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 Exo 20:25, and Deu 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 poenas;
Ah! pereant partes quae 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.

4–7. 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.

8. They abode - in the camp, till they were whole - This required several days; see the notes on Gen 34:24, Gen 34:25. 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 Gen 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!

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 Gen 17:10 (note), and the note there.
The place is called Gilgal - A rolling away or rolling off. See the note on Jos 4:19, where the word is largely explained.

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, etc.

11. They did eat of the old corn of the land - The Hebrew word עבור 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 עבר 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 Lev 23:9, etc.); 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.

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.

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 Jos 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 fullness 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, (Jos 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 endeavored 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.

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 Rev 22:8, Rev 22:9.

15. Loose thy shoe from off thy foot, etc. - These were the same words which the angel, on Mount Sinai, spoke to Moses; (see Exo 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 labor 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 favored 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.

John Gill

INTRODUCTION TO JOSHUA 5

The Canaanites being dispirited on the passage of the children of Israel through Jordan, Jos 5:1; Joshua is ordered to circumcise such of the people of Israel that were uncircumcised, Jos 5:2; in order to their eating of the passover, which was now to be kept, Jos 5:10; and they being now provided with corn sufficient, the manna ceased, Jos 5:11; and there appeared to Joshua a divine Person, in an human form, to encourage and direct him what to do in the conquest of the land, and particularly Jericho, Jos 5:13.

1. And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward,.... On the side the Israelites were now on; and this is observed, to distinguish them from the other kings of the Amorites beyond Jordan, on the eastern side, who were already conquered by the Israelites, Sihon and Og, who seem to be a colony that went over from the Amorites in Canaan, and possessed themselves of that part of the land of Moab. These seem to be put for several others of the nations of the land not mentioned, who doubtless were as much dispirited as they; and they are the rather mentioned, because they were a principal nation, and a very powerful and warlike one, see Amo 2:9.

and all the kings of the Canaanites which were by the sea; the Mediterranean sea; the Septuagint version calls them the kings of Phoenicia; and that which was strictly and property so lay on that coast, in which were the cities of Tyre and Sidon, though the whole land of Canaan was sometimes so called; unless this is to be understood, either of the dead sea, or of the sea of Galilee; of which Canaanites, see Num 13:29; however, be they the one or the other, or both, as most likely, when they

heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted,

neither was there spirit in them any more, because of the children of Israel; they lost all their courage, and never recovered it any more; concluding it was all over with them, since such wonderful things were done for them by the Lord: the word "we" shows that the writer of this history was one that passed over Jordan, and who can be supposed but Joshua himself? this circumstance, I think, strongly corroborates that opinion.

2. At that time the Lord said unto Joshua,.... When the people had passed over Jordan, and had pitched in Gilgal, and Joshua had set up the stones there; and particularly when the dread of them had seized the inhabitants of Canaan, and deprived them of all their courage; and so was a fit time for the execution of what is next ordered, and seems designed in the providence of God among other things particularly for that:

make them sharp knives; not that Joshua was to make them himself, but to order them to be made; for a considerable number would be wanted for the use to be made of them: the Targum calls them sharp razors; and Ben Gersom says they were made of brass, more likely of iron or steel, which perhaps he means; but the Hebrew text is, "knives of rocks", "flints" or "stones"; and so Maimonides (p) interprets the words, and as they are rendered in various versions (q); with such an instrument Zipporah circumcised her son; and like them were the "samia testa" (r), with which the priests of the mother of the gods were castrated; and the "saxum acutum" of Ovid (s); and such the Americans used in slaying beasts, and the Egyptians (t) in the dissecting of their dead bodies; and which the Talmudists allow of as lawful; and in the east the Jews to this day use knives of stone in circumcision (u); See Gill on Exo 4:25.

and circumcise again the children of Israel the second time; not that circumcision was to be repeated on them that had been circumcised already, who had found out ways and means to draw over the foreskin again, as some in later times did; or who had been imperfectly circumcised according to the rite enjoined by Abraham, which some Jewish writers say was not perfect; neither of which was the case. Kimchi, and so Ben Melech, interpret the word, "oftentimes", frequently, one time after another; as if the sense was, Joshua was to circumcise them, or take care they were circumcised, some at one time, and some at another, until the whole was finished; but this is not what is meant, it refers to a former general circumcision; not to the circumcision, as first administered in Abraham's time, for there had been a multitude of instances of it since that time; but to the circumcision of the Israelites at, about, or quickly after their coming out of Egypt; either before their eating of their first passover, the night they went out of Egypt, as Jarchi (w); or rather some time in the three days' darkness of the Egyptians, as Dr. Lightfoot (x) thinks; or else when they were about Sinai, just before the celebration of the passover there, Num 9:1; from which time it had been neglected; not cause unnecessary, while they were in the wilderness, to distinguish them from others, which was not the principal, at least not the only use of it; nor because forbidden the Israelites for their disobedience, murmurings, and rebellion, it not being probable that God should prohibit the observance of a command of his on that account; nor so much through criminal neglect, at least contempt of it, as because of their frequent journeying, and the inconvenience of performing it, being always uncertain, when they had pitched their tents, how long they should stay, and when they should remove, since this depended upon the taking up of the cloud; wherefore, unless they could have been sure of a continuance for a proper time, it was not safe to administer it; and now it was enjoined, partly because they were about to celebrate the passover, which required circumcision in all that partook of it, Exo 12:43; and partly because they had now entered into the land of Canaan, which was given them in the covenant of circumcision, Gen 17:8; wherefore it became them now to observe it, and as typical of spiritual circumcision, necessary to the heavenly Canaan, as well as to distinguish them from the uncircumcised Canaanites they were coming among; and they did not think themselves under obligation to observe it till they came to settle in that land, as some think, who hereby account for their long neglect of it.

(p) Moreh Nevochim, par. 1. c. 16. (q) , Sept. "cultros lapideos", V. L. "cultros petrarum", Munster, Montanus, Piscator. (r) Plin. Nat. Hist. l. 35. c. 12. Arnob. adv. Gentes, l. 5. p. 189. (s) Fast. l. 4. ver. 237. (t) Herod. Euterpe, sive, l. 2. c. 86. (u) Vid. Pfeiffer. Dubia Vexata, cent. 2. loc. 46. (w) So in Pirke Eliezer, c. 29. (x) Works, vol. 1. p. 40.

3. And Joshua made him sharp knives, and circumcised the children of Israel,.... Not that Joshua circumcised them himself, any more than he made the knives himself, but he ordered both to be done, and took care that they were done. And as any that had skill might make the knives, so might any circumcise; circumcision was not restrained to any order of men, not to the priests and Levites, but any might perform it; so that though the number to be circumcised was great, it might soon be finished: and this was done

at the hill of the foreskins; as the place was afterward called from hence; these being heaped up one upon another, made a hill of them, as the Jews say (y), being covered with dust. This circumcision performed by Joshua, or his orders, was typical of the spiritual circumcision without hands, which those that believe in Jesus, the antitype of Joshua, partake of.

(y) Pirke Eliezer, ut supra. (c. 29.) Jarchi in loc.

4. And this is the cause why Joshua did circumcise,.... Or the reason of the command given him to circumcise the children of Israel at this time, namely, what follows:

all the people that came out of Egypt that were males, even all the men of war; meaning such that were twenty years old, and upwards:

died in the wilderness, by the way, after they came out of Egypt; not directly, but in a course of forty years, as they journeyed through the wilderness; this is to be understood with an exception of Joshua, Caleb, Eleazar, &c. but then there was a large number who were under twenty years of age, that came out of Egypt, and were now living.

5. Now all the people that came out were circumcised,.... All that came out of Egypt, and males, were circumcised, whether under or above twenty years of age; for though it is possible all were circumcised before they came out of Egypt, which favours the opinion of Dr. Lightfoot, that they might be circumcised during the three nights' darkness of the Egyptians, when they could take no advantage of it, as Levi and Simeon did of the Shechemites; and which seems more probable than that it should be on the night they came out of Egypt, when many must have been unfit for travelling, and seems preferable to that of their being circumcised at Mount Sinai, which was a year after their coming out of Egypt:

but all the people that were born in the wilderness by the way, as they came forth out of Egypt, them they had not circumcised; the reasons of which neglect; See Gill on Jos 5:2. The phrase, "by the way", seems to point at the true reason of it, at least to countenance the reason there given, which was on account of their journey; that is, their stay at any place being uncertain and precarious; so the Jews say (z), because of the affliction or trouble of journeying, the Israelites did not circumcise their children. This is to be understood of all males only born in the wilderness, they only being the subjects of circumcision.

(z) Pirke Eliezer, ut supra. (c. 29.)

6. For the children of Israel walked forty years in the wilderness,.... Wanting a few days, the round number is given: not forty two, as the Septuagint version:

till all the people that were men of war, which came out of Egypt,

were consumed; all that were above twenty years of age, excepting Joshua and Caleb:

because they obeyed not the voice of the Lord; but murmured against him, and against his servants, and particularly against Aaron, being the high priest; and chiefly because of the report of the spies, and their murmurs then, which so incensed the Lord against them, that he threatened them with an entire consumption of their carcasses, and which accordingly was fulfilled, to which the following clause refers:

unto whom the Lord sware, that he would not show them the land which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey; see Num 14:23.

7. And the children whom he raised up in their stead, them Joshua circumcised,.... Who were born to them in the wilderness, and succeeded them, some of which might be near forty years of age; as for those that were born before, of which there might be many now living, they had been circumcised already, but others, were not:

for they were circumcised, because they had not circumcised them by the way; or while journeying the forty years in the wilderness; which, as before observed, seems to be the true reason of the omission of circumcision.

8. And it came to pass, when they had done circumcising all the people,.... Which seems as if it was done in one day, even on the same day they passed over Jordan, and came to Gilgal; though Bishop Usher (a) thinks it was the day following; and so the Jews (b) say it was on the eleventh of Nisan:

that they abode in their places in the camp till they were whole: till the wound made by circumcision was healed; now as it was on the tenth day they passed over Jordan, and came to Gilgal, where they were circumcised, there were three entire days between that and the fourteenth, when they kept the passover; during which time they kept within their tents in the camp, being unfit to move from thence, for on the third day of circumcision they were usually sore, Gen 34:25; but being well on the fourth, were able to attend the passover. As the providence of God greatly appeared in favour of Israel, by causing a dread to fall on their enemies, that they durst not sally out of the city and attack them; so it showed great faith in Joshua, and the Israelites, to administer circumcision at this time, just as they were landed in an enemy's country; and when the waters of Jordan were returned, and there was no going back, and if they could, as they were not in a condition to fight, so not to flee.

(a) Annales Vet. Test. p. 38. (b) Seder Olam Rabba, c. 11. p. 31.

9. And the Lord said unto Joshua,.... Out of the tabernacle:

this day have I rolled away the reproach of Egypt from off you; either the reproach of being reckoned office same religion with the Egyptians, they now having observed the command of the Lord, and thereby declared themselves to be his servants and worshippers, which sense Ben Gersom mentions; or else the reproach with which the Egyptians reproached them, that they were brought out from them into the wilderness for evil, to be destroyed there, they now being safely arrived in the land of Canaan; which tense he seems to approve of, and so Abarbinel: or rather by it is meant the reproach of being bondmen, and slaves, as they were in Egypt, having now entered upon their inheritance, they as free men, the sons of Abraham, Isaac, and Jacob, were heirs unto; and perhaps it was this sense of the phrase led Josephus (c) to give a wrong interpretation of the word "Gilgal", which he says signifies "liberty": and adds,"for, having passed the river, they knew they were free from the Egyptians, and from troubles in the wilderness;''though the more commonly received sense is, that this reproach is to be understood of uncircumcision, which was the reproach of the Egyptians, they at this time not using circumcision they afterwards did, when some of the nations thereabout used it, who descended, from Abraham, as the Midianites, Ishmaelites, Arabians, and Edomites:

wherefore the name of the place is called Gilgal unto this day; which signifies "rolling" (d); so that when it is met with before, it is so called by anticipation.

(c) Antiqu. l. 5. c. 1. sect. 11. (d) A "volvit, devolvit", Buxtorf.

10. And the children of Israel encamped in Gilgal,.... Not after their circumcision, but before, and where they continued encamped during that, and until the passover had been kept by them; this was little more than a mile from Jericho; see Gill on Jos 4:19,

and kept the passover on the fourteenth day of the month at even; exactly as it was ordered to be observed, and was observed when first kept, Exo 12:6,

in the plains of Jericho: a proper place both for their encampment, and the celebration of the passover, and where very likely they met with lambs enough for their purpose, which belonged to the inhabitants of Jericho; or however being now got into the good land, they needed not, and were under no temptation of sparing their own: historians agree, as Strabo (e), Josephus (f), and others, that Jericho was seated in a plain.

(e) Geograph. l. 16. p. 525. (f) De Bello Jud. l. 4. c. 8. sect. 2.

11. And they did eat the old corn of the land,.... That of the last year, as some versions (g), which agree with ours; in which they seem to follow the Jewish writers, who, as particularly Kimchi, Gersom, and Ben Melech, interpret it of the old corn, for this reason, because they might not eat of the new until the wave sheaf was offered up, Lev 23:10; of which old corn they suppose the unleavened cakes were made, and was also parched corn, though that word the Septuagint version translates "new"; and indeed were it not for the above law, there does not seem to be any reason for rendering it old corn, only corn of the land, as the Septuagint does; and there is some difficulty how they should get at the old corn, which it may be supposed was laid up in the granaries, when Jericho was close shut up, and none went in or out; unless they met with it in some of the villages near at hand, or it was brought them by the traders in corn, of whom they bought it, or found it in some houses and barns without the city:

on the morrow after the passover; which Kimchi and Ben Gersom say was on the fifteenth of Nisan, the passover being on the fourteenth; but if the morrow after the passover is the same with the morrow after the Sabbath, Lev 23:11; that was the sixteenth of Nisan; and so Jarchi here says, this is the day of waving the sheaf, which was always done on the sixteenth: it is difficult to say which day is meant; if it was the sixteenth, then it may refer to what they ate on that day, after the sheaf was offered (h); if it was the fifteenth, it seems necessary to understand it of the old corn; and such they must have to make their unleavened cakes of, both for the passover on the fourteenth, and the Chagigah, or feast of unleavened bread, which began the fifteenth, as it follows:

unleavened bread, and parched corn in the selfsame day; unleavened bread, for the uses before mentioned, they were obliged to, and parched corn for their pleasure; but new corn, as the Septuagint render it, was expressly forbidden before the waving of the sheaf, Lev 23:14; and therefore old corn seems to be meant; this was just forty years to a day from their coming out of Egypt.

(g) "de frumento praeteriti anni", Montanus; sic, Munster, Tigurine version, Vatablus. (h) So in Seder Olam Rabba, c. 11. p. 31.

12. And the manna ceased on the morrow after they had eaten of the old corn of the land,.... There being now no further need of it; miracles are not wrought or continued when unnecessary; for the ceasing of the manna shows, that it was not a common but an extraordinary provision. The ceasing of the manna, which was a type of Christ, may signify the cessation of Gospel ordinances, in which Christ is held forth as food for his people. These are to continue till all the spiritual Israel of God have passed over the river Jordan, or death, even until the end of the world, and then to cease, Mat 28:19; the eating of the old corn may signify the glories of the future state, the joys and happiness of the heavenly Canaan, prepared for those that love the Lord from the foundation of the world; it may denote those ancient things the saints will feed and live upon to all eternity; the eternal love of the three divine Persons, electing grace, the ancient settlements of grace, the everlasting covenant of grace, and the blessings of it; the glorious Mediator of it, that was set up from everlasting, and the grace given to them in him before the world began:

neither had the children of Israel manna any more; having no more need of it, as the saints in heaven will stand in no more need of Gospel ordinances:

but they did eat of the fruit of the land of Canaan that year; the increase of the land, not only of the fields, but of the vineyards and oliveyards, which they had neither sown nor planted, see Deu 6:10; which may denote the plenty and variety of the joys of heaven, and glories of the future state; the various fruits which grow on Christ, the tree of life, brought forth every month, or continually; all which will be enjoyed through the free grace of God, without the works or merits of men.

13. And it came to pass, when Joshua was by Jericho,.... Or "in Jericho" (i); not in the city itself, but in the border of it, as Kimchi and Ben Melech; or on the side of it, as Jarchi; on one side of which he was reconnoitring by himself, very probably seeking for a proper place where to make his first attack; or if he could find out some avenue to the city, whereby he could enter more easily; or it may be he was meditating a scheme how to subdue the city; and it is very likely praying to God that he would direct him, and succeed him. Ben Gersom interprets it, his thoughts were in Jericho; and both he, and Abarbinel, suppose, that what follows was in a vision of prophecy, that it seemed to him that he was in Jericho, and saw a person, as after described, and was only a dream or night vision; but, no doubt, whether this was in the day or in the night, which is not certain, it was a real sight that Joshua had, or one really appeared to him as a man, as after related:

that he lifted up his eyes, and looked; his eyes before looked downwards, as the eyes of a person in deep study and meditation usually do:

and, behold, there stood a man over against him; not a mere man, nor a created angel in an human form, but a divine Person in such a form, even the Son of God, who frequently appeared in this manner to the patriarchs; as is clear from the worship paid unto him by Joshua, by his calling him Lord, and owning himself to be his servant; and by the ground on which he stood, being holy through his presence, as well as by his title, the Captain of the Lord's host. Jarchi says, this is Michael, which, if understood of Michael the uncreated angel, the head of all principality and power, is right, who is always meant by Michael, whenever he is spoken of in Scripture; and so this is interpreted by the ancient Jews (k) of the Angel the Redeemer:

with his sword drawn in his hand; who sometimes is said to have a twoedged one come out of his mouth, and sometimes one girt on his thigh, and here with one drawn out of the scabbard, to justify the war with the Canaanites, and to encourage Joshua to proceed in it. His sword has been drawn against his enemies, and those of his people from the beginning, ever since the fall of man, when enmity commenced between him and the seed of the serpent; it appeared drawn when here on earth combating with all our spiritual enemies, and will never be put up until all enemies are put under his feet:

and Joshua went unto him; which showed great courage, presence of mind, and magnanimity:

and said unto him, art thou for us, or for our adversaries? by his appearing in this warlike posture, he concluded it was to take on one side or the other, either on the side of Israel, or of the Canaanites; and he seemed to suspect that it was on the side of the latter, and that he was one that was come to defy the armies of Israel, as Goliath afterwards did, Sa1 17:8; and to engage in a single combat with Joshua their general, and so decide the war; in which, had this been the case, Joshua was ready to fight with him.

(i) , Sept. in Jericho, Pagninus, Montanus. (k) Bereshit. Rabba, sect. 97. fol. 84. 2. Nachmanides in loc.

14. And he said, nay,.... Not for or on the side of their adversaries was he come, as Joshua suspected at the first sight of him; the Septuagint version is, "he said unto him", taking for as it sometimes is:

but as Captain of the host of the Lord am I now come; of the host of the Lord both in heaven and in earth, angels and men, and particularly of the people of Israel, called the armies and host of the Lord, Exo 7:4; so that though Joshua was general, Christ was Generalissimo; and so Joshua understood him, and therefore showed a readiness to do whatsoever he should command him; the spiritual Israel of God, the church, is in a militant state, and has many enemies to combat with, sin, Satan, the world, and false teachers; Christ is their Leader and Commander, the Captain of their salvation, and has all necessary qualifications or wisdom, courage, and might, for such an office; see Isa 55:4,

and Joshua fell on his face to the earth; in reverence of this divine and illustrious Person, whom he perceived to be what he was:

and did worship; gave him religious worship and adoration, which had he been a created angel he would not have given to him, nor would such an one have received it, Rev 19:10,

and said unto him, what saith my Lord unto his servant? that is, what commands had he to lay upon him, and he was ready to execute them? he was heartily willing to be subject to him as the chief general of the Israelitish forces, and to consider himself, and behave, as an officer under him, and to obey all orders that should be given.

15. And the Captain of the Lord's host said unto Joshua,.... As a trial and proof of his obedience to him:

loose thy shoe from off thy foot; which is to be understood literally, as when the like was commanded Moses at Horeb, Exo 3:5; though some interpret it figuratively; as Abarbinel,"remove from thee such thoughts that thou shall take this city by strength:"

for the place whereon thou standest is holy; because of the presence of this Person, and as long as he was there, though afterwards was as another place; the Jewish commentator, last mentioned, thinks this intimates that the city, and all in it (and all round about it), should be "cherem", devoted, and so be holy to the Lord:

and Joshua did so; loosed his shoe from his foot, in obedience to the Captain of the Lord's host, thereby giving proof of his readiness, willingness, and alacrity to serve under him.

Next: Joshua Chapter 6

JFB

THE CANAANITES AFRAID. (Jos 5:1)

the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea--Under the former designation were included the people who inhabited the mountainous region, and under the latter those who were on the seacoast of Palestine.

heard that the Lord had dried up the waters of Jordan . . . that their heart melted--They had probably reckoned on the swollen river interposing for a time a sure barrier of defense. But seeing it had been completely dried up, they were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but unhappily not into faith and penitent submission.

2. CIRCUMCISION IS RENEWED. (Jos 5:2-12)

At that time--on the encampment being made after the passage.

the Lord said unto Joshua, Make thee sharp knives--Stone knives, collect and make them ready. Flints have been used in the early times of all people; and although the use of iron was known to the Hebrews in the days of Joshua, probably the want of a sufficient number of metallic implements dictated the employment of flints on this occasion (compare Exo 4:25).

circumcise again the children of Israel the second time--literally, "return and circumcise." The command did not require him to repeat the operation on those who had undergone it, but to resume the observance of the rite, which had been long discontinued. The language, however, evidently points to a general circumcising on some previous occasion, which, though unrecorded, must have been made before the celebration of the passover at Sinai (compare Exo 12:48; Num 9:5), as a mixed multitude accompanied the camp. "The second time" of general circumcising was at the entrance into Canaan.

3. at the hill--probably one of the argillaceous hills that form the highest terrace of the Jordan, on a rising ground at the palm forest.

4–7. this is the cause why Joshua did circumcise--The omission to circumcise the children born in the wilderness might have been owing to the incessant movements of the people; but it is most generally thought that the true cause was a temporary suspension of the covenant with the unbelieving race who, being rejected of the Lord, were doomed to perish in the wilderness, and whose children had to bear the iniquity of their fathers (Num 14:33), though, as the latter were to be brought into the promised land, the covenant would be renewed with them.

8. when they had done circumcising all the people--As the number of those born in the wilderness and uncircumcised must have been immense, a difficulty is apt to be felt how the rite could have been performed on such a multitude in so short a time. But it has been calculated that the proportion between those already circumcised (under twenty when the doom was pronounced) and those to be circumcised, was one to four, and consequently the whole ceremony could easily have been performed in a day. Circumcision being the sign and seal of the covenant, its performance was virtually an investment in the promised land, and its being delayed till their actual entrance into the country was a wise and gracious act on the part of God, who postponed this trying duty till the hearts of the people, animated by the recent astonishing miracle, were prepared to obey the divine will.

they abode in their places . . . till they were whole--It is calculated that, of those who did not need to be circumcised, more than fifty thousand were left to defend the camp if an attack had been then made upon it.

9. the Lord said unto Joshua, This day have I rolled away the reproach of Egypt--The taunts industriously cast by that people upon Israel as nationally rejected by God by the cessation of circumcision and the renewal of that rite was a practical announcement of the restoration of the covenant [KEIL].

Gilgal--No trace either of the name or site is now to be found; but it was about two miles from Jericho [JOSEPHUS], and well suited for an encampment by the advantages of shade and water. It was the first place pronounced "holy" in the Holy Land (Jos 5:15).

10. kept the passover on the fourteenth day of the month at even--The time fixed by the law (see on Exo 12:17; Lev 23:5; Num 28:16). Thus the national existence was commenced by a solemn act of religious dedication.

11–12. And they did eat of the old corn of the land--found in storehouses of the inhabitants who had fled into Jericho.

parched corn--new grain (see on Lev 23:10), probably lying in the fields. Roasted--a simple and primitive preparation, much liked in the East. This abundance of food led to the discontinuance of the manna; and the fact of its then ceasing, viewed in connection with its seasonable appearance in the barren wilderness, is a striking proof of its miraculous origin.

13. AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)

when Joshua was by Jericho--in the immediate vicinity of that city, probably engaged in surveying the fortifications, and in meditating the best plan of a siege.

there stood a man over against him with his sword drawn--It is evident from the strain of the context that this was not a mere vision, but an actual appearance; the suddenness of which surprised, but did not daunt, the intrepid leader.

14. the host of the Lord--either the Israelitish people (Exo 7:4; Exo 12:41; Isa 55:4), or the angels (Psa 148:2), or both included, and the Captain of it was the angel of the covenant, whose visible manifestations were varied according to the occasion. His attitude of equipment betokened his approval of, and interest in, the war of invasion.

Joshua fell on his face . . ., and did worship--The adoption by Joshua of this absolute form of prostration demonstrates the sentiments of profound reverence with which the language and majestic bearing of the stranger inspired him. The real character of this personage was disclosed by His accepting the homage of worship (compare Act 10:25-26; Rev 19:10), and still further in the command, "Loose thy shoe from off thy foot" (Exo 3:5).

Next: Joshua Chapter 6