Joshua 5:1

e 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. 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 2 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. 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 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! 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 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. 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, etc. Verse 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. 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 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. 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 Rev 22:8, Rev 22:9. Verse 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. Introduction The inhabitants of Jericho close their gates, Jos 6:1.

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.

The Circumcision of the Israelites. ( b. c. 1451.) 1 And it came to pass, when all 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, 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. 2 At that time the Lord said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. 3 And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. 4 And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. 5 Now all the people that came out were circumcised: 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. 6 For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the Lord : unto whom the Lord sware that he would not shew them the land, which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey. 7 And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. 9 And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day. 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, v. 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, v. 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. li. 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, ch. ii. 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 ( Exod. xxiii. 27 ), I will send my fear before thee. God can make the wicked to fear where no fear is ( Ps. liii. 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 ( v. 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. ix. 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. xvii. 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, v. 6 . All 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. xvii. 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 ( John vii. 22 ), and with particular reference to the grant of the land of Canaan, Gen. xvii. 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. ix. 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 war 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, v. 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. xiv. 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 ( Deut. i. 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 ( v. 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. (1.) 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. xl. 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 ( Deut. xxi. 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, Deut. vi. 1 ; xii. 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. ii. 29 ), called the circumcision of Christ, Col. ii. 11 . 3. The people's obedience to these orders. Joshua circumcised the children of Israel ( v. 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 ( ch. i. 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, Exod. xiv. 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.