Joshua 5

Jos 5:1.

THE

CANAANITES

AFRAID.

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.

Jos 5:2-12.

CIRCUMCISION

IS

RENEWED.

2. 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

Ex 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

Ex 12:48;

Nu 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

(Nu 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

Ex 12:17;

Le 23:5;

Nu 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

Le 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.

Jos 5:13-15.

AN

ANGEL

APPEARS TO

JOSHUA.

13. 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

(Ex 7:4; 12:41;

Isa 55:4),

or the angels

(Ps 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

Ac 10:25, 26;

Re 19:10),

and still further in the command, "Loose thy shoe from off thy foot"

(Ex 3:5).