Exegetical and Hermeneutical Commentary of Joshua 5:8
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.
8. they abode in their places ] Keil observes that those for whom the rite was not now needed, would be sufficient to defend the camp at Gilgal, although the terror consequent upon the passage of the Jordan would have been sufficient to ensure their safety against all hostile attacks.
Fuente: The Cambridge Bible for Schools and Colleges
The circumcision must have taken place on the day after the passage of Jordan, i. e. the 11th Nisan, and the Passover was kept on the 14th of the same month. For so long at least, they who had been circumcised would be disabled from war (compare the marginal reference), though they would not necessarily be debarred from keeping the feast. The submission of the people to the rite was a proof of faith, even though we remember that the panic of the Canaanites Jos 5:1 would render any immediate attack from them unlikely, and that there must have been a large number of men of war who would not need to be circumcised at all (see the note at Jos 5:4).
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. They abode – in the camp, till they were whole.] This required several days; see the notes on Ge 34:24-25. Sir J. Chardin informs us that when adults were circumcised they were obliged to keep their beds for about three weeks, or at least during that time they are not able to walk about but with great difficulty. The account he had from several renegadoes, who had received circumcision among the Mohammedans. Is it not strange that during this time they were not attacked by the inhabitants of the land, and utterly destroyed, which might have been easily effected? See the case of the poor Shechemites, as related in Ge 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!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Free from that pain and sore which circumcision caused, Gen 34:25. It was indeed an act of great faith to expose themselves to so much pain and danger too in this place, where they were hemmed in by Jordan and their enemies; but they had many considerations to support their faith, and suppress their fears: the fresh experience of Gods power and readiness to work miracles for their preservation; the great consternation of all their enemies, which they might observe and rationally presume; the considerable number of the people who were above forty years old, and therefore circumcised before this time, their great general being one of this number; the time it would require for their enemies to bring together a force sufficient to oppose them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. when they had done circumcisingall the peopleAs the number of those born in the wildernessand uncircumcised must have been immense, a difficulty is apt to befelt how the rite could have been performed on such a multitude in soshort a time. But it has been calculated that the proportion betweenthose already circumcised (under twenty when the doom was pronounced)and those to be circumcised, was one to four, and consequently thewhole ceremony could easily have been performed in a day.Circumcision being the sign and seal of the covenant, its performancewas virtually an investment in the promised land, and its beingdelayed till their actual entrance into the country was a wise andgracious act on the part of God, who postponed this trying duty tillthe 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 wholeIt is calculated that, of those whodid not need to be circumcised, more than fifty thousand were left todefend the camp if an attack had been then made upon it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ge 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.
Fuente: John Gill’s Exposition of the Entire Bible
8. Circumcising all the people Objection is made that it was impossible to circumcise so many, probably six or seven hundred thousand, in one day. But according to the most accurate estimates there were between two and three hundred thousand circumcised men to administer the rite, so that each would have but three or four subjects requiring the ordinance.
They abode in their places in the camp Hebrew, they sat under themselves; that is, they remained on that spot which was under them when they first sat down. Exo 16:29.
Till they were whole According to the Talmud the wound was immediately treated with oil, which diminished the pain and induced a speedy healing. It is not probable that their cure was entirely effected so early as the third day, the passover; nor would it be necessary for them to be free from physical disability in order to celebrate that ordinance, since there were enough who were able to perform the labour of preparing the paschal lamb. For at least one fourth of the men had been previously circumcised, and two small families could unite. Exo 12:14.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And so it was that when they had finished circumcising all the nation, they stayed in their places in the camp until they were whole.’
Having undergone the rite of circumcision all the males under forty were in some discomfort and had to rest up in the camp. It has been questioned whether a general would have carried out such an operation on his troops in such a situation, but he knew that the people of Jericho were afraid and remaining in their city, that there was no evidence of any other troop movement through the hills, and that YHWH had just revealed His power by the crossing of the Jordan. Thus such a necessary operation in order to celebrate the first Passover in the land was quite reasonable in such a situation.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 8. Andthe peopleabode in their placestill they were whole They kept quiet in their tents, undisturbed by any one, till after their entire cure. The ceremony was performed the 11th of Nisan; the 13th the sore was at the worst, and on the 14th began the solemnities of the passover. As they circumcised with sharp stones, this might contribute to hasten their cure, inasmuch as those instruments occasion less inflammation than knives or razors made of metal.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 246
ISRAELS FIRST PROCEEDINGS IN CANAAN
Jos 5:8-10. 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. 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. And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.
THERE are, in the Scripture history, many important incidents which we overlook, as not supposing them to be capable of any spiritual improvement. To those, indeed, which are directly typical, we pay attention, because they are illustrative of the Gospel: but if they command not our respect in that view, we rarely consider what great practical lessons may be derived from them for the regulation of our conduct. But if, in reading the Sacred Oracles, we were frequently to ask ourselves this question, What is the state of mind which is manifested in this or that action? we should gain an insight into many truths which now utterly escape us; and derive to our souls far greater benefit than we can readily imagine. Take, for instance, the conduct of Joshua on his entrance into Canaan. Doubtless it was novel and curious, and such as we should not have expected: but we little think what exceedingly rich instruction it is calculated to convey. To point out this, will be my endeavour at this time. Yet, in pointing it out, I have in view, not merely the elucidation of this particular event, but a general suggestion as to the mode in which the Scripture history may be improved. Let us then consider,
I.
The conduct of Joshua on his entrance into Canaan
God had opened for him, and for all Israel, a passage through Jordan, at a time when it overflowed all its banks; just as he had for Moses through the Red Sea, at the time of his departure from Egypt. Now, therefore,
What should we expect to be the conduct of Joshua?
[Certainly, I apprehend, if he acted on principles which were common to all other Generals, when invading an enemys country, he would either prosecute his advantage instantly, whilst all his enemies were filled with terror, and crush them before they had any time to concert measures for their defence; or he would fortify his own camp, to prevent surprise, and prepare for carrying on his conquests by such a disposition of his army as his skill in war might suggest.]
But, what is the information given in our text?
[Behold, instead of adopting any military plans whatever, the very day after he had invaded a country in which there were seven nations greater and mightier than his, he appointed every male in the whole nation, that had been born in the wilderness, and consequently that was under forty years of age, to be circumcised. He did not even wait a day, to know what the effect of his invasion should be, or what efforts his enemies were making to repel it; but by one act disabled the greater part of his whole army from even standing in their own defence.
It may seem strange, that Moses, whose own life had been endangered by neglecting to circumcise his son [Note: Exo 4:24-26.], should suffer the whole nation of Israel, who till the hour of their departure from Egypt had observed the rite of circumcision, utterly to neglect it for forty years. Whence this neglect arose, we are not informed: but I conceive, that if in the first instance it arose from the unsettled state of the people till they came to Mount Horeb, and was permitted by Moses for about three months on that account, it was suffered afterwards by God as a just judgment on account of the worship paid to the golden calf, and because of the murmuring of the people at Kadeshbarnea when they were discouraged by the report of the spies who had searched out the land. On the former occasion, Moses brake the tables of the covenant, to shew that the covenant which God had made with them was dissolved; and on the latter occasion, God sware that not a soul of those who had attained the age of twenty at the time of their departure from Egypt should ever enter into the promised land. Being thus disclaimed by God as his peculiar people, they were suffered to withhold from their descendants, for forty years together, that seal, by which alone they could be admitted into covenant with God.
But, however the neglect originated, so it was, that not one of all the children of Israel was circumcised for the space of forty years; and all of these did Joshua circumcise, the very day after his entrance into Canaan.
Only three days after this, (for they passed over Jordan on the tenth day of the month, and kept the passover on the fourteenth, at even [Note: Compare Jos 4:19 with Jos 5:2; Jos 5:10.],) did he also enjoin the observance of the passover. The passover had also been neglected, just as circumcision had been [Note: Amo 5:25 and Act 7:42.]: and now that also must be revived, together with the attendant feast of unleavened bread. But was this a fit season for such observances? Had not Joshua other matters to occupy his attention? In a time of peace we might well expect that a holy man of God would renew these ordinances: but at the very moment of invading an enemys country, and within two or three miles of a fortified and strongly-garrisoned city, was this a measure to be adopted? Human prudence, doubtless, would have deferred it: but piety towards God was regarded by Joshua as superseding every other consideration, and as the best means of securing His favour, through whose blessing alone any human efforts could prove effectual.]
Now, instead of passing over this conduct of Joshua as an event in which we have no interest, it will be well to inquire,
II.
How far it is proper for our imitation at this day
Enter into the state of Joshuas mind at this time; and then say, whether we may not learn, from his conduct, many lessons for ourselves at this day. We may learn,
1.
That, in whatever circumstances we he, religion should he our first concern
[If ever there were circumstances under which the offices of religion might be postponed, methinks they were those of Joshua on this occasion, when he had but just set foot on the land where great and powerful nations were prepared to combat for their very existence. And, in fact, it is the general opinion of military and naval commanders, that they have, as it were, a dispensation to neglect the ordinances of religion on account of the urgency and importance of their occupations. The same idea prevails through almost all the orders of society, every one being ready to plead his temporal engagements as an excuse for neglecting the concerns of his soul. The statesman is too much engaged with politics: the merchant with business; the philosopher with his researches; the student with his books; the servant with his duties; and every man with his own separate vocation: each, in his place, urges his occupations as justifying a neglect of his duties towards God. But, if Joshua, under his peculiar circumstances, sought first to serve and honour God, we can have no hesitation in saying, that in comparison of the divine favour there is not an object under heaven worthy of a thought. I mean not by this to say, that we are at liberty to neglect the discharge of any office to which God in his providence has called us. or so to postpone the discharge of it as to endanger our ultimate success: far from it. It is the inward service of the soul, of which I speak; and which needs not to delay any outward act for one moment. It is not the act of Joshua which I propose to your imitation, but the habit of his mind: and that, I say again, is proper to be exercised by every child of man.]
2.
That, in whatever circumstances we be, we should place the most implicit confidence in God
[Suppose yourself in the presence of Joshua whilst these religious ceremonies were proceeding: you would naturally ask, Are you not in an enemys land? and have you not many conflicts to maintain ere you can get a quiet possession of it? yet you seem as much at your ease as if the whole land were already subdued before you. What reply do you suppose Joshua would make to observations like these. True, he would say, you behold me in a state of as much quietness and confidence as if I had not an enemy to contend with. But whose battles am I fighting? In whose service am I engaged? Is there any device or power that can succeed against God? In him I trust: and he it is that keeps my mind in perfect peace [Note: Isa 26:3-4.]. Now, though in respect of temporal trials we cannot be sure that we are called to them in the way that Joshua was, in our spiritual warfare we stand, as it were, on the same ground as he: we are called to it, as he was; and it is the way appointed for our getting possession of our destined inheritance. We also have our enemies at hand, enemies with whom, in our own strength, it would be impossible for us to cope. But our God is for us; and therefore, we ask with confidence, Who can be against us? Though in ourselves we are weak, we may be strong in the Lord, and in the power of his might. Though we have a warfare to maintain against all the powers of darkness, we should never regard it as of doubtful issue: we should assure ourselves, that in all our conflicts we shall be victorious, and that Satan himself shall be bruised under our feet shortly [Note: Rom 16:20.]. Already may we look upon the land as ours, and see the crowns and kingdoms there reserved for us. There, in and through the Lord Jesus Christ, we should consider ourselves as already enthroned [Note: Eph 2:6.]; and look forward with joy to the dissolution of our earthly tabernacle, in order to its erection in that good land where it shall be the habitation of God for ever and ever [Note: 2Co 5:1; Eph 2:21-22.].]
3.
That, in whatever circumstances we be, we should be determined, through grace, to roll away the reproach of our unconverted state
[The reproach of the Israelites in Egypt was, that they were in bondage both to men and devils: for, whilst they were involuntarily engaged in the service of their Egyptian task-masters, they voluntarily worshipped the gods of Egypt [Note: Jos 24:14 with Eze 20:5-8.]. But behold them now consecrated to God by circumcision, and their reproach was completely rolled away. And is not the unconverted man also both a bond-slave and an idolater? Yes, whatever be the exterior of his deportment, he serves the world, the flesh, and the devil, by whom he is led captive at his will: and, whether more or less correct in his outward conduct, he worships and serves the creature more than the Creator, who is God blessed for evermore. Now then, I say, if you are consecrated to the Lord in baptism, your duty is to rise superior to all your lusts, and to give yourselves entirely to the service of your God. You must also, in remembrance of your adorable Redeemer, be feeding continually on his body and blood, by means of which you are to be strengthened for all your conflicts, and to be made more than conquerors over all your enemies. Christ our Passover being sacrificed for us, your whole life must be one continual feast, which you are to keep, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. It is the reproach of man that ever he was the servant of sin in any degree: and this reproach we are to be rolling away; and, as the redeemed of the Lord, we are to be glorifying God with our body and our spirit, which are his [Note: 1Co 6:20.]. To this employment I call you all. I ask you not what your engagements are in life, or what else you have to do: this I am well assured of, that there is not a person under heaven that is not called to this duty; nor is there a circumstance that can be imagined, wherein this duty can be dispensed with. Be ye, then, upright in serving God; and never fear but that God will be faithful in saving you.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jos 5:8 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.
Ver. 8. They abode in their places in the camp till they were whole. ] In confidence of God’s protection, who both secured them meanwhile from their enemies, see Gen 34:25-26 and soon healed them; for else how could they have, four days after, kept the Passover with joy?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED TEXT): Jos 5:8-9
8Now when they had finished circumcising all the nation, they remained in their places in the camp until they were healed. 9Then the LORD said to Joshua, Today I have rolled away the reproach of Egypt from you. So the name of that place is called Gilgal to this day.
Jos 5:8 they remained in their places in the camp until they were healed The Hebrew term healed is literally life (BDB 310), but it is used in the sense of being revived (cf. 2Ki 20:7) from the physical procedure of circumcision.
There seems to be somewhat of a difficulty when one understands the chronology based on Jos 4:19 compared with Jos 5:10. It seems that only four days intervened which would be much too short a period of time for the men to be healed unless there was a miraculous healing from God. When one looks at this chapter one wonders about the military strategy of circumcising all of your men of war in the face of a hostile Canaanite population. Jericho was only a mile or so away. But, again, one must remember (1) the supernatural presence of God; (2) the paralyzing fear that the Canaanites had of the Israelites; and (3) the fact that not all of the men needed to be circumcised (those who were under twenty at the rebellion).
Jos 5:9 today I have rolled away the reproach of Egypt from you The term Gilgal, meaning wheel or circle, may be a play on the word rolled away (BDB 164 II, KB 193, Qal PERFECT, cf. Psa 119:22). There has been some discussion about what is referred to here: (1) some see it as referring to the slavery of Egypt (cf. Gen 15:12-21); and (2) others say that it refers to taunts by Israel’s enemies that YHWH delivered from Egypt only to destroy them in the desert (cf. Exo 32:12; Num 14:13-16; Deu 9:28).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
abode. 11th to 13th Abib.
Fuente: Companion Bible Notes, Appendices and Graphics
when they: etc. Heb. when the people had made an end to be circumcised
till they were whole: Gen 34:25
Fuente: The Treasury of Scripture Knowledge
Jos 5:8. Till they were whole Free from that pain and soreness which circumcision caused. It was certainly an act of great faith to expose themselves to so much pain, and danger too, in this place, where they were hemmed in by Jordan and their enemies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they {e} were whole.
(e) For their sore was so grievous, that they were not able to move.