King James Version
Joshua 5
15 verses with commentary
Circumcision at Gilgal
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.
View commentary
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.
This verse describes the psychological impact of the Jordan miracle on Canaan's inhabitants. The Hebrew phrase wayamas levavam (וַיִּמַּס לְבָבָם, "their heart melted") uses vivid imagery of wax melting before fire, indicating complete demoralization. The parallel phrase "neither was there spirit in them" (lo-hayetah bam od ruach, לֹא־הָיְתָה בָם עוֹד רוּחַ) means they lost all courage and will to resist—psychological defeat preceded military engagement.
The distinction between "Amorites" (hill country dwellers) and "Canaanites" (coastal/lowland peoples) represents comprehensive coverage—all inhabitants regardless of specific ethnicity were terrified. Their fear was "because of the children of Israel" (mipnei benei Yisrael, מִפְּנֵי בְנֵי יִשְׂרָאֵל), yet more fundamentally because of Yahweh's demonstrated power. This fulfills God's promise to cause dread of Israel to fall upon their enemies (Exodus 23:27; Deuteronomy 2:25, 11:25).
Theologically, this demonstrates that God fights for His people not only through direct intervention but through psychological warfare that breaks enemy morale before battle begins. The Canaanites' terror resulted from their recognition of Yahweh's power—they had heard of the Exodus (Rahab's testimony, Joshua 2:9-11) and now witnessed another miracle. Their response should have been repentance (like Rahab), but instead hardened unbelief led to their destruction. From a Reformed perspective, this illustrates how common grace (knowledge of God's works) becomes saving grace only when accompanied by genuine faith.
This verse describes the psychological impact of the Jordan miracle on Canaan's inhabitants. The Hebrew phrase wayamas levavam (וַיִּמַּס לְבָבָם, "their heart melted") uses vivid imagery of wax melting before fire, indicating complete demoralization. The parallel phrase "neither was there spirit in them" (lo-hayetah bam od ruach, לֹא־הָיְתָה בָם עוֹד רוּחַ) means they lost all courage and will to resist—psychological defeat preceded military engagement.
The distinction between "Amorites" (hill country dwellers) and "Canaanites" (coastal/lowland peoples) represents comprehensive coverage—all inhabitants regardless of specific ethnicity were terrified. Their fear was "because of the children of Israel" (mipnei benei Yisrael, מִפְּנֵי בְנֵי יִשְׂרָאֵל), yet more fundamentally because of Yahweh's demonstrated power. This fulfills God's promise to cause dread of Israel to fall upon their enemies (Exodus 23:27; Deuteronomy 2:25, 11:25).
Theologically, this demonstrates that God fights for His people not only through direct intervention but through psychological warfare that breaks enemy morale before battle begins. The Canaanites' terror resulted from their recognition of Yahweh's power—they had heard of the Exodus (Rahab's testimony, Joshua 2:9-11) and now witnessed another miracle. Their response should have been repentance (like Rahab), but instead hardened unbelief led to their destruction. From a Reformed perspective, this illustrates how common grace (knowledge of God's works) becomes saving grace only when accompanied by genuine faith.
At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. sharp: or, knives of flints
View commentary
At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.
The command to renew circumcision marks a crucial moment of covenant renewal before military engagement. The phrase "at that time" (ba'et hahi, בָּעֵת הַהִיא) specifically refers to the period after crossing Jordan but before conquering Jericho—a time when Canaanite demoralization (verse 1) created a strategic window. The Hebrew charavot tsurim (חַרְבוֹת צֻרִים, "sharp knives") literally means "flint knives," indicating use of stone tools for this ceremonial act even though bronze and iron were available.
The phrase "circumcise again" (shub mul, שׁוּב מוּל) literally means "return circumcise" or "circumcise a second time." This doesn't mean re-circumcising previously circumcised individuals but renewing the practice that had lapsed during wilderness wandering (explained in verses 4-7). The entire generation born in the wilderness—those who would conquer Canaan—remained uncircumcised, outside the covenant sign God established with Abraham (Genesis 17:9-14).
Theologically, this demonstrates that covenant privileges require covenant obedience. Military victory would come through divine power, but God's people must first return to covenant faithfulness symbolized in circumcision. The timing is significant—circumcision would temporarily incapacitate the warriors (compare Genesis 34:25), making Israel vulnerable to attack. Yet God commanded it, testing whether they would trust Him or prioritize military pragmatism. This illustrates that obedience to God's commands must precede reliance on His promises—faith without works is dead (James 2:26).
The command to renew circumcision marks a crucial moment of covenant renewal before military engagement. The phrase "at that time" (ba'et hahi, בָּעֵת הַהִיא) specifically refers to the period after crossing Jordan but before conquering Jericho—a time when Canaanite demoralization (verse 1) created a strategic window. The Hebrew charavot tsurim (חַרְבוֹת צֻרִים, "sharp knives") literally means "flint knives," indicating use of stone tools for this ceremonial act even though bronze and iron were available.
The phrase "circumcise again" (shub mul, שׁוּב מוּל) literally means "return circumcise" or "circumcise a second time." This doesn't mean re-circumcising previously circumcised individuals but renewing the practice that had lapsed during wilderness wandering (explained in verses 4-7). The entire generation born in the wilderness—those who would conquer Canaan—remained uncircumcised, outside the covenant sign God established with Abraham (Genesis 17:9-14).
Theologically, this demonstrates that covenant privileges require covenant obedience. Military victory would come through divine power, but God's people must first return to covenant faithfulness symbolized in circumcision. The timing is significant—circumcision would temporarily incapacitate the warriors (compare Genesis 34:25), making Israel vulnerable to attack. Yet God commanded it, testing whether they would trust Him or prioritize military pragmatism. This illustrates that obedience to God's commands must precede reliance on His promises—faith without works is dead (James 2:26).
And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. sharp: or, knives of flints the hill: or, Gibeah-haaraloth
View commentary
And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.
Joshua's immediate obedience to God's command demonstrates exemplary leadership. The Hebrew wayaas lo Yehoshua (וַיַּעַשׂ לוֹ יְהוֹשֻׁעַ, "Joshua made him") shows personal involvement in preparing instruments and performing or supervising the covenant ritual. This wasn't delegated to priests but executed by military/civil leadership, emphasizing that covenant faithfulness is comprehensive, not merely cultic.
The location name Givat ha-aralot (גִּבְעַת הָעֲרָלוֹת, "hill of the foreskins") permanently commemorates this event. Ancient naming practices connected places with significant events occurring there—Bethel ("house of God"), Peniel ("face of God"), etc. The graphic specificity of "foreskins" emphasizes the physical, historical reality of covenant incorporation rather than abstract spirituality.
From a theological perspective, this mass circumcision represents corporate covenant renewal. An entire generation received the sign that should have been administered in infancy but was delayed due to wilderness circumstances. This corporate inclusion prefigures the New Testament pattern where household baptisms (Acts 16:15, 33; 1 Corinthians 1:16) incorporate families into the visible covenant community. The Reformers saw this parallel as supporting infant baptism—just as circumcision was administered to infants in Israelite households, baptism should be administered to children of believing parents, marking them as covenant members who must later personally embrace the faith.
Joshua's immediate obedience to God's command demonstrates exemplary leadership. The Hebrew wayaas lo Yehoshua (וַיַּעַשׂ לוֹ יְהוֹשֻׁעַ, "Joshua made him") shows personal involvement in preparing instruments and performing or supervising the covenant ritual. This wasn't delegated to priests but executed by military/civil leadership, emphasizing that covenant faithfulness is comprehensive, not merely cultic.
The location name Givat ha-aralot (גִּבְעַת הָעֲרָלוֹת, "hill of the foreskins") permanently commemorates this event. Ancient naming practices connected places with significant events occurring there—Bethel ("house of God"), Peniel ("face of God"), etc. The graphic specificity of "foreskins" emphasizes the physical, historical reality of covenant incorporation rather than abstract spirituality.
From a theological perspective, this mass circumcision represents corporate covenant renewal. An entire generation received the sign that should have been administered in infancy but was delayed due to wilderness circumstances. This corporate inclusion prefigures the New Testament pattern where household baptisms (Acts 16:15, 33; 1 Corinthians 1:16) incorporate families into the visible covenant community. The Reformers saw this parallel as supporting infant baptism—just as circumcision was administered to infants in Israelite households, baptism should be administered to children of believing parents, marking them as covenant members who must later personally embrace the faith.
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.
View commentary
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.
This verse begins the explanation for renewing circumcision. The phrase "this is the cause" (zeh hadavar, זֶה הַדָּבָר) introduces the rationale. All males who experienced the Exodus—"men of war" (anshei hamilchamah, אַנְשֵׁי הַמִּלְחָמָה), the fighting-age males—died during wilderness wandering. This was divine judgment for unbelief at Kadesh-barnea when they refused to enter Canaan (Numbers 14:26-35).
The phrase "died in the wilderness by the way" emphasizes the protracted nature of judgment—not immediate death but gradual attrition over forty years. God's patience allowed the condemned generation to live out their days while preparing the next generation for obedience. This demonstrates divine justice (punishing rebellion) combined with mercy (sustaining life and preparing successors).
Theologically, this illustrates that unbelief disqualifies from inheritance. The generation that witnessed the Exodus, received the Law at Sinai, and saw countless miracles nevertheless forfeited Canaan through unbelief. Hebrews 3-4 applies this warning to Christians: "Take heed, brethren, lest there be in any of you an evil heart of unbelief" (Hebrews 3:12). The wilderness generation serves as a negative example, warning that profession without faith, privilege without obedience, and exposure to truth without submission lead to judgment.
This verse begins the explanation for renewing circumcision. The phrase "this is the cause" (zeh hadavar, זֶה הַדָּבָר) introduces the rationale. All males who experienced the Exodus—"men of war" (anshei hamilchamah, אַנְשֵׁי הַמִּלְחָמָה), the fighting-age males—died during wilderness wandering. This was divine judgment for unbelief at Kadesh-barnea when they refused to enter Canaan (Numbers 14:26-35).
The phrase "died in the wilderness by the way" emphasizes the protracted nature of judgment—not immediate death but gradual attrition over forty years. God's patience allowed the condemned generation to live out their days while preparing the next generation for obedience. This demonstrates divine justice (punishing rebellion) combined with mercy (sustaining life and preparing successors).
Theologically, this illustrates that unbelief disqualifies from inheritance. The generation that witnessed the Exodus, received the Law at Sinai, and saw countless miracles nevertheless forfeited Canaan through unbelief. Hebrews 3-4 applies this warning to Christians: "Take heed, brethren, lest there be in any of you an evil heart of unbelief" (Hebrews 3:12). The wilderness generation serves as a negative example, warning that profession without faith, privilege without obedience, and exposure to truth without submission lead to judgment.
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.
View commentary
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.
This verse clarifies that the Exodus generation was circumcised in Egypt before the Passover (implied in Exodus 12:48), but circumcision ceased during wilderness wandering. The contrast between "all the people that came out" and "all the people that were born in the wilderness" distinguishes between the condemned generation and their children who would inherit Canaan.
The phrase "them they had not circumcised" (lo-malu otam, לֹא־מָלוּ אֹתָם) states the problem requiring remedy. An entire generation of Israelite males—potentially hundreds of thousands—bore no covenant sign. This created theological crisis: how could God's covenant people, inheriting covenant promises, lack the covenant sign? The answer lies in divine forbearance during judgment—God did not destroy them for neglecting circumcision but waited until judgment passed before renewing the practice.
Theologically, this demonstrates that God's covenant faithfulness transcends human unfaithfulness. Despite Israel's failure to maintain the covenant sign, God preserved them, brought them to Canaan's border, and now renews covenant relationship. This illustrates the gospel pattern: salvation depends on God's faithfulness, not human performance. The renewal of circumcision before conquest shows that while salvation is by grace through faith, covenant faithfulness involves both divine gift and human obedience—God circumcises hearts, but commands physical sign of that reality.
This verse clarifies that the Exodus generation was circumcised in Egypt before the Passover (implied in Exodus 12:48), but circumcision ceased during wilderness wandering. The contrast between "all the people that came out" and "all the people that were born in the wilderness" distinguishes between the condemned generation and their children who would inherit Canaan.
The phrase "them they had not circumcised" (lo-malu otam, לֹא־מָלוּ אֹתָם) states the problem requiring remedy. An entire generation of Israelite males—potentially hundreds of thousands—bore no covenant sign. This created theological crisis: how could God's covenant people, inheriting covenant promises, lack the covenant sign? The answer lies in divine forbearance during judgment—God did not destroy them for neglecting circumcision but waited until judgment passed before renewing the practice.
Theologically, this demonstrates that God's covenant faithfulness transcends human unfaithfulness. Despite Israel's failure to maintain the covenant sign, God preserved them, brought them to Canaan's border, and now renews covenant relationship. This illustrates the gospel pattern: salvation depends on God's faithfulness, not human performance. The renewal of circumcision before conquest shows that while salvation is by grace through faith, covenant faithfulness involves both divine gift and human obedience—God circumcises hearts, but commands physical sign of that reality.
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.
View commentary
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.
This verse provides comprehensive explanation for the forty-year wilderness period. The Hebrew tammu (תַּמּוּ, "were consumed") means finished, completed, or exhausted—the entire condemned generation died. The cause was explicit: "they obeyed not the voice of the LORD" (lo shamu beqol YHWH, לֹא שָׁמְעוּ בְּקוֹל יְהוָה). Disobedience brought death; obedience brings life—a principle woven throughout Scripture (Deuteronomy 30:15-20).
The phrase "unto whom the LORD sware" (asher nishba YHWH lahem, אֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם) indicates a divine oath of judgment—just as God swore to give the land, He swore the disobedient would not see it. Divine oaths guarantee both promise and warning. The contrast is poignant: "the land which the LORD sware unto their fathers that he would give us"—the same land promised to Abraham, Isaac, and Jacob would go to the children, not the parents.
The description "land that floweth with milk and honey" (eretz zavat chalav udvash, אֶרֶץ זָבַת חָלָב וּדְבָשׁ) depicts abundant fertility and blessing. This phrase appears throughout the Pentateuch, symbolizing covenant blessing. The tragedy is that those who came closest—having left Egypt, witnessed miracles, received the Law—forfeited blessing through unbelief. This warns that proximity to truth doesn't guarantee salvation; only faith appropriates promise. From a Reformed perspective, this demonstrates the distinction between external covenant membership and internal regeneration—many within the visible church lack saving faith.
This verse provides comprehensive explanation for the forty-year wilderness period. The Hebrew tammu (תַּמּוּ, "were consumed") means finished, completed, or exhausted—the entire condemned generation died. The cause was explicit: "they obeyed not the voice of the LORD" (lo shamu beqol YHWH, לֹא שָׁמְעוּ בְּקוֹל יְהוָה). Disobedience brought death; obedience brings life—a principle woven throughout Scripture (Deuteronomy 30:15-20).
The phrase "unto whom the LORD sware" (asher nishba YHWH lahem, אֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם) indicates a divine oath of judgment—just as God swore to give the land, He swore the disobedient would not see it. Divine oaths guarantee both promise and warning. The contrast is poignant: "the land which the LORD sware unto their fathers that he would give us"—the same land promised to Abraham, Isaac, and Jacob would go to the children, not the parents.
The description "land that floweth with milk and honey" (eretz zavat chalav udvash, אֶרֶץ זָבַת חָלָב וּדְבָשׁ) depicts abundant fertility and blessing. This phrase appears throughout the Pentateuch, symbolizing covenant blessing. The tragedy is that those who came closest—having left Egypt, witnessed miracles, received the Law—forfeited blessing through unbelief. This warns that proximity to truth doesn't guarantee salvation; only faith appropriates promise. From a Reformed perspective, this demonstrates the distinction between external covenant membership and internal regeneration—many within the visible church lack saving faith.
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.
View commentary
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.
This verse identifies the generation that received circumcision at Gilgal: "their children, whom he raised up in their stead" (beneihem heqim tachtam, בְּנֵיהֶם הֵקִים תַּחְתָּם). The verb heqim (הֵקִים, "raised up") indicates divine action—God Himself raised this generation to replace their fathers. This was not natural succession but providential preparation of a new generation for covenant faithfulness and conquest.
The phrase "in their stead" emphasizes substitution. The children inherit what parents forfeited—not through merit but through divine grace that transcends generational failure. This demonstrates both the tragedy of unbelief (parents forfeited blessing) and the hope of grace (children receive what parents lost). God's purposes continue despite human failure.
The repetition "they had not circumcised them by the way" underscores the neglect during wilderness wandering. Yet this neglect didn't nullify God's covenant. Upon entering Canaan, He commanded renewal of the covenant sign, incorporating the new generation into covenant relationship. Theologically, this illustrates that God's covenant is both continuous (same promises to successive generations) and requires personal appropriation (each generation must receive the covenant sign and embrace covenant faith). From a Reformed perspective, this supports covenant theology's emphasis on both covenant continuity across generations and the necessity of personal faith for salvation.
This verse identifies the generation that received circumcision at Gilgal: "their children, whom he raised up in their stead" (beneihem heqim tachtam, בְּנֵיהֶם הֵקִים תַּחְתָּם). The verb heqim (הֵקִים, "raised up") indicates divine action—God Himself raised this generation to replace their fathers. This was not natural succession but providential preparation of a new generation for covenant faithfulness and conquest.
The phrase "in their stead" emphasizes substitution. The children inherit what parents forfeited—not through merit but through divine grace that transcends generational failure. This demonstrates both the tragedy of unbelief (parents forfeited blessing) and the hope of grace (children receive what parents lost). God's purposes continue despite human failure.
The repetition "they had not circumcised them by the way" underscores the neglect during wilderness wandering. Yet this neglect didn't nullify God's covenant. Upon entering Canaan, He commanded renewal of the covenant sign, incorporating the new generation into covenant relationship. Theologically, this illustrates that God's covenant is both continuous (same promises to successive generations) and requires personal appropriation (each generation must receive the covenant sign and embrace covenant faith). From a Reformed perspective, this supports covenant theology's emphasis on both covenant continuity across generations and the necessity of personal faith for salvation.
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. they had: Heb. the people had made an end to be circumcised
View commentary
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.
This verse describes the recovery period after mass circumcision. The phrase "abode in their places" (yashvu tachtam, יָשְׁבוּ תַחְתָּם) means they remained stationary, not moving camp. The phrase "till they were whole" (ad chayotam, עַד חֲיוֹתָם) uses the Hebrew root chayah (חָיָה), meaning to live, revive, or heal—they waited until complete healing before military action.
This recovery period required remarkable faith and vulnerability. Adult circumcision causes significant pain and temporary incapacitation (Genesis 34:25 describes how the men of Shechem were vulnerable on the third day). Israel was camped at Gilgal, near Jericho, surrounded by terrified but potentially hostile Canaanites (verse 1). To voluntarily incapacitate their entire male population demonstrated extraordinary trust in God's protection.
Theologically, this illustrates the principle that obedience to God's commands requires trusting His protection. Israel prioritized covenant faithfulness over military pragmatism, confident that the God who commanded circumcision would protect them during recovery. This anticipates Jesus' teaching that seekers must first prioritize God's kingdom, trusting Him for protection and provision (Matthew 6:33). From a Reformed perspective, this demonstrates that divine commands are always accompanied by divine enablement and protection—God never commands what He won't empower and protect His people to accomplish.
This verse describes the recovery period after mass circumcision. The phrase "abode in their places" (yashvu tachtam, יָשְׁבוּ תַחְתָּם) means they remained stationary, not moving camp. The phrase "till they were whole" (ad chayotam, עַד חֲיוֹתָם) uses the Hebrew root chayah (חָיָה), meaning to live, revive, or heal—they waited until complete healing before military action.
This recovery period required remarkable faith and vulnerability. Adult circumcision causes significant pain and temporary incapacitation (Genesis 34:25 describes how the men of Shechem were vulnerable on the third day). Israel was camped at Gilgal, near Jericho, surrounded by terrified but potentially hostile Canaanites (verse 1). To voluntarily incapacitate their entire male population demonstrated extraordinary trust in God's protection.
Theologically, this illustrates the principle that obedience to God's commands requires trusting His protection. Israel prioritized covenant faithfulness over military pragmatism, confident that the God who commanded circumcision would protect them during recovery. This anticipates Jesus' teaching that seekers must first prioritize God's kingdom, trusting Him for protection and provision (Matthew 6:33). From a Reformed perspective, this demonstrates that divine commands are always accompanied by divine enablement and protection—God never commands what He won't empower and protect His people to accomplish.
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. Gilgal: that is Rolling
View commentary
God's declaration—'This day have I rolled away the reproach of Egypt from off you'—connects circumcision renewal to Egypt's shame removal. Egyptian bondage represented disgrace; Canaan possession demonstrates honor. The name Gilgal (meaning 'rolling') commemorates this reproach removal. Circumcision marked covenant identity, distinguishing Israel from Egypt. This demonstrates that covenant signs testify to redemption, not merely impose obligation. Baptism similarly declares Christians' transfer from darkness's kingdom to light.
The Commander of the Lord's Army
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.
View commentary
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.
This verse marks the first Passover celebrated in the Promised Land—a momentous occasion linking redemption from Egypt with inheritance of Canaan. The specific date "fourteenth day of the month at even" (arbaah asar yom lachodesh baarev, אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעָרֶב) precisely follows the original Passover timing (Exodus 12:6, Leviticus 23:5), emphasizing continuity of covenant worship across forty years.
The location is significant: "the plains of Jericho" (bearavot Yericho, בְּעַרְבוֹת יְרִיחוֹ), within sight of the city they would soon conquer. Celebrating Passover—memorial of deliverance from Egypt—on the threshold of Canaan's conquest reinforced the theological connection between exodus and inheritance. God who delivered from bondage now gives the promised land. The Passover lamb's blood that protected Israel from judgment in Egypt prefigured the protection and victory God would give in Canaan.
Theologically, this Passover celebrates redemption accomplished (exodus complete, Jordan crossed, circumcision renewed) and anticipates coming victory (Jericho's fall imminent). It stands as a hinge between deliverance and inheritance, wandering and rest, promise and possession. This pattern prefigures Christian salvation: Christ our Passover is sacrificed (1 Corinthians 5:7), delivering us from sin's bondage (exodus) and bringing us into our spiritual inheritance (Canaan). The Lord's Supper similarly looks backward to Christ's sacrifice and forward to His return and our completed inheritance (1 Corinthians 11:26).
This verse marks the first Passover celebrated in the Promised Land—a momentous occasion linking redemption from Egypt with inheritance of Canaan. The specific date "fourteenth day of the month at even" (arbaah asar yom lachodesh baarev, אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעָרֶב) precisely follows the original Passover timing (Exodus 12:6, Leviticus 23:5), emphasizing continuity of covenant worship across forty years.
The location is significant: "the plains of Jericho" (bearavot Yericho, בְּעַרְבוֹת יְרִיחוֹ), within sight of the city they would soon conquer. Celebrating Passover—memorial of deliverance from Egypt—on the threshold of Canaan's conquest reinforced the theological connection between exodus and inheritance. God who delivered from bondage now gives the promised land. The Passover lamb's blood that protected Israel from judgment in Egypt prefigured the protection and victory God would give in Canaan.
Theologically, this Passover celebrates redemption accomplished (exodus complete, Jordan crossed, circumcision renewed) and anticipates coming victory (Jericho's fall imminent). It stands as a hinge between deliverance and inheritance, wandering and rest, promise and possession. This pattern prefigures Christian salvation: Christ our Passover is sacrificed (1 Corinthians 5:7), delivering us from sin's bondage (exodus) and bringing us into our spiritual inheritance (Canaan). The Lord's Supper similarly looks backward to Christ's sacrifice and forward to His return and our completed inheritance (1 Corinthians 11:26).
And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.
View commentary
And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.
This verse marks a crucial transition: eating Canaan's produce for the first time. The phrase "old corn of the land" (me'avur ha'aretz, מֵעֲבוּר הָאָרֶץ) refers to stored grain from previous harvests, now available to Israel. The timing "on the morrow after the passover" emphasizes immediate transition from miraculous provision (manna) to natural provision (agricultural produce). "Unleavened cakes and parched corn" connects to Passover observance (Exodus 12:39, 13:6-7) and provided practical sustenance.
The phrase "in the selfsame day" (be'etsem hayom hazeh, בְּעֶצֶם הַיּוֹם הַזֶּה) emphasizes the precise timing—exactly when they began eating Canaan's produce, supernatural provision ceased (verse 12). God's provision is always precisely timed: manna began when needed in the wilderness (Exodus 16), continued exactly forty years, and ceased precisely when no longer necessary. This demonstrates divine economy—God provides what's needed, when needed, for as long as needed, then transitions to new provision methods.
Theologically, this transition from miraculous to ordinary provision illustrates an important spiritual principle: God uses different provision methods in different seasons. Wilderness required daily miracles; Canaan required agricultural labor. Neither provision method is superior—both are God's gifts. Mature faith trusts God whether provision comes miraculously or through ordinary means. The wilderness generation needed miraculous manna to learn daily dependence; the conquest generation needed agricultural produce to learn faithful stewardship. Both provisions testify to God's care.
This verse marks a crucial transition: eating Canaan's produce for the first time. The phrase "old corn of the land" (me'avur ha'aretz, מֵעֲבוּר הָאָרֶץ) refers to stored grain from previous harvests, now available to Israel. The timing "on the morrow after the passover" emphasizes immediate transition from miraculous provision (manna) to natural provision (agricultural produce). "Unleavened cakes and parched corn" connects to Passover observance (Exodus 12:39, 13:6-7) and provided practical sustenance.
The phrase "in the selfsame day" (be'etsem hayom hazeh, בְּעֶצֶם הַיּוֹם הַזֶּה) emphasizes the precise timing—exactly when they began eating Canaan's produce, supernatural provision ceased (verse 12). God's provision is always precisely timed: manna began when needed in the wilderness (Exodus 16), continued exactly forty years, and ceased precisely when no longer necessary. This demonstrates divine economy—God provides what's needed, when needed, for as long as needed, then transitions to new provision methods.
Theologically, this transition from miraculous to ordinary provision illustrates an important spiritual principle: God uses different provision methods in different seasons. Wilderness required daily miracles; Canaan required agricultural labor. Neither provision method is superior—both are God's gifts. Mature faith trusts God whether provision comes miraculously or through ordinary means. The wilderness generation needed miraculous manna to learn daily dependence; the conquest generation needed agricultural produce to learn faithful stewardship. Both provisions testify to God's care.
And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.
View commentary
The statement—'And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year'—marks provision transition. Supernatural manna sustained wilderness wandering; natural abundance supplies settled inheritance. God provides appropriately for each season—miraculous intervention when needed, ordinary means when sufficient. The cessation timing (immediately after Passover, verse 10) shows covenant faithfulness brings appropriate provision changes.
And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?
View commentary
This encounter reveals a theophany—an appearance of the pre-incarnate Christ as "commander of the army of the LORD" (verse 14). The mysterious figure holds a drawn sword, symbolizing readiness for divine judgment and conquest. Joshua's question—"Art thou for us, or for our adversaries?"—reveals human tendency to enlist God for our purposes rather than aligning ourselves with His. The commander's response (verse 14) is profound: "Nay; but as captain of the host of the LORD am I now come." God doesn't take sides in human conflicts; rather, He pursues His own purposes, and humans must choose to align with Him. The drawn sword indicates God comes as warrior to execute judgment on Canaanite wickedness and fulfill covenant promises to Abraham. Joshua's immediate response—falling on his face in worship and asking "What saith my lord unto his servant?"—demonstrates proper recognition of divine authority and submission to God's leadership. The command to remove sandals (verse 15) echoes Moses' experience at the burning bush (Exodus 3:5), identifying this as holy ground where God's presence manifests. This encounter reorients Joshua from military commander to God's servant executing divine strategy. The conquest succeeds not through human military brilliance but through obedience to the divine Commander who fights for Israel.
And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? captain: or, prince
View commentary
And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?
This is the divine commander's response to Joshua's question whether he came as friend or foe. The Hebrew lo (לֹא, "Nay") negates both options—this figure transcends earthly alignments. He identifies himself as sar-tseva YHWH (שַׂר־צְבָא יְהוָה, "captain of the host of the LORD"), commanding heaven's armies. This title indicates supreme military authority under Yahweh's ultimate command.
Joshua's response demonstrates recognition of this figure's divine nature. He "fell on his face" (vayipol al-panav, וַיִּפֹּל עַל־פָּנָיו) and "did worship" (vayishtachu, וַיִּשְׁתָּחוּ)—the same Hebrew word used for worship of God. True angels refuse worship (Revelation 19:10, 22:8-9), but this figure accepts it, indicating divine identity. Most scholars identify this as a Christophany—a pre-incarnate appearance of Christ, the Angel of the LORD who bears God's name and accepts worship.
Joshua's question "What saith my lord unto his servant?" recognizes subordinate position. Though Israel's military commander, Joshua acknowledges higher authority. The phrase echoes Samuel's response to God's call (1 Samuel 3:9-10) and anticipates Mary's submission (Luke 1:38). This illustrates proper response to divine revelation: worship, submission, and readiness to obey. From a Reformed perspective, this Christophany demonstrates Christ's active involvement in redemptive history throughout all ages—He is not merely New Testament Savior but eternal Lord present with His people in every era.
This is the divine commander's response to Joshua's question whether he came as friend or foe. The Hebrew lo (לֹא, "Nay") negates both options—this figure transcends earthly alignments. He identifies himself as sar-tseva YHWH (שַׂר־צְבָא יְהוָה, "captain of the host of the LORD"), commanding heaven's armies. This title indicates supreme military authority under Yahweh's ultimate command.
Joshua's response demonstrates recognition of this figure's divine nature. He "fell on his face" (vayipol al-panav, וַיִּפֹּל עַל־פָּנָיו) and "did worship" (vayishtachu, וַיִּשְׁתָּחוּ)—the same Hebrew word used for worship of God. True angels refuse worship (Revelation 19:10, 22:8-9), but this figure accepts it, indicating divine identity. Most scholars identify this as a Christophany—a pre-incarnate appearance of Christ, the Angel of the LORD who bears God's name and accepts worship.
Joshua's question "What saith my lord unto his servant?" recognizes subordinate position. Though Israel's military commander, Joshua acknowledges higher authority. The phrase echoes Samuel's response to God's call (1 Samuel 3:9-10) and anticipates Mary's submission (Luke 1:38). This illustrates proper response to divine revelation: worship, submission, and readiness to obey. From a Reformed perspective, this Christophany demonstrates Christ's active involvement in redemptive history throughout all ages—He is not merely New Testament Savior but eternal Lord present with His people in every era.
And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
View commentary
And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
The command to remove shoes parallels Moses' burning bush encounter (Exodus 3:5), establishing explicit connection between the two great leaders and their divine commissions. The Hebrew shal-naalcha me'al raglecha (שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ, "loose thy shoe from off thy foot") uses identical language to God's command to Moses, confirming this figure's divine identity—only God sanctifies places by His presence.
The phrase "the place whereon thou standest is holy" (hamakom asher-atah omed alav qodesh hu, הַמָּקוֹם אֲשֶׁר־אַתָּה עוֹמֵד עָלָיו קֹדֶשׁ הוּא) indicates that divine presence makes ordinary ground holy. Holiness is not inherent in the location but derived from God's manifest presence. This teaches that spaces become sacred through divine inhabitation, not magical properties or human ritual. The ground near Jericho was ordinary dirt until God appeared there.
Joshua's immediate obedience ("And Joshua did so") without question or hesitation demonstrates appropriate response to divine authority. The shoe removal signifies multiple things: reverence (approaching holy ground), submission (removing protection before God), and humility (becoming vulnerable in divine presence). Theologically, this encounter consecrates Joshua's leadership and the coming conquest—God personally commissions and will personally command the campaign. From a Reformed perspective, this demonstrates that all Christian ministry must begin with personal encounter with God's holiness and submission to His authority.
The command to remove shoes parallels Moses' burning bush encounter (Exodus 3:5), establishing explicit connection between the two great leaders and their divine commissions. The Hebrew shal-naalcha me'al raglecha (שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ, "loose thy shoe from off thy foot") uses identical language to God's command to Moses, confirming this figure's divine identity—only God sanctifies places by His presence.
The phrase "the place whereon thou standest is holy" (hamakom asher-atah omed alav qodesh hu, הַמָּקוֹם אֲשֶׁר־אַתָּה עוֹמֵד עָלָיו קֹדֶשׁ הוּא) indicates that divine presence makes ordinary ground holy. Holiness is not inherent in the location but derived from God's manifest presence. This teaches that spaces become sacred through divine inhabitation, not magical properties or human ritual. The ground near Jericho was ordinary dirt until God appeared there.
Joshua's immediate obedience ("And Joshua did so") without question or hesitation demonstrates appropriate response to divine authority. The shoe removal signifies multiple things: reverence (approaching holy ground), submission (removing protection before God), and humility (becoming vulnerable in divine presence). Theologically, this encounter consecrates Joshua's leadership and the coming conquest—God personally commissions and will personally command the campaign. From a Reformed perspective, this demonstrates that all Christian ministry must begin with personal encounter with God's holiness and submission to His authority.