Commentary on Joshua, Commentary · Chapter 5
Chap. 5.
NOw when all the Kings of the Amorites, which were beyond Iordan Westward, and all the Kings of the Canaanites, which were by the Sea, heard that the Lord had dried vp the waters of Iordan before the children of Israel vntill they were gone ouer, their heart fainted: and there was no courage in them any more because of the children of Israel.
2 That same time the Lord said vntounto Ioshua, Make thee sharpe kniues, and returne, and circumcise the sonnes of Israel the seconde time.
3 Then Ioshua made him sharpe kniues, and circumcised the sonnes of Israel in the hill of the fores kinnes.
4 And this is the cause why Ioshua circumcised all the people, euen the males that came out of Aegypt, because all the men of warre were dead in the wildernesse by the way, after they came out of Aegypt.
5 For all the people that came out were circumcised: but all the people that were borne in the wildernes by the way, after they came out of Aegypt, were not circumcised.
6 For the children of Israel walked fourtie yeeres in the wildernesse, till all the people of the men of warre that came out of Aegypt were consumed, because they obeyed not the voice of the Lord: vntounto whome the Lord sware, that he would not shewe them the land, which the Lorde had sworne vntounto their fathers, that he woulde giuegive vsus, euen a land that floweth with milke and honie.
7 So their sonnes, whome he raised vp in their stead, Ioshua circumcised, for they were vncircumcised, because they circumcised them not by the way.
8 And when they had made an end of circumcising all the people, they abode in the places in the camp til they were whole.
9 After, the Lord said vntounto Ioshua, This day I hauehave taken away the shame of Aegypt from you: wherefore he called the name of that place Gilgal, vntounto this day.
1 When they heard, &c.) The acknowledging of the fearefull power of God, did so much preuaile with them, that they were astonished through feare, and fainted: but it preuailed not to bende their mindes to seeke the remedie of their trouble. Their heart was melted, in that as men destitute of counsell and force, they stirred not them selues, but as touching obstinacie, the same hardnesse did binde them still. And we hauehave alredie seene els where, that the vnfaithfull hauehave bene all amazed for feare, and yet ceased not to wrestle against GOD: and so hauehave fallen, that still with their fiercenesse they hauehave cast stones against heauen. Therefore that feare, which should hauehave prouoked them to beware, did nothing els but driue them headlong vponupon their owne destruction. Thus were they terrified by God in fauour of his people, that they might more easily obteine the victorie: and that the Israelites might hauehave better courage, when they sawe that they had to doe with such enimies, as were alreadie discomfited and halfe dead. And so did God fauour their weakenes, that he remoued all lettes and hinderances, to make the way plaine for them: other wise they were of them selues to fearefull and slowe. The summe is this therefore, that their enimies were alreadie ouerthrowen, because the fame of the miracle, had striken such a feare into them.
2 That time, &c.) It seemeth to be most vnreasonable and monstruous, that circumcision was so long time omitted: because they being admonished by dailie instructions, should hauehave bene more diligent in practising all such exercises of godlinesse. Circumcision was a seale of their adoption, through which they obteined deliuerance. And surely while they remained in their greatest miserie, and morned vnderunder the tyrannie, yet they did alway circumcise their children. And we knowe howe sharply God threateneth, that he will reuenge it, if any omitted the eight day. So that if they had neglected the keeping of that sacrament in Egypt, their flacknes had bene more excusable, for then it might hauehave seemed vntounto them, that the couenant of God was growne out of vse. But now, when the trueth of God shineth a freshe vponupon them, to establish his couenant, what excuse can they hauehave, if they doe not for their partes also testifie, that they are the people of God? That defence which the interpreters doe commonly alledge, is altogether friuolous. I confesse they were daily in a redines to remoue, and that they were alwayes vncerteine, when they should depart. Neuerthelesse I say, we doe not well gather hereof, that they had neuer a day free for that purpose: because it should hauehave bene a cruell thing to circumcise the young infantes, when they should presently after remoue with the whole campe. For nothing should hauehave bene of so great force with them, that for it, they should contemne that which was saide to Abraham: The soule that is not circumcised, shalbe cut off frō his people. And if there had Gen. 17. 14.bene any daunger of death, the best and only remedie had ben, to hauehave rested vponupon the fatherlie prouidence of God, which doubtles would not hauehave suffered, that his commandement should be cause of destruction to the infantes. Finally, omitting of the sacrament in respect of perill, could grow of nothing els, but of distrust. For if their infantes should hauehave bene cast into present daunger, yet for all that, they should hauehave bene obedient to God: because the sealing up of the couenant, by which they were receiued into the Church, was more precious thā an hundred liues. Neither would Moses hauehave suffered so great negligence, if he had not bene induced by an other reason. Wherefore▪ as in a doubtfull matter, I coniecture, that they gaue not ouer circumcision from the first day of their departure out of Egypt: but onelyonly since that time, that for their stubbernesse they were drawen backeward. And by this reason is expressed, both their falling away, and their punishment. For it is not sayed, that they were circumcised agayne, for that in their wandering through the wildernesse it behoued them oftentimes to chaunge their place: but because fourtie yeares must be expired, till those wicked backsliders were consumed, which wilfully reiected the promised inheritance: Therfore this cause must be well marked, that the children of Israel wandered ouer the wildernesse, vntill all that generation was abolished, which refused to followe God: Wherevpon, in my iudgement, we may gather, that in token of Gods curse, and their reiection, the vse of circumcision ceased all that time. It is true that this punishment was laid vponupon the innocent children: but yet it was profitable that their parentes should be punished in their person: as if God frō that time forward, had forsaken them. Therefore, when they sawe, that their children differed nothing from the prophane and vnholie straungers, they might easily see thereby, what they them selues had deserued. Yet hereof seemeth to growe an absurditie: First, that when they were condemned, soone after they were taken to fauour: And secondly, because hope of pardon was also left for them: And especially, because they were not depriued of other sacramentes, of which they might not be partakers, if they had not bene separated from the prophane nations. I confesse in deede, that God, in forsaking of them, doth also testifie that he will be mercifull to their children: but yet it was a profitable correction for them, to see the signe of their reiection in their children, vntill they were all brought to naught. For God withdrew this pledge of his grace but for a time, and kept it as it were laid vp with himselfe, vntill they were all dead. Wherefore this punishment was not laid properly vponupon their children, which were borne afterwarde, but the suspension from it, was of like force, as if God shoulde hauehave openly declared, that he deferred their circumcision, least it should be prophaned and vnhallowed, vntill the due time came, in which it should be renewed. If any man will obiect, That it was a great absurditie, that such as were vncircumcised should holde the Passeouer: I confesse it was so, according to the common vsage. For none were admitted vntounto the Passeouer, and other sacrifices, but such as were consecrated vntounto the worship of God. Like as at this day, the mysterie of the supper, is not cōmon to other then such as are receiued into the Churche by Baptisme. But it was free for God to chaunge the ordinarie vse for a time, and to make those men partakers of other holie things, frō whom he had taken circumcision away for a season. So in one part the people were excommunicated: and yet releeued with sufficient helpes, that they might not despaire. As if a father being displesed with his sonne should holde vp his fist, as though he woulde driue him away farre from him, and yet with the other hande staye him at home: and should make him afrayde with threatenings and stripes, and yet woulde not suffer him to depart away from him. This seemeth vntounto me to be the cheefe reason, why God spoyling the people of the cheefe pledge of their adoption, yet woulde not hauehave them be destitute of other helpes. If any man will obiect, That it is expressely saide, that none were circumcised in the iourney since their departure out of Egypt: I answeare, that for bre…ities sa…e, all thinges are not exactly set downe: yet it may be gathered by the texte that none other were vncircumcised, but suche as were borne after the rebellion and sedition. For it is saide, that Iosue circumcised their sonnes, whom God had set vp in their place. Whereby it appeareth, that the people were then as it were newly created, which did succeede those stubborne backesliders. But this was an harde and heauie triall, that GOD woulde not hauehave the people to be circumcised, before they were besieged on euerie side by their enimies. It seemeth, that it had bene a more conuenient and safer way, to hauehave done it before they came ouer Iordan, in the lande of Basan, where the countrie was quiet, and all the inhabitantes either slaine or chased away. But God wayteth vntill they were inclosed in the middest of their enimies, and so laid open to their lust and violence: as though he did of purpose offer them to death. For it was necessarie, that they all being infeebled with their wounde, shoulde lie sore for a time: so that they might easily hauehave bene slaine. For if the two sonnes of Iacob, were able boldly to breake into the citie of Sichem, and slay all the Citizens, and to sacke it: how much more easie a matter had it ben, for all the nations adioyning, to set vponupon the Gen. 34.Israelites, being wounded in like manner, and to hauehave slaine them eueryevery mothers childe? Wherefore, as I saide, this was a verie sharpe triall: and therefore their readie obedience is worthie of greater praise. Although the place it selfe seemeth to be chosen out by GOD of purpose, that they might be more willing to obey. If the same thing had bene commaunded on the other side of Iordane, it was to be feared, least they woulde hauehave bene discouraged, and by occasion of this stay, hauehave againe refused to enter into the lande. Now, when with so happie successe, they are brought into the possession thereof, as it were by the hande of God himselfe: this onelyonly lette being taken away, they conceiue full hope & assurance, that they shal sone end their warrs. Wherfore it is no maruel if they obey more readily, then they woulde hauehave done, if they had not bene so lately and so notably confirmed in their faith of Gods promises. Also the verie sight of the lande ought to moue them to obedience, when they see, that they are againe consecrated vntounto God, that their vncircumcision should defile that holy lande.
9 The Lord sayde to Iosue, &c.) Some expound the shame of Egypt, that the vncircumcision made them like to the Egyptians, that is, vnholy and reprochefull: as if it had bene said, that now they were receiued to be the peculiar people of God, when they were anewe beautified, with this marke, that they might differ from the vncleane nations. Some take it in the Actiue signification, that it was done, that they should no more be a scorne vntounto the Egyptians, as though GOD had deceiued them: which interpretation, as farre fetched, I can not allowe of. Other thinke, that they should no more be charged with this false reproche, as though they worshipped the Gods of the nations. But I thinke rather, it is to be vnderstoode, that they are deliuered from the enuie of that crime, wherewith they should otherwise hauehave bene charged. It was an hatefull matter, that they did cast off the yoke, and fall away from that Ringes obedience, vnderunder whom they liued. And wheras they bosted, that God was their deliuerer from that vnrighteous tyrannie, it was an easie matter to cast in their teeth, that they did falsly pretende the name of GOD to cloke their treason. Wherefore they might hauehave bene taken for fugitiues, except circumcision had bene receiued to wash away that reproche: by which sacrament, the election of God was sealed in their flesh, before they came downe into Egypt. Wherefore, by renewing of the auncient couenant, it was made manifest, that they were not rebelles against a lawfull gouernement, nor yet departed of their owne rashnesse, but that libertie was restored to them by GOD, which had long before receiued them into his protection. And of the taking away of this reproch, the name was geuen to the place. For they which thinke, that the foreskinne which was cut off, was called Gilgal, because it was like a rounde circle, depart from the words, & followe a straunge deuise farre fetched, and nothing necessarie, when the matter is clere of it selfe, that the place was called reuolution, because GOD did there deliuer his people from the reproche, wherewith they were vniustly charged. Whereas Iosephus doeth expound it for libertie, it is vaine & ridiculous. Whereby it appereth, that he was no lesse ignorant of the Hebrue tongue, than he was in the knowledge of the Lawe.
10 So the children of Israel abode in Gilgal, and kept the feast of the Passeouer the fourteenth day of the monethmonth at euen in the plaine of Iericho.
11 And they did eate of the corne of the land, on the morowe after the Passeouer, vnleauened bread, and parched corne in the same day.
12 And the MAN ceased on the morowe after they had eaten of the corne of the land, neither had the children of Israel MAN any more, but did eate of the fruite of the land of Chanaan that yeare.
13 And when Ioshua was by Iericho, he lift vp his eyes, and looked: and beholde, there stoode a man against him, hauing a sworde drawen in his hand: and Ioshua went vntounto him, and said vntounto him, Art thou on our side, or on our aduersaries?
14 And he said, Nay, but as a captaine of the host of the Lord am I now come. Then Ioshua fel on his face to the earth, and did worship, and said vntounto him, What saith my Lord vntounto his seruant?
15 And the captaine of the Lords host said vntounto Ioshua, Lose thy shooe off thy foote: for the place whereon thou standest, is holy: and Ioshua did so.
Here is declared, that the Passeouer was celebrated vppon the day appointed by the lawe. Although there be some which thinke, that mention is here made of it, as of a thing vnwonted: and thereof they gather, that it was omitted fourtie yeares, euen as circumcision was leaft off. Namely, because it had bene inconuenient, that men vncircumcised, should celebrate that holy feast: and secondly, for that from the beginning of the second yeare, we doe not reade, that any Paschal lambe was slaine. Howbeit, it is not like, that it was so soudeinly cast off, which GOD so lately had ordained to be perpetuall. For it was said vntounto them: It is a night to be obserued of the children of Israel in all their generations. Howe is it then likely, Exod. 12. 42.that it grewe out of vse within two yeares after, which should hauehave bene obserued in all ages? And what slacknesse had it bene, in so short time to hauehave buried the remembrance of such a benefite so lately receiued? But it will be replied, that want of circumcision kept a great parte of the people from it, least the mysterie should be prophaned. For it was likewise sayed: No vncircumcised person shall come neere it. I hauehave answeared already, that this was an extraordinarie Exo. 12. 48.priuilege, that the children of Israel were discharged of that lawe. For all that while they vsed the sacrifices, and exercised them selues in the rest of the ceremonies of the lawe: which had not bene lawful, except GOD had remitted somewhat of the precise forme of the lawe. It is certeine, that all vncleane persons were forbidden to enter into the court of GOD. Yet therein the children of Israel, which were vncircumcised, offered sacrifices, which was as much, as to kill the Passeouer. Therefore by a tolleration, it was permitted vntounto them, which otherwise was not lawfull, according to the rule of the law. And whereas Moses maketh mention of that second Passouer, it was for another purpose, namely, that he might couertly reproue the negligence and slacknes of the people, which would not hauehave obserued a yearly sacrifice, after the end of the first yeare, if they had not bene put in mind of it. For although GOD had commaunded, that once a yeare, through all ages, they should renew the memorie of their redemption, before one yeare was ended, they had forgotten it, so that they failed in doing their duetie. For it was not in vaine, that they were vrged with a newe commaundement: but because they were not readie enough of their owne accorde. Wherefore, that place is so farre off from prouing, that the vse of the Passeouer was omitted, that a probable coniecture may be gathered out of it, that it was obserued yearly: for that before the yeare went about, God preuented them, that they should be more diligent in time to come, to take heede that they neuer departed from the commaundement which was geuen them.
12 And they did eate, &c.) It is not very certaine, whether this were the first time, that they did eate corne. For they had dwelt before in a countrie not vnoccupied, which was meetely fruitfull. And doubtlesse, in the dominion of those two Kinges, there was store of victualles, which was sufficient for the inhabitantes. Neither is it like, that the children of Israel would suffer the corne, which they founde there, to be corrupted and rotten. And I doubt not, but they did eate the flesh, which remained of the sacrifices. Therefore it may be, that they abstained not altogether from bread made of wheate, and yet they forsooke not their accustomed victuall. For that countrie, which was appointed for the tenth parte of the people, was not sufficient for the prouision of so great a multitude. There is no doubt, but that an equall proportion was obserued, when Moses had placed there, two tribes and an halfe. Wherefore, the whole twelue tribes had not yet obteined sufficent victualles: especially, seeing the countrie was spoiled with warre, and the Israelites had not yet geuen them selues to tillage, neither coulde they without daunger depart from the campe. Wherefore, it was necessarie for them, to be fedde still with Manna, vntill they obtained greater store of victualles: which came to passe in the lande of Canaan: at what time they returned to the common foode of men. But why they deferred the matter vntill that day, it is not knowne: vnlesse that after their woundes were healed, it behoued them to bestowe certaine dayes in gathering of prouision. But the Lawe permitted them not to make bread immediatly, least they shoulde breake the Sabbaoth. For, although they kept holy the rest, yet by the circumstance we may gather, that they made haste: because their meale was readie before: seeing they could not well grinde, and bake, both in one day. Howsoeuer it is, GOD prouided victuall for them, so long as there was any scarsitie. But whereas Manna failed soudeinly, and at that verie instant, it ought to hauehave bene an other testimonie of the grace of GOD toward them: for thereby it appeared, that Manna was a foode ordained to serue them, but for a season, which rained out of the cloudes by the fatherlie prouidence of GOD. As for this prouision, it is manifest, that it was of the increase of the yeare before, and it were in vaine, to make a question of it: and they had bene to hastie, if they had fallen vppon that same present yeares wheate, which was no… yet ripe: and they should hauehave bene a whole monethmonth before they had gathered together, so much as woulde suffice so great a multitude. Wherefore, I see not why the interpreters trouble them selues about a matter so cleare and manifest.
13 When Ioshua was, &c.) Here is rehearsed, a notable vision, by which Iosue was incouraged. For although he did his office valiantly, yet was it profitable for him to be pricked forward, when he ranne well. And yet the Angel appeared not for his cause only, but for the confirmation of all the people: yea, GOD had a further respect, by manifest argumentes to testifie vntounto the posteritie, that his grace and fauour, which was neuer sufficiently considered. For although they boasted gloriously, that they were planted in the holie lande, by the hande of GOD: yet they could scarse be brought by so many miracles, earnestly to acknowledge, that they were there as Gods tenantes. Therefore, this vision ought to bee profitable vntounto all ages, that the benefite of GOD might not be called in doubt. Where it is sayed, that he lifted vp his eyes, it signifieth the certeintie of the matter, least any man shoulde thinke, that his sight was deceiued with a vanishing shewe. Nowe, this sight at the first, was fearefull to beholde: for it is like, that Ioshue was then alone, whether he departed from companie, of purpose to pray, or to viewe the citie. And the latter cause seemeth vntounto me likelie, that he viewed by him selfe, on what parte the citie was best to be assaulted, least the rest should bee discouraged by the difficultie of the matter. Surely it appeareth, he had no companie with him, seeing he meeteth with the Angel alone: and there is no doubt, but that he was redie to hauehave fought, if he had mette with his enimie. But he demandeth the question of him, as of a man: because he knewe him not to bee an Angel, but by his answere. And this his doubtfull inquirie winneth more credite to the vision, while he was brought by little and little, from the sight of a man, whom he speaketh withall, vntounto the knowledge of an Angel. Although the wordes sound, that he was not one of the common sorte of Angels, but one of principall excellencie. For he calleth him selfe, The Prince of the armie of GOD: which may bee vnderstood, as well of the chosen people, as of the Angels: but the former opinion is better: because GOD bringeth forth no newe matter: but continueth that, which we read to hauehave bene before performed to Moses. And we knowe, that Moses him selfe preferred that benefite before all the rest, and not vnworthily: for they by GOD did openly and familiarly shewe his glorie. And therefore he is called indifferently, An Angel, and also adorned with the title of the eternall GOD. Whereof Saint Paule is a sufficient witnesse, 1. Cor. 10. 4. Exod. 32. 34.which doeth expressely affirme, that it was Christ him selfe. And Moses him selfe acknowledgeth the presence of GOD, in the person of the Mediatour: for when GOD pronounceth after the calfe was made, that he would be no more guide vntounto the people, and promiseth he would geue them one of his Angels, meaning one of the common sorte: Moses earnestly entreateth him, that he would not so doe. For if the Mediatour were taken away, he could not hope that GOD would be mercifull. Therefore, it was a singular pledge of Gods fauour, that the Prince and head of the Church, with whome Moses was acquainted, was present with him. And surely, the adoption of GOD could not otherwise be stedfast and ratified, but by the hand of the Mediator.
14 No: but the Captaine, &c.) Although th… deniall doth aptly agree to both partes of his demand: because he was neither an Israelite, nor a Chanaanite: as if he did precisely denie, that he was a mortall man: yet we may ap…ly restraine it vntounto the second parte, where Iosue demaunded, Whether he were one of their enimies? But because that is not greatly materiall: it is sufficient to hold that, which is principall, that his comming was to be Captaine of the chosen people, whom he calleth honorably, The armie of God. That he maketh himselfe an other then GOD, there is noted therein the distinction of the persons, but the vnitie of the substance is not thereby diu…ded. We see, that in the bookes of Moses, the name of Iehouah is often ascribed to the Angel that was their gouernour: who was doubtles the only begotten sonne of GOD. Namely, for because he is both true GOD: and also, in the person of the Mediator by dispensation, inferiour to GOD. Now I doe willingly receiue that, which the olde Doctors teach, while Christ appeared in times past in the shape of a man, it was a foretokening of that mysterie, which afterwardes was exhibited, when GOD was shewed in the flesh. Yet must we beware, that we doe not imagine, that Christ did then take fleshe vppon him: seeing we reade, that GOD sent not his sonne in the fleshe, before the fulnesse of time: and moreouer, as he is man, he must be the sonne of Dauid. But as we reade in Ezechiel, it was the onelyonly similitude of a man. But whether it were a substantiall Ezech. 1.body, or onelyonly an outwarde shape, it were in vaine to dispute curiously, and to striue about it, hurtfull. There remaineth one question, How the Prince of the hoste of GOD, is said to come nowe, which neuer forsooke the people that was committed to his charge: and euen of late, in the passage of Iordane, had shewed foorth a woonderfull token of his presence? Howbeit, after the vsuall phrase of the Scripture, God is saide to come to vsus, when we feele his helpe in deede, whiche seemeth to be farre off, except it be shewed vsus plainely by experience. It is therefore as muche, as if he offered his aide to ouercome those battelles, that were at hande: and by his prese nce promised a happie ende of the warres, which he had in hande. By his worshipping of him, it cannot be gathered certeinely, whether Iosue did throughly knowe Christ, that he did giuegive him diuine honour. But when he demandeth, What my Lorde Adonai woulde commaunde his seruaunt: he ascribeth vntounto him suche authoritie, as agreeth to none, but vntounto God him selfe.
15 Loose thy shooe, &c.) For no other cause, but that the vision may be more holie, this greate Angel requireth, that Iosue put off his shooes in signe of reuerence & feare. Moses declareth that the Exod. 3. 5.same commandement was giuen to him in the mount Sinai, for no other cause, but that God did there shewe his glorie. For one place is not holier than an other, but by the especiall appointment Gen. 26. 17.of GOD. So Iacob crieth out, that the place where he had a neerer knowledge of God, was the house of God, a terrible place, and the gate of heauen. Therefore, when this holy man is commaunded to plucke off his shooes, God by this ceremonie, sealeth vp the faith of his presence, and addeth more way to the vision: not that the barenesse of his feete by it selfe, is accompted a part of Gods worship: but because the weakenesse of men must be aided with such healpes, the better to prepare and stirre vp them selues to reuerence. And euen as God by his presence, doeth sanctifie those places, in whiche he appeareth: so I thinke, that the excellencie of the lande of Chanaan, is set foorth with this commendation, that God had chosen himselfe a seate there, in whiche he Psal. 95. 11. and. 132. 14.woulde be purely worshipped. Wherevpon, it is cōmonly called his test. In the ende of the verse, the obedience of Iosue is praised, that the posteritie may learne, to exercise godlinesse in that lande holily and deuoutly after his example. So there seemeth to be a secrete comparison or opposition, which doth extoll the lande of Chanaan aboue other regions.