Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Joshua · Chapter 5
CHAP. V.
HEre saith Ferus, beginneth the second part of Joshua, wherein is shewed Ferus.how the people of Israel were put in possession of the Land of Canaan, not by their owne, but by the power of God, who did all for them. Yet hee would have them to fight: to shew, that onelyonly through his grace wee attaine the heavenly Canaan, and not by our owne workes, yet wee must labour and 1 Cor. 9.fight, and run, that we may obtaine, but it is God that fighteth in us, and by us, and from whom all our strength commeth, and which crowneth at the last his gifts in us.
And when the Kings of the Amorites heard, &c. their hearts melted, neither was V. 1.there spirit any more in them. In this example we may see the case of all the wicked, Note. who have an evill conscience, before judgement, they feare nothing, but encourage one another in their evill wayes, but then their hearts utterly faile, and they see that all their multitudes, and munitions, and riches are of no force to defend them. But as for the people of God, their very confidence Rom. 8. Jam. 4. 7. 1 Pet. 5. 9.in him, is their victory against all their spirituall enemies. If hee bee on our side, who can be against us? The Devill himselfe quaileth and fleeth, if we by faith in God resist him. And the singular providence of God herein appeared, as Lyra noteth, to strike such terrour at this time into the people of the Lyra.Land, that they durst not come forth to fight with Israel, when as they were to be circumcised, and so made unfit for battell, as we may see in the Seohemites, Gen. 34. Of the melting of their hearts, see before Chap. 2. 11.
Make thee sharp knives, and circumcise againe the second time the children of Israel, &c. The reason why this was now done, is rendred in the verses following, V. 2. V. 4, 5.viz. because all they that had been born since their comming out of Egypt, which was 40 yeares, were hitherto uncircumcised, and these were now the greater part of the people, for all that came out of Egypt from 20 yeares old and upward, were dead, except two, as was threatned, Numb. 14. 29. and noted to be accomplished, Numb. 26. 64, 65. and except the men of the Tribe of Levi, as Lyra noteth upon Numb. 14. But what meaneth hee by saying, Circumcise them the second time? Lyra answereth well, not that the same men Qu. who had been circumcised before, should now againe bee circumcised; but that there should now be a solemne circumcising of many together the second time, as there had been a first in the dayes of Abraham, Gen. 17. Augustine more fully, the children of Israel are considered as one people, of which some were hitherto uncircumcised; wherefore hee biddeth here, Circumcise the children of Israel the second time, that is, in them, who had not yet beene circumcised, so that here is no ground for baptizing any twice over, Qu. 6. in Josh. The Rabbins fondly imagine, that the first circumcising, in regard of which, this is called the second, was of many other people that came with them out of Egypt at the time of their departing thence, but this is so absurd, both for that no such thing is mentioned, and because there was no time to doe it, and being done, it would have made them unfit for travaile, that it falleth in the very naming.
For the reason why they remained uncircumcised, it is generally held, saith Calvin, that they circumcised not all the time of their travaile in the wildernesse, Calvin.because circumcising maketh unfit for travaile; and although they stayed long in some places, yet they were alwayes uncertaine when they should remove, but hee rejecteth this, as not being a reason sufficient to neglect so holy an ordinance so strictly injoyned, and rendreth another, viz. because upon their murmuring, Numb. 14. the Lord was so offended with them, that hee had in a manner cast them off from being his people; and therefore they durst not all this while use the signe of his Covenant, till that they had againe an expresse command from him so to do. Whereas it is said against this, that the time of their remaning uncircumcised did not then first begin when they murmured, but immediately upon their comming out of Egypt; hee answereth, when it is said, all the people that were borne after their comming out of Egypt by the way, they had not circumcised. It is not to be understood but of them that were borne after that murmuring, because they are said to bee the children whom God raised up in the stead of those Rebels: wherefore he affirmeth them that were borne in the way till that time, to have beene circumcised; but this is plainly against the Text, saying, All that were borne after their comming out, were not circumcised. Whereas it is further said, that this could not bee a reason of withholding Circumcision from them; because although their Fathers were rejected, yet they were the people to whom the Lord promised, after the destruction of their Fathers, that hee would give them the land of Canaan; hee saith it was done for a chastisement to their parents, the signe of Gods Covenant being onelyonly suspended from their children for a time, being afterwards brought forth, and other pledges of his Grace being in the meane season supplyed unto them. With Calvin agreeth Vasquez herein, and Mosius Ʋasquez in 3 Part. Disp. 164. c. 2. A. Masius.and Per…rius upon Gen. 17. saying, that their being in travaile upon the way continually, could be no reason of deferring, because Hippora circumcised the sonne of Moses upon the way, Exod. 4. and stayed not for his healing. St. Augustine and Comestor say, that the men that perished in the wildernesse, were rebellious August. qu. 6. Schol. Historia.& disobedient, and would not circumcise their children. But if so, Moses would certainly have reproved them therefore, which we do not read that he did. Jerome, Theodoret, and Damascen say, that the reason why they circumcised Hieron. in Gal. 6 Theod. qu. 2. in Josh. Damas. lib. 4. de side, c. 26.not in this time, was because Circumcision was a note of distinction to distinguish the Israelites from other peoples of the World; wherefore in Egypt, when there was danger of mingling with others, they diligently circumcised all their children, and when they came now into Canaan; but in the wildernesse there being no such danger, they circumcised not any of them. Lyra, Tostatus, Masius, & Tho. Aquinas render the first reason, because of their travail, Lyra, Tostatus, Masius, Tho. Aquin. part 3. qu. 7. art. 4.against which Calvin and Vasquez doe argue so earnestly, shewing, that the offence taken by the Lord at the rebellion, could not bee the reason.
1. Because they being all consumed, their posterity should then doubtlesse have been circumcised, which was four or five months before this.
2. Because the Levites were not in that rebellion, and therefore it could bee no cause why their children should not be circumcised.
3. The children of all that were under 20 yeares of age at the time of that rebellion, should not have been suspended from Circumcision all this time, if that had been the reason, because God was not so offended with them for their minority; but when he threatned their Fathers with consumption in the wildernesse, he promised that they should possesse the land of Canaan. Rejecting then this reason, I hold, that neither their being in travaile was the sole cause, nor because Circumcision was not necessary for a note of distinction all this time, because there was more in Circumcision then to distinguish, viz. to signifie Gods Covenant of Grace, and to seale it unto them. But partly for this reason, and partly out of a Fatherly indulgence towards them, that the children borne in the time of their travaile, might not bee put in danger of their lives; but chiefly because all this time they were under the cloud, a new pledge of Gods favour, so that whilst that remained, they had no need of any other outward right to seale it up unto them, but so soone as it was taken away, then Circumcision must be used againe. Their being under the conduct of that cloud, is by Saint Paul called a being baptized in the cloud; wherefore to shew that Baptism comming, circumcision should give place unto it, and then cease, it 1 Cor. 10. 1, 2.ceased now all the time of this baptizing. Burgeni, saith Lyra, objecteth against the former determination, that this is called the second times circumcising, with reference to Abrahams circumcising, because it is said, Circumcise the children of Israel the second time, whereas then there were no children of Israel; and saith, that there were many out of an inordinate love to their children, fearing lest death should ensue, that did not circumcise them in Egypt, as is intimated in Moses, who circumcised not his Son till hee was forced to it; therefore before the Passeover kept in Egypt they were all circumcised, and in respect of that is this called the second time. But Lyra answereth well, that this is but an imagination, and that Israel was in Abraham when he circumcised.
But to returne to the matter in hand: Ferus rendreth the two former of Ferus.these reasons, and approveth also of that of Augustine, taken from the pertinacy of their parents; and finally addeth another, viz. to beate downe the glorying of the Jewes in their Circumcision, and to commend Gods grace towards the uncircumcised: For what were they, when God shewed so many favours unto them, and gave them victory over the Midianites, and the two Kings of the Amorites, and brought them miraculously through Jordan into the very land of Canaan, but an uncircumcised people? Wherefore it was hereby taught, that Circumcision is nothing, neither were they hereby commended, as deserving any thing, but grace alone is that from which all favours flow, and which bringeth to the heavenly Canaan. When Joshua is said to circumcise the people, it is to be understood, that it was done by his direction; for he alone could not possibly in this time circumcise so many, being most probably 1000000, and the time to doe it but one day, for they came up out of Jordan the 10 day, and three dayes they must have to heale them againe before the Passeover, and the 14 day they kept the Passeover, v. 10. before the eating of which they must needs be circumcised, for no uncircumcised person might eate thereof. Once onelyonly doe we read of their keeping of it, since their comming out of Egypt, viz. Numb. 9. which was within one yeare, but never after, till this time, and then there were none uncircumcised to eat of it, for such as had been born since their comming out of Egypt, till that time, were but sucking Infants: and this may be another reason of the delay of their Circumcision hitherto: viz. because Circumcision was a preparative to the Passeover, to make men fit to eate it, but in this regard there was no need of it all that time. If it shall seeme that there was all that time then a great defect in the Church, they being without a Passeover 39 years, it is to be understood that they had a more divine Sacrament in stead of it, viz. the Manna which came from heaven, and the waters flowing out of the Rock, touching which it is said, they did all eate of the same spirituall meat, and dranke of the same spirituall drinke, 1 Cor. 10. 2, 3. If a question be made, how so many thousands could be circumcised all in one day? It is easily answered, some circumcising themselves, as Abraham, and all, both men and women helping to circumcise the rest, the women, infants, and men those of a greater age.
Touching the sharpe Knives which he is bidden to take to circumcise withall, enough hath been spoken upon Exod. 4. 25. whether they were sharp stones, as the Septuagint have it, or sharpe knives, as in our Translation. The words here used are foreign, gladios acierum, or gladios petrinos, and for knives made of sharpe stones out of the rock, Theodoret rendreth 2 reasons. 1. Because the Hebrews after this long travaile, had but few knives amongst them, Theod.but sharpe stones were obvious every where in the wildernesse. 2. Because Christ our rock was most aptly set forth hereby, in whom we are circumcised with a circumcision not made with hands. But his literall reason is of no force, because if there had been such a scarcity of Swords at this time, how should they have armed themselves to fight? And it is of as little force, which is brought by Bonfrerius the Jesuite, that although wee are ignorant of knives of stone, yet amongst the Americans they are altogether used, and Catullus maketh Catul. Carm. de Berecinthia.mention of gelding with a flint. Devolvit ipse acuto sibi pudera silice, and Juvenalis with a shell; Mollia qui rupta secuit genitalia testa; and Pliny likewise lib. 35. c. 11. de Gallis Sacerdotibus; and Arnobius, lib. 5. contra gentes, and in the Epigrams of the Greeks we read of Pens to write withall, made with sharpe stones. For seeing the Jews used not stones, but rasors to circumcise withall, as appeareth by their practice at this day, nothing can bee inferred upon those testimonies for circumcising with flints. Touching the time of their circumcising, when they were now entred into Canaan, and their enemies were neare unto them, to prepare them to battell, by making them unfit to defend themselves if they had beene assaulted, is strange. But thus God would prove their faith, saith Calvin, and teach them to trust in his Calvin.aide onelyonly, and not in their owne strength. Wherefore hee let all the time of their being in the plaines of Moab passe without circumcising, and now calleth them to it; neither did they disobey, for feare of being thus exposed as a prey to their enemies, but through faith submitted themselves to his command; which shewes that they had well profited by the judgements of Note. God upon their rebellious parents; and we are taught by their example, not to consult with flesh and blood, but in all things to obey God commanding us, as being the safest for us. Ferus saith that they were now circumcised for three Ferus.Reasons: 1. To shew that they held, and would continue in the same faith with their Father Abraham, to whom this signe was first given. 2. That they would be separated from the wicked manners of the heathen Canaanites, into whose Land they were now come, and would have nothing common with them. 3. For the mystery which was chiefly respected herein, viz. our Jesus his bringing of us into the Land of life, by our drawing the sword, and fighting as it were with our selves. For as they first cut their owne bodies, and shed their owne blood, and then the blood of their enemies; so must we fight against our selves, and mortifie our members upon earth; for there lurk within Col. 3. 5.us most wicked enemies, pride, lust, covetousnesse, hatred, and luxury, these must first be mortified, or else we shall never get the victory over the Devill, and come into the possession of the promised Land. It is true, it is painfull by penitency thus to subdue our selves, so it was painfull to be circumcised, but it is thus irrecoverably decreed, either the paine of circumcising thus the heart must bee indured with the Israelites, or else we must perish with the Canaanites. And this second circumcising, shewed a second washing to be necessary for every one that would be saved, of which the Lord speaketh, saying, He that is washed, Joh. 13.needeth not save to wash his feet. We must not wash by being againe baptized, but by cleansing us from the filthinesse of sinne by repentance from time to time continually. And this circumcising cannot be made but by Christ, and his Word and Spirit, set forth in the sharpe stones now prepared to circumcise withall; thus Ferus; following that translation, Take thee sharpe stones.
And the Lord said, This day have I rolled away the reproach of Egypt from off you: V. 9.wherefore the name of the place is called Gilgal.
What is meant here by the reproach of Egypt divers conjecture diversly. Lyra having mentioned some, goeth with the Hebrews, saying, that before the Lyra.going of the people out of Egypt, the Astrologers of Egypt said unto them, Miserable people, whither will ye goe from us? for we doe find, that if yee goe, your blood shall bee shed: so that hereupon they were condemned as doing foolishly to bring themselves to destruction by their going out: but now their blood was shed in Circumcision to their honour, and so they could no more be cast in the teeth herewith. Hugo by the reproach understandeth originall sin, Hugo Cardin.a remedy against which was Circumcision, which the Egyptians wanted, and therfore it was their reproch. Or their servitude under the Egyptians, from which they were not fully delivered, til they were circumcised; and therefore the place is called Galgal, signifying liberty. But this of expounding Galgal, liberty, is rejected both by Lyra and Calvin, although taken from Josephus, seeing it signifieth no such thing, witnesse both Jerom and Remigius. Ferus hath none other exposition Ferus.but mysticall, I have taken away sin from you, which is the reproach of the wicked: who shall be upbraided hereby, but the truly circumcised not, because none of their sinnes are imputed unto them. Calvin saith, that some Calvin.hold their uncircumcision hitherto to be meant by the reproach of Egypt, and of other Gentiles, because this was by the Hebrews held to be ignominious in them and others, that the Egyptians hitherto might object unto them, that they went not out to serve the Lord, but other Gods, which reproach was now done away, by this their so ready submitting to Gods ordinance. But he preferreth another; viz. That it was held by the Egyptians to be reproachfull to them, to goe rebelliously away from under their King, this reproach was done away by renewing the old signe of their subjection to the Lord, it being hereby declared that they were not Pharaohs servants, but wrongfully by him subjected, and that of old, long before their comming into Egypt, they were the Lords inheritance, and his peculiar people; so that this signe hereof being againe renewed at this time, the same was publiquely testified, and none could henceforth any more impute rebellion unto them, and justly blame them thereby. To mee it seemeth rather, that by this reproach was meant the Egyptians traducing them, that howsoever they pretended piety to their God in their going out of Egypt, yet this was but a pretext, and that by conjuration Moses wrought those wonders to deliver them, as appeared hitherto by the sequel: for when they were gone forth, they sacrificed not to God, as they pretended, but to other Gods, as is testified Acts 7. 42. Neither did they now any more circumcise their children, as they said before they had commandment from him to doe; and therefore the Lord accordingly dealt with them, consuming them in the Wildernese, and not bringing them to the promised land, which they boasted of. For these things might all this while seem most ignominious to Israel; but now they being brought through Jordan miraculously into Canaan, when Moses was dead, and religiously circumcising themselves and their children, this reproach was taken away. As for that of the Hebrewes and Lyra, it is grounded upon a fable; The second of Hugo hath been already confuted, and his first, as that of Ferus is rather allegoricall then literall. For the first mentioned by Calvin, uncircumcision could not bee meant by the reproach of Egypt, because, as Herodotus hath it, and Origen, they also circumcised, as I have shewed upon Gen. 17. The second is the same briefly with this of mine. The last, which is Calvins owne, is not so probable, because their bringing out of Egypt with so mighty an hand, ringing in the eares of all men, did sufficiently vindicate them from the imputation of a rebellious revolt, that being not their act, but the act of the Almighty. For the name [Gilgal] given to this place, it is so plainely taken from foreign I have rolled, that it is a marvaile that any should seeke out any other derivation, as from foreign a Spheare, or a wheel, for the round figure of the foreskins cut off, or from liberty, as was before noted. This name Gilgal was the second name of this place, being called, Verse 3. the hill of Foreskins.
And the children of Israel encamped in Gilgal, and kept the Passeover the 14 day V. 10.of the monethmonth at even in the plaines of Jericho. This was the time appointed at the first institution, Exod. 12. and that they should eate it with unleavened bread, as here it was done. Some inquire here whether the people left on the Qu. other side of Jordan did now also eate the Passeover, and whether they were circumcised before as these were, because nothing is said of them? And it is answered, that they did not, neither was it yet required of them, because it must be eaten onelyonly in the place which the Lord should choose, after the state of the Church setled in Canaan, that they might know whither to resort to eate it. And for circumcising, that it is not to bee doubted, but that now, or soone after, order was taken that they also should be circumcised, as their brethren had been.
Further, it is inquired with what bread the Passeover was now eaten? Tostatus answereth, they might eate it with Manna; but the Text saith expresly, Qu. That they eate unleavened bread, and parched corne, of the old corne of the Land V. 11.the morrow after the Passeover: And therefore most probably they wanted not such corne at this time to make unleavened bread. If they did, it was celebrated with such as they had, as before at Mount Sinai, Numb. 9.
And the Manna ceased on the morrow after they had eaten of the old corne of the V. 12.Land, &c. That is, the 16 day of that monethmonth, for the Passeover was kept the 14 day at even. They erre then, who will have this cessation of Manna, to be the 15 day, when as indeed the 15 day was the day of eating the Passeover, the even at the end of the 14 day being the beginning thereof, as hath been shewed upon Exod. 12. And herein the great mercy of God appeared, that Note. howsoever they were rebellious against him, yet as long as need required, he supplyed them with bread from Heaven; and therefore hee will much more provide for all that put their trust in him. And by the cessation of Manna at this very time, saith Calvin, the Lord taught them, that Manna fell not by any Calvin.naturall meanes from the clouds, but that he by his singular providence gave it them.
And when Joshua was by Jericho, be lift up his eyes, and looked, and behold there V. 13.stood a man over against him with a sword drawne in his hand, &c. Joshua, saith Ferus, now expecting further direction from God what to doe, this Angel Ferus.with a drawne sword appeareth unto him for his comfort, by the very apparition shewing that it was not the sword of man, but of God, whereby the Canaanites should be destroyed; as it is not ours, but the power of God, whereby the Devill is subdued. And he noteth, that the Lord at divers times appeared diversly, as the condition of his people required. 1. When they were in Egypt, in a flame of fire to Moses. 2. In the Wildernesse in a cloud. 3. In this place with a sword. Joshua goeth to him, and asketh, Art thou for us, or for our adversaries. Wherein the boldnesse of the just appeareth, and that they feare nothing; and in his example we are taught to try the Spirits, whether 1 John 4. 1. V. 14.they be of God or no. He answered, As a Captaine of the Lords Host am I come: teaching both that the Angels of God are over Countreys and peoples to defend them, and that they are Warriers to fight for them, and that all the faithfull are Souldiers under them, and to fight against their spirituall enemies. Ephes. 6. 12.And Joshua fell on his face to the earth and worshipped. Thus the servants of God, seeing his great care over them, ought in thankfulnesse to humble themselves, and worship before him, so Abraham did before, and David. And Gen. 17. … Sam. 7.not onelyonly to worship, but to be ready to obey, as Joshua was; wherefore hee saith, What saith my Lord unto his Servant?
And the Captain of the Lords Host said, Loose thy shooe from off thy foot, &c. Of V. 15.this see before, Exod. 3. 4. This is commanded for reverence, and as a signe of humility, and resigning a mans selfe to the will of God, to be guided by him. Calvin thinketh that Joshua now went out alone to view Jericho, and to see in Calvin.what part he might best assault it, but not unprepared to fight if he should meet with any enemy: At this time Christ appeared unto him in the shape of a man, for otherwise he could not have called himselfe a Captaine of the Lords Host, which is both in heaven and in earth. And this apparition was not onelyonly for the present, but ever after to teach the people, that they gat the possession of the land of Canaan, not by their owne sword, but the Lord fighting for them. His bidding Joshua to put off his shooes was for reverence, and in saying, that the ground whereupon hee stood was holy ground, hee commended that Land in speciall, as sanctified to the pure Worshipping of God there. And he saith, that Joshua lifted up his eyes and saw a man, to note the certainty of the Vision, Joshua being herein graced, as Moses had been, with familiarly conferring with the Lord, to procure more honour to him before the people.
This Angel, say the Hebrews, was Michael, Dan. 10. called their Prince; Lyra.and his affirming of that ground to be holy, saith Lyra, was in respect of the apparition of the Angel in the likenesse of a man. I hold with Calvin that he was the Sonne of God; and his appearing now like a man, was a praeludium of his future incarnation, for otherwise he would not have suffered Joshua to worship him, as an Angel appearing to Daniel, and to John, straightly forbade it: Thus also Masius, and Origen. And Chap. 6. 2. hee is called foreign Masiusby a name proper to God; when being demanded whether he were on Joshua his side, or his enemies, he answered, nay, it is commonly expounded, I am not on your enemies side; but by Calvin and some others, I am not either of the Hebrews or Canaanites, for I am no mortall man. But the common exposition agreeth better, seeing the question was not, whether hee were of them, or of their enemies, but of what side he was. For these words, When Joshua was by Jericho, Hebr. is in Jericho, which Jerome expresseth thus, in the field of Jericho, which is called Jericho, as the ground belonging to any other City is called by the name of the City.
Mystically, the terrour stricken into the Amorites and Canaanites, when Joshua The Mysterie. Ferus.had led the people through Jordan, shewed the weaknesse of our spirituall enemies before us through Jesus, who is more mighty then they all, so that we may confidently fight against the Devill, being sure through him our leader of the victory. The Lords appointing Circumcision before they fight with their enemies, shewed, as hath been already noted, that we must fight first with our selves, and cut off our evill lusts, the enemies within us. Joshua his circumcising of them, that Jesus onelyonly by his spirit can doe this, and by his Word, that we may seek to him. The second time of circumcising, before the promised Land could be possessed, a second washing after Baptisme by repentance Their staying in Gilgal till they were healed, shewed the weaknesse of Christian people at the first, for which cause they must seek to be more confirmed, and not till then put themselves upon any great attempts, as the Apostles were bidden to stay at Jerusalem, till they had received the holy Ghost; and the Lord told Peter, thou canst not follow me now, but thou shalt follow me hereafter. The rolling away from them the reproach of Egypt shewed our deliverance from sinne, and the ignominy thereof, when we are circumcised in heart. The keeping of the Passeover before they proceed to battell, our seeking to God and for his favour, before we goe upon any great enterprize. And this Passeover was the third, which they kept, for they kept one in Egypt, when they were delivered from the bondage of Pharaoh. 2. At Mount Sinai, when they had Numb. 9.received the Law. 3. Being now entred into Canaan, to shew that we must praise God; 1. For our deliverance by the blood of Christ. 2. For the holy Ghost sent downe to instruct us. 3. For the heavenly Canaan now made our possession. The ceasing of Manna when they had eaten of the Corne of Canaan, shewed the ceasing of the meanes of grace when we come to heaven. The Israelites were fed with three kinds of food; 1. With that which they brought out of Egypt. 2. With bread from heaven. 3. With the fruit of Canaan: and that which they brought out of Egypt failed, when they had Manna from heaven, and Manna failed when they had the fruits of Canaan: so wee are fed at the first with worldly wisdome, but this bringeth not to life, wee feed thus no more, when Manna commeth, then with the VVord of God, all the time of our being in the Wildernesse of this World; lastly, with heavenly light and joy, when that which is in part, ceaseth, faith and hope vanish, and charity onelyonly 1 Cor. 13.continueth.
The appearing of a man to Joshua with a sword did set forth Christ, the Captain of the Lords Armies, who being with us, we shal not need to fear who can be against us; his bidding Joshua to loose his shooes from off his feet, the charge given unto us, not to live after the manner of other Gentiles, as formerly we have done, and to humble our selves before God, and to resign our selves to his government, being hereunto moved, because the Church, of which we are is holy; otherwise as the polluters of his house, the Lord will whip us Matth. 21.out, and this Land will prove a Land unto us devouring the Inhabitants thereof, Numb. 13.if we live wickedly, as it was said of the Land of Canaan; thus Ferus. By circumcising the second time, the Ordin. Glosse understandeth the Gentiles Glosse Ordin.conversion unto Christ, as the first, of their forsaking of Idols, and now truly is the reproach of Egypt removed; sinne, which is shamefull, is no more imputed; but if thou returnest to sinning againe, a farre greater reproach commeth upon thee, viz. the crucifying againe of the Lord of Life, and the taking of his member, and making it the member of an harlot. Their keeping of the Passeover after Circumcision and the reproach of Egypt removed, saith Origen, shewed, that no uncleane person can keep a feast unto the Lord, or Origen.come to his Supper. Their feeding upon bread brought with them out of Egypt, he also understandeth of the knowledge gotten by humane learning, which helpeth a little at the first towards Divine knowledge.