Page:An Exposition of the Old and New Testament (1828) vol 2.djvu/32

28 whatever others might, they should never have the benefit of that promise which circumcision was the seal of. And this was such a significant indication of God's wrath, as the breaking of the tables of the covenant was, when Israel had broken the covenant by making the golden calf. It is true, there is no express mention of this judicial prohibition in the account of that sentence; but an intimation of it, Numb. 14. 33, Your children shall bear your whoredoms. It is probable, the children of Caleb and Joshua were circumcised, for they were excepted out of that sentence, and of Caleb it is particularly said, To him will I give the land, and to his children, Deut. 1. 36. which was the very promise that circumcision was the seal of: and Joshua is here bid to circumcise the people, not his own family. Whatever the reason was, it seems that this great ordinance was omitted in Israel for almost forty years together, which is a plain indication that it was not of absolute necessity, nor was to be of perpetual obligation, but should in the fulness of time be abolished, as now it was for so long a time suspended.

2. The orders given to Joshua for this general circumcision, v. 2, Circumcise again the children of Israel, not the same persons, but the body of the people. Why was this ordered to be done now? Answ. (1.) Because now the promise which circumcision was instituted to be the seal of, was performed. The seed of Israel was brought safe into the land of Canaan, "Let them therefore hereby own the truth of that promise which their fathers had disbelieved, and could not find in their hearts to trust to." (2.) Because now the threatening which the suspending of circumcision for thirty- eight years was the ratification of, was fully executed by the expiring of the forty years. That warfare is accomplished, that iniquity is pardoned, (Isa. 40. 2.) and therefore now the seal of the covenant is revived again. But why was it not done sooner—why not while they were resting some months in the plains of Moab—why not during the thirty days of their mourning for Moses—why was it not deferred longer till they had made some progress in the conquest of Canaan, and had gained a settlement there, at least till they had intrenched themselves, and fortified their camp—why must it be done the very next day after they were come over Jordan? Answ. Because divine wisdom saw that to be the fittest time, just when the forty years were ended, and they had entered Canaan; and the reasons which human wisdom would have offered against it, were easily over-ruled. [1.] God would hereby show that the camp of Israel was not governed by the ordinary rules and measures of war, but by immediate direction from God, who, by thus exposing them, in the most dangerous moments, magnified his own power in protecting them, even then. And this great instance of security, in disabling themselves for action just then when they were entering upon action, proclaimed such confidence in the divine care for their safety as would increase their enemies' fears: much more when their scouts informed them not only of the thing itself that was done, but of the meaning of it; that it was a seal of the grant of this land of Israel. [2.] God would hereby animate his people Israel against the difficulties they were now to encounter, by confirming his covenant with them, which gave them unquestionable assurance of victory and success, and the full possession of the land of promise. [3.] God would hereby teach them,' and us with them, in all great undertakings to begin with God, to make sure of his favour, by offering ourselves to him a living sacrifice, (for that was signified by the blood of circumcision,) and then we may expect to prosper in all we do. [4.] The reviving of circumcision, after it had been so long disused, was designed to revive the observation of other institutions, the omission of which had been connived at in the wilderness. This command to circumcise them was to remind them of that which Moses had told them, Deut. 12. 8. that when they were come over Jordan they must not do as they had done in the wilderness, but must come under a stricter discipline. It was said concerning many of the laws God had given them, that they must observe them in the land to which they were going, Deut. 6. 1..12.1. [5.] This second circumcision, as it is here called, was typical of the spiritual circumcision with which the Israel of God, when they enter into the gospel-rest, are circumcised; it is the learned Bishop Pierson's observation, That this circumcision being performed under the conduct of Joshua, Moses's successor, it points to Jesus as the true Circumciser, the Author of another circumcision than that of the flesh, commanded by the law, even the circumcision of the heart, Rom. 2. 29. called the circumcision of Christ, Col. 2. 11.

3. The people's obedience to these orders. Joshua circumcised the children of Israel, v. 3. not himself with his own hands, but he commanded that it should be done, and took care that it was done: it might soon be despatched, for it was not necessary that it should be done by a priest or Levite, but any one might be employed to do it. All those that were under twenty years old when the people were numbered at mount Sinai, and not being numbered with them, fell not by the fatal sentence, were circumcised, and by them all the rest might be circumcised in a little time. The people had promised to hearken to Joshua, as they had hearkened to Moses, ch. 1. 17. and here they gave an instance of their dutifulness, submitting to this painful institution, and not calling him for the sake of it a bloody governor, as Zipporah because of the circumcision called Moses a bloody husband.

Lastly, The names given to the place where this was done, to perpetuate the memory of it. (1.) It was called the hill of the foreskins, v. 3. Probably, the foreskins that were cut off, were laid on a heap, and covered with earth, so that they made a little hillock. (2.) It was called Gilgal, from a word which signifies to take away, from that which God said to Joshua, v. 2, This day have I rolled away the reproach of Egypt. God is jealous for the honour of his people, his own honour being so much interested in it; and whatever reproach they may lie under for a time, first or last it will certainly be rolled away, and every tongue that riseth up against them, he will condemn. [1.] Their circumcision rolled away the reproach of Egypt. They were hereby owned to be the free-born children of God, having the seal of the covenant in their flesh, and so the reproach of their bondage in Egypt was removed. They were tainted with the idolatry of Egypt, and that was their reproach; but now that they were circumcised, it was to be hoped they would be so entirely devoted to God, that the reproach of their affection to Egypt would be rolled away. [2 ] Their coming safe to Canaan rolled away the reproach of Egypt, for it silenced that spiteful suggestion of the Egyptians, that for mischief they were brought out, the wilderness had shut them in, Exod. 14. 3. Their wandering so long in the wilderness confirmed the reproach, but now that they had entered Canaan in triumph, that reproach was done away. When God glorifies himself in perfecting the salvation of his people, he not only silences the reproach of their enemies, but rolls it upon themselves.

10. And the children of Israel encamped in Gilgal, and kept the passover on the