1. 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.
1. Fuit autem quum audissent omnes reges Aemorrhaei qui erant trans Jordanem ad Occidentem, et omnes reges Chananaei, qui juxta mare, quod siccasset Jehova aquas Jordanis a facie filiorum Israel donec transirent, liquefactum fuit cor eorum neque fuit amplius in eis, Spiritus a facie filiorum Israel.
2. At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.
2. Eo tempore dixit Jehova ad Josuam, Fac tibi cultros acutos, et iterum circuncide filios Israel secundo.
3. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.
3. Et fecit sibi Josue cultros acutos, circunciditque filios Israel in colle praeputiorum.
4. 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.
4. Haec autem est causa cur circunciderit Josue: Universus populus qui egressus fuerat ex Aegypto, masculi omnes viri bellatores mortui erant in deserto in itinere posteaquam egressi erant ex Aegypto.
5. 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.
5. Nam circuncisus fuerat totus populus qui egressus est, at totum populum, qui natus fuerat in deserto in itinere, postquam egressi erant ex Aegypto, non circunciderant.
6. 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 swear that he would not show them the land, which the LORD swear unto their fathers that he would give us, a land that flows with milk and honey.
6. Nam quadraginta annis ambulaverunt filii Israel per desertum, donec consumeretur universa gens virorum bellatorum, qui egressi fuerant ex Aegypto, qui non audierant vocem Jehovae, quibus juraverat Jehova quod non ostenderet terram de qua juraverat Jehova patribus eorum, se daturum illis terram fluentem lacte et melle.
7. 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.
7. Filios itaque eorum quos substituit in locum ipsorum circuncidit Josue, quia incircuncisi erant: neque enim eos circunciderat in itinere.
8. And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole.
8. Quum autem fuit circuncisus universus populus, manserunt in loco suo in castris donec sanarentur.
9. 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.
9. Dixit Jehova ad Josuam, Hodie devolvi opprobrium Aegypti a vobis. Et vocavit nomen loci illius Gilgal, usque in hunc diem.
The apology which commentators offer is altogether frivolous. I admit that they were constantly under arms, and always uncertain when they would require to move. But I hold it erroneous to infer from this that they had not a day's leisure, and that it would have been cruel to circumcise tender infants when the camp must shortly after have been moved. Nothing ought to have weighed so much with them as to produce a contemptuous disregard of what had been said to Abraham, (Genesis 17:14) The soul that is not circumcised shall be cut off from the people. But if there was risk of life in the circumcision, the best and only method was to trust to the paternal providence of God, who certainly would not have allowed his own precept to become fatal to infants. In short, the omission from a fear of danger, could not originate in any other cause than distrust. But even had it been certain that infants would be brought into danger, God ought nevertheless to have been obeyed, inasmuch as the seal of the covenant by which they were received into the Church was more precious than a hundred lives. Nor would Moses have suffered such cowardly procedure had he not been influenced by some different motive. Moreover, though the point is doubtful, I presume that they did not desist from circumcising their children, the very first day after their departure, but only after they had been obliged to retrace their steps through their own perverseness. And in this way both the defection and the punishment are accurately expressed, For it is not said that circumcision was resumed, because the constant change of place during their wanderings made it previously impossible, but because forty years behooved to elapse until those wicked apostates who had cut themselves off from the promised inheritance were consumed.
Attention should be paid to the reason here given, namely, that the children of Israel wandered through the desert till the whole of the generation which had refused to follow God was extinct; from this we may, in my opinion, infer, that the use of circumcision ceased during the whole of that period as a sign of malediction or rejection. It is true, indeed, that the penalty was inflicted on the innocent, but it was expedient that the fathers should be chastised in their person, as if God were repudiating them for the time to come. When they saw that their offspring differed in no respect from profane persons and strangers, they had a plain demonstration of what they themselves deserved.
Here, however, an inconsistency seems to arise in respect, first, that while they were condemned, their offspring were immediately received into favor; and secondly, that to themselves also was left a hope of pardon; and more especially, that they were not deprived of the other sacraments of which they could not be partakers, except on the ground of their being separated from profane nations.
The Lord, I admit, in rejecting them, declares at the same time that he will be propitious to their children, but to behold in their offspring a sign of repudiation till they themselves all perished, was salutary chastisement. For God withdrew the pledge of his favor only for a time, and kept it, as it were, locked up until their death. This punishment, therefore, was not properly inflicted on the children who were afterwards born, but had the same effect as a suspension, just as if God were making it manifest that he had put off circumcision for a time lest it should be profaned, but was waiting for an opportunity of renewing it.
Should any one object that it was absurd to celebrate the Passover in uncircumcision, I admit that it was so according to the usual order. For none were admitted to the Passover and the sacrifices save those who were initiated into the worship of God; just as in the present day the ordinance of the Supper is common only to those who have been admitted into the Church by baptism. But the Lord might choose for a time to alter the ordinary rule, and allow those from whom he had taken away circumcision to be partakers of other sacred rites. Thus the people were excommunicated in one matter, and yet, in the meanwhile, furnished with fit aids to prevent them from falling into despair; just as if a father, offended with his son, were to raise his fist, apparently to drive him away, and were at the same time to detain him by his other hand, -- were to frighten him by threats and blows, and yet be unwilling to part with him. This seems to me to have been the reason why God, while depriving the people of the special pledge of adoption, was, however, unwilling to deprive them of other ordinances.
Should it be objected that there is a distinct assertion that none were circumcised on the way after they had set out, I answer, that, with a view to brevity, all things are not stated exactly, and yet that it may be gathered from the context that none remained uncircumcised but those who were born after the sedition. For it is said that their sons, whom God substituted for them, were circumcised by Joshua. From this it appears that a new people were then created to supply the place of perverse rebels. It was, moreover, a sad and severe trial that God did not choose to have the people circumcised till they were hemmed in by enemies on every side. It would, certainly, have been safer and more convenient to perform the rite before crossing the Jordan, in the land of Bashan, which had been reduced to peace by the overthrow of the inhabitants. The Lord waits till they are shut up in the midst of enemies, and exposed to their lust and violence, as if he were purposely exposing them to death; since all weakened by their wound must have given way at once, and been slaughtered almost without resistance. For if in similar circumstances (Genesis 34) two sons of Jacob, were able to force their way into the town of Sichem and plunder it, after slaying its citizens, how much more easy would it have been for the neighboring nations to attack the Israelites while thus wounded, and make a general massacre of them.
This was, therefore, as I have said, a very harsh trial, and hence the readiness with which it was submitted to is deserving of the greater praise. The place itself, however, appears to have been purposely selected by the divine wisdom, that they might be more disposed to obey. Had the same command been given on the other side of the Jordan, there was reason to fear that they might be cast into despondency, and from the delay thus interposed might again decline to enter the land. But now, when they had been brought into possession under happy auspices, as if by the hand of God, and conceived from the removal of this one obstacle a sure hope of warring with success, it is not wonderful if they obey more willingly than they might have done if they had not been so singularly strengthened. The very sight of the promised land must have furnished additional incentives, when they understood that they were again consecrated to God, in order that their uncircumcision might not pollute the holy land.
From the removal of disgrace the place obtained its name. For those who think that the prepuce cut off was called Gilgal, because it was a kind of circle, abandon the literal meaning, and have recourse to a very unnecessary fiction; while it is perfectly obvious that the place was called Rolling Off, because God there rolled off from his people the disgrace which unjustly attached to them. The interpretation of liberty, adopted by Josephus, is vain and ridiculous, and makes it apparent that he was as ignorant of the Hebrew tongue as of jurisprudence.