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CHAPTER X.

CIRCUMCISION AND PASSOVER—MANNA AND CORN.

Joshua v. 1-12.

The first two facts recorded in this chapter seem to be closely connected with each other. One is, that when all the Amorite and Canaanite kings on the west side of the Jordan heard of the miraculous drying up of the waters and the passage of the Israelites, "their heart melted, neither was there spirit in them any more." The other is, that the opportunity was taken then and there to circumcise the whole of the generation that had been born after leaving Egypt. But for the fact recorded in the first verse, it would have been the most unsuitable time that could be conceived for administering circumcision. The whole male population would have been rendered helpless for the time, and an invitation would have been given to the men of Jericho to commit such a massacre as in the like circumstances the sons of Jacob inflicted on the men of Shechem (Gen. xxxiv. 25). Why was not this business of circumcising performed while the host were lying inactive on the other side, and while the Jordan ran between Israel and his foes? It was because the kings of the Canaanites were petrified. It is true they plucked up courage by-and-by, and many of the kings entered into a league against Joshua. But this was after the affair of Ai, after the defeat of the Israelites118 before that city had showed that, as in the case of Achilles, there was a vulnerable spot somewhere, notwithstanding the protection of their God. Meanwhile the people of Jericho were paralysed, for though the whole male population of Israel under forty lay helpless in their tents, not a finger was raised by the enemy against them.

It is with no little surprise that we read that circumcision had been suspended during the long period of the wilderness sojourn. Why was this? Some have said that, owing to the circumstances in which the people were, it would not have been convenient, perhaps hardly possible, to administer the rite on the eighth day. Moving as they were from place to place, the administration of circumcision would often have caused so much pain and peril to the child, that it is no wonder it was delayed. And once delayed, it was delayed indefinitely. But this explanation is not sufficient. There were long, very long periods of rest, during which there could have been no difficulty. A better explanation, brought forward by Calvin, leads us to connect the suspension of circumcision with the punishment of the Israelites, and with the sentence that doomed them to wander forty years in the wilderness. When the worship of the golden calf took place, the nation was rejected, and the breaking by Moses of the two tables of stone seemed an appropriate sequel to the rupture of the covenant which their idolatry had caused. And though they were soon restored, they were not restored without certain drawbacks,—tokens of the Divine displeasure. Afterwards, at the great outburst of unbelief in connection with the report of the spies, the adult generation that had come out of Egypt were doomed to perish in the wilderness, and,119 with the exception of Joshua and Caleb, not one of them was permitted to enter the land of promise. Now, though it is not expressly stated, it seems probable that the suspension of circumcision was included in the punishment of their sins. They were not to be allowed to place on their children the sign and seal of a covenant which in spirit and in reality they had broken.

But it was not an abolition, but only a suspension of the sacrament for a time that took place. The time might come when it would be restored. The natural time for this would be the end of the forty years of chastisement. These forty years had now come to an end. Doubtless it would have been a great joy to Moses if it had been given him to see the restoration of circumcision, but that was not to take place until the people had set foot on Abraham's land. Now they have crossed the river. They have entered on the very land which God sware to Abraham and Isaac and Jacob to give it them. And the very first thing that is done after this is to give back to them the holy sign of the covenant, which was now administered to every man in the congregation who had not previously received it. We may well think of it as an occasion of great rejoicing. The visible token of his being one of God's children was now borne by every man and boy in the camp. In a sense they now served themselves heirs to the covenant made with their fathers, and might thus rest with firmer trust on the promise—"I will bless them that bless thee, and curse him that curseth thee."

Two other points in connection with this transaction demand a word of explanation. The first is the statement that "all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised" (ver. 5). If the view be120 correct that the suspension of circumcision was part of the punishment for their sins, the prohibition would not come into operation for some months, at all events, after the exodus from Egypt. We think, with Calvin, that for the sake of brevity the sacred historian makes a general statement without waiting to explain the exceptions to which it was subject. The other point needing explanation is the Lord's statement after the circumcision—"This day have I rolled the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal (i.e., Rolling) unto this day." How could the suspension of circumcision be called the reproach of Egypt? The words imply that, owing to the want of this sacrament, they had lain exposed to a reproach from the Egyptians, which was now rolled away. The brevity of the statement, and our ignorance of what the Egyptians were saying of the Israelites at the time, make the words difficult to understand. What seems most likely is, that when the Egyptians heard how God had all but repudiated them in the wilderness, and had withdrawn from them the sign of His covenant, they malignantly crowed over them, and denounced them as a worthless race, who had first rejected their lawful rulers in Egypt under pretext of religion, and, having shown their hypocrisy, were now scorned and cast off by the very God whom they had professed themselves so eager to serve. We may be sure that the Egyptians would not be slow to seize any pretext for denouncing the Israelites, and would be sure to make their jibes as sharp and as bitter as they could. But now the tables are turned on the Egyptians. The restoration of circumcision stamps this people once more as the people of God. The stupendous miracle just wrought in the dividing of the121 Jordan indicates the kind of protection which their God and King is sure to extend to them. The name of Gilgal will be a perpetual testimony that the reproach of Egypt is rolled away.

Circumcision being now duly performed, the way was prepared for another holy rite for which the appointed season had arrived—the Passover. Some have supposed that the Passover as well as circumcision was suspended after the sentence of the forty years' wandering, the more especially that it was expressly enacted that no uncircumcised person was to eat the Passover. We know (Num. ix. 5) that the Passover was kept the second year after they left Egypt, but no other reference to it occurs in the history. On this, as on many other points connected with the wilderness history, we must be content to remain in ignorance. We are not even very sure how far the ordinary sacrifices were offered during that period. It is quite possible that the considerations that suspended the rite of circumcision applied to other ordinances. But whether or not the Passover was observed in the wilderness, we may easily understand that after being circumcised the people would observe it with a much happier and more satisfied feeling. There were many things to make this Passover memorable. The crossing of the Jordan was so like the crossing of the Red Sea that the celebration in Egypt could not fail to come back vividly to all the older people,—those that were under twenty at the exodus, to whom the sentence of exclusion from Canaan did not apply (Num. xiv. 29). Many of these must have looked on while their fathers sprinkled the lintels and door posts with the blood of the lamb, and must have listened to the awful death-cry of the firstborn of the Egyptians. They must have remembered well122 that memorable midnight when all were in such excitement marching away from Egypt; and not less vividly must they have remembered the terror that seized them when the Egyptian host was seen in pursuit; and then again the thrill of triumph with which they passed between the crystal walls, under the glow of the fiery pillar; and once more the triumphant notes of Miriam's timbrel and the voices of the women, "Sing unto the Lord, for He hath triumphed gloriously; the horse and his rider He hath cast into the sea." And now these days of glory were coming back! As surely as the passage of the sea had been followed by the destruction of the Egyptians, so surely would the passage of the Jordan be followed by the destruction of the Canaanites. Glorious things were spoken of the city of their God. The benediction of Moses was about to receive a new fulfilment—"Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places."

The remembrance of the past is often an excellent preparation for the trials of the future, and as often it proves a remarkable support under them. It was the very nature of the Passover to look back to the past, and to recall God's first great interposition on behalf of His people. It was a precious encouragement both to faith and hope. So also is our Christian Passover. It is a connecting link between the first and second comings of our Lord. The first coming lends support to faith, the second to hope. No exercise of soul can be more profitable than to go back to that memorable day when Christ our Passover was sacrificed for us. For then the price of redemption was paid in full, and123 the door of salvation flung wide open. Then the Son sealed His love by giving Himself to the cross for us. What blessing, whether for this life or the life to come, was not purchased by that transaction? Life may be dark and stormy, but hope foresees a bright to-morrow. "When Christ, who is our life, shall appear, then shall ye also appear with Him in glory."

Yet another incident is connected with this transition period of the history. "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. 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." It is not necessary to suppose that they did not partake at all of the fruits of the land till the morning after that Passover. The conquest of Sihon and Og must have put a large share of produce in their hands, and we can hardly suppose that they did not make some use of it. The narrative is so brief that it does not undertake to state every modification that may be applicable to its general statements. The main thing to be noticed is, that while the manna continued to descend, it was the staple article of food; but when the manna was withdrawn, the old corn and other fruits of the country took its place. In other words, the miracle was not continued when it ceased to be necessary. The manna had been a provision for the wilderness, where ordinary food in sufficient quantity could not be obtained; but now that they were in a land of fields and orchards and vineyards the manna was withdrawn.

We have already adverted to the Bible law of the supernatural. No sanction is given to the idea of a124 lavish and needless expenditure of supernatural power. A law of economy, we might almost say parsimony, prevails, side by side with the exercise of unbounded liberality. Jesus multiplies the loaves and fishes to feed the multitude, but He will not let one fragment be lost that remains after the feast. A similar law guides the economy of prayer. We have no right to ask that mercies may come to us through extraordinary channels, when it is in our power to get them by ordinary means. If it is in our power to procure bread by our labour, we dare not ask it to be sent direct. We are only too prone to make prayer at the eleventh hour an excuse for want of diligence or want of courage in what bears on the prosperity of the spiritual life. It may be that of His great generosity God sometimes blesses us, even though we have made a very inadequate use of the ordinary means. But on that we have no right to presume. We are fond of short and easy methods where the natural method would be long and laborious. But here certainly we find the working of natural law in the spiritual world. We cannot look for God's blessing without diligent use of God's appointed means.

More generally, this occurrence in the history of Israel, the cessation of one provision when another comes into operation, exemplifies a great law in providence by which the loss of one kind of advantage is compensated by the advent of another. In childhood and early youth we depend for our growth in knowledge on the instructions of our teachers. What puzzles us we refer to them, and they guide us through the difficulty. If they are wise teachers they will not tell us everything, but they will put us on the right method to find out. Still they are there as a court of appeal, so to speak, and we have always the satisfaction of a125 last resort. But the time comes when we bid farewell to teachers. Happily it is the time when the judgment becomes self-reliant, independent, penetrating. We are thrown mainly upon our own resources. And the very fact of our having to depend on our own judgment fosters and promotes independence, and fits us better for the responsibilities of life. When we become men we put away childish things. A habit of leaning on others keeps us children; but grappling with difficulties as we find them, and trying to make our way through them and over them, promotes manliness. The manna ceases, and we eat the fruit of the land.

So in family life. The affection that binds parents and children, brothers and sisters to one another in the family is both beautiful and delightful; and it were no wonder if, on the part of some, there were the desire that their intercourse should suffer no rude break, but go on unchanged for an indefinite time. But it is seldom God's will that family life shall remain unbroken. Often the interruption comes in the rudest and most terrible form—by the death of the head of the house. And the circumstances of the family may require that all who are capable of earning anything shall turn out to increase the family store. It is often a painful and distressing change. But at least it wakens up all who can do anything, it rescues them from the temptation of a slumbering, aimless life, and often draws out useful gifts that turn their lives into a real blessing. And there are other compensations. When Sarah died, Isaac was left with an empty heart; but when Rebecca came to him, he was comforted. The precise blank that death leaves may never be wholly filled, but the heart expands in other directions, and with new objects of affection the126 gnawing void ceases to be acutely felt. As old attachments are snapped, new are gradually formed. And even in old age a law of compensation often comes in; children and children's children bring new interests and pleasures, and the green hues of youth modify the grey of age.

Then there is the happy experience by which the advent of spiritual blessings compensates the loss of temporal. Nothing at first appears more desolate than loss of fortune, loss of health, or loss of some principal bodily sense—like sight or hearing. But in a Milton intellectual vigour, patriotic ardour, and poetic sensibility attain their noblest elevation, though

It is the total loss of hearing, the result of a sudden accident, that turns the slater, John Kitto, into a most instructive and interesting Oriental scholar and writer. How often temporal loss has proved in a higher sense spiritual gain, all Christian biography testifies. Such instances are not uncommon as that which the Rev. Charles Simeon gives, in speaking of some blind men from Edinburgh whom nearly a century ago he found at work in a country house in Scotland: "One of the blind men, on being interrogated with respect to his knowledge of spiritual things, answered, 'I never saw till I was blind; nor did I ever know contentment while I had my eyesight, as I do now that I have lost it; I can truly affirm, though few know how to credit me, that I would on no account change my127 present situation and circumstances with any that I ever enjoyed before I was blind.' He had enjoyed eyesight till twenty-five, and had been blind now about three years."⁹⁹   "Life of Rev. Charles Simeon," p. 125.

Lastly, of all exchanges in room of old provisions the most striking is that which our Lord thus set forth: "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him to you." If we should think of life, even the Christian life, as a mere time of enjoyment, albeit spiritual enjoyment, no statement could be more paradoxical or unpalatable. It is because life is a training school, and because what we most need in that school is the immediate action of the Divine Spirit on our spirits, purifying, elevating, strengthening, guiding all that is deepest in our nature, that our Lord's words are true. Very precious had been the manna that ceased when Jesus left. But more nourishing is the new corn with which the Spirit feeds us. Let us prize it greatly so long as we are in the flesh. We shall know the good of it when we enter on the next stage of our being. Then, in the fullest sense, the manna will cease, and we shall eat the corn of the land.