After triumphantly crossing the Jordan River, the nation had to pause at Gilgal while the men submitted to painful surgery. Why did God command this ritual at this time?
To restore their covenant relationship (vv. 2–7). Israel is a covenant nation, a privilege God has given to no other nation on earth (Rom. 9:4–5). God gave His covenant to Abraham when He called him out of Ur of the Chaldees (Gen. 12:1–3), and He sealed that covenant with a sacrifice (Gen. 15). God gave circumcision as the sign of the covenant to Abraham and his descendants (17:9–14, 23–27; note especially v. 11). Other nations in that day practiced circumcision, but the ritual didn’t carry with it the spiritual meaning that it did for the Jews.
Through this ritual the Jews became a “marked people” because they belonged to the true and living God. This meant that they were under obligation to obey Him. The mark of the covenant reminded them that their bodies belonged to the Lord and were not to be used for sinful purposes. Israel was surrounded by nations that worshipped idols and included in their worship rituals that were sensual and degrading. The mark of the covenant reminded the Jews that they were a special people, a separated people, a holy nation (Ex. 19:5–6), and that they were to maintain purity in their marriages, their society, and their worship of God.
The Jews had not practiced circumcision during their years of wandering in the wilderness. Thirty-eight years before, at Kadesh Barnea, they had refused to believe God and enter the land (Deut. 2:14; Num. 13–14). God disciplined the people by making them wander in the wilderness until the entire older generation had died off, except Caleb and Joshua. During that time, God had suspended His covenant relationship with Israel and didn’t require the mark of the covenant on their male children. He performed wonders for them and met their every need even though they were temporarily not His covenant people.
The new generation was now in their inheritance, however, and it was important that they renew their covenant relationships with the Lord. If during their wilderness journey Israel was tempted to sin (see Num. 25), how much more they would be tempted now that they were living in the land! They would be surrounded by pagan people with immoral religious practices, and they would be tempted to compromise with their enemies. Later, this is exactly what future generations did, because they forgot the true meaning of circumcision.
This physical operation on the body was meant to be a symbol of a spiritual operation on the heart. “Therefore circumcise the foreskin of your heart, and be stiff-necked no longer” (Deut. 10: nkjv). No amount of external surgery can change the inner person. It’s when we repent and turn to God for help that He can change our hearts and make us love and obey Him more. (See Rom. 2:25–29.)
But over the years, the Jews came to trust in the external mark of the covenant and not in the God of the covenant who wanted to make them a holy people. They thought that as long as they were God’s covenant people, they could live just as they pleased! Moses warned them about this sin (Deut. 30:6), and so did the prophets (Jer. 4:4). When John the Baptist called them to repent, the Jewish spiritual leaders said, “We have Abraham as our father” (Matt. 3: nkjv). They were not unlike some people today who feel sure they’re saved and are going to heaven because they’re baptized, confirmed, and participate regularly in Communion. As good as these religious rites can be, they must never become substitutes for faith in Jesus Christ. (See Rom. 2:25–29.)
To test their faith (5:8). Israel was camped in enemy territory, just a few miles from Jericho. Now they were going to temporarily disable every male in the nation, including every soldier in the army! What a golden opportunity for the enemy to attack and wipe them out. (See Gen. 34.) It took faith for Joshua and the people to obey the Lord, but their obedience to the law was the secret of their success (Josh. 1:7–8). In their weakness they were made strong, and through faith and patience they inherited the promises (Heb. 6:12).
Shortly after Israel departed from Egypt, God tested them at Meribah, and they failed the test (Ex. 17:1–7; Ps. 81:7). Shortly after Israel entered the Promised Land, God tested them by commanding the men to be circumcised, and they passed the test. The people had faith to obey God, and this act gave evidence that they would obey His orders as they marched through the land.
After we’ve experienced an exciting victory of faith, God often permits us to be tested. Abraham arrived in the land of promise and was confronted with a famine (Gen. 12). Elijah triumphed over Baal and was threatened with death (1 Kings 18–19). After His baptism in the Jordan, the Spirit led Jesus into the wilderness to be tempted by Satan (Matt. 3:13—4:11). Since great victories can lead to great pride, God allows us to be tested in order to remind us to depend on Him. The Scottish preacher Andrew Bonar (1810–92) used to say, “Let us be as watchful after the victory as before the battle.”
To remove their reproach (v. 9). The word Gilgal is similar to the Hebrew word galal which means “to roll.” But what was “the reproach of Egypt”? Some suggest that this means their reproach for being slaves in Egypt, but it wasn’t Israel’s fault that the new pharaoh turned against them (Ex. 1:8ff.). The Jews were in Egypt because God had sent them there (Gen. 46:1–4), not because they were disobedient.
It’s also been suggested that “the reproach of Egypt” refers to the nation’s shame because they had worshipped idols in Egypt (Ezek. 20:7–8; 23:3) and even during their wilderness wanderings (Amos 5:25–26; Acts 7:42–43). But that older generation was now dead, and the younger Israelites certainly shouldn’t be blamed for the sins of their fathers. Furthermore, it’s difficult for me to see the relationship between crossing the river, circumcision, and the Jews’ idolatry in Egypt.
I think that “the reproach of Egypt” refers to the ridicule of the enemy when Israel failed to trust God at Kadesh Barnea and enter the Promised Land. When Aaron made the golden calf at Mount Sinai and the people broke God’s law, God threatened to destroy them and make a new nation from Moses. But Moses argued that God would lose glory if He did that, because the Egyptians would only say that God delivered them in order to kill them (Ex. 32:1–12). At Kadesh Barnea Moses used the same appeal when God said He would destroy Israel (Num. 14:11–14). Moses didn’t want the Egyptians to spread the word that the God of Israel couldn’t finish what He had started.
Israel’s sin at Kadesh Barnea was a reproach to them, but now that was all in the past. The nation was actually in the Promised Land! They had captured the territory east of the Jordan, and their people were already occupying it (Num. 32). They had crossed the Jordan River and were ready for conquest. No matter what the Egyptians and the other nations had said about Israel because of their sin at Kadesh Barnea, that reproach was now completely gone. Each man bore on his body the mark that reminded him that he belonged to God, he was a son of the covenant, and the land was his to conquer and possess.
To qualify them to eat the Passover (Ex. 12:43–44, 48). No male could participate in the annual Feast of the Passover unless he had been circumcised and was a true son of the covenant. I’ll have more to say later about this great Passover celebration.
To picture some important spiritual truths. Old Testament events are often illustrations of New Testament doctrines (Rom. 15:4; 1 Cor. 10:11). Israel’s Exodus from Egypt pictures the sinner’s deliverance from the slavery of sin through faith in Jesus Christ (John 1:29; 1 Cor. 5:7; Gal. 1:4). Israel’s crossing of the Jordan River is a picture of believers dying to self and entering by faith into their inheritance. This truth is explained in Hebrews 1–6, especially chapters 3 and 4. God doesn’t want us to wander in the wilderness of unbelief. He wants us to claim our inheritance by faith, conquer our enemies, and enjoy the spiritual “rest” that He has for those who walk by faith.
Because the Holy Spirit baptizes all believers into the body of Christ (1 Cor. 12:13), all believers are identified with Christ in His death, burial, resurrection, and ascension (Rom. 6:1–10; Eph. 2:1–10). This truth is pictured in Israel’s crossing of the river. We’re saved from the penalty of sin because of substitution: Christ died for us (Rom. 5:8). But we’re saved from the power of sin because of identification: We died with Christ (Gal. 2:20). We must believe what God says is true and reckon ourselves to be dead to sin and alive in Christ (Rom. 6:11–23). We have crossed the river!
Many New Testament scholars believe the apostolic church practiced baptism by immersion. The candidate was submerged into the water and then raised up, picturing the believer’s identification with Christ in His death, burial, and resurrection. Israel pictured this truth in their crossing of the Red Sea (separated from the old life) and their crossing of the Jordan River (entering into the new inheritance).
We have also been identified with Christ in His circumcision. “In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead” (Col. 2:11–12 nkjv).
The Christian’s circumcision is in contrast to that of the Jews. They had external physical surgery, while believers have internal “spiritual surgery” on their hearts. The Jews’ surgery involved only a part of the body; while for the believer, the whole “body of the sins of the flesh” (Col. 2:11) was removed. When you accept this fact and reckon on it, you have victory over sins of the flesh that would enslave you. Faith “in the working of God” (Col. 2: nkjv) can give you overcoming power.
In the early church there were false teachers who said the Gentile Christians had to be circumcised and obey the law of Moses, or they couldn’t be saved (Acts 15). They were adding human works to God’s grace (Eph. 2:8–10; Gal. 5:1). Paul called these false teachers “dogs” (that’s what some Jews called the Gentiles) and called circumcision “the concision” (“mutilation”), and he affirmed that Christian believers were the “true circumcision” (Phil. 3:1–3). God’s children have experienced in Christ an inward “spiritual surgery” that has given them a new heart and new desires (2 Cor. 5:17; Eph. 4:24; Col. 3:10; see Ezek. 11:19; 36:26).
Just as the Jewish men at Gilgal had to submit to God’s will, so believers today must yield to the Spirit and allow Him to make true in their personal experience what God says is true in His Word. We must practice “dead reckoning” (Rom. 6:11ff.).