The book of Joshua is the first narrative of entry to the land, with Joshua himself  promoted from a hero of the tribe of Ephraim to the leader of all Israel. The narrative describes a triumphant sweep into and through the land, with Joshua as commanding general at the head of the united twelve tribes. In contrast to the account in Judg. 1:1-2:5, the conquest in Joshua is final and complete (cf. e.g. Josh. 11:23). Judges presents another perspective on the account. It contains no hint of the orchestrated conquest we find in Joshua, but each tribe claims territory for itself through military action against the indigenous people, not always with complete success.

Joshua 1-12 contains stories set in the period after Israel had crossed the Jordan into the promised land. The stories serve as the theological/causal explanations for various customs or landmarks. Josh. 5:9-12 concern the significance of circumcision as prerequisite for entry into the land. The verses preceding the lectionary text indicate that Joshua is to circumcise “the children of Israel” a second time. This is not a reference to those who had been circumcised in Egypt. They had already died in the desert. This command is for those born along the way, during the forty years wandering. During that time circumcision had not been practised, so it was now time for the uncircumcised to make a fresh commitment to the Lord. The ritual of circumcision marked the official return of Israel to the Abrahamic covenant (Gen. 17:1-10, 21). With the return to covenant came the restoration of Israel in the eyes of the Lord (“This day I have rolled away from you the disgrace of Egypt.” v.9). Once more the people were free from slavery to another nation, and ready to make decisions as the Lord’s people.

Verse 10 makes it plain that the rite of circumcision is related to the second ritual observance mentioned in this text, the celebration of Passover. Only circumcised men could participate in the Passover. Both rituals were now practiced for the first time in the promised land. Since the people left Egypt, the Passover ritual had not been observed. In the wilderness, the only “bread” available was the “manna” provided by God. Now that they were in the land promised to them, they had the grain to make unleavened bread. Through these two rites, the people could celebrate their freedom and reconciliation with the Lord in a great feast of thanksgiving. The Passover was now to be celebrated as a commemoration of the Lord’s rescue of the people from bondage.

The writer then makes the final comment that the very next day after the first Passover in the promised land, the manna by which the people were fed in the desert ceased. The manna had been the Lord’s protection during the time they were estranged from the covenant. Even when the people were disobedient, and complained against the Lord, the manna never failed. Even when the people had turned away from the covenant, and as a consequence been lost in the wilderness, the Lord remained faithful to them.

The people had now returned, and a great feast had been prepared. Through repentance of their disobedience, they had eventually been led back ‘home’. When they awoke the next morning, the disappearance of the manna was a reminder that all along they had been led and fed by their God. They celebrated the faithfulness of a God who liberates from the demeaning circumstances of slavery, who redeems the repentant from sinfulness, who forgives, who restores the lost into full relationship, and who celebrates their return.

The themes of this text from Joshua are clearly recognizable in the lectionary gospel reading set for this day, Jesus’ story of the Prodigal Son (Luke 15:11b-32). Jesus’ story is clearly shaped by the experience of the ‘lost’ children of Israel – the lost and reclaimed children of the forgiving God.

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