After 40 years of wandering through the desert, the Israelites finally set foot in the Promised Land. For sure, this was an exciting time as they crossed the Jordan River and saw the promise materializing in real life. However, they were in enemy territory from henceforth, and enormous challenges lay ahead in this war zone—far beyond their ability to overcome themselves. Therefore, it was time for preparation. Instead of focusing on weapons, strategies, and manpower, they needed to prepare their hearts through ceremonies that would sharpen their spiritual perception and calibrate their loyalty to the Lord. As the conquest progressed, these rituals of covenant renewal were again performed as an ongoing reminder of their need for spiritual preparedness.
This week, we review important events during the conquest when Joshua led the Israelites to recommit themselves to the Lord. These events are centered on rituals, which are a powerful way to convey tradition and values, create meaning, and express emotions. In the biblical ritual, another crucial element is the prophetic one, which points to Christ and the realities brought about by Him. Below, we delve deeper into the rituals of circumcision and Passover, performed by Israel right after the crossing of the Jordan River, and the building of altars in the context of the renewal of the covenant in the book of Joshua. As we review these ceremonies, we can reflect on their significance in the past and their relevance to those living on the brink of the heavenly Canaan.
Part II: Commentary
The Power of Rituals
Rituals play a significant role in marking important life events, even in modern times. They are present throughout a person’s life, spanning family, school, work, and religious contexts. It is not a coincidence that God used the power of ritual to convey the essential aspects of His plan to humanity. These Old Testament rites, which often involved blood, sweat, and tears, engraved eternal truths in people’s minds regarding God’s character, human decay, and the divine plan to bridge the gap caused by sin.
Circumcision
In the context of Joshua, the circumcision ritual serves as a reminder to Israel of its true identity within the covenant community. The removal of the foreskin pointed in a graphic way to the removal of Israel’s old status as slaves of Pharaoh (“the disgrace of Egypt”). Now, the Israelites have the choice to serve Yahweh, who calls them to a total commitment. Male circumcision, which involves the surgical removal of the foreskin, has been practiced since at least the third millennium by various societies. In these societies, the rite would mark an important transition, such as the beginning of adulthood or marriage, without a religious meaning per se. However, in God’s covenant with Abraham, circumcision is designated as a sign of commitment and identity. Even non-Israelites could undergo circumcision to signal their new status as part of the seed of Abraham (Gen. 34:15–24, Exod. 12:48).
From the New Testament perspective, circumcision is a mark of separation linked to Jewish identity that is no longer binding for Christians in the new creation inaugurated by Jesus (Gal. 6:15, Col. 2:11–13, Acts 15). However, Paul’s calling to circumcise the heart is not a Christian innovation. Already in the original context, the physical sign of circumcision should be only an external indication of an inner disposition (Deut. 30:6). This view also is reiterated by the prophets, such as Jeremiah, who appealed to the inhabitants of Jerusalem: “Circumcise yourselves to the Lord; remove the foreskin of your hearts” (Jer. 4:4, ESV; compare with Jer. 9:25, 26). Thus, the Old Testament already envisioned the metaphorical and ethical dimensions of the ritual. When disassociated from the right attitude, the idea that “circumcision is nothing” (1 Cor. 7:19) is already true in the Old Testament.
Today, Seventh-day Adventists, like other Christians, “understand baptism as a symbol of (figuratively) partaking in Christ’s death, burial, and resurrection and also a symbol of belonging to God’s New Covenant people instead of circumcision (Col. 2:11–12).”—John C. Peckham, God With Us: An Introduction to Adventist Theology (Berrien Springs, MI: Andrews University Press, Biblical Research Institute, 2023), pp. 595, 596. However, one could question the reason for the change. The practice of circumcision was closely related to the coming of the promised Messiah, who would appear from the Seed of Abraham.
Passover
The ritual of Passover was instituted on the night Israel left Egypt. The blood of the lamb, killed before sunset, was used to mark the Israelites’ doorposts to prevent the death of the firstborn (Exod. 12:12, 13). Thus, the Passover was inherently connected to the historical deliverance of Israel from slavery. It also was connected to the agricultural celebration marking the beginning of the harvest season when people would bring the first fruits to the sanctuary (Exod. 34:18–27). Passover was not just a celebration of ordinary life but a celebration of new life to be lived abundantly and freely with the Lord. At the heart of the ritual was the sacrifice of the lamb.
This sacrifice was a symbolic act in two senses. First, it symbolized the deliverance of the firstborn. The lamb was slaughtered instead of the Israelite firstborn, serving as a substitutionary sacrifice. Second, the entire ritual was meant to recall the Exodus experience, the time when the Israelites were set free from slavery. Every detail in the ceremony pointed to the rush to get ready to leave: the meat was roasted instead of boiled, herbs were eaten instead of vegetables (Exod. 12:8–10), the clothes were worn in preparation to go at any moment, and the meal was eaten in haste (Exod. 12:11). Therefore, for the original participants, the first Passover was a declaration of faith in the miraculous deliverance that God was about to perform that very night.
Jesus instituted the Lord’s Supper during His last Passover on earth. The Lord’s Supper replaced the Passover after His death. As such, the rite of the Lord’s Supper also has a twofold, temporal dimension. While it calls our attention to what God has done for us in the past, it points to what God will accomplish in the future. In Joshua 5, God’s people were in this same temporal juncture, between past and future, between deliverance and rest.
Altars
The altar is a crucial part of the ritual system in the Old Testament and played a significant role in worship life during patriarchal times. Although the first mention of an altar appears only in Genesis 8:20, the first sacrifice is implicit in the provision of skins for Adam and Eve (Gen. 3:21). Like circumcision, sacrifice is a practice not restricted to Israel. Indeed, sacrifice is the norm in ancient world religions. However, in Israel, sacrifice is not intended to feed, please, or appease an angry deity; rather, it is seen as God’s merciful provision to humanity to atone for sin and bring His creation back to Him.
Alongside the expiratory aspect of sacrifices, altars played an important role in the religious experience of God’s people in the past. As an act of worship, altars were built to mark new beginnings (Gen. 8:20) and places of pilgrimage (Gen. 12:7, Gen. 13:18). They also were used for intercessory prayer (Job 1:5) and thanksgiving (Ps. 26:6, 7). In addition to that, altars could become memorials of God’s graceful acts. In Joshua, even an altar without sacrifice becomes a memorial of the religious identity of the tribes beyond the Jordan River (Josh. 22:26–28). In Joshua 8:30–35, the altar built on Mount Ebal ratifies the covenant, renewing the people’s commitment to the Lord. All these aspects found in the patriarchal cult around altars were incorporated into the temple service, where the Israelites would come to worship, pray, make vows, remember God’s graceful acts, confess their sins, and seek forgiveness through their sacrifices, which were centralized in the sanctuary.
Calvary is the ultimate altar whereon the Lamb of God was offered once and for all (Heb. 10:10). As in the ritual system, His sacrifice is the pivotal point, bringing completion to the plan of salvation. Now He presents the blood as the new covenant before God, interceding on behalf of the penitent sinner (Heb. 7:25). Following Christ’s example, we are called to offer ourselves as living sacrifices, pleasing to the Lord (Rom. 12:1). In Christ, the altar of death becomes the doorway to life.
Part III: Life Application
Church Rites Today
Rites continue to be an integral part of the Seventh-day Adventist Church community. Here is a brief list of some of the most significant ceremonies that are observed in your local church. Reflect on how each of these practices has personally influenced your spiritual journey.
Child Dedication
Baptism
Communion
Weddings
Funerals
Between Already and Not Yet
The religious experiences behind the rites studied this week point to a tension usually called “already and not yet,” which in Joshua is manifested in the hiatus between deliverance and rest. Israel’s salvation was a current, and undeniable, reality, but the people were still looking ahead to its final consummation when they could finally enjoy God’s rest. In the New Testament, this tension between the kingdom of God as a present and future reality is evident. In Ellen G. White’s view, “the kingdom of God (i.e., the kingdom of grace) has already been established. Yet there remains an eschatological manifestation of the kingdom (i.e., the kingdom of glory), which ‘is not to be set up until the second advent of Christ’ (GC 347).”—Kwabena Donkor, “Kingdom of God,” The Ellen G. White Encyclopedia (Hagerstown, MD: Review and Herald, 2013), p. 919.
How have you experienced the tension between the already and the not yet in your spiritual journey with God?
How can the fact that the Old Testament believers have already lived with this tension help you to understand your Christian experience as a continuous pilgrimage?
Notes
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Key Text: Matthew 6:33
Study Focus: Josh. 5:1–7; Exod. 12:6; 1 Cor. 5:7; Josh. 8:30–35; Deut. 8:11, 14; Heb. 9:11, 12.
After 40 years of wandering through the desert, the Israelites finally set foot in the Promised Land. For sure, this was an exciting time as they crossed the Jordan River and saw the promise materializing in real life. However, they were in enemy territory from henceforth, and enormous challenges lay ahead in this war zone—far beyond their ability to overcome themselves. Therefore, it was time for preparation. Instead of focusing on weapons, strategies, and manpower, they needed to prepare their hearts through ceremonies that would sharpen their spiritual perception and calibrate their loyalty to the Lord. As the conquest progressed, these rituals of covenant renewal were again performed as an ongoing reminder of their need for spiritual preparedness.
This week, we review important events during the conquest when Joshua led the Israelites to recommit themselves to the Lord. These events are centered on rituals, which are a powerful way to convey tradition and values, create meaning, and express emotions. In the biblical ritual, another crucial element is the prophetic one, which points to Christ and the realities brought about by Him. Below, we delve deeper into the rituals of circumcision and Passover, performed by Israel right after the crossing of the Jordan River, and the building of altars in the context of the renewal of the covenant in the book of Joshua. As we review these ceremonies, we can reflect on their significance in the past and their relevance to those living on the brink of the heavenly Canaan.
Part II: Commentary
The Power of Rituals
Rituals play a significant role in marking important life events, even in modern times. They are present throughout a person’s life, spanning family, school, work, and religious contexts. It is not a coincidence that God used the power of ritual to convey the essential aspects of His plan to humanity. These Old Testament rites, which often involved blood, sweat, and tears, engraved eternal truths in people’s minds regarding God’s character, human decay, and the divine plan to bridge the gap caused by sin.
Circumcision
In the context of Joshua, the circumcision ritual serves as a reminder to Israel of its true identity within the covenant community. The removal of the foreskin pointed in a graphic way to the removal of Israel’s old status as slaves of Pharaoh (“the disgrace of Egypt”). Now, the Israelites have the choice to serve Yahweh, who calls them to a total commitment. Male circumcision, which involves the surgical removal of the foreskin, has been practiced since at least the third millennium by various societies. In these societies, the rite would mark an important transition, such as the beginning of adulthood or marriage, without a religious meaning per se. However, in God’s covenant with Abraham, circumcision is designated as a sign of commitment and identity. Even non-Israelites could undergo circumcision to signal their new status as part of the seed of Abraham (Gen. 34:15–24, Exod. 12:48).
From the New Testament perspective, circumcision is a mark of separation linked to Jewish identity that is no longer binding for Christians in the new creation inaugurated by Jesus (Gal. 6:15, Col. 2:11–13, Acts 15). However, Paul’s calling to circumcise the heart is not a Christian innovation. Already in the original context, the physical sign of circumcision should be only an external indication of an inner disposition (Deut. 30:6). This view also is reiterated by the prophets, such as Jeremiah, who appealed to the inhabitants of Jerusalem: “Circumcise yourselves to the Lord; remove the foreskin of your hearts” (Jer. 4:4, ESV; compare with Jer. 9:25, 26). Thus, the Old Testament already envisioned the metaphorical and ethical dimensions of the ritual. When disassociated from the right attitude, the idea that “circumcision is nothing” (1 Cor. 7:19) is already true in the Old Testament.
Today, Seventh-day Adventists, like other Christians, “understand baptism as a symbol of (figuratively) partaking in Christ’s death, burial, and resurrection and also a symbol of belonging to God’s New Covenant people instead of circumcision (Col. 2:11–12).”—John C. Peckham, God With Us: An Introduction to Adventist Theology (Berrien Springs, MI: Andrews University Press, Biblical Research Institute, 2023), pp. 595, 596. However, one could question the reason for the change. The practice of circumcision was closely related to the coming of the promised Messiah, who would appear from the Seed of Abraham.
Passover
The ritual of Passover was instituted on the night Israel left Egypt. The blood of the lamb, killed before sunset, was used to mark the Israelites’ doorposts to prevent the death of the firstborn (Exod. 12:12, 13). Thus, the Passover was inherently connected to the historical deliverance of Israel from slavery. It also was connected to the agricultural celebration marking the beginning of the harvest season when people would bring the first fruits to the sanctuary (Exod. 34:18–27). Passover was not just a celebration of ordinary life but a celebration of new life to be lived abundantly and freely with the Lord. At the heart of the ritual was the sacrifice of the lamb.
This sacrifice was a symbolic act in two senses. First, it symbolized the deliverance of the firstborn. The lamb was slaughtered instead of the Israelite firstborn, serving as a substitutionary sacrifice. Second, the entire ritual was meant to recall the Exodus experience, the time when the Israelites were set free from slavery. Every detail in the ceremony pointed to the rush to get ready to leave: the meat was roasted instead of boiled, herbs were eaten instead of vegetables (Exod. 12:8–10), the clothes were worn in preparation to go at any moment, and the meal was eaten in haste (Exod. 12:11). Therefore, for the original participants, the first Passover was a declaration of faith in the miraculous deliverance that God was about to perform that very night.
Jesus instituted the Lord’s Supper during His last Passover on earth. The Lord’s Supper replaced the Passover after His death. As such, the rite of the Lord’s Supper also has a twofold, temporal dimension. While it calls our attention to what God has done for us in the past, it points to what God will accomplish in the future. In Joshua 5, God’s people were in this same temporal juncture, between past and future, between deliverance and rest.
Altars
The altar is a crucial part of the ritual system in the Old Testament and played a significant role in worship life during patriarchal times. Although the first mention of an altar appears only in Genesis 8:20, the first sacrifice is implicit in the provision of skins for Adam and Eve (Gen. 3:21). Like circumcision, sacrifice is a practice not restricted to Israel. Indeed, sacrifice is the norm in ancient world religions. However, in Israel, sacrifice is not intended to feed, please, or appease an angry deity; rather, it is seen as God’s merciful provision to humanity to atone for sin and bring His creation back to Him.
Alongside the expiratory aspect of sacrifices, altars played an important role in the religious experience of God’s people in the past. As an act of worship, altars were built to mark new beginnings (Gen. 8:20) and places of pilgrimage (Gen. 12:7, Gen. 13:18). They also were used for intercessory prayer (Job 1:5) and thanksgiving (Ps. 26:6, 7). In addition to that, altars could become memorials of God’s graceful acts. In Joshua, even an altar without sacrifice becomes a memorial of the religious identity of the tribes beyond the Jordan River (Josh. 22:26–28). In Joshua 8:30–35, the altar built on Mount Ebal ratifies the covenant, renewing the people’s commitment to the Lord. All these aspects found in the patriarchal cult around altars were incorporated into the temple service, where the Israelites would come to worship, pray, make vows, remember God’s graceful acts, confess their sins, and seek forgiveness through their sacrifices, which were centralized in the sanctuary.
Calvary is the ultimate altar whereon the Lamb of God was offered once and for all (Heb. 10:10). As in the ritual system, His sacrifice is the pivotal point, bringing completion to the plan of salvation. Now He presents the blood as the new covenant before God, interceding on behalf of the penitent sinner (Heb. 7:25). Following Christ’s example, we are called to offer ourselves as living sacrifices, pleasing to the Lord (Rom. 12:1). In Christ, the altar of death becomes the doorway to life.
Part III: Life Application
Church Rites Today
Rites continue to be an integral part of the Seventh-day Adventist Church community. Here is a brief list of some of the most significant ceremonies that are observed in your local church. Reflect on how each of these practices has personally influenced your spiritual journey.
Between Already and Not Yet
The religious experiences behind the rites studied this week point to a tension usually called “already and not yet,” which in Joshua is manifested in the hiatus between deliverance and rest. Israel’s salvation was a current, and undeniable, reality, but the people were still looking ahead to its final consummation when they could finally enjoy God’s rest. In the New Testament, this tension between the kingdom of God as a present and future reality is evident. In Ellen G. White’s view, “the kingdom of God (i.e., the kingdom of grace) has already been established. Yet there remains an eschatological manifestation of the kingdom (i.e., the kingdom of glory), which ‘is not to be set up until the second advent of Christ’ (GC 347).”—Kwabena Donkor, “Kingdom of God,” The Ellen G. White Encyclopedia (Hagerstown, MD: Review and Herald, 2013), p. 919.
Notes