21 I must not linger over Moses when my purpose is at full speed to lightly touch on each topic and to sketch the outline of a proper knowledge of my subject. I will pass to Joshua the son of Nun, who was previously called Ause, or better, as in the Hebrew, Osee, that is, Saviour. For he, according to the epistle of Jude, saved the people of Israel and led them forth out of Egypt, and brought them into the land of promise. As soon as this Joshua reached the Jordan, the waters of marriage, which had ever flowed in the land, dried up and stood in one heap; and the whole people, barefooted and on dry ground, crossed over, and came to Gilgal, and there was a second time circumcised.
If we take this literally, it cannot possibly stand. For if we had two foreskins, or if another could grow after the first was cut off, there would be room for speaking of a second circumcision. But the meaning is that Joshua circumcised the people who had crossed the desert, with the Gospel knife, and he circumcised them with a stone knife, that what in the case of Moses' son was prefigured in a few might under Joshua be fulfilled in all. Moreover, the very foreskins were heaped together and buried, and covered with earth, and the fact that the reproach of Egypt was taken away, and the name of the place, Gilgal, which is by interpretation revelation, show that while the people wandered in the desert uncircumcised their eyes were blinded.
Let us see what follows. After this Gospel circumcision and the consecration of twelve stones at the place of revelation, the Passover was immediately celebrated, a lamb was slain for them, and they ate the food of the Holy Land. Joshua went forth, and was met by the Prince of the host, sword in hand, that is either to show that he was ready to fight for the circumcised people, or to sever the tie of marriage. And in the same way that Moses was commanded, so was he: “loose your shoe, for the place whereon you stand is holy ground.”
For if the armed host of the Lord was represented by the trumpets of the priests, we may see in Jericho a type of the overthrow of the world by the preaching of the Gospel. And to pass over endless details (for it is not my purpose now to unfold all the mysteries of the Old Testament), five kings who previously reigned in the land of promise, and opposed the Gospel army, were overcome in battle with Joshua. I think it is clearly to be understood that before the Lord led his people from Egypt and circumcised them, sight, smell, taste, hearing, and touch had the dominion, and that to these, as to five princes, everything was subject.
And when they took refuge in the cave of the body and in a place of darkness, Jesus entered the body itself and slew them, that the source of their power might be the instrument of their death.
Source: Against Jovinianus (New Advent)