TRV
Translation
King James Version
O Lord, what shall I say, when Israel turneth their backs before their enemies!
Complete Jewish Bible
Oh, ADONAI! What can I say, after Isra'el has turned their backs and retreated before their enemies?
Berean Standard Bible
O Lord, what can I say, now that Israel has turned its back and run from its enemies?
American Standard Version
Oh, Lord, what shall I say, after that Israel hath turned their backs before their enemies!
World English Bible Messianic
Oh, Lord, what shall I say, after that Israel has turned their backs before their enemies!
Geneva Bible (1599)
Oh Lord, what shall I say, when Israel turne their backes before their enemies?
Young's Literal Translation
Oh, Lord, what do I say, after that Israel hath turned the neck before its enemies?
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In the KJVVerse 5,985 of 31,102
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Commentary on Joshua 7 verses 6–9
6 ¶ And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.
7 And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!
8 O Lord, what shall I say, when Israel turneth their backs before their enemies!
9 For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
We have here an account of the deep concern Joshua was in upon this sad occasion. He, as a public person, interested himself more than any other in this public loss, and is therein an example to princes and great men, and teaches them to lay much to heart the calamities that befal their people: he is also a type of Christ, to whom the blood of his subjects is precious, Psa 72:14. Observe,
I. How he grieved: He rent his clothes (Jos 7:6), in token of great sorrow for this public disaster, and especially a dread of God's displeasure, which was certainly the cause of it. Had it been but the common chance of war (as we are too apt to express it), it would not have become a general to droop thus under it; but, when God was angry, it was his duty and honour to feel thus. One of the bravest soldiers that ever was owned that his flesh trembled for fear of God, Psa 119:120. As one humbling himself under the mighty had of God, he fell to the earth upon his face, not thinking it any disparagement to him to lie thus low before the great God, to whom he directed this token of reverence, by keeping his eye towards the ark of the Lord. The elders of Israel, being interested in the cause and influenced by his example, prostrated themselves with him, and, in token of deep humiliation, put dust upon their heads, not only as mourners, but as penitents; not doubting but it was for some sin or other that God did thus contend with them (though they knew not what it was), they humbled themselves before God, and thus deprecated the progress of his wrath. This they continued until even-tide, to show that it was not the result of a sudden feeling, but proceeded from a deep conviction of their misery and danger if God were any way provoked to depart from them. Joshua did not fall foul upon his spies for their misinformation concerning the strength of the enemy, nor upon the soldiers for their cowardice, though perhaps both were blameworthy, but his eye is up to God; for is there any evil in the camp and he has not done it? His eye is upon God as displeased, and that troubles him.
II. How he prayed, or pleaded rather, humbly expostulating the case with God, not sullen, as David when the Lord had made a breach upon Uzzah, but much affected; his spirit seemed to be somewhat ruffled and discomposed, yet not so as to be put out of frame for prayer; but, by giving vent to his trouble in a humble address to God, he keeps his temper and it ends well. 1. Now he wishes they had all taken up with the lot of the two tribes on the other side Jordan, Jos 7:7. He thinks it would have been better to have staid there and been cut short than come hither to be cut off. This savours too much of discontent and distrust of God, and cannot be justified, though the surprise and disappointment to one deeply concerned for the public interest may in part excuse it. Those words, wherefore hast thou brought us over Jordan to destroy us? are too like what the murmurers often said (Exo 14:11, Exo 14:12; Exo 16:3; Exo 17:3; Num 14:2, Num 14:3); but he that searches the heart knew they came from another spirit, and therefore was not extreme to mark what he said amiss. Had Joshua considered that this disorder which their affairs were put into no doubt proceeded from something amiss, which yet might easily be redressed, and all set to rights again (as often in his predecessor's time), he would not have spoken of it as a thing taken for granted that they were delivered into the hands of the Amorites to be destroyed. God knows what he does, though we do not; but this we may be sure of, he never did nor ever will do us any wrong. 2. He speaks as one quite at a loss concerning the meaning of this event (v. 8): "What shall I say, what construction can I put upon it, when Israel, thy own people, for whom thou hast lately done such great things and to whom thou hast promised the full possession of this land, when they turn their backs before their enemies" (their necks, so the word is), "when they not only flee before them, but fall before them, and become a prey to them? What shall we think of the divine power? Is the Lord's arm shortened? Of the divine promise? Is his word yea and nay? Of what God has done for us? Shall this be all undone again and prove in vain?" Note, The methods of Providence are often intricate and perplexing, and such as the wisest and best of men know not what to say to; but they shall know hereafter, Joh 13:7. 3. He pleads the danger Israel was now in of being ruined. He gives up all for lost: "The Canaanites will environ us round, concluding that now our defence having departed, and the scales being turned in their favour, we shall soon be as contemptible as ever we were formidable, and they will cut off our name from the earth," Jos 7:9. Thus even good men, when things go against them a little, are too apt to fear the worst, and make harder conclusions than there is reason for. But his comes in here as a plea: "Lord, let not Israel's name, which has been so dear to thee and so great in the world, be cut off." 4. He pleads the reproach that would be cast on God, and that if Israel were ruined his glory would suffer by it. They will cut off our name, says he, yet, as if he had corrected himself for insisting upon that, it is no great matter (thinks he) what becomes of our little name (the cutting off of that will be a small loss), but what wilt thou do for thy great name? this he looks upon and laments as the great aggravation of the calamity. He feared it would reflect on God, his wisdom and power, his goodness and faithfulness; what would the Egyptians say? Note, Nothing is more grievous to a gracious soul than dishonour done to God's name. This also he insists upon as a plea for the preventing of his fears and for a return of God's favour; it is the only word in all his address that has any encouragement in it, and he concludes with it, leaving it to this issue, Father, glorify thy name. The name of God is a great name, above every name; and, whatever happens, we ought to believe that he will, and pray that he would, work for his own name, that this may not be polluted. This should be our concern more than any thing else. On this we must fix our eye as the end of all our desires, and from this we must fetch our encouragement as the foundation of all our hopes. We cannot urge a better plea than this, Lord, What wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–9. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 7:8 captures the raw, anguished lament of Joshua following Israel's humiliating and unexpected defeat at Ai. Having just witnessed the miraculous, God-ordained conquest of Jericho, this sudden setback plunges Joshua into profound despair, confusion, and a crisis of faith regarding God's presence and his own leadership. His desperate cry expresses not only personal anguish but also a deep concern for God's reputation among the surrounding nations, fearing that this defeat will dishonor the Lord's name and invalidate His covenant promises.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua's lament in Joshua 7:8 employs several potent literary devices to convey its emotional and theological weight. The primary device is Lament, a common biblical form of prayer expressing deep sorrow, complaint, and an appeal to God in times of distress. Joshua's cry fits this pattern, articulating his pain and confusion directly to the Lord, questioning the divine plan in the face of unexpected suffering. The phrase "what shall I say" functions as a powerful Rhetorical Question, not seeking a literal answer but conveying the speaker's utter helplessness, despair, and lack of understanding in the face of an inexplicable tragedy. It emphasizes the depth of his emotional and spiritual crisis, highlighting the burden of leadership. Furthermore, "turneth their backs" is a vivid Idiom or Metonymy, where a physical action (turning the neck/back) represents a larger concept (shameful defeat and flight). This idiomatic expression powerfully evokes the humiliation and disgrace of the rout, creating a strong sense of Pathos that elicits sympathy for Joshua's plight and highlights the gravity of Israel's situation and the perceived dishonor to God's name.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua's lament in Joshua 7:8 serves as a poignant reminder that even God's chosen leaders face moments of profound despair and confusion when divine favor seems withdrawn or when circumstances contradict perceived promises. This episode underscores the critical theological principle that God's covenant blessings are conditional upon obedience. The defeat at Ai, a direct consequence of Achan's sin, highlights the corporate nature of sin and its ripple effects within a community, demonstrating that individual disobedience can have far-reaching, detrimental consequences for the entire body of believers. It also powerfully illustrates God's unwavering commitment to holiness and justice, even when it involves disciplining His own people. Joshua's concern for God's reputation among the nations reveals a deep understanding of God's glory being at stake in Israel's actions and outcomes, a theme that resonates throughout biblical history.
REFLECTION AND APPLICATION
Joshua's agonizing cry in Joshua 7:8 offers profound lessons for believers today. It teaches us about the seriousness of sin, reminding us that even seemingly private or individual acts of disobedience can have far-reaching, detrimental effects on the wider community, whether it be a family, church, or nation. This should compel us to cultivate a deeper commitment to personal holiness and accountability, recognizing our interconnectedness in the body of Christ and the potential impact of our choices. Furthermore, Joshua's raw honesty in bringing his despair and confusion before God provides a powerful model for spiritual leadership and personal faith. It demonstrates that it is permissible, even necessary, to lament, question, and express our deepest anxieties to God when faced with apparent failure or the inexplicable. Even in moments of defeat, God remains sovereign and just, working to reveal sin, bring about repentance, and ultimately restore His people to victory. Our trust in His overarching plan and character must remain steadfast, even when circumstances seem to contradict His promises, knowing that His ultimate purposes will prevail.
Questions for Reflection
FAQ
Why was Israel defeated at Ai after such a great victory at Jericho?
Answer: Israel's defeat at Ai was not due to a lack of military strength or God's inability, but rather a direct consequence of corporate sin. Unbeknownst to Joshua and the majority of the Israelites, Achan, a man from the tribe of Judah, had disobeyed God's explicit command regarding the spoils of Jericho. God had declared Jericho and everything in it "devoted to destruction" (herem), meaning all plunder was to be either utterly destroyed or consecrated to the Lord (see Joshua 6:17-19). Achan secretly took a beautiful cloak, silver, and gold, hiding them in his tent (Joshua 7:21). This act of disobedience defiled the entire community, as God's covenant with Israel implied corporate responsibility. As a result, God withdrew His favor, leading to Israel's defeat and humiliation at Ai. This event powerfully illustrates that God's holiness demands obedience, and disobedience carries serious consequences for the whole covenant community.
CHRIST-CENTERED FULFILLMENT
Joshua's lament in Joshua 7:8, born of Israel's defeat due to corporate sin, finds its profound Christ-centered fulfillment in the person and work of Jesus. While Joshua was perplexed by Israel's "turning their backs" in shame, unable to comprehend the hidden sin that brought about their downfall, Christ perfectly understood and ultimately bore the shame and sin of all humanity. Achan's trespass brought corporate judgment upon Israel, but Jesus, the true and greater Joshua (a name etymologically linked to Jesus), became sin for us, bearing the curse and the full weight of God's wrath, so that we might become the righteousness of God (2 Corinthians 5:21). His apparent defeat on the cross, a moment of profound humiliation and perceived abandonment, was in reality the ultimate victory over sin, death, and the powers of darkness (Colossians 2:15). Where Israel turned their backs in defeat, Christ steadfastly set His face toward Jerusalem, enduring the cross for the joy set before Him (Hebrews 12:2). He is the faithful leader who never fails, whose perfect obedience secures eternal victory and reconciliation for His people, ushering in a new covenant where sin's power is definitively broken and God's name is eternally glorified through His once-for-all sacrifice (Hebrews 9:26).