TRV
Translation
King James Version
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?
Complete Jewish Bible
For when the Kena'ani and the other people living in the land hear about it, they will surround us and wipe us off the face of the earth. What will you do then to save the honor of your great name?"
Berean Standard Bible
When the Canaanites and all who live in the land hear about this, they will surround us and wipe out our name from the earth. Then what will You do for Your great name?”
American Standard Version
For the Canaanites and all the inhabitants of the land will hear of it, and will compass us round, and cut off our name from the earth: and what wilt thou do for thy great name?
World English Bible Messianic
For the Canaanites and all the inhabitants of the land will hear of it, and will surround us, and cut off our name from the earth. What will you do for your great name?”
Geneva Bible (1599)
For the Canaanites, and all the inhabitants of the land shall heare of it, and shall compasse vs, and destroy our name out of the earth: and what wilt thou doe vnto thy mightie Name?
Young's Literal Translation
and the Canaanite and all the inhabitants of the land do hear, and have come round against us, and cut off our name out of the earth; and what dost Thou do for Thy great name?'
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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 7:9 encapsulates Joshua's fervent plea to God in the aftermath of Israel's unexpected defeat at Ai. This critical verse reveals Joshua's profound distress, not primarily for the immediate military setback, but for the potential dishonor and perceived weakness it would bring upon God's "great name" among the surrounding pagan nations. He fears that Israel's annihilation would lead the Canaanites to conclude that the God of Israel is either impotent or unfaithful, thereby jeopardizing the divine reputation and undermining the very purpose of God's covenant with His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 7:9 employs several potent literary devices to convey Joshua's profound anguish and his deep theological concern. The most prominent is the Rhetorical Question ("and what wilt thou do unto thy great name?"). This question is not posed for an answer but to dramatically emphasize the dire implications of Israel's defeat for God's reputation. It serves to underscore the immense theological weight of the situation and to compel divine action. Secondly, Hyperbole is evident in the phrase "cut off our name from the earth." While the threat of annihilation was real, this expression conveys the extreme psychological and spiritual fear of complete obliteration, not just of life but of identity and legacy. This heightened language emphasizes the depth of Joshua's despair and the perceived finality of the disaster. Finally, the entire verse functions as an Appeal to Divine Honor, a specific and powerful form of intercessory prayer where the supplicant bases their plea not on their own merit or righteousness, but solely on God's character and His unwavering commitment to His own glory. Joshua strategically frames the crisis in terms of its direct impact on God's "great name," knowing that God is supremely zealous for His own reputation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 7:9 profoundly illustrates the biblical truth that God is ultimately zealous for His own glory, and that His "great name" is the ultimate stake in the unfolding drama of redemption. Joshua's appeal here strikingly mirrors similar intercessions made by Moses, who likewise pleaded with God to spare Israel by appealing to the potential dishonor that would be brought upon God's name among the nations if He were to destroy His people in the wilderness. This highlights a consistent theological principle woven throughout Scripture: God acts not primarily for humanity's sake alone, but fundamentally for the vindication of His own character and the demonstration of His sovereign power and unwavering faithfulness to His covenant promises. The defeat at Ai, therefore, was not merely a military setback but a profound theological crisis that threatened the very foundation of God's redemptive plan and His reputation in the eyes of the world.
REFLECTION AND APPLICATION
Joshua 7:9 serves as a powerful and sobering reminder that our lives, both individually and corporately as the people of God, are inextricably linked to the reputation of God's "great name" in the world. Just as Israel's defeat at Ai had immediate and far-reaching implications for how the Canaanites perceived Yahweh, so too do our actions, our integrity, our faithfulness, and even our failures, profoundly impact how the world perceives the God we claim to serve. This truth calls us to a profound sense of responsibility, urging us to live in a manner that consistently honors and glorifies Him, ensuring that our lives are a compelling testament to His power, goodness, and faithfulness. Furthermore, Joshua's desperate prayer teaches us a vital lesson about the power and posture of intercession. Even in moments of deep despair or confusion, we are encouraged to boldly approach God, appealing not to our own righteousness or worthiness, but to His unchanging character and His ultimate commitment to His own glory. This empowers us to bring our deepest fears, our community's struggles, and the daunting challenges of our world before God, trusting that He will indeed act for the sake of His name, often in ways that bring about justice, restoration, and the advancement of His kingdom. The narrative also underscores the corporate nature of sin and its pervasive consequences, reminding us that individual disobedience can have ripple effects, impacting the spiritual health and public witness of the entire community, thereby highlighting the critical importance of holiness, accountability, and repentance among believers.
Questions for Reflection
FAQ
Why is God's "name" so important in the Bible?
Answer: In biblical thought, God's "name" is far more than a mere label; it represents His entire being, His character, His attributes, His power, His authority, and His reputation. When the Bible speaks of God acting "for His name's sake," it means He acts to uphold His own character and to demonstrate His faithfulness to His covenant promises. To profane God's name is to misrepresent Him or to act in a way that denies His true nature. Therefore, God is intensely zealous for His name because it is synonymous with who He is. When Joshua appeals to God's "great name" in Joshua 7:9, he is essentially appealing to God's very identity and asking Him to act consistently with His revealed character as the mighty and faithful God of Israel.
Did God need Joshua to remind Him of His reputation?
Answer: No, God is omniscient and perfectly aware of all things, including His own reputation and the implications of Israel's defeat. Joshua's prayer, much like Moses' similar intercessions in Exodus 32:12 and Numbers 14:16, serves several crucial purposes. Firstly, it demonstrates Joshua's profound theological understanding of God's character and priorities, aligning his will with God's. Secondly, it allows God to interact with His people through human agency, inviting them into the process of seeking His will and understanding His ways. Thirdly, it serves as a powerful teaching moment for Israel (and for us), illustrating the nature of true intercessory prayer and emphasizing that God's glory is the ultimate goal of all His redemptive acts. It's not about informing God, but about the supplicant's heart being transformed and God's people learning to trust in His sovereign plan, even when circumstances seem dire.
CHRIST-CENTERED FULFILLMENT
Joshua's desperate plea for God to act for the sake of His "great name" finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While Joshua feared Israel's name being "cut off from the earth" and God's name being dishonored by their defeat, Jesus, the true and perfect Israel, perfectly upheld and glorified the Father's name throughout His earthly ministry. His entire life was dedicated to this singular purpose, as He Himself declared, "I glorified you on earth, having accomplished the work that you gave me to do" (John 17:4). The defeat at Ai, caused by Achan's sin, threatened to sever Israel's covenant identity and bring profound shame upon God. In stark contrast, Christ's perfect obedience, culminating in His sacrificial death on the cross, not only atoned for the sins of His people but also served as the ultimate vindication of God's righteousness, holiness, and unwavering faithfulness. Through Christ's triumph over sin and death, God's "great name" is not merely preserved but is eternally magnified and made known to all nations, fulfilling the prophetic declaration that "at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:10). The church, as the new covenant people of God, is now called to bear His name, not through fear of being cut off, but through the glorious assurance of eternal life and an unbreakable covenant secured by the precious blood of the Lamb, ensuring that God's "great name" will forever be glorified through His redeemed people, who are a "chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light" (1 Peter 2:9).