Joshua 7:6
Verse
Context
The Defeat at Ai
5And the men of Ai struck down about thirty-six of them, chasing them from the gate as far as the quarries and striking them down on the slopes. So the hearts of the people melted and became like water.6Then Joshua tore his clothes and fell facedown before the ark of the LORD until evening, as did the elders of Israel; and they all sprinkled dust on their heads.
Sermons
K.P. YohannanSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Joshua rent his clothes, etc. - It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business so much to heart; but 1. Because the people melted, and became as water, and there was little hope that they would make any stand against the enemy; and 2. Because this defeat evidently showed that God had turned his hand against them. Had it not been so, their enemies could not have prevailed. Put dust upon their heads - Rending the clothes, beating the breast, tearing the hair, putting dust upon the head, and falling down prostrate, were the usual marks of deep affliction and distress. Most nations have expressed their sorrow in a similar way. The example of the distressed family of King Latinus, so affectingly related by Virgil, may be adduced in illustration of many passages in the history of the patriarchs, prophets, apostles, etc. Regina ut testis venientem prospicit hostem - Purpureos moritura manu discindit amictus - Filia prima manu flavos Lavinia crines, Et roseas laniata genas. - It scissa veste Latinus - Canitiem immundo perfusam pulvere turpans. Aen. lib. xii., ver. 594. "The queen, who saw the foes invade the town, And brands on tops of burning houses thrown, She raves against the gods, she beats her breast, And tears, with both her hands, her purple vest. The sad Lavinia rends her yellow hair, And rosy cheeks; the rest her sorrow share. Latinus tears his garments as he goes, Both for his public and his private woes; With filth his venerable beard besmears, And sordid dust deforms his silver hairs." Dryden.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Joshua and the elders of the people were also deeply affected, not so much at the loss of thirty-six men, as because Israel, which was invincible with the help of the Lord, had been beaten, and therefore the Lord must have withdrawn His help. In the deepest grief, with their clothes rent (see at Lev 10:6) and ashes upon their heads, they fell down before the ark of the Lord (vid., Num 20:6) until the evening, to pour out their grief before the Lord. Joshua's prayer contains a complaint (Jos 7:7) and as question addressed to God (Jos 7:8, Jos 7:9). The complaint, "Alas, O Lord Jehovah, wherefore hast Thou brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us?" almost amounts to murmuring, and sounds very much like the complaint which the murmuring people brought against Moses and Aaron in the desert (Num 14:2-3); but it is very different from the murmuring of the people on that occasion against the guidance of God; for it by no means arose from unbelief, but was simply the bold language of faith wrestling with God in prayer - faith which could not comprehend the ways of the Lord - and involved the most urgent appeal to the Lord to carry out His work in the same glorious manner in which it had been begun, with the firm conviction that God could neither relinquish nor alter His purposes of grace. The words which follow, "Would to God that we had been content (see at Deu 1:5) to remain on the other side of the Jordan," assume on the one hand, that previous to the crossing of the river Israel had cherished a longing for the possession of Canaan, and on the other hand, that this longing might possibly have been the cause of the calamity which had fallen upon the people now, and therefore express the wish that Israel had never cherished any such desire, or that the Lord had never gratified it. (On the unusual form העברתּ for העברתּ, see Ges. 63, anm. 4, and Ewald, 41, b.) The inf. abs. העביר (with the unusual i in the final syllable) is placed for the sake of emphasis after the finite verb, as in Gen 46:4, etc. The Amorites are the inhabitants of the mountains, as in Gen 46:4, etc.
Jamieson-Fausset-Brown Bible Commentary
Joshua rent his clothes, and fell to the earth . . . before the ark . . . he and the elders--It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.
John Gill Bible Commentary
And Joshua rent his clothes,.... As was usual in those ancient times, on hearing bad news, and as expressive of grief and trouble (r); see Gen 37:29, and fell to the earth upon his face before the ark of the Lord, until the eventide; in a posture of adoration and prayer, in which he continued till even; how long that was cannot be said, since the time is not mentioned when the army returned from Ai; very probably it was some time in the afternoon: this was done before the ark of the Lord, the symbol of the divine Presence, not in the most holy place, where that usually was, and into which Joshua might not enter, but in the tabernacle of the great court, over against where the ark was: he and the elders of Israel; either the elders of the people in the several tribes, or rather the seventy elders, which were the sanhedrim or council, and which attended Joshua, and assisted him as such: and put dust upon their heads; another rite or ceremony used in times of mourning and distress, and that very anciently, before Joshua's time and after, see Job 2:12; and among various nations; so when Achilles bewailed the death of Patroclus, he is represented by Homer (s) taking with both his hands the black earth, and pouring it on his head; so Aristippus among the Athenians is said (t) to sprinkle dust on his head in token of mourning on a certain account. (r) "Tum pius", Aeneas, &c. Virgil. Aeneid. l. 5. prope finem. (s) , &c. Iliad. 18. ver. 23. Vid. Odyss. 24. "Sparsitque cinis", &c. Seneca, Troad. Act. 1. Chorus. (t) Heliodor. Aethiop. l. 1. c. 13.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
7:6 Israel’s leaders tore their clothing and threw dust on their heads, common public gestures of grief or despair in the ancient Near East. By falling face down before the Ark of the Lord, Joshua belatedly acknowledged that Israel needed God’s direction in the battle against Ai.
Joshua 7:6
The Defeat at Ai
5And the men of Ai struck down about thirty-six of them, chasing them from the gate as far as the quarries and striking them down on the slopes. So the hearts of the people melted and became like water.6Then Joshua tore his clothes and fell facedown before the ark of the LORD until evening, as did the elders of Israel; and they all sprinkled dust on their heads.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Joshua rent his clothes, etc. - It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business so much to heart; but 1. Because the people melted, and became as water, and there was little hope that they would make any stand against the enemy; and 2. Because this defeat evidently showed that God had turned his hand against them. Had it not been so, their enemies could not have prevailed. Put dust upon their heads - Rending the clothes, beating the breast, tearing the hair, putting dust upon the head, and falling down prostrate, were the usual marks of deep affliction and distress. Most nations have expressed their sorrow in a similar way. The example of the distressed family of King Latinus, so affectingly related by Virgil, may be adduced in illustration of many passages in the history of the patriarchs, prophets, apostles, etc. Regina ut testis venientem prospicit hostem - Purpureos moritura manu discindit amictus - Filia prima manu flavos Lavinia crines, Et roseas laniata genas. - It scissa veste Latinus - Canitiem immundo perfusam pulvere turpans. Aen. lib. xii., ver. 594. "The queen, who saw the foes invade the town, And brands on tops of burning houses thrown, She raves against the gods, she beats her breast, And tears, with both her hands, her purple vest. The sad Lavinia rends her yellow hair, And rosy cheeks; the rest her sorrow share. Latinus tears his garments as he goes, Both for his public and his private woes; With filth his venerable beard besmears, And sordid dust deforms his silver hairs." Dryden.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Joshua and the elders of the people were also deeply affected, not so much at the loss of thirty-six men, as because Israel, which was invincible with the help of the Lord, had been beaten, and therefore the Lord must have withdrawn His help. In the deepest grief, with their clothes rent (see at Lev 10:6) and ashes upon their heads, they fell down before the ark of the Lord (vid., Num 20:6) until the evening, to pour out their grief before the Lord. Joshua's prayer contains a complaint (Jos 7:7) and as question addressed to God (Jos 7:8, Jos 7:9). The complaint, "Alas, O Lord Jehovah, wherefore hast Thou brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us?" almost amounts to murmuring, and sounds very much like the complaint which the murmuring people brought against Moses and Aaron in the desert (Num 14:2-3); but it is very different from the murmuring of the people on that occasion against the guidance of God; for it by no means arose from unbelief, but was simply the bold language of faith wrestling with God in prayer - faith which could not comprehend the ways of the Lord - and involved the most urgent appeal to the Lord to carry out His work in the same glorious manner in which it had been begun, with the firm conviction that God could neither relinquish nor alter His purposes of grace. The words which follow, "Would to God that we had been content (see at Deu 1:5) to remain on the other side of the Jordan," assume on the one hand, that previous to the crossing of the river Israel had cherished a longing for the possession of Canaan, and on the other hand, that this longing might possibly have been the cause of the calamity which had fallen upon the people now, and therefore express the wish that Israel had never cherished any such desire, or that the Lord had never gratified it. (On the unusual form העברתּ for העברתּ, see Ges. 63, anm. 4, and Ewald, 41, b.) The inf. abs. העביר (with the unusual i in the final syllable) is placed for the sake of emphasis after the finite verb, as in Gen 46:4, etc. The Amorites are the inhabitants of the mountains, as in Gen 46:4, etc.
Jamieson-Fausset-Brown Bible Commentary
Joshua rent his clothes, and fell to the earth . . . before the ark . . . he and the elders--It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.
John Gill Bible Commentary
And Joshua rent his clothes,.... As was usual in those ancient times, on hearing bad news, and as expressive of grief and trouble (r); see Gen 37:29, and fell to the earth upon his face before the ark of the Lord, until the eventide; in a posture of adoration and prayer, in which he continued till even; how long that was cannot be said, since the time is not mentioned when the army returned from Ai; very probably it was some time in the afternoon: this was done before the ark of the Lord, the symbol of the divine Presence, not in the most holy place, where that usually was, and into which Joshua might not enter, but in the tabernacle of the great court, over against where the ark was: he and the elders of Israel; either the elders of the people in the several tribes, or rather the seventy elders, which were the sanhedrim or council, and which attended Joshua, and assisted him as such: and put dust upon their heads; another rite or ceremony used in times of mourning and distress, and that very anciently, before Joshua's time and after, see Job 2:12; and among various nations; so when Achilles bewailed the death of Patroclus, he is represented by Homer (s) taking with both his hands the black earth, and pouring it on his head; so Aristippus among the Athenians is said (t) to sprinkle dust on his head in token of mourning on a certain account. (r) "Tum pius", Aeneas, &c. Virgil. Aeneid. l. 5. prope finem. (s) , &c. Iliad. 18. ver. 23. Vid. Odyss. 24. "Sparsitque cinis", &c. Seneca, Troad. Act. 1. Chorus. (t) Heliodor. Aethiop. l. 1. c. 13.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
7:6 Israel’s leaders tore their clothing and threw dust on their heads, common public gestures of grief or despair in the ancient Near East. By falling face down before the Ark of the Lord, Joshua belatedly acknowledged that Israel needed God’s direction in the battle against Ai.