A Lament (Joshua 7.7–9)
“Ah, Lord GOD! Why have you brought this people across the Jordan at all, to hand us over to the Amorites so as to destroy us? Would that we had been content to settle beyond the Jordan! O Lord, what can I say, now that Israel has turned their backs to their enemies! The Canaanites and all the inhabitants of the land will hear of it, and surround us, and cut off our name from the earth. Then what will you do for your great name?”
In their battle to take the Promised Land, God instructed the Israelites to destroy certain things. This was known as herem, meaning literally “devoted thing,” but in these books, if refers to things that are devoted to destruction. They must be destroyed by order of God. This language comes from the practice of sacrifice. Sometimes, part of a sacrifice offered to God could be kept by the priests, for their own use—perhaps meat, or some olive oil, or grain. The rest would be burned up as an offering to God. This part was the “herem,” the devoted thing.
In the book of Joshua, the concept is applied to the spoils of battle. Because taking of the promised land was a holy war, some things must be completely destroyed—completely offered to God. This included men, women, children, animals, and goods. Perhaps because they might tempt God’s people into materialism, corruption, or idolatry. This is how many commentators explain the troubling commands to destroy every thing and every body. For many of us, this makes the practice no less disturbing. Maybe it just a mystery of God, and we must merely take on faith that this was what God required in those circumstances, which were unique for whatever reason.
This story began the same way as the victory at Jericho. Joshua sent men to spy, they came back, and Joshua sent in the army. This time, however, it is the Israelites who are routed. This time, it is not a God-believing pagan prostitute who becomes part of the story, but a self-centered Israelite clan-leader. This time, it is not the faithful non-Israelite and her family were saved, it is a faithless Israelite family who is condemned.
After the loss, Joshua and the elders are devastated and confused. They fall on their faces before the Ark of the Covenant. They all put dust on their heads. Joshua tears his clothes. These three things are typical acts of mourning and humiliation. Joshua then offers the prayer above.
God responds with anger. He tells Joshua to get up and explains that his people have not been faithful. Someone had kept some of the spoils of war from Jericho, therefore, they cannot stand before their enemies because they have become the herem, the thing destined for destruction. Joshua discovers that a man named Achan is the one who had broken the promises made with God: he kept some of the spoils of war from the Jericho battle.
A close examination of this story tells us something about prayer. How did the Joshua and the Israelites not know about Achan’s transgression before the battle? Did Joshua, as leader, not pray to God before he sent in the spies? Did he not approach God before he sent in the army? It would appear not. Joshua and his people charged on, so confident of their own power because God was on their side.
Joshua’s prayer similar to other laments found in the Bible. It begins with a heartfelt cry to God, asking “why?” It describes the reason for the lament (the loss of the battle), and then closes with a common element found in laments: the offeror reminds God that, because of what has happened, other people will mock God as powerless. (See, for example, Pss 74.10, 18; 79.9; 83.4, 16, 18; Ps 106.8; 109.21; 143.11.) This shows Joshua’s mistaken mindset. He (and presumably the rest of the Israelites) believe that if they lose a battle, it must also mean that God lost a battle. Perhaps other nations might think God weak, but God’s people should have no concern of that. Instead, they should be asking, “Why did this loss happen? What have we done wrong?”
There are some differences between this lament and most other biblical laments. Most are based on a future hope; this one is based on the past. Most laments also contain a confession of trust, something like, “I don’t understand this situation, but I trust in you, God.” Joshua offers no such confession. Indeed, some have pointed out that this lament does not lead to a discussion or revealing of salvation, as seen often in laments included in the Psalms or Isaiah. Instead, it leads to a type of coventant “lawsuit.” Joshua brings his complaint and argues his case. God, as defendant, pleads his side, and the evidence is with him. Judgment ensues. Tragically, it is Achan and his clan and his belongings that must be herem.
What can we learn about prayer from this faulty lament? Laments should have a place in the prayer life of a Christians, and we probably do not offer them often enough. But, as this story demonstrates, our attitude behind our lament is important. We cry out God because of a great loss, or frustration, or fear. It asks of God, “why did you let this happen?” This is where we should take care. Though many biblical writers question God’s actions (or lack thereof)—sometimes quite strongly—there is a difference between losing faith in God’s power over events, and merely expressing frustration and confusion to him. Human anger towards God is permissible, as shown in the Psalms and other places. But even the most critical of laments eventually winds back around to a confession of our own limited nature, and expresses trust in God, in spite of the frustration or pain we might experience from him. Joshua’s lament is a proper one, as far as it goes, but it does not lead to humility. An arrogance had crept into the faith of the Israelites. “God is with us” was taken to mean “we cannot lose, no matter what.” They had forgotten that it is only the grace and gift of God that He is with us. It is not because of any great work or value of our own.
We might also point out that most laments, this one included, are offered in public. I suspect that this is not usually the case among God’s people today. If we do even offer a lament, it is probably in private. Is there a place in the modern world for the pubic offering of laments with the community of Christians?
As best you can, examine your own attitude as a believer. Do you slip into a sort of arrogance because you believe in God? Do you look down your nose at non-believers (or even weaker believers)? Cheer at being “one of God’s people” can subtly lead to thinking we are somehow better than others. Examine your attitudes and your prayer life—especially when things have gone wrong.
Practice lament. If there is something in your life that lends itself to a lament, write one and pray it. Share it with others. If this is not a time of loss or confusion with God that is worthy of a lament, think of a time where it would have been appropriate. Write a lament for that time in your life.
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