3:23-28 - At that time I pleaded with the Lord: "O Sovereign Lord, you have begun to show to your servant your greatness and your strong hand. For what god is there in heaven or on earth who can do the deeds and mighty works you do? Let me go over and see the good land beyond the Jordan— that fine hill country and Lebanon."
But because of you the Lord was angry with me and would not listen to me. "That is enough," the Lord said. "Do not speak to me anymore about this matter. Go up to the top of Pisgah and look west and north and south and east. Look at the land with your own eyes, since you are not going to cross this Jordan. But commission Joshua, and encourage and strengthen him, for he will lead this people across and will cause them to inherit the land that you will see." So we stayed in the valley near Beth Peor.
It is not difficult to imagine how the recollection of Joshua's commission would now evoke the plea by Moses to God to let him cross over into the land. Moses' statement to Lord, "You have begun to show your servant your greatness and strong hand" (v.24a) is recalled from the past ("at that time"), when he was a younger man, but still it surely was an understatement, given all that has transpired since his encounter with Lord at the burning bush. But set against the following rhetorical question, "For what god is there in heaven or on earth who can do the deeds and mighty works you do?" (v.24b), it serves to accentuate the greatness of Lord. Moses's plea, however, was rejected.
Stylistically, this rejection is framed around the two verbs, "see" (ra') and "cross over" ('abar). So, while Moses was commanded to encourage Joshua by reminding him of what he had seen Lord had done to the two kings and of the promise that Lord would do the same there where Joshua was crossing over ('abar) to (v.21b), Moses's plea to God is to let him go over ('abar) and see (ra') the good land (v.25). Lord's response was to instruct Moses to ascend to the Pisgah (a range of mountains overlooking the Dead Sea; see Num.21:20, Deut.4:49 & 34:1) where he would see (ra') the land, but he would not be crossing over ('abar) to it (v.27). Moses was rather to commission Joshua, who would cross over ('abar) ahead of the people to the land that Moses would see (ra', v.28). The reason for Moses's exclusion from the land, already noted in a previous retrospective (1:37) is here repeated, but is here highlighted by being placed at the core of the chiastic structure. The reason for his denial from the land—"on account of you, Lord was angry with me" (v.26)—does not add any thing new to what has already been said on previous occasions. The use of the verb for Lord'ss anger, derived from the same root ('abar) as the verb for "cross over", serves as an excruciating pun; because Lord was "cross" with Moses, Moses would not "cross" into the land. In a sad flashback to 1:45, when God refused to pay any attention (lo' shama) to the people, now God refuses to listen (lo' shama) to Moses, and made all the more painful for the fact that this is the only matter over which God refuses to listen to him. 39
The finality of Lord's decision on the subject is categorical: "That is enough! Do not speak to me anymore about this matter" (v.26). That even a person of Moses's statute is not spared the rigor of God's holiness would have spoken loudly to GB, and GN. That Moses would so honestly acknowledge his failure before GB speaks of the passion and authenticity with which he lived his life before God and his flock. In this he sets a contrasting paradigm to the insidious spirit of formalism that is increasingly shaping the pastoral ministry of the Asian Christian Church. Increasingly, emphasis is laid on "professionalism" (having solid academic credentials) in the church and seminaries, or to "connections," (being subsevient to the bishop) with little weight placed on holiness, integrity, character, and exemplary lifestyle as the prerequisite for ministry and leadership. If God would not spare a Moses for all that he was or had done, neither can the church spared the rod of discipline to those who had committed child abuse or financial abuse of the church's coffer. Nor should we fail to protect the pastor, where he is right, just because he had upset the deacon who had paid for the new church van. Holiness counts. It counted for the Lord with Moses, it should count with us.
Low Chai Hok
©Alberith, rev., 2021