Deuteronomy 3:1

WEB

Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.

KJV

Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.

Commentary

Moses, in this chapter, relates, I. The conquest of Og, king of Bashan, and the seizing of his country, ver. 1-11 . II. The distribution of these new conquests to the two tribes and a half, ver. 12-17 . Under certain provisos and limitations, ver. 18-20 . III. The encouragement given to Joshua to carry on the war which was so gloriously begun, ver. 21, 22 . IV. Moses's request to go over into Canaan ( ver. 23-25 ), with the denial of that request, but the grant of an equivalent, ver. 26 , &c. 1 Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei. 2 And the L ORD said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. 3 So the L ORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining. 4 And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan. 5 All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many. 6 And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city. 7 But all the cattle, and the spoil of the cities, we took for a prey to ourselves. 8 And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon; 9 ( Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;) 10 All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan. 11 For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man. We have here another brave country delivered into the hand of Israel, that of Bashan; the conquest of Sihon is often mentioned together with that of Og, to the praise of God, the rather because in these Israel's triumphs began, Ps. cxxxv. 11; cxxxvi. 19, 20 . See, I. How they got the mastery of Og, a very formidable prince, 1. Very strong, for he was of the remnant of the giants ( v. 11 ); his personal strength was extraordinary, a monument of which was preserved by the Ammonites in his bedstead, which was shown as a rarity in their chief city. You might guess at his weight by the materials of his bedstead; it was iron, as if a bedstead of wood were too weak for him to trust to: and you might guess at his stature by the dimensions of it; it was nine cubits long and four cubits broad, which, supposing a cubit to be but half a yard (and some learned men have made it appear to be somewhat more), was four yards and a half long, and two yards broad; and if we allow his bedstead to be two cubits longer than himself, and that is as much as we need allow, he was three yards and a half high, double the stature of an ordinary man, and every way proportionable, yet they smote him, v. 3 . Note, when God pleads his people's cause he can deal with giants as with grasshoppers. No man's might can secure him against the Almighty. The army of Og was very powerful, for he had the command of sixty fortified cities, besides the unwalled towns, v. 5 . Yet all this was nothing before God's Israel, when they came with commission to destroy him. 2. He was very bold and daring: He came out against Israel to battle, v. 1 . It was wonderful that he did not take warning by the ruin of Sihon, and send to desire conditions of peace; but he trusted to his own strength, and so was hardened to his destruction. Note, Those that are not awakened by the judgments of God upon others, but persist in their defiance of heaven, are ripening apace for the like judgments upon themselves, Jer. iii. 8 . God bade Moses not fear him, v. 2 . If Moses himself was so strong in faith as not to need the caution, yet it is probable that the people needed it, and for them these fresh assurances are designed; " I will deliver him into thy hand; not only deliver thee out of his hand, that he shall not be thy ruin, but deliver him into thy hand, that thou shalt be his ruin, and make him pay dearly for his attempt." He adds, Thou shalt do to him as thou didst to Sihon, intimating that they ought to be encouraged by their former victory to trust in God for another victory, for he is God, and changeth not. II. How they got possession of Bashan, a very desirable country. They took all the cities ( v. 4 ), and all the spoil of them, v. 7 . They made them all their own, v. 10 . So that now they had in their hands all that fruitful country which lay east of Jordan, from the river Arnon unto Hermon, v. 8 . Their conquering and possessing these countries was intended, not only for the encouragement of Israel in the wars of Canaan, but for the satisfaction of Moses before his death. Since he must not live to see the completing of their victory and settlement, God thus gives him a specimen of it. Thus the Spirit is given to those that believe as the earnest of their inheritance, until the redemption of the purchased possession. 12 And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites. 13 And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants. 14 Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day. 15 And I gave Gilead unto Machir. 16 And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, which is the border of the children of Ammon; 17 The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdoth-pisgah eastward. 18 And I commanded you at that time, saying, The L ORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war. 19 But your wives, and your little ones, and your cattle, ( for I know that ye have much cattle,) shall abide in your cities which I have given you; 20 Until the L ORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the L ORD your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you. Having shown how this country which they were now in was conquered, in these verses he shows how it was settled upon the Reubenites, Gadites, and half the tribe of Manasseh, which we had the story of before, Num. xxxii. Here is the rehearsal. 1. Moses specifies the particular parts of the country that were allotted to each tribe, especially the distribution of the lot to the half tribe of Manasseh, the subdividing of which tribe is observable. Joseph was divided into Ephraim and Manasseh; Manasseh was divided into one half on the one side Jordan and the other half on the other side: that on the east side Jordan was again divided into two great families, which had their several allotments: Jair, v. 14 , Machir, v. 15 . And perhaps Jacob's prediction of the smallness of that tribe was now accomplished in these divisions and subdivisions. Observe that Bashan is here called the land of the giants, because it had been in their possession, but Og was the last of them. These giants, it seems, had lost their country, and were rooted out of it sooner than any of their neighbours; for those who, presuming upon their strength and stature, had their hand against every man, had every man's hand against them, and went down slain to the pit, though they were the terror of the mighty in the land of the living. 2. He repeats the condition of the grant which they had already agreed to, v. 18-20 . That they should send a strong detachment over Jordan to lead the van in the conquest of Canaan, who should not return to their families, at least not to settle (though for a time they might retire thither into winter quarters, at the end of a campaign), till they had seen their brethren in as full possession of their respective allotments as they themselves were now in of theirs. They must hereby be taught not to look at their own things only, but at the things of others, Phil. ii. 4 . It ill becomes an Israelite to be selfish, and to prefer any private interest before the public welfare. When we are rest we should desire to see our brethren at rest too, and should be ready to do what we can towards it; for we are not born for ourselves, but are members one of another. A good man cannot rejoice much in the comforts of his family unless withal he sees peace upon Israel, Ps. cxxviii. 6 . 21 And I commanded Joshua at that time, saying, Thine eyes have seen all that the L ORD your God hath done unto these two kings: so shall the L ORD do unto all the kingdoms whither thou passest. 22 Ye shall not fear them: for the L ORD your God he shall fight for you. 23 And I besought the L ORD at that time, saying, 24 O Lord G OD , thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might? 25 I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. 26 But the L ORD was wroth with me for your sakes, and would not hear me: and the L ORD said unto me, Let it suffice thee; speak no more unto me of this matter. 27 Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan. 28 But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. 29 So we abode in the valley over against Beth-peor. Here is I. The encouragement which Moses gave to Joshua, who was to succeed him in the government, v. 21, 22 . He commanded him not to fear. This those that are aged and experienced in the service of God should do all they can to strengthen the hands of those that are young, and setting out in religion. Two things he would have him consider for his encouragement:-- 1. What God has done. Joshua had seen what a total defeat God had given by the forces of Israel to these two kings, and thence he might easily infer, so shall the Lord do to all the rest of the kingdoms upon which we are to make war. He must not only infer thence that thus the Lord can do with them all, for his arm is not shortened, but thus he will do, for his purpose is not changed; he that has begun will finish; as for God, his work is perfect. Joshua had seen it with his own eyes. And the more we have seen of the instances of divine wisdom, power, and goodness, the more inexcusable we are if we fear what flesh can do unto us. 2. What God had promised. The Lord your God he shall fight for you; and that cause cannot but be victorious which the Lord of hosts fights for. If God be for us, who can be against us so as to prevail? We reproach our leader if we follow him trembling. II. The prayer which Moses made for himself, and the answer which God gave to that prayer. 1. His prayer was that, if it were God's will, he might go before Israel over Jordan into Canaan. At that time, when he had been encouraging Joshua to fight Israel's battles, taking it for granted that he must be their leader, he was touched with an earnest desire to go over himself, which expresses itself not in any passionate and impatient complaints, or reflections upon the sentence he was under, but in humble prayers to God for a gracious reversing of it. I besought the Lord. Note, We should never allow any desires in our hearts which we cannot in faith offer up to God by prayer; and what desires are innocent, let them be presented to God. We have not because we ask not. Observe, (1.) What he pleads here. Two things:-- [1.] The great experience which he had had of God's goodness to him in what he had done for Israel: " Thou hast begun to show thy servant thy greatness. Lord, perfect what thou hast begun. Thou hast given me to see thy glory in the conquest of these two kings, and the sight has affected me with wonder and thankfulness. O let me see more of the outgoings of my God, my King! This great work, no doubt, will be carried on and completed; let me have the satisfaction of seeing it." Note, the more we see of God's glory in his works the more we shall desire to see. The works of the Lord are great, and therefore are sought out more and more of all those that have pleasure therein. [2.] The good impressions that had been made upon his heart by what he had seen: For what God is there in heaven or earth that can do according to thy works? The more we are affected with what we have seen of God, of his wisdom, power, and goodness, the better we are prepared for further discoveries. Those shall see the works of God that admire him in them. Moses had thus expressed himself concerning God and his works long before ( Exod. xv. 11 ), and he still continues of the same mind, that there are no works worthy to be compared with God's works, Ps. lxxxvi. 8 . (2.) What he begs: I pray thee let me go over, v. 25 . God had said he should not go over; yet he prays that he might, not knowing but that the threatening was conditional, for it was not ratified with an oath, as that concerning the people was, that they should not enter. Thus Hezekiah prayed for his own life, and David for the life of his child, after both had ben expressly threatened; and the former prevailed, though the latter did not. Moses remembered the time when he had by prayer prevailed with God to recede from the declarations which he had made of his wrath against Israel, Exod. xxxii. 14 . And why might he not hope in like manner to prevail for himself? Let me go over and see the good land. Not, "Let me go over and be a prince and a ruler there;" he seeks not his own honour, is content to resign the government to Joshua; but, "Let me go to be a spectator of thy kindness to Israel, to see what I believe concerning the goodness of the land of promise." How pathetically does he speak of Canaan, that good land, that goodly mountain! Note, Those may hope to obtain and enjoy God's favours that know how to value them. What he means by that goodly mountain we may learn from Ps. lxxviii. 54 , where it is said of God's Israel that he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased, where it is plainly to be understood of the whole land of Canaan, yet with an eye to the sanctuary, the glory of it. 2. God's answer to this prayer had in it a mixture of mercy and judgment, that he might sing unto God of both. (1.) There was judgment in the denial of his request, and that in something of anger too: The Lord was wroth with me for your sakes, v. 26 . God not only sees sin in his people, but is much displeased with it; and even those that are delivered from the wrath to come may yet lie under the tokens of God's wrath in this world, and may be denied some particular favour which their hearts are much set upon. God is a gracious, tender, loving Father; but he is angry with his children when they do amiss, and denies them many a thing that they desire and are ready to cry for. But how was he wroth with Moses for the sake of Israel? Either, [1.] For that sin which they provoked him to; see Ps. cvi. 32, 33 . Or, [2.] The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or, [3.] It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time, after the similitude of his transgression; for, if this were done to such a green tree, what should be done to the dry? He acknowledges that God would not hear him. God had often heard him for Israel, yet he would not hear him for himself. It was the prerogative of Christ, the great Intercessor, to be heard always; yet of him his enemies said, He saved others, himself he could not save, which the Jews would not have upbraided him with had they considered that Moses, their great prophet, prevailed for others, but for himself he could not prevail. Though Moses, being one of the wrestling seed of Jacob, did not seek in vain, yet he had not the thing itself which he sought for. God may accept our prayers, and yet not grant us the very thing we pray for. (2.) Here is mercy mixed with this wrath in several things:-- [1.] God quieted the spirit of Moses under the decree that had gone forth by that word ( v. 26 ), Let it suffice thee. With this word, no doubt, a divine power went to reconcile Moses to the will of God, and to bring him to acquiesce in it. If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one. " Let it suffice thee to have God for they father, and heaven for thy portion, though thou hast not every thing thou wouldest have in this world. Be satisfied with this, God is all-sufficient. " [2.] He put an honour upon his prayer in directing him not to insist upon this request: Speak no more to me of this matter. It intimates that what God does not think fit to grant we should not think fit to ask, and that God takes such a pleasure in the prayer of the upright that it is no pleasure to him, no, not in any particular instance, to give a denial to it. [3.] He promised him a sight of Canaan from the top of Pisgah, v. 27 . Though he should not have the possession of it, he should have the prospect of it; not to tantalize him, but such a sight of it as would yield him true satisfaction, and would enable him to form a very clear and pleasing idea of that promised land. Probably Moses had not only his sight preserved for other purposes, but greatly enlarged for this purpose; for, if he had not had such a sight of it as others could not have from the same place, it would have been no particular favour to Moses, nor the matter of a promise. Even great believers, in this present state, see heaven but at a distance. [4.] He provided him a successor, one who should support the honour of Moses and carry on and complete that glorious work which the heart of Moses was so much upon, the bringing of Israel to Canaan, and settling them there ( v. 28 ): Charge Joshua and encourage him in this work. Those to whom God gives a charge, he will be sure to give encouragement to. And it is a comfort to the church's friends (when they are dying and going off) to see God's work likely to be carried on by other hands, when they are silent in the dust. INTRODUCTION TO DEUTERONOMY 3 In this chapter the account is carried on of the conquest of the Amorites by Israel, of Og king of Bashan, and his kingdom, De 3:1, and of the distribution of their country to the tribes of Reuben and Gad and the half tribe of Manasseh, De 1:12 and then the command to the said tribes is observed, to go out armed before their brethren, and assist them in the conquest of the land of Canaan, and then return to their possessions, De 3:18 and also that to Joshua not to fear, but to do to the Canaanitish kings and kingdoms what he had seen done to the two kings of the Amorites, De 3:21. After which Moses relates the request he made, to go over Jordan and see the good land, which was denied him, only he is bidden to look from the top of an hill to see it, De 3:23. And the chapter is closed with the charge he was to give Joshua, De 3:28 which was received in the valley where they abode, De 3:29. Ver. 1. Then we turned and went up the way to Bashan,.... Which seems to have been higher than the kingdom of Sihon: this was a fine country for pasturage, for the breeding of cattle, larger and lesser, and was famous for its oaks: it is the same country which in Josephus and others goes by the name of Batanea: and Og the king of Bashan came out against us; got his forces together, and came out from Ashteroth, the royal city where he dwelt: he and all his people, to battle at Edrei; another city in his kingdom, about six miles from the former; see De 1:4. Deuteronomy 3:2 Ver. 2. And the Lord said unto me,.... When Og was marching with all his forces against Israel: fear him not, &c; See Gill on "Nu 21:34". Deuteronomy 3:3 Ver. 3. So the Lord our God delivered into our hands Og also the king of Bashan, and all his people,.... As well as Sihon king of Heshbon: and we smote him, till none was left to him remaining; or left alive, all were slain with the sword; See Gill on "Nu 21:35". Deuteronomy 3:4 Ver. 4. And we took all his cities at that time,.... Not only Edrei where the battle was fought, and Ashteroth his capital city, but all the rest in his kingdom: there was not a city which we took not from them; not one stood out, but all surrendered on summons; the number of which follows: three score cities; which was a large number for so small a country, and shows it to be well inhabited: all the region of Argob; which was a small province of the kingdom of Og in Bashan: Aben Ezra and Jarchi observe, that it was called after a man, i.e. whose name was Argob; the Targum of Onkelos names it Tracona, and the Targum of Jonathan Targona, the same with Trachonitis in Josephus and other authors; see Lu 3:1, Jerom relates {h} that in his time, about Gerasa, a city of Arabia, fifteen miles from it to the west, there was a village which was called Arga, which seems to carry in it some remains of the ancient name of this country; and the Samaritan version, in all places where Argob is, calls it Rigobaah; and in the Misnah {i} mention is made of a place called Ragab, beyond Jordan, famous for its being the second place for the best oil. {h} De loc. Heb. fol. 87. M. {i} Misn. Menachot, c. 8. sect. 3. Deuteronomy 3:5 Ver. 5. All these cities were fenced with high walls, gates, and bars,.... That is, all the cities in the kingdom of Bashan; and though they were, it hindered not their falling into the hands of the Israelites; and this might serve to encourage them against those fears they were possessed of by the spies, with respect to the cities in the land of Canaan; see Nu 13:28 besides unwalled towns a great many; small towns and villages adjacent to the several cities, as is common. Deuteronomy 3:6 Ver. 6. And we utterly destroyed them,.... Not the cities, but the inhabitants of them: as we did to Sihon king of Heshbon; they did not destroy his cities, for they took them and dwelt in them; but the people that lived there, as follows here: utterly destroying the men, women, and children, of every city; see De 2:34. Deuteronomy 3:7 Ver. 7. But all the cattle, and the spoil of the cities,.... The oxen and sheep, camels and asses; their gold and silver, and the furniture of their houses; their stores of corn, and of other fruits of the earth, even all their substance of whatsoever kind: we took for a prey to ourselves; made them their own property, and used them for their own profit and service, whereby they became greatly enriched. Deuteronomy 3:8 Ver. 8. And we took at that time out of the hands of the two kings of the Amorites,.... Sihon king of Heshbon, and Og king of Bashan; the land that [was] on this side Jordan; where Moses then was, being in the plains of Moab, and was the country beyond Jordan, with respect to the land of Canaan, and when in that: from the river of Arnon unto Mount Hermon; Arnon was a river which divided Moab and the Amorites, Nu 22:13 and Hermon was a mountain of Gilead, which ended where Lebanon began, and was the northerly border of this country. It was remarkable for the dew that fell on it; See Gill on "Ps 133:3". Deuteronomy 3:9 Ver. 9. Which Hermon the Sidonians call Sirion,.... Which name it has in Ps 29:6 a name the inhabitants of Sidon gave it, but for what reason it is not easy to say; however, that it was well known to Tyre and Sidon, appears from snow in summer time being brought to the former, as will be hereafter observed: and the Amorites call it Shenir; in whose possession it was last. Bochart {k} thinks it had its name from the multitude of wild cats in it, Shunar in the Chaldee tongue being the name of that creature; but Jarchi says Shenir in the Canaanitish language signifies "snow"; so, in the Targums of Onkelos and Jonathan, it is called the mountain of snow; and the Hebrew who read to Jerom, and taught him, affirmed to him that this mountain hung over Paneas, from whence snow in summer time was brought to Tyre for pleasure {l}, and the same is confirmed by Abulfeda {m}. There is said to be upon the top of it a famous temple, which is used for worship by the Heathens, over against Paneas and Lebanon {n}; and it is highly probable there was one even at this time, when it was possessed by the Amorites, since it is called Mount Baalhermon, Jud 3:3, from the worship of Baal, or some other idol upon it, as it should seem. Besides these, it had another name, Mount Sion, De 4:48 but to be distinguished from Mount Zion near Jerusalem. The names of it in this place are very differently interpreted by Hillerus {o}; though he thinks it had them all on account of the snow on it, which was as a net all over it; for Hermon, he observes, signifies a net, a dragnet, and Shenir an apron, and Sirion a coat of mail, all from the covering of this mount with snow. {k} Hierozoic. par. 1. l. 3. c. 14. col. 865. {l} De loc. Heb. fol. 88. B, C. {m} Apud Reland. Palestin. Illustrat. par. 2. p. 920. {n} De loc. Heb. fol. 88. B, C. {o} Onomastic. Sacr. p. 561, 562, 786, 929. Deuteronomy 3:10 Ver. 10. All the cities of the plain,.... There was a plain by Medeba, and Heshbon and her cities were in a plain, with some others given to the tribe of Reuben, Jos 13:16 and all Gilead; Mount Gilead, and the cities belonging to it, a very fruitful country, half of which fell to the share of the Reubenites, and the rest to the half tribe of Manasseh: and all Bashan; of which Og was king, called Batanea, a very fertile country, as before observed: unto Salcah and Edrei, cities of the kingdom of Og in Bashan; which seem to be frontier cities of the latter: see De 1:4. The former, Adrichomius {p} says, was situated by the city Geshur and Mount Hermon, and was the boundary of the country of Bashan to the north; and according to Benjamin of Tudela {q}, it was half a day's journey from Gilead: as Edrei seems to be its boundary to the south. {p} Thestrum Terrae Sanct. p. 94. {q} Itinerar. p. 57. Deuteronomy 3:11 Ver. 11. For only Og king of Bashan remained of the remnant of giants,.... The meaning seems to be, either that he was the only one that was left of the race of the giants the Ammonites found when they took possession of this country, De 2:20 or that was left when the Amorites took it from the Ammonites; and who having by some means or other ingratiated himself into their affections, because of his stature, strength, and courage, and other qualifications they might discern in him, made him their king: behold, his bedstead was a bedstead of iron: his body being so large and bulky, he might think it most proper and safest for him to have a bedstead made of iron to lie upon, or to prevent noxious insects harbouring in it; nor was it unusual to have bedsteads made of other materials than wood, as of gold, silver, and ivory; See Gill on "Am 6:4". Some learned men {r} have been of opinion, that the beds of Typho in Syria, made mention of by Homer {s}, refer to this bedstead of Og: is it not in Rabbath of the children of Ammon? which was the royal city of the Ammonites, in the times of David, 2Sa 12:26, now called Philadelphia, as Jerom says {t}. This bedstead might be either sent thither by Og, before the battle at Edrei, for safety, or rather might be sold by the Israelites to the inhabitants of Rabbath, who kept it, as a great curiosity: nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man; a common cubit, so that it was four yards and a half long, and two yards broad. Onkelos renders it, after the king's cubit; and the king's cubit at Babylon, according to Herodotus {u}, was larger by three fingers than the common one; such as the cubit in Eze 40:5, which was a cubit and an hand's breadth; and this makes the dimensions of the bedstead yet larger. And by this judgment may be made of the tallness of Og's stature, though this is not always a sure rule to go by; for Alexander, when in India, ordered his soldiers to make beds of five cubits long, to be left behind them, that they might be thought to be larger men than they were, as Diodorus Siculus {w} and Curtius {x} relate; but there is little reason to believe that Og's bedstead was made with such a view. Maimonides observes {y}, that a bed in common is a third part larger than a man; so that Og, according to this way of reckoning, was six cubits high, and his stature doubly larger than a common man's; but less than a third part may well be allowed to a bed, which will make him taller still; the height of Og is reckoned by Wolfius {z} to be about thirteen feet eleven inches of Paris measure. {r} Vid. Dickinson. Delph. Phaenieizant. c. 2. p. 12. {s} Iliad. z. {t} De loc. Heb. fol. 94. C. {u} Clio, sive, l. 1. c. 175. {w} Bibliothec. l. 17. p. 563. {x} Hist. l. 9. c. 3. {y} Moreh Nevochim, par. 2. c. 47. p. 325. {z} Apud Scheuchzer. Physic. Sacr. vol. 3. p. 401. Deuteronomy 3:12 Ver. 12. And this land, which we possessed at that time,.... Or took possession of, having conquered it; for it still remained in their possession: from Aroer, which is by the river Arnon: on the borders of Moab, from thence as far as Gilead was the land which was taken from Sihon king of Heshbon, De 2:36 and half Mount Gilead, and the cities thereof: which were taken from Og king of Bashan, De 3:10 gave I unto the Reubenites, and to the Gadites; at their request, on certain conditions to be performed by them, afterwards repeated. Deuteronomy 3:13 Ver. 13. And the rest of Gilead,.... The other half of the mount, with the cities belonging to it: and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; see Nu 32:33 all the region of Argob, with all Bashan; the region of Trachonitis, in Bashan; see De 3:4, which was called the land of giants; or of Rephaim; this Jarchi says is the country of the Rephaim given to Abraham, Ge 15:20. Deuteronomy 3:14 Ver. 14. Jair the son of Manasseh took all the country of Argob,.... Or Trachonitis; the small towns belonging to Gilead, as in Nu 32:41 unto the coasts of Geshuri and Maachathi; these were little kingdoms in Syria, on which the country of Argob bordered, and had kings over them in the time of David, and came not into the possession of the Israelites; see Jos 13:13 and called them after his own name, Bashanhavothjair, unto this day; see Nu 32:41. Deuteronomy 3:15 Ver. 15. And I gave Gilead unto Machir. The son of Manasseh; not to him personally, who cannot be thought to have been living at this time, but to his posterity, to the Machirites; see Nu 32:40. Deuteronomy 3:16 Ver. 16. And unto the Reubenites, and unto the Gadites,.... The tribes of Reuben and Gad: I gave from Gilead even unto the river Arnon: see De 3:12 half the valley and the border; or rather half the river, the river Arnon; and so it is rendered "the middle of the river", in Jos 12:2 and so here the middle of the torrent by the Vulgate Latin and Septuagint versions, and by Onkelos: even unto the river Jabbok, which is the border of the children of Ammon; beyond which the land given to the tribes of Reuben and Gad reached not; see De 2:37. Deuteronomy 3:17 Ver. 17. The plain also, and Jordan,.... The plain by Jordan, the plains of Moab on the side of it, together with the river: and the coast thereof; the country adjoining to it: from Chinnereth even unto the sea of the plain, [even] the salt sea; that is, from Gennesaret, as the Targums of Onkelos and Jonathan, called the land of Gennesaret, Mt 14:34, from thence to the sea of Sodom, the sea of the plain, where the cities of the plain stood, Sodom, Gomorrah, &c. and the salt sea, so called from the salt and nitrous waters of it, the lake Asphaltites: under Ashdothpisgah eastward; mentioned among the cities given to the tribe of Reuben, Jos 13:20 rendered "the springs of Pisgah", De 4:49, the word having the signification of effusions, pourings out; so the Targums. Deuteronomy 3:18 Ver. 18. And I commanded you at that time,.... Not all Israel, but the tribes of Reuben and God, and the half tribe of Manasseh; for what follows only concerns them: saying, the Lord your God hath given you this land to possess it; the land before described, lately in the hands of Sihon and Og; this at their request Moses gave them, by the direction of the Lord, on the following condition: you shall pass over armed before your brethren the children of Israel, all [that] are meet for the war; that is, they should pass over Jordan with the rest of the tribes, being armed to assist them in the conquest of Canaan: for this phrase, which we render "before your brethren", does not signify that they went in the forefront of them, only that they were present with them, and joined them in their war against their enemies; see Nu 32:29 and therefore should be rendered "with your brethren" {a}; even as many of them as were able to bear arms, at least as many as Joshua would choose to take of them; for he did not take them all by a great many; see Jos 4:13. {a} Mkyxa ynpl "cum fratribus vestris", Noldius, p. 531, No. 1492. Deuteronomy 3:19 Ver. 19. But your wives, and your little ones, and your cattle,.... These were to be left behind: for I know that ye have much cattle; which made the countries of Gilead and Bashan, so famous for pasturage, agreeable to them; see Nu 32:1 these, under the care of servants, and also their wives and children, shall abide in your cities which I have given you; and which they rebuilt and repaired, Nu 32:34. Deuteronomy 3:20 Ver. 20. Until the Lord have given rest unto your brethren, as well as unto you,.... Rest from their enemies, and habitations to dwell quietly in; so the land of Canaan is called a rest, De 12:9 typical of the rest which remains for the people of God: and until they also possess the land which the Lord your God hath given them beyond Jordan; for so Canaan was with respect to Moses and the people with him, who were then in the plains of Moab; otherwise the country in which he was with respect to Canaan is usually called beyond Jordan; this the Lord had given in promise to Israel, and they were just now ready to enter into and possess it, by virtue of his gift, and which made it sure unto them: and then shall ye return every man unto his possession, which I have given you; as accordingly they did, Jos 22:1. Deuteronomy 3:21 Ver. 21. And I commanded Joshua at that time,.... After the conquest of the two kings, and the assignment of their countries to the above tribes; and after Moses had it made known to him that he should quickly die, and Joshua should be his successor; then, by the direction of God, he gave him the following charge: saying, thine eyes have seen all that the Lord your God hath done unto these two kings; Sihon and Og; how their kingdoms were taken from them, and given to Israel, and they slain with the sword; this Joshua was an eyewitness of, and was, no doubt, greatly concerned in the battles with them, being the general in the Israelitish armies; at least this was sometimes his post, and he cannot be thought to have been unemployed in these wars: so shall the Lord do unto all the kingdoms whither thou passest; all the kingdoms in the land of Canaan, where there were many, thirty one at least; these would be all conquered and put into the hands of the Israelites, and their kings slain. Deuteronomy 3:22 Ver. 22. Ye shall not fear them,.... On account of the numbers, strength, courage, and gigantic stature of the inhabitants, at least some of them; nor on account of their walled towns, and fortified cities: for the Lord your God he shall fight for you; as he did, particularly at Jericho, the walls of which city fell at the sound of rams' horns; and at Gibeon, when he cast down hailstones on their enemies, and more were slain by them than with the sword; and in all their battles it was he that gave them success and victory. Deuteronomy 3:23 Ver. 23. And I besought the Lord at that time,.... When he was told he should die, and Joshua should succeed him; or when the two kings were slain, and their kingdoms conquered; this being the beginning, pledge, and earnest of what God had promised to do for the people of Israel; Moses was very desirous of living to see the work completed, and therefore sought the Lord by prayer and supplication: saying; as follows. Deuteronomy 3:24 Ver. 24. O Lord God, thou hast begun to show thy servant thy greatness and thy mighty hand,.... To give a specimen of the greatness of his power in subduing the two kings and their kingdoms, and delivering them up into the hands of the Israelites. Moses had seen instances of the mighty power of God in Egypt, at the Red sea, and in the wilderness; but this was the beginning of his power, in vanquishing the Canaanites, and putting their land into the possession of the Israelites, as he had promised; of which the Amorites were a part, and a principal nation of them: and thus God, when he begins a work of grace upon the soul of man, begins to show the exceeding greatness of his power, and which is further exerted in carrying it on, and bringing it to perfection: for what God is there in heaven or in earth that can do according to thy works, and according to thy might? here Moses speaks according to the notion of Heathens, who supposed there were other gods in heaven and in earth besides the true God; and upon this supposition observes, let there be as many as they will, or can be imagined, there is none of them like the Lord God of Israel for power and might; or are able to do such works as he has done, in nature, in the creation of all things out of nothing, in providence, in supporting what he has made, and in governing the world; and in those amazing instances of his power, in bringing down judgments upon wicked men, kings, and kingdoms; and in the deliverance of his own people from them, and putting them and their kingdoms into the possession of them; which were the wondrous works of might Moses had in view, and a sense of which was impressed on his mind at this time. Deuteronomy 3:25 Ver. 25. I pray thee, let me go over and see the good land that is beyond Jordan,.... The land of Canaan, the land flowing with milk and honey; a land which he describes as a most excellent one, De 8:7. To see this land, he was very desirous of going over the river Jordan, beyond which it lay with respect to the place where he now was: that goodly mountain, and Lebanon; or, "that goodly mountain, even Lebanon"; which lay to the north of the land of Canaan, and was famous for cedar and odoriferous trees. But if two distinct mountains are meant, the goodly mountain may design Mount Moriah, on which the temple was afterwards built, and of which Moses might have a foresight; and some by Lebanon think that is meant, which was built of the cedars of Lebanon, and therefore goes by that name, Zec 11:1 and a foreview of this made the mountain so precious to Moses, and desirable to be seen by him. So the Targum of Jonathan; "that goodly mountain in which is built the city of Jerusalem, and Mount Lebanon, in which the Shechinah shall dwell'' to which agrees the note of Aben Ezra, who interprets the goodly mountain of Jerusalem, and Lebanon of the house of the sanctuary. In the Septuagint it is called Antilibanus. Mount Libanus had its name not from frankincense growing upon it, as some have thought; for it does not appear that any did grow upon it, for that came from Seba in Arabia Felix; but from the whiteness of it, through the continual snows that were on it, just as the Alps have their name for the same reason; and so Jerom says {b} of Lebanon, that the snow never leaves from the tops of it, or is ever so overcome by the heat of the sun as wholly to melt; to the same purpose also Tacitus {c} says, and Mr. Maundrell {d}, who was there in May, speaks of deep snow on it, and represents the cedars as standing in snow. {b} In Hieremiam, c. 18. 14. {c} Hist. l. 5. c. 6. {d} Journey from Aleppo, p. 139, 140. Deuteronomy 3:26 Ver. 26. But the Lord was wroth with me for your sakes,.... Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah; or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him; see Nu 20:12 and would not hear me; now, and grant the above request, having before declared that he and Aaron should not bring the people of Israel into the land he had given them; and Moses with all his entreaties could not prevail upon him to repeal the sentence: and the Lord said unto me, let it suffice; that he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel; and that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed: speak no more unto me of this matter; intimating it would be in vain, and to no purpose, to solicit such a favour, since it would never be granted; it was a determined point, and he would never recede from it. Deuteronomy 3:27 Ver. 27. Get thee up into the top of Pisgah,.... Which was the highest eminence of Mount Nebo, and so a very proper place to take a prospect from; see De 32:49 and lift up thine eyes westward, and northward, and southward, and eastward; to all the four points of the heaven, and to all the four quarters and borders of the land of Canaan: and behold it with thine eyes; even the land of Canaan, and particularly Lebanon, though it lay to the north of it, that mountain he had such a desire to see. Moses, though old, his natural sight was very strong, and not in the least dim; and it is not improbable that it might be more than ordinarily increased and assisted at this time: for thou shall not go over this Jordan; into the land of Canaan; this affair, of not being suffered to enter there, Moses frequently takes notice of, no less than four or five times, it being what lay near his heart. Deuteronomy 3:28 Ver. 28. But charge Joshua, and encourage him, and strengthen him,.... Charge him to take the care of the children of Israel, to introduce them into the good land, and put them into the possession of it; encourage him against all fear of his and their enemies, and strengthen him with promises of the presence of God, and of his gracious help and assistance: for he shall go over before this people; over the river Jordan, at the head of them, as their leader and commander; a type of Christ, the leader and commander of his people, who as their King goes forth at the head of them, and will introduce them all into his Father's kingdom and glory: and he shall cause them to inherit the land which thou shalt see; and no more; not enter into, but Joshua should; and having conquered it, should divide it by lot for an inheritance to them, and their children after them; a type of Christ, in whom and by whom the saints obtain an inheritance by lot, Eph 1:11. Deuteronomy 3:29 Ver. 29. So we abode in the valley over against Bethpeor. In the plains of Moab, over against a temple built for Baalpeor upon a mountain, so called from that idol, or that idol from the mountain; this is the valley where Moses was buried, De 34:6. John Gill's Exposition of the Entire Bible. Og was very powerful, but he did not take warning by the ruin of Sihon, and desire conditions of peace. He trusted his own strength, and so was hardened to his destruction. Those not awakened by the judgments of God on others, ripen for the like judgments on themselves. Og was very powerful, but he did not take warning by the ruin of Sihon, and desire conditions of peace. Those not awakened by the judgments of God on others, ripen for the like judgments on themselves.

Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise