Deu 3:25 I. It was a land, a good land, which Moses looked upon; it was a land of promise which God had prepared. Canaan was, in a sense, the heaven of Israel's hope: the more heaven-like, perhaps, because it was so fair a feature of our world, because it was a land on which a foot could be firmly and joyfully planted-a home in which a man and family, a nation, could nobly dwell. St. Peter speaks of "a new heaven and a new earth, wherein dwelleth righteousness." St. Peter and St. John looked for a scene which should be familiar, however transfigured, a scene which should keep its home-like character, however transformed.
II. The images which are employed by the sacred writers as most expressive when they are treating of heaven are all borrowed from the higher forms of the development of man's social and national life. This means that the human interests and associations prolong themselves in their integrity through death, and constitute the highest sphere of interest and activity in the eternal world. A home, a city, a country, a kingdom-these are the images; on the working out of these ideas the writers of the Scriptures spend all their force.
III. That good land beyond Jordan had some heaven-like feature herein: it was to be the theatre of the highest and holiest human association, under conditions most favourable to the most perfect development, and in an atmosphere of life which God's benediction should make an atmosphere of bliss.
J. Baldwin Brown, The Soul's Exodus and Pilgrimage, p. 361.
References: Deu 3:25 , Deu 3:26 .-Preacher's Monthly, vol. vii., p. 299. Deu 3:27-29 .-Parker, vol. v., p. 3. Deut 3-Parker, vol. iv., p. 90. Deu 4:1-23 .-Clergyman's Magazine, vol. iv.,p. 212. Deu 4:2 .-H. L. Mansel, Bampton Lectures, 1858, p. 1. Deu 4:5-9 .-J. Sherman, Penny Pulpit, No. 1901. Deu 4:6 .-F. W. Farrar, Christian World Pulpit, vol. xxii. p. 273.
4. And we took all the cities. He here more fully relates what He had brieflytouched upon in Numbers. He says that sixty, well-fortified cities were taken, besides the villages. Hence we infer both the extent of the country, and also the special power of God in the aid He afforded them, in that they took, in so short a time, so many cities well closed in, and begirt with high walls; as if they were merely travelling, through a peaceful land in security, and with nothing to do.
After the eighth verse, lie repeats connectedly what he had separately related respecting the two kingdoms; and in order that the places might be more certainly identified, he mentions two other names for mount Hermon, stating that it was called Sirion by the Sidonians, and Shenir by the Amorites. Finally, he adds that Og, king of Bashan, was a giant, and the only survivorof that race. As a memorialof his lofty stature, he alleges his iron bedstead, the length of which was as much as nine cubits, according to the common measure of that period. By this circumstance he again magnifies the marvellous help of God, in that he was overcome by the children of Israel, who might, by his stature, have singly terrified a whole army.
The enormous stature of the giants is apparent from this passage. Herodotus records, (136) that the body of Orestes, disinterred by command of the oracle, was seven cubits in length. Pliny, (137) although he does not cite his authority, subscribes to this testimony. Gellius (138) thinks that this was fabulous, as also what Homer (139) writes with respect to the diminution of men’s height in process of time; but his erroneous view is confuted by almost universal consent. What Pliny (140) himself relates is indeed incredible, that in Crete a body was discovered, by an opening of the earth, forty-six cubits long, which some thought to be the body of Orion, and others of Etion. But if we believe that there were giants, (which is not only affirmd by the sacred Scriptures, but also recorded by almost all ancient writers,) we need not be surprised if they were more than eight cubits in height. Although, however, the race of giants began to disappear in the time of Moses, still, in after ages, there existed persons who approached to this ancient stature, (141) as in the time of Augustus and Claudius there was one man about ten feet in height, and another nine feet nine inches. Moses, therefore, intimates nothing more than that this monstrous race of men gradually died out, so that the enormous height of Og, king of Bashan, was an unusual sight.
(141) Fr. “Comme sous l’empire d’Auguste il y avoit un homme haut de dix pieds, et sous l’empire de Claude un un peu moindre;” as under the empire of Augustus there was a man ten feet high, and, under that of Claudius, one somewhat shorter. Pliny, loc. cit., records the exhibition at Rome, by the Emperor Claudius, of an Arab named Gabbara, whose height was nine feet nine inches; and adds, that in the reign of Augustus, there lived two persons, Posio and Secundilla, who were half a foot higher than Gabbara, and who, on account of their wonderful size, were buried in the cemetery of the Sallustian gardens.
12. And this land, which we possessed at that time. In this passage Moses confirms his decision, that the possession of the country beyond Jordan should be insured to the Reubenites and Gadites, and half the tribe of Manasseh. For, since it had fallen to them exceptionally, the matter might be brought into controversy with posterity. Lest, then, any should disturb them, he again declares that they were the rightful possessors of that district. Moreover, inasmuch as the very gift of it might be called in question, since it was situated outside the bounds of the inheritance promised by God, Moses anticipates this objection also, asserting that God had not in vain given it to be possessed by His people. Hence it follows that the right of inhabiting it was conferred upon them. Lest, then, so unequal a partition should be made a subject of contention, he marks out their boundaries on every side, as though he set up the authority of God as a wall and rampart against any who should presume to invade it.
With reference to the names of the places, the Dead Sea is called the Sea of Salt, and the Lake of Genesera or Gennesareth, Chinnereth. As to the “outpourings of the hill,” translators are not agreed; for some consider Ashdoth-Pisgah to be the proper name of a city. (220) I prefer, however, to take the word “outpourings” (effusionum) appellatively, not for fountains and streams, but for the root (of the hill) where the ground by a gentle descent seems in a manner to pour itself forth. We shall presently see that Pisgah was one of the summits of Mount Abarim.
(220) אשדת הפסגה A.V. “Ashdoth-Pisgah;”marg., “The springs of Pisgah, or, of the hill.” The LXX. in like manner only substitutes Greek letters for the Hebrew, treating both words as proper names. But when the same words occur at the close of the next chapter, our translators have placed their previous marginal translation in their text, and the LXX. instead of Φασγὰ have τὴν λαξευτήν, as though פסגה were an appellative, from פסג to cut. In construing אשדת as a noun, from אשד and rendering it effusions, C. followed S.M., as also in putting the hill for Pisgah. Our translators and Luther have agreed in rendering the former word springs, when it occurs in Jos 10:40, and 12:8; whilst the LXX. and Diodati have treated it as a proper name in both those texts. —W
18. And I commanded you at that time. This address is directed only to those to whom an inheritance was given on the other side of Jordan; but Moses declares that he had introduced an agreement that the two tribes and a half should not enjoy their possession until they had accommpanied their brethren in the subjugation of the land of Canaan. He says, therefore, that he had given them a place, not where they were at once to settle themselves, but where they might deposit their wives and cattle, until the whole people were peaceably established in their land.
21. And I commanded Joshua at that time. He repeats what we have already seen, that he exhorted Joshua together with the whole people to prepare themselves to occupy the land with alacrity, relying as well upon God’s promise, as upon the numerous proofs of His assistance, which were so many pledges of the future continuance of His grace.
23And I besought the Lord. (239) Others have, “I besought;” but I have preferred using the pluperfect tense, because, in my opinion, Moses interrupts himself to show why he had resigned his office to another, and did not rather declare that he would be their leader, as heretofore, and at the same time an example to the people of courage. He says, therefore, that when he had prayed that he might be permitted to enter the land, he received a refusal. For it is not probable that, after he had substituted Joshua for himself, he straightway conceived a desire, which was in direct opposition to it.
The drift of the prayer is that God, by granting him permission to enter the land, should thus fill up to the full the measure of His grace towards him: for he enumerates the blessings already vouchsafed to him, as the ground of his confidence in asking, and that God, who is not wont to forsake the work of His own hands, might carry on to the end the mercies He had begun. For this reason he says that the might of God had been shown him; modestly hinting that it was natural to expect that he should be a partaker of the crowning blessing, in order that the end might correspond with the beginning. He also magnifies the power of God as proclaimed by the miracles; that so magnificent a work might not be interrupted. On the other hand, he speaks in commendation of the goodness of the land, and expressly shows that his desire to see it springs from earnest piety; for I willingly subscribe to the opinion of those who understand Sion by the “goodly mountain;” for, with the exception of Lebanon, there was no other mountain so delectable in the land; whereas Lebanon, as if next to it in rank, is mentioned in the second place.
(239) “I had besought, etc. ” —Lat.
26. But the Lord was wroth with me. Some imagine that God was offended by such a longing as this; but Moses is rather giving the reason why he did not obtain what he sought, viz., because he had been already excluded from it. For, although he by no means enters into debate with God, as if he had been unjustly condemned for the faults of others, still he indirectly reflects upon the people, since it was well that they should be all reminded that the punishment which had been inflicted upon God’s distinguished servant was incurred by the guilt of them all. We have elsewhere seen (240) how it was that the penalty of their common transgression was with justice imposed upon Moses.
Its mitigation then follows, when God commands him to get up into the top of Mount Abarim, which is here called Pisgah, and elsewhere Nebo, that he might nevertheless enjoy a sight of the promised land.
In conclusion, he more clearly explains why he exhorted Joshua, viz., because he was about to go over before the people; and in the last verse he assigns the reason of their delay, and why they remained so long in the valley near Mount Abarim; for it is precisely as if he had said that they were retained by the extension of God’s hand, in order that they should not proceed any further until Joshua had been installed as his successor.
Ver. 4. All the region of Argob- In the Hebrew, all the line, or cord, such as lands were measured by: an allusion frequent in the Holy Scriptures, Amo 7:17. Mic 2:5. Psa 16:6. Argob was a small province, lying between Jordan and the mountains of Gilead, a little above the sea of Tiberias; which region was afterwards called Trachonitis. See ver. 13, 14, 15.
Ver. 8. That was on this side Jordan- That is, &c.
Ver. 9. Which Hermon the Sidonians call Sirion- Sirion signifies a mountain. Now as Hermon, one of the mountains of Gilead, where it joins to Lebanon, rises in the territories of the Sidonians, they term it the mountain, by way of eminence: it is called by this name, Psa 29:6. The Amorites call it Shenir, it is added; from the wild cats which abounded in this mountain, Bochart conjectures, for Sinar, in Arabic, is the name of that animal: or, perhaps, it might come from Seir or Sera; which, says Le Clerc, signifies a mountain, in Arabic; from whence the Spaniards have borrowed the name Sierra. See Bochart's Canaan, lib. 2: cap. 11.
Ver. 11. Only Og-remained of the remnant of the giants- רפאים Rephaim, who were the ancient inhabitants of the country, and of a gigantic size, descended from Rapha; as the Anakims were descended from Anak, of the race of the giants also. Og was the last of the Rephaim of the country of Bashan: His bedstead was a bedstead of iron, to support his gigantic body: bedsteads of iron, brass, and other metals, as Scheuchzer remarks, are not unusual in the warm countries, as a defence against the multitude of insects. In heathen writers, we have frequent mention of beds of silver and gold; as also in Scripture, Est 1:6. Pro 25:11. See Calmet. This bed of Og's was nine cubits in length, and four in breadth, after the cubit of a man; i.e. not according to the exact geometrical cubit, but somewhat less, such as the cubits of men commonly are. This is mentioned to shew of what an enormous size Og was, whom Maimonides computes to have been six cubits high, reckoning the bedstead to have been made, according to common custom, a third part longer than the person who lay in it. Now six cubits answer to ten feet and a half of our measure. So Goliath is said to have been six cubits and a span in height. 1Sa 17:4. Le Clerc, however, conjectures, that Og might order his bed to be made longer than was sufficient, to give posterity a higher idea of the gigantic personage who lay in it. The same is said to have been done by Alexander the Great, before his return from India. "He ordered each of his foot-soldiers," says Diodorus, "to erect two beds of the length of five cubits;" the reason whereof he subjoins, "in order to leave with the inhabitants signs of the enormous size and strength of his men." Agreeable hereto, Sir John Chardin tells us, in his "Travels," that the people of the East are extremely fond of corporeal greatness; and always consider it as a sign of the greatness of the soul, of courage, strength, and virtue: "We found in Bactriana mummies of eight feet; but it is most likely that the people of this country bound up their dead at the greatest length possible, that posterity, discovering their bodies, might conceive a very high opinion of their persons and actions." See Chardin's Travels, vol. 9: p. 162. Concerning the giants, see the learned Huet,
Demonstr. Evang. prop. 4: cap. 8 and Theod. Ryckii, Dissert. de Gigantibus.
Is it not in Rabbath of the children of Ammon- Rabbath was the capital city of the Ammonites, and, according to Eusebius, was afterwards called Philadelphia, being repaired and very much embellished by Ptolemy Philadelphus, king of Egypt. But how came this bedstead into the hands of the children of Ammon? The very learned Bishop Huet answers, that Og, fearing the worst, might send his bed and the best of his effects to the Ammonites; or Moses might sell this and other parts of the spoil to the children of Ammon; or, which is full as probable, Og might be one of those giants whom the Ammonites dispossessed, chap. Deu 2:21 and whose palace they had plundered, preserving this bedstead as a monument of their victories. See Masius upon Joshua 12. An anonymous author pretends, that Virgil, AEneid, 9: ver. 715 alludes to this bed of Og, when speaking of that of Typhaeus, the famous Inarime, that is to say, Inaramea or Syria; and he thinks that the passage of the Latin poet is taken from the Iliad 2: ver. 783 which, according to Dickenson, has an undoubted reference to this extraordinary bed. See Delphi Phoenis. cap. 2: p. 14 and Bibliotheque Britannique, tom. 15: p. 187.
REFLECTIONS.-Moses continues a relation of their conquest. Og and his people fell like Sihon before them. Though his own stature and strength were wonderful, as may be judged by his bedstead of iron, and his courage equal to it, (for he came out to meet Israel,) yet he himself fell by their sword, and all his subjects perished with him; whilst his country and goods became a prey, according to God's promise and power, who delivered them into Israel's hand. Note; (1.) There is no might nor wisdom against the Lord. (2.) They who refuse to be warned by the fall of others and continue to provoke their judgments, will perish with them.
Ver. 12. We possessed- Or, we took possession of.
Ver. 14. Unto the coasts of Geshuri, and Maachathi- A people of Assyria, to the north of the tribe of Manasseh, near the source of the river Jordan. Unto this day has been thought by some to have been inserted by Ezra, who added these words to certify the original of this name: but there seems little reason for this, the phrase being frequently used in Scripture to denote a very short time. We cannot have a stronger instance of it, than the manner in which the apostle speaks, Act 1:19. If Moses wrote the book of Deuteronomy some months after the event whereof he here speaks, he might with great propriety use this expression.
Ver. 16. Half the valley, and the border, even unto the river Jabbok- Or, What is between the river and its border, as far as to the river Jabbok. Wat. Regionem intermediam. Houb. See Jos 12:2.
Ver. 17. Under Ashdoth-pisgah- Under the declivities of Pisgah, Hiller. Hierophut. pars II. p. 70. Subter clivum Phasga. Houb. "From the mountain of Quarantania," says Dr. Shaw, "the very same, perhaps, where the two spies concealed themselves, Jos 2:16 we have a distinct view of the land of the Amorites, of Gilead, and of Bashan, the inheritance of the tribes of Reuben and Gad, and of the half tribe of Manasseh. This tract, in the neighbourhood particularly of the river Jordan, is, in many places, low, and, for want of culture, shaded and overgrown with tamarisks and willows: but at the distance of two or three leagues from the stream, it appears to be made up of a succession of hills and vallies, somewhat larger, and seemingly more fertile, than those in the tribe of Benjamin." Travels, p. 276.
See commentary on Deu 3:29
Ver. 23. And I besought the Lord at that time- The Samaritan text introduces this petition, &c. in Num 20:13 where, probably, it has been omitted in the Hebrew text for brevity sake, And I implored grace, says Moses; according to the original, I prayed God to pardon me. The chastisements which God denounces against sinners are sometimes no other than threatenings, whose execution repentance prevents, 2Ki 1:6; Jon 3:4; Jon 3:10 and God had granted to the Israelites such amazing success by the ministry of Moses, that this holy man might well presume the Lord would vouchsafe to prolong his days, and give him the consolation of seeing the people happily established in the land of Canaan.
See commentary on Deu 3:29
Ver. 24. What god is there in heaven, &c.- Moses here speaks in reference to the popular notion of the times concerning particular and tutelary gods; yet, at the same time, with a full confession of his belief in the omnipotence of Jehovah. St. Paul, 1Co 8:5 seems plainly to refer to this passage.
See commentary on Deu 3:29
Ver. 25. That goodly mountain, and Lebanon- The French renders this, that goodly mountain, that is to say, Lebanon; c'est a savoir, le Liban. Some commentators suppose mount Moriah, on which the temple was built, to be meant. But there seems no ground for this supposition. A similar mode of expression is found ver. 17 where the plain also, and Jordan, signifies only the plain of Jordan.
See commentary on Deu 3:29
See commentary on Deu 3:29
Ver. 28. But charge Joshua, and encourage him- This, as Grotius judiciously observes, is what every good prince ought to do to his successor.
He ought to instruct him, to animate him to glory. If he does otherwise, through the fear of effacing or diminishing his own reputation, he dishonours himself.
See commentary on Deu 3:29
Ver. 29. So we abode in the valley over against Beth-peor- Beth-peor was one of those cities in the plains of Moab, which were given to the tribe of Reuben. The Israelites continued encamped in this valley from their conquest of the kingdoms of Sihon and Og, till their passage over Jordan, under the conduct of Joshua, after the death of Moses, who was buried in this valley, see chap. Deu 34:6.
