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Deuteronomy 3:18 King James Version with Strong's Concordance (STRONG)

18 And I commanded H6680 you at that time, H6256 saying, H559 The LORD H3068 your God H430 hath given H5414 you this land H776 to possess H3423 it: ye shall pass over H5674 armed H2502 before H6440 your brethren H251 the children H1121 of Israel, H3478 all that are meet H1121 for the war. H2428

Cross Reference

Joshua 4:12-13 STRONG

And the children H1121 of Reuben, H7205 and the children H1121 of Gad, H1410 and half H2677 the tribe H7626 of Manasseh, H4519 passed over H5674 armed H2571 before H6440 the children H1121 of Israel, H3478 as Moses H4872 spake H1696 unto them: About forty H705 thousand H505 prepared H2502 for war H6635 passed over H5674 before H6440 the LORD H3068 unto battle, H4421 to the plains H6160 of Jericho. H3405

Numbers 32:20-24 STRONG

And Moses H4872 said H559 unto them, If ye will do H6213 this thing, H1697 if ye will go armed H2502 before H6440 the LORD H3068 to war, H4421 And will go H5674 all of you armed H2502 over H5674 Jordan H3383 before H6440 the LORD, H3068 until he hath driven out H3423 his enemies H341 from before H6440 him, And the land H776 be subdued H3533 before H6440 the LORD: H3068 then afterward H310 ye shall return, H7725 and be guiltless H5355 before the LORD, H3068 and before Israel; H3478 and this land H776 shall be your possession H272 before H6440 the LORD. H3068 But if ye will not do so, H6213 behold, ye have sinned H2398 against the LORD: H3068 and be sure H3045 your sin H2403 will find you out. H4672 Build H1129 you cities H5892 for your little ones, H2945 and folds H1448 for your sheep; H6792 and do H6213 that which hath proceeded H3318 out of your mouth. H6310

Joshua 1:12-15 STRONG

And to the Reubenites, H7206 and to the Gadites, H1425 and to half H2677 the tribe H7626 of Manasseh, H4519 spake H559 Joshua, H3091 saying, H559 Remember H2142 the word H1697 which Moses H4872 the servant H5650 of the LORD H3068 commanded H6680 you, saying, H559 The LORD H3068 your God H430 hath given you rest, H5117 and hath given H5414 you this land. H776 Your wives, H802 your little ones, H2945 and your cattle, H4735 shall remain H3427 in the land H776 which Moses H4872 gave H5414 you on this side H5676 Jordan; H3383 but ye shall pass H5674 before H6440 your brethren H251 armed, H2571 all the mighty H1368 men of valour, H2428 and help H5826 them; Until the LORD H3068 have given H5117 your brethren H251 rest, H5117 as he hath given you, and they also have possessed H3423 the land H776 which the LORD H3068 your God H430 giveth H5414 them: then ye shall return H7725 unto the land H776 of your possession, H3425 and enjoy H3423 it, which Moses H4872 the LORD'S H3068 servant H5650 gave H5414 you on this side H5676 Jordan H3383 toward the sunrising. H4217 H8121

Joshua 22:1-9 STRONG

Then Joshua H3091 called H7121 the Reubenites, H7206 and the Gadites, H1425 and the half H2677 tribe H4294 of Manasseh, H4519 And said H559 unto them, Ye have kept H8104 all that Moses H4872 the servant H5650 of the LORD H3068 commanded H6680 you, and have obeyed H8085 my voice H6963 in all that I commanded H6680 you: Ye have not left H5800 your brethren H251 these many H7227 days H3117 unto this day, H3117 but have kept H8104 the charge H4931 of the commandment H4687 of the LORD H3068 your God. H430 And now the LORD H3068 your God H430 hath given rest H5117 unto your brethren, H251 as he promised H1696 them: therefore now return H6437 ye, and get H3212 you unto your tents, H168 and unto the land H776 of your possession, H272 which Moses H4872 the servant H5650 of the LORD H3068 gave H5414 you on the other side H5676 Jordan. H3383 But take diligent H3966 heed H8104 to do H6213 the commandment H4687 and the law, H8451 which Moses H4872 the servant H5650 of the LORD H3068 charged H6680 you, to love H157 the LORD H3068 your God, H430 and to walk H3212 in all his ways, H1870 and to keep H8104 his commandments, H4687 and to cleave H1692 unto him, and to serve H5647 him with all your heart H3824 and with all your soul. H5315 So Joshua H3091 blessed H1288 them, and sent them away: H7971 and they went H3212 unto their tents. H168 Now to the one half H2677 of the tribe H7626 of Manasseh H4519 Moses H4872 had given H5414 possession in Bashan: H1316 but unto the other half H2677 thereof gave H5414 Joshua H3091 among H5973 their brethren H251 on this side H5676 Jordan H3383 westward. H3220 And when Joshua H3091 sent them away H7971 also unto their tents, H168 then he blessed H1288 them, And he spake H559 unto them, saying, H559 Return H7725 with much H7227 riches H5233 unto your tents, H168 and with very H3966 much H7227 cattle, H4735 with silver, H3701 and with gold, H2091 and with brass, H5178 and with iron, H1270 and with very H3966 much H7235 raiment: H8008 divide H2505 the spoil H7998 of your enemies H341 with your brethren. H251 And the children H1121 of Reuben H7205 and the children H1121 of Gad H1410 and the half H2677 tribe H7626 of Manasseh H4519 returned, H7725 and departed H3212 from the children H1121 of Israel H3478 out of Shiloh, H7887 which is in the land H776 of Canaan, H3667 to go H3212 unto the country H776 of Gilead, H1568 to the land H776 of their possession, H272 whereof they were possessed, H270 according to the word H6310 of the LORD H3068 by the hand H3027 of Moses. H4872

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Deuteronomy 3

Commentary on Deuteronomy 3 Matthew Henry Commentary


Chapter 3

Moses, in this chapter, relates,

  • I. The conquest of Og, king of Bashan, and the seizing of his country (v. 1-11).
  • II. The distribution of these new conquests to the two tribes and a half (v. 12-17). Under certain provisos and limitations (v. 18-20).
  • III. The encouragement given to Joshua to carry on the war which was so gloriously begun (v. 21, 22).
  • IV. Moses's request to go over into Canaan (v. 23-25), with the denial of that request, but the grant of an equivalent (v. 26, etc.).

Deu 3:1-11

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. 135:11; 136:19, 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. 3:8. 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.

Deu 3:12-20

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. 32. 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. 2:4. 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. 128:6.

Deu 3:21-29

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 (Ex. 15:11), and he still continues of the same mind, that there are no works worthy to be compared with God's works, Ps. 86:8.
      • (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, Ex. 32:14. 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. 78:54, 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. 106:32, 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.