Deuteronomy Chapter 3
Moses Remembers the March On to Canaan, and the Appointment of Joshua
A. Moses remembers the defeat of Bashan.
(Deuteronomy 3:1-2)
“Then we turned, and went up the road to Bashan, and Og the king of Bashan came out against us, he and all his people, to battle at Edrei. And the LORD 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.”
As the people of Israel moved nearer to the Promised Land, traveling along the road that led to Bashan, they encountered Og, king of Bashan. Og was a formidable ruler whose people were known for their strength and fortifications. Yet the Lord immediately commanded Moses not to fear him. God assured Moses that the victory was already secured, for He had delivered Og, his people, and his land into Israel’s hand. This divine promise reflected the same pattern of triumph that had occurred earlier against Sihon, king of the Amorites. Once again, God demonstrated His faithfulness to protect and empower His people as they advanced toward Canaan. The command “Fear him not” carried a spiritual lesson for Israel—that no earthly power, no matter how strong, could stand against the will of the Lord when His people walked in obedience and faith.
(Deuteronomy 3:3-11)
“So the LORD 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. 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. All these cities were fenced with high walls, gates, and bars, beside unwalled towns a great many. And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children of every city. But all the cattle, and the spoil of the cities, we took for a prey to ourselves. 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; (Which Hermon the Sidonians call Sirion, and the Amorites call it Shenir;) All the cities of the plain, and all Gilead, and all Bashan, unto Salcah and Edrei, cities of the kingdom of Og in Bashan. 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.”
The Lord fulfilled His word by delivering Og, king of Bashan, into the hands of Israel. The text emphasizes the completeness of the victory—there were no survivors among Og’s army. Israel conquered all sixty cities of Bashan, each fortified with high walls, gates, and bars, in addition to numerous rural towns. This remarkable victory demonstrated that divine power, not human might, was the true cause of Israel’s success. Despite the intimidating defenses of Bashan’s cities, Israel prevailed because the Lord fought for them.
The destruction of every man, woman, and child was not cruelty but divine judgment. The Canaanite nations had long persisted in wickedness, idolatry, and corruption. Their destruction prefigures the final judgment of sin at the end of the age. Israel’s complete obedience in this matter was essential, for any compromise would have introduced the corruption of idolatry into the covenant nation.
Og’s enormous bedstead—made of iron and measuring approximately fourteen feet long by six feet wide—attests to his stature and the might of his people, the rephaim (giants). Whether it was a bed or a sarcophagus, it symbolized the immense power Israel faced and overcame through God’s strength. Og was the last remnant of the rephaim east of the Jordan River, and his defeat served as a testimony that no power, however ancient or fearsome, could stand before the Lord.
The repeated references to these giants in the opening chapters of Deuteronomy underscore the faith Israel had lacked in the previous generation. When the spies returned from Canaan in Numbers 13:33, they said, “And there we saw the giants, the sons of Anak, which come of the giants, and we were in our own sight as grasshoppers, and so we were in their sight.” That generation refused to enter the land out of fear. Now, their children faced those same enemies and triumphed. Through faith and obedience, they proved that the promises of God are greater than the fears of men.
This victory over Bashan prepared Israel for what awaited on the west side of the Jordan. If God could deliver them from such fortified enemies and fearsome warriors, then He could surely give them victory over the Canaanites in the land He had sworn to Abraham, Isaac, and Jacob.
B. Moses remembers the tribes that settled on the east side of the Jordan River.
(Deuteronomy 3:12-17)
“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. 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. 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-havothjair, unto this day. And I gave Gilead unto Machir. 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; 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.”
Moses recounts how the conquered territories on the east side of the Jordan River were divided among the tribes of Reuben, Gad, and the half-tribe of Manasseh. These lands, stretching from Aroer by the River Arnon to Mount Hermon, included the regions of Gilead and Bashan—fertile and strategic territories well-suited for grazing and settlement. The tribes of Reuben and Gad, seeing the abundance of pastureland for their livestock, requested to settle in these regions rather than crossing into Canaan proper. The Lord permitted this arrangement, provided they would still fulfill their duty to fight alongside their brethren in the conquest of Canaan.
This land division reflects both God’s generosity and His requirement for faithfulness. Though the eastern tribes received their inheritance early, it was conditional upon obedience and unity with the rest of Israel. Jair, a descendant of Manasseh, is noted for taking the region of Argob and naming it “Havoth Jair,” meaning “villages of Jair,” establishing his legacy in the land. The mention of the giants (Rephaim) once again testifies to the strength of the nations Israel conquered by the hand of God. These references reminded Israel that victory was not achieved by their own power but by divine favor.
The boundaries described—from the River Arnon to the River Jabbok, and from Chinnereth (the Sea of Galilee) to the Salt Sea (the Dead Sea)—demonstrate the vastness of the territory God gave His people. Even these lands east of the Jordan were part of the larger promise given to Abraham. Yet, spiritually, they also stand as a warning: settling short of the full inheritance might bring immediate comfort but carried the danger of separation from the main body of the nation. Later, these very tribes would be more vulnerable to enemy invasion due to their location outside the Jordan barrier (1 Chronicles 5:25–26).
a. And this land, which we possessed at that time: The phrase emphasizes that these victories and possessions were recent and tangible. The two-and-a-half tribes viewed this territory as sufficient for their families and flocks, and God, in His mercy, permitted it. However, the arrangement carried a divine condition—they could not neglect their brethren who were yet to receive their inheritance west of the Jordan.
(Deuteronomy 3:18-20)
“And I commanded you at that time, saying, The LORD 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. 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; Until the LORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the LORD your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you.”
Moses commanded the Reubenites, Gadites, and the half-tribe of Manasseh to cross over the Jordan armed for battle. Although their families and livestock were permitted to remain in their new cities east of the Jordan, the men of valor were obligated to assist their brethren until the land west of the Jordan was subdued and all Israel had entered into their rest. This was not optional—it was a covenantal duty grounded in the unity of God’s people and the shared promise of the land.
The phrase “the LORD your God hath given you this land to possess it” reveals both divine grace and responsibility. The gift of land came from the Lord, but His people were called to cooperate with His purposes. Possession required obedience and participation in the broader mission. The command to go “armed before your brethren” teaches the principle of shared burden—one tribe’s victory was tied to the success of all. No one could rest fully until every brother in Israel had received his inheritance.
The Lord’s command also foreshadows the New Testament concept of the unity of believers within the body of Christ. Just as these tribes were to fight alongside their brethren until all had obtained their inheritance, so believers are called to labor together in faith until all God’s people have entered into His rest through Christ (Hebrews 4:8–11).
Moses’ acknowledgment of their “much cattle” highlights God’s attention to detail and practical mercy. The Lord made provision for their families’ safety and sustenance while requiring their obedience in warfare. Their partial settlement, however, serves as a spiritual reminder: contentment with less than God’s full promise can lead to complacency. True obedience carries through until the mission of God’s people is complete.
C. Moses remembers the appointment of Joshua.
(Deuteronomy 3:21–22)
“And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings, so shall the LORD do unto all the kingdoms whither thou passest. Ye shall not fear them, for the LORD your God, He shall fight for you.”
Moses here recalls the moment he personally charged Joshua with his divine commission. Joshua had already witnessed firsthand the mighty acts of God in the victories over Sihon and Og, the Amorite kings. These triumphs were not merely historical events but living testimonies of God’s faithfulness and power, designed to fortify Joshua’s courage for the battles yet to come. Moses’ words, “Thine eyes have seen,” emphasize experiential faith — Joshua did not hear about God’s power through others; he saw it himself.
Joshua’s upcoming task was monumental. He would lead a nation across the Jordan into hostile territory where entrenched enemies occupied fortified cities. The human instinct would be to fear, but Moses reminds him that the same God who had fought for them before would continue to fight for them again. The phrase “for the LORD your God, He shall fight for you” became one of the central themes of Joshua’s mission and echoes through all of Scripture (Exodus 14:14; Deuteronomy 1:30). This was not merely encouragement but a divine guarantee: Israel’s victories were not dependent upon human skill or numbers but upon God’s presence.
Moses’ command shows how true leadership is rooted in faith. As an older man nearing the end of his life, Moses now poured courage into the younger man’s heart. Joshua would need this strength repeatedly, especially when he faced the giants and fortified cities of Canaan. God’s past faithfulness was to be Joshua’s anchor for future battles, a timeless principle that still applies to believers today — remembering what God has already done gives confidence in what He will do.
(Deuteronomy 3:23–29)
“And I besought the LORD at that time, saying, O Lord GOD, 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? I pray Thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. But the LORD was wroth with me for your sakes, and would not hear me, and the LORD said unto me, Let it suffice thee; speak no more unto Me of this matter. 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. 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. So we abode in the valley over against Beth-peor.”
Moses recalls with deep emotion his plea to enter the Promised Land. Having faithfully led Israel for forty years, he yearned to step foot upon the soil promised to Abraham, Isaac, and Jacob. His prayer reflects both humility and adoration: “O Lord GOD, Thou hast begun to show Thy servant Thy greatness.” Despite decades of seeing God’s miracles, Moses acknowledges that he had only begun to glimpse the fullness of His power. His words reveal profound reverence and a servant’s heart, even in disappointment.
Moses’ request was simple and heartfelt — “Let me go over, and see the good land.” He was not asking for comfort, only to behold with his own eyes what he had long labored toward. Yet God’s response was firm: “Let it suffice thee; speak no more unto Me of this matter.” Because of his disobedience at Meribah (Numbers 20:7–13), where he struck the rock instead of speaking to it, Moses was denied entry. His failure was not a trivial one; as the leader and mediator of the covenant people, Moses misrepresented God before the nation, portraying Him as angry rather than gracious. For this reason, his punishment was both just and symbolic.
i. Moses’ judgment illustrates the solemn principle that those who lead God’s people are held to a higher standard (James 3:1). A teacher or leader bears not only personal responsibility but also the sacred duty to reflect God’s character accurately.
ii. His act also defaced a divine picture: the rock that gave water represented Christ. As Paul explains, “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ” (1 Corinthians 10:4). The first striking of the rock prefigured the crucifixion, the once-for-all sacrifice of Christ (Hebrews 10:10–12). When Moses struck the rock a second time, he marred that typology, suggesting Christ must be struck again, when in truth He now provides life freely to those who come to Him by faith (John 7:37–38; Romans 10:8–10).
Even great intercessors, such as Moses, must sometimes hear “no” from God. The Lord’s refusal was not cruelty but sovereign wisdom. As Jeremiah 15:1 later records, even the prayers of Moses and Samuel could not avert divine justice when God’s purpose was fixed. God allowed Moses to see the land from the top of Pisgah — a moment of mercy mingled with discipline. From there, Moses could behold the fulfillment of God’s promises though he would not walk in them personally.
e. But command Joshua, and encourage him, and strengthen him:
Despite this disappointment, Moses did not allow bitterness to take root. Instead, he obeyed God’s instruction to strengthen his successor. True spiritual leadership is selfless — Moses’ concern was not for his own legacy but for the success of God’s people under Joshua’s hand. He equipped and encouraged the next generation, modeling what every faithful leader must do: prepare others to carry the work forward.
Moses’ heart reflects the humility of a shepherd rather than the pride of a king. He loved the people enough to prepare them for what he himself would not see. His ministry had never been about himself but about God’s glory. As one commentator noted, “Deuteronomy is framed between the announcement of Moses’ impending death and the record of his actual death, making it his spiritual testament.” Through these closing acts, Moses reminds all future leaders that their task is not to exalt themselves but to serve faithfully, trusting God to continue His work through those who come after.
