The Conquest of Further Land East of the Jordan

CHAPTER THREE

THE CONQUEST OF FURTHER LAND EAST OF THE JORDAN

This chapter first outlines the defeat of Og, then the distribution of his territory. It closes with Moses' appeal to Yahweh to be permitted to enter the Land of Promises, now that it was in sight of those who are to possess it; a request that is refused. Israel's conquest of its enemies on the eastern side of Jordan reveal that similar victories await it in the west, for "if God be for us who can be against us?" (Rom. 8:31). The key thought of this chapter, therefore, is that of Conquest: "Ye shall not fear; for Yahweh your God He shall fight for you" (v. 22). Yahweh's greatness has already been manifest, providing assurance that His servants can rely upon Him with every confidence (v. 24). Though Yahweh rejects Moses' request, He does, at least, give him a glimpse of the Land, portion of which he will one day inherit with eternal life. Let us bear in mind that if Yahweh does not by His providence give us what we desire, He can, by His grace in Jesus Christ, make us content with what we have received, in anticipation of what we will obtain in the future age. See Col. 4:11-12.

that of Sihon. Despite the skill of his army, and the strength of his many fortresses he is completely defeated, his fortresses overwhelmed, and his followers put to the sword like those of Sihon. However, this

Further Victory Over Og — w. 1-11

Og, a powerful ally of Sihon, resident in the north, and protected by sixty strong fortresses comes to the aid of his neighbour and attacks Israel. He suffers a like fate to

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attack of Og forces Moses to make a diversion into the northern parts of the land through the area of Bashan. After completing the conquest, he leads his people back to the plains of Moab by the Jordan opposite Jericho. References to this remarkable victory over Og are frequent throughout the Word. See Num. 21:32-35; 32:32-33; Deut. 1:4; 4:47; 29:7; 31:4; Josh. 2:10; 9:10; 12:4-5; 13:1-31; Jud. 11:19-21; 1 Kings 4:19; Neh. 9:22; Psa. 135:11; 136:19; Amos 2:9.

VERSE 1

"Then we turned and went up the way to Bashan" — This implies a peaceful survey of the land. Bashan (one of the meanings is given as fertile; Gesenius gives it as soft sou), is one of the most fertile districts of the Holy Land. The scenery of this elevated plateau is extremely beautiful. The plains are covered with rich soil, its hills are clothed with forests, and at every new turn there is presented the most beautiful landscapes imaginable. A portion of Bashan is familiar to the modern world as the Golan Heights.

"And Og the King of Bashan came out against us, he and all his people, to battle at Endrei" — Without any provocation, Og adopted a belligerent attitude, and marched against Israel. The two armies met at Endrei. The word signifies "strong". The town was noted for the strength of its fortifications, so that normally it would have been beyond the ability of the Israelites to take it. So outstanding was Moses' victory that it, like that over Sihon, was recalled for centuries (Amos 2:9). These conquests revealed that Yahweh was with Israel, and were evidences of His mercy towards them (Psa. 136:19-20). Endrei was one of Og's two capitals, the other being Ashteroth (Deut. 1:4; Josh. 12:4-5). They jointly dominated sixty fortresses established throughout the area, and which are referred to in subsequent verses of this chapter.

VERSE 2

"And Yahweh 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" — The words of Yahweh to Moses evidently were in answer to a prayer for help on his part. The exhortation to fear not! is constant throughout the book of Deuteronomy (cp. Ch. 1:21). It

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was given added force by the recent conquest of Sihon, which would have encouraged the people, regarding the outcome of the impending battle with Og. Having tasted the fruits of victory through the help of Yahweh, they would have the confidence to go forward in faith.

VERSE 3

"So Yahweh our God delivered into our hands Og also, the lung of Bashan, and all his people; and we smote him till none was left to him remaining" — All Og's family was destroyed, and the Amorites devoted to ultimate destruction (cp. v. 6). This partially fulfilled the requirements and promise of Gen. 15:16 and Exod. 34:11.

VERSE 4

"And we took all his cities at that time, there was not a city which we took not from them" — See Num. 32:33; Josh. 12:4; 13:30-31.

"Threescore cities" — It is said that the ruins of some of these cities remain to this day. The number 60 is figurative for the flesh in multitudinous manifestation. In his book The Giant Cities of Bashan, W. Porter writes:

"The 60 walled cities are still traceable in the space of 308 sq. miles. The architecture is ponderous and massive, with solid walls 4 feet (lm) thick and stones on one another without cement; the roofs are enormous slabs of Basaltic rock like iron; the doors and gates are of stone 18 inches (46 cm) thick, secured by ponderous bars. The land bears still the appearance of having been called: The land of giants under the Giant Og."

"All the region of Argob, the kingdom of Og in Bashan" — According to Dr. Strong, Argob signifies stony. The area of Bashan extended from Jabbok to Her-mon, and comprised north Gilead and Bashan, some 20 by 30 miles (32 by 48 kms) in extent. It is the elevated table land called Trachonitus in Luke 3:1. The word Trachonitus signifies the rough country. The area is very good grazing country.

VERSE 5

"All these cities were fenced with high walls, gates, and bars;" — The appearance of"cities great and walled up" (Num. 13:28) had deterred the spies of the previous generation of Israelites. They had feared the Canaanites rather than God,

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and it had destroyed faith (cp. Deut. 1:28). The term "gates" is a translation of the Hebrew delethim — and describes two-leaved doors. The ruins of those vast two-leaved doors today astonish the archaeologists, filling them with admiration for the skill of the builders, and the strength of the mighty cities they erected. "Beside unwalled towns a great many" — An "unwalled town" is a rural village. See 1 Sam. 6:18; Est. 9:19. The familiar reference to "unwalled villages" in Ezek. 38:11, relates to such rural centres.

VERSE 6 "And we utterly destroyed them" —

The Hebrew expression denotes that the cities and villages were "devoted to destruction". It was a command of God, and was faithfully carried out by the Israelites. "As we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city" — This ruthless extermination of the Amorites seems cruel and unnecessary to modern thinking, but the preservation of the Israelites depended upon it. It was a case of either exterminating the polluting presence of these pagans whose worship was so depraved, or allowing them to grow up in the midst of Israel, a menace to their spiritual integrity. In destroying a nest of snakes, one does not hesitate to crush the eggs, or kill the young progeny though not fully developed. So with the seed of the serpent in relation to the people of God. Whilst the hand of mercy is always extended to those who wish to take hold of it, the only safe course for the righteous is to exterminate the wicked. The doctrine of the Atonement teaches that. It ordains that defilement is easily transmitted one to the other, whereas holiness is much more difficult to acquire (see Hag. 2:11-14). Let any seek holiness and they can be saved. Therefore, the Canaanites did not have to perish. The alternative was for them to turn to God and live. That was illustrated in the case of Rahab in Jericho. She and her household were saved even though they were Canaanites, because they acted in faith (Heb. 11:31). Already an offer of peace had been made to Og and his people, but it had been spurned. The responsibility for the punishment that now followed rested squarely upon the stubborn king and his deluded followers. On the other hand, the continued existence, let alone the prosperity of Israel, depended upon the people faithfully carry-

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ing out what Yahweh knew was best for them, though the flesh might philosophise otherwise. The Amorites, and people like them, stood in relationship to Israel as "sin in the flesh" does to the saint in Christ. He is required to ruthlessly suppress such motions of the flesh. Paul commanded: "Mortify therefore your members which are upon the earth" (Col. 3:5). To mortify, is to ruthlessly put to death such things. That is what is required of saints today, and it is what was required of Israel as the people came into contact with sin in the flesh, politically manifested in the Amorites.

VERSE 7

"But all the cattle and the spoil of the cities we took for a prey to ourselves" —

See the comment on Deut. 2:35. For the law concerning the disposal of such prey, see Num. 31:25-30.

VERSE 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" — Supporting references are found in Josh. 12:2-6; 13:9-12. The land was afterwards allotted to the tribes of Gad, Reuben, and half tribe of Manasseh, as recorded in Num. 32:33-42. Mount Hermon constituted the northern border of this territory. Its name signifies Separate, which was appropriate, for it separated the territories which were given unto the Israelites, south of its range of mountains.

VERSE 9

"(Which Hermon the Sidonians call Sir-ion" — Hermon signifies High, Separate, or Abrupt. It is always covered with snow. In Deut. 4:48 it is also called Sion (different to Zion), or Elevation. The Sidonians, however, called it Sirion, which means Breastplate. The abrupt high mountain-peak of Hermon stands as a sentinel, or guardian of the land.

"And the Amorites called it Shenir" — Reference to this name is found in 1 Chron. 5:23; Song of Solomon 4:8. Shenir signifies Coat of Mail. With its range of mountains it forms a natural barrier for the land.

VERSE 10

"And all the cities of the plain" — The

Hebrew word denotes the level country

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whether forming a plateau, or at sea level. See Deut. 4:43; Josh. 13:9.

"And all Gilead" — Gilead signifies rough country, either through growth of trees, or because cut up into heights and valleys. It is situated south of Bashan.

"And all Bashan" — Bashan is the area north of Gilead. Part of it today is known as the Golan Heights. See note Deut. 1:4.

"Unto Salchah" — Salchah signifies a walk. It was found to the extreme east of the territory thus conquered. Reference to it is found in Josh. 12:5; 13:11; 1 Chron. 5:11. The first reference suggests it was a place of considerable importance in Og's realm.

"And Endrei" — Endrei signifies strong. The city was located south of the river Yarmak, on the border of Bashan. It was here that the Israelite army engaged that of Og, and defeated him. See v. 1. After it was conquered, it was allocated to the eastern Manasseh. See Num. 32:33; Josh. 13:31.

"Cities of the kingdom of Og in Bashan" — The main cities were outstanding fortresses.

VERSE 11

"For only Og king of Bashan remained of the remnant of the giants"—The Hebrew word rendered "giants" is rephraim. According to some Hebraists the word signifies to be strentched out, evidently relating to their height. "There were giants (rephraim) in the days of Noah and after that" wrote Moses (Gen. 6:14). He wrote from personal experience. These "giants" were mighty men of the flesh, as well as being giants in crime. Og was one such. He was the last of the remnant of the giants. In fleshly prowess and in repudiation of the authority of Yahweh he manifested the same characteristics as the antedeluvian giants.

"Behold his bedstead was a bedstead of iron" — The Hebrew word eres rendered "bedstead", is not the usual word for such an article of furniture. It suggests a nuptial bed, or funeral couch. It is from a root signifying to unite, bind together or arch. Therefore it can signify a canopied bed, a beir, or tomb. The "iron", was probably the black basalt stone of the country which contains about 20% iron. The "bedstead", therefore, probably relates to the tomb which Og had prepared for himself before his death, after the manner of many kings of those times, as well as the Pharaohs of

The heavily sculptured and inscribed sarcophagus, or stone tomb, is that of Hiram of Tyre now in the Beirut Museum. The 'bedstead" of Og was probably a similar sarcophagus.

mentioned in the Bible, and therefore is frequently called Rabbah or Rabbath of the children of Ammon as in the verse before us. It was not included in the territory of Israel, the border of Gad stopping at this point (Josh. 13:25). It was prominent throughout Israelitish history. In the days of David, Abishai held the Ammonites in check at this spot (2 Sam. 10:14) whilst Joab and the main army rested at Medeba (1 Chron. 19:7). The next year Joab attacked Rabbah (2 Sam. 11:1), which fell after a seige of perhaps two years (2 Sam. 12:26; 1 Chron. 20:1). One of the men slain at the time was Uriah the Hittite (2

Egypt. It evidently had a mythological significance, suggesting the worshipping of the king as a god such as was customary among pagan nations in those days. This beautifully polished black tomb, funerary couch, or sarcophagus, made ready by Og against his death, was designed to perpetuate him to posterity (cp. Psa. 49:11). Og's name has been continued to posterity, not, however, because of his tomb, but because of his infamy and foolishness in opposing Moses, and waging war with the Israelites, and therefore with Yahweh. In view of his stupidity it was appropriate that his tomb (if tomb it was) should be made of iron, because iron is a Bible symbol of the flesh. The King personified the flesh in his arrogance and power.

"Is it not in Rabbath of the children of Ammon?" — Apparently Og had seized some of the territory of Ammon (see Jud. 11:13-24), and had built his tomb, funerary couch, or sargophagus in Rabbath. Either that, or the Israelites transported it there when they conquered Rabbath, and so preserved it as a memorial of the victory of Moses.

The word "Rabbath" or "Rabbah" signifies Great or Populous. It is identified with modern Amman, about 22 miles from the Jordan situated in a valley which is a branch, or perhaps the main courseof the Wadi Zerka, usually identified with the Jabbok. It is the only Ammonitish city

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Sam. 11:17). At that time it was an important centre, and classified as a royal city (2 Sam. 12:26). Some 250 years later, it still contained the sanctuary or palaces of Molech, the god of the Ammonites (Amos 1:14). Within its walls, Baalis king of the Ammonites plotted the attack of Ishmael, that cost Gedaliah his life, and drove Jeremiah into Egypt (Jer. 40:14). After the death of Alexander the Great, and the division of his empire into four parts, it was occupied by the Egyptians and renamed Philadelphia from the ruler of Egypt, the Greek Ptolemy Philadelphus (B.C. 285-247). Under the Roman Pom-pey (BC 63), Philadelphia was made a member of the Decapolis. Jeremiah predicted the decline and restoration of Rab-bah (Jer. 49:1-6), whilst Ezekiel declared that the city would be given into the hands of the "men of the east", or the Arabs (Ezek. 25:1-7). Modern Amman fulfils both prophecies. The Ammonites disap-pared from among men, the city fell into ruins and remained like that for a considerable' time, the Arabs took over the site, but today it is one of the most prosperous cities of the Middle East, and is the capital ofJordan.

Rabbah is frequently designated "of the children of Ammon" as in this verse, and, therefore, the "chief of the children of Ammon" mentioned in Daniel 11:41 relates to the city, and not to the people. That is important in view of the latter day application of this prophecy.

"Nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man " — According to the size of the cubit, this would make Og's memorial 13 feet 6 inches (4 metres) by six feet (2 metres). If the memorial related to a sarcophagus it would provide for a very large man. It is significant that the term, of a man, is used to describe these measurements. It emphasises the fleshly character of this mighty king.

Distribution of Conquered Territory — w. 12-17

The territory acquired from Og and Sihon is distributed to the two and a half tribes that elect to remain on the eastern side of Jordan.

VERSE 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 Reube-

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nites and to the Gadites." — The countries thus conquered by the Israelites were assigned by Moses to the tribes of Reuben, Gad, and half tribe of Manasseh. The southern portion, from Aroer in the valley of Arnon to the Jabbok with its towns (see Josh. 13:15-20,24-28), was assigned to the Reubenites and the Gadites; and the northern portion from the Jabbok, comprehending with Gilead the whole of Bashan, or Argob, was given to the half tribe of Manasseh.

VERSE 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" — Argob signifies A heap of stones. It is noted for its stone fortresses, and smaller circular enclosures. Some of these Jair captured (Num. 32:41). The word "Golan" signifies Heights. It is a high plateau leading to Hermon in the north. Hermon signifies Separated or High and therefore the Lofty Peak. It is a mountain that is conspicuous from all sides. By some the root of the name "Hermon" is connected with that of Hormah signifying a devoted thing. This is appropriate because this mountain marked the limit of the country devoted or placed under a ban, as being separated to Israel. It is certainly remarkable, that at the names given to the territories at the extreme north-east, and south-west of the land conquered by the Israelites are Hermon and Hormah, and they are derived from a root "haram" (to seclude). It is as though the very names are given to indicate that all the land between was secluded, devoted, or given over to Israel. Hermon is the southernmost spur of the anti-Lebanese range of mountains. It ranks next in size to the highest peak of Lebanon behind the cedars. Its elevation is about 10,000 feet, whilst Hermon itself ascends some 2-3000 feet (607-914 metres) above the ridges that spread out from it, thus giving it a more commanding aspect than any other mountain in the area. The peak is largely destitute of trees or vegetation, but is covered with snow.