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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 13:7–33. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have, I. Orders given to Joshua to assign to each tribe its portion of this land, including that which was yet unsubdued, which must be brought into the lot, in a believing confidence that it should be conquered when Israel was multiplied so as to have occasion for it (Jos 13:7): Now divide this land. Joshua thought all must be conquered before any must be divided. "No," said, God, "there is as much conquered as will serve your turn for the present; divide this, and make your best of it, and wait for the remainder hereafter." Note, We must take the comfort of what we have, though we cannot compass all we would have. Observe,
1.The land must be divided among the several tribes, and they must not always live in common, as now they did. Which way soever a just property is acquired, it is the will of that God who has given the earth to the children of men that there should be such a thing, and that every man should know his own, and not invade that which is another's. The world must be governed, not by force, but right, by the law of equity, not of arms.
2.That it must be divided for an inheritance, though they got it by conquest.
(1.)The promise of it came to them as an inheritance from their fathers; the land of promise pertained to the children of promise, who were thus beloved for their fathers' sakes, and in performance of the covenant with them.
(2.)The possession of it was to be transmitted by them, as an inheritance to their children. Frequently, what is got by force is soon lost again; but Israel, having an incontestable title to this land by the divine grant, might see it hereby secured as an inheritance to their seed after them, and that God kept this mercy for thousands.
3.That Joshua must not divide it by his own will. Though he was a very wise, just, and good man, it must not be left to him to give what he pleased to each tribe; but he must do it by lot, which referred the matter wholly to God, and to his determination, for he it is that appoints the bounds of our habitation, and every man's judgment must proceed from him. But Joshua must preside in this affair, must manage this solemn appeal to Providence, and see that the lot was drawn fairly and without fraud, and that every tribe did acquiesce in it. The lot indeed causeth contention to cease, Pro 18:18. But, if upon this lot any controversy should arise, Joshua by his wisdom and authority must determine it, and prevent any ill consequences of it. Joshua must have the honour of dividing the land,
(1.)Because he had undergone the fatigue of conquering it: and when, through his hand, each tribe received its allotment, they would thereby be made the more sensible of their obligations to him. And what a pleasure must it needs be to a man of such a public spirit as Joshua was to see the people that were so dear to him eating of the labour of his hands!
(2.)That he might be herein a type of Christ, who has not only conquered for us the gates of hell, but has opened to us the gates of heaven, and, having purchased the eternal inheritance for all believers, will in due time put them all in possession of it.
II.An account is here given of the distribution of the land on the other side Jordan among the Reubenites, and Gadites, and half the tribe of Manasseh. Observe,
1.How this account is introduced. It comes in,
(1.)As the reason why this land within Jordan must be divided only to the nine tribes and a half, because the other two and a half were already provided for.
(2.)As a pattern to Joshua in the work he had now to do. He had seen Moses distribute that land, which would give him some aid in distributing this, and thence he might take his measure; only this was to be done by lot, but it should seem Moses did that himself, according to the wisdom given unto him.
(3.)As an inducement to Joshua to hasten the dividing of this land, that the nine tribes and a half might not be kept any longer than was necessary out of their possession, since their brethren of the two tribes and a half were so well settled in theirs; and God their common Father would not have such a difference made between his children.
2.The particulars of this account.
(1.)Here is a general description of the country that was given to the two tribes and a half, which Moses gave them, even as Moses gave them, Jos 13:8. The repetition implies a ratification of the grant by Joshua. Moses settled this matter, and, as Moses settled it, so shall it rest; Joshua will not, under any pretence whatsoever, go about to alter it. And a reason is intimated why he would not, because Moses was the servant of the Lord, and acted in this matter by secret direction from him and was faithful as a servant. Here we have,
[1.]The fixing of the boundaries of this country, by which they were divided from the neighbouring nations, Jos 13:9, etc. Israel must know their own and keep to it, and may not, under pretence of their being God's peculiar people, encroach upon their neighbours, and invade their rights and properties, to which they had a good and firm title by providence, though not, as Israel, a title by promise.
[2.]An exception of one part of this country from Israel's possession, though it was in their grant, namely, the Geshurites and the Maachathites, Jos 13:13. They had not leisure to reduce all the remote and obscure corners of the country in Moses's time, and afterwards they had no mind to it, being easy with what they had. Thus those who are not straitened in God's promises are yet straitened in their own faith, and prayers, and endeavours.
(2.)A very particular account of the inheritances of these two tribes and a half, how they were separated from each other, and what cites, with the towns, villages, and fields, commonly known and reputed to be appurtenances to them, belonged to each tribe. This is very fully and exactly set down in order that posterity might, in reading this history, be the more affected with the goodness of God to their ancestors, when they found what a large and fruitful country, and what abundance of great and famous cities, he put them in possession of (God's grants look best when we descend to the particulars); and also that the limits of every tribe being punctually set down in this authentic record disputes might be prevented, and such contests between the tribes as commonly happen where boundaries have not been adjusted nor this matter brought to a certainty. And we have reason to think that the register here prescribed and published of the lot of each tribe was of great use to Israel in after-ages, was often appealed to, and always acquiesced in, for the determining of meum and tuum - mine and thine.
[1.]We have here the lot of the tribe of Reuben, Jacob's first-born, who, though he had lost the dignity and power which pertained to the birthright, yet, it seems, had the advantage of being first served. Perhaps those of that tribe had an eye to this in desiring to be seated on that side Jordan, that, since they could not expect the benefit of the best lot, they might have the credit of the first. Observe, First, In the account of the lot of this tribe mention is made of the slaughter, 1. Of Sihon, king of the Amorites, who reigned in this country, and might have kept it and his life if he would have been neighbourly, and have suffered Israel to pass through his territories, but, by attempting to oppose them, justly brought ruin upon himself, Num 21:21, etc. 2. Of the princes of Midian, who were slain afterwards in another war (Num 31:8), and yet are here called dukes of Sihon, and are said to be smitten with him, because they were either tributaries to him, or, in his opposition to Israel, confederates with him, and hearty in his interests, and his fall made way for theirs not long after. 3. Of Balaam particularly, that would, if he could, have cursed Israel, and was soon after recompensed according to the wickedness of his endeavour (Psa 28:4), for he fell with those that set him on. This was recorded before (Num 31:8), and is here repeated, because the defeating of Balaam's purpose to curse Israel was the turning of that curse into a blessing, and was such an instance of the power and goodness of God as was fit to be had in everlasting remembrance. See Mic 6:5. Secondly, Within the lot of this tribe was that Mount Pisgah from the top of which Moses took his view of the earthly Canaan and his flight to the heavenly. And not far off thence Elijah was when he was fetched up to heaven in a chariot of fire. The separation of this tribe from the rest, by the river Jordan, was that which Deborah lamented; and the preference they gave to their private interests above the public was what she censured, Jdg 5:15, Jdg 5:16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa 16:8, Isa 16:9; Jer 48:32. This tribe, with that of Gad, was sorely shaken by Hazael king of Syria (Kg2 10:33), and afterwards dislodged and carried into captivity, twenty years before the general captivity of the ten tribes by the king of Assyria, Ch1 5:26.
[2.]The lot of the tribe of Gad, Jos 13:24-28. This lay north of Reuben's lot; the country of Gilead lay in this tribe, so famous for its balm that it is thought strange indeed if there be no balm in Gilead, and the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in scripture. Succoth and Penuel, which we read of in the story of Gideon, were in this tribe; and that forest which is called the wood of Ephraim (from the slaughter Jephthah made there of the Ephraimites), in which Absalom's rebellious army was beaten, while his father David lay at Mahanaim, one of the frontier-cities of this tribe, Jos 13:26. Sharon, famous for roses, was in this tribe. And within the limits of this tribe lived those Gadarenes that loved their swine better than their Saviour, fitter to be called Girgashites than Israelites.
[3.]The lot of the half-tribe of Manasseh, Jos 13:29-31. Bashan, the kingdom of Og, was in this allotment, famous for the best timber, witness the oaks of Bashan - and the best breed of cattle, witness the bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount Hermon, and had in it part of Gilead. Mispeh was in this half-tribe, and Jephthah was one of its ornaments; so was Elijah, for in this tribe was Thisbe, whence he is called the Tishbite; and Jair was another. In the edge of the tribe stood Chorazin, honoured with Christ's wondrous works, but ruined by his righteous woe for not improving them.
[4.]Twice in this chapter it is taken notice of that to the tribe of Levi Moses gave no inheritance (Jos 13:14, Jos 13:33), for so God had appointed, Num 18:20. If they had been appointed to a lot entire by themselves, Moses would have served them first, not because it was his own tribe, but because it was God's; but they must be provided for in another manner; their habitations must be scattered in all the tribes, and their maintenance brought out of all the tribes, and God himself was the portion both of their inheritance and of their cup, Deu 10:9; Deu 18:2.
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Summary
Joshua 13:12 serves as a pivotal historical recapitulation within the larger narrative of land distribution, specifically detailing the decisive conquest of Og, king of Bashan. This verse highlights the formidable nature of Og, described as a "remnant of the giants," and underscores the complete victory achieved by Moses over his kingdom, including the strategically important cities of Ashtaroth and Edrei. This foundational triumph east of the Jordan River not only solidified Israel's initial foothold in the promised land but also paved the way for the subsequent allocation of territory to the tribes of Reuben, Gad, and the half-tribe of Manasseh, demonstrating God's faithful fulfillment of His covenant promises through His appointed leaders.
Context
Literary Context
Joshua 13 marks a significant transition in the book of Joshua, moving from the major campaigns of conquest (chapters 1-12) to the intricate process of dividing the land among the Israelite tribes. Despite significant portions of the land west of the Jordan still remaining unconquered, as explicitly noted in Joshua 13:1, God instructs Joshua to commence the inheritance process. Verses Joshua 13:8-12 specifically function as a concise summary of the territories east of the Jordan River that Moses had already conquered and assigned to the Transjordanian tribes. This recapitulation of Moses's prior victories, particularly over Og, serves to reinforce the divine mandate for Israel's possession of the land and underscores the continuity of God's redemptive plan from Moses to Joshua, providing a crucial historical and theological basis for the impending land allotments.
Historical & Cultural Context
The kingdom of Og was situated in Bashan, a region east of the Jordan River renowned for its exceptional fertility, rich pastures, and strategically vital fortified cities. Og himself was an Amorite king, belonging to one of the powerful indigenous groups that inhabited Canaan. The mention of his capital cities, Ashtaroth and Edrei, signifies his extensive control over key trade routes and formidable defensive positions. Culturally, the reference to Og as a "remnant of the giants" points to the ancient understanding of the Rephaim (Hebrew: רפאים), a formidable, often gigantic people group associated with the pre-Israelite inhabitants of Canaan and surrounding areas. Their presence represented a significant, seemingly insurmountable obstacle to Israel's settlement. The defeat of such a powerful and imposing figure, particularly by Moses before Joshua's primary campaigns, was a profound testament to divine power overcoming seemingly insurmountable human strength, thereby underscoring the miraculous nature of Israel's early conquests and setting a precedent for God's continued intervention on their behalf.
Key Themes
This verse contributes significantly to several overarching themes found throughout the book of Joshua and the broader Pentateuch. Firstly, it powerfully illustrates Divine Faithfulness and Promise Fulfillment. The conquest of Og's kingdom, initiated by Moses, serves as a tangible and irrefutable demonstration of God's unwavering commitment to giving Israel the land He promised to their forefathers, Abraham, Isaac, and Jacob, as seen in passages like Genesis 15:18-21. Secondly, it highlights the theme of Overcoming Formidable Obstacles. Og's description as a "remnant of the giants" (Rephaim) emphasizes the immense power, stature, and intimidating nature of the adversaries Israel faced. His decisive defeat, even before Joshua's primary campaigns, serves as a powerful reminder that God enables His people to triumph over seemingly impossible challenges, a truth also vividly detailed in the account of his defeat in Deuteronomy 3:1-11. Thirdly, the verse underscores the Continuity of God's Plan and Leadership. God's work through Moses seamlessly transitions into His work through Joshua, demonstrating a unified divine purpose that spans generations of leadership. The victories achieved under Moses were not isolated events but integral steps in the larger, continuous plan for Israel's inheritance, laying the essential groundwork for Joshua's leadership and the subsequent division of the land.
Exposition and Analysis
Key Word Analysis
A powerful Amorite king who reigned over Bashan. The Strong's definition suggests a connection to "round," possibly alluding to his physical stature or the circular shape of his domain. His defeat by Moses, detailed in Numbers 21:33-35 and Deuteronomy 3:1-11, was a monumental early victory for Israel, emphasizing the divine power at work in their conquests.
A fertile and strategically vital region located east of the Jordan River. Known for its rich pastures and strong cities, its conquest by Moses provided crucial territory for the Transjordanian tribes and symbolized the Lord's ability to grant Israel even the most desirable and well-defended lands.
This term refers to the Rephaim, an ancient, formidable, and often large-statured people group who inhabited Canaan and surrounding regions prior to the Israelite conquest. They are frequently mentioned in biblical texts (e.g., Genesis 14:5, Deuteronomy 2:10-11). Og being a "remnant" of them signifies his exceptional strength and the extraordinary nature of his defeat, highlighting God's supreme power to overcome even the most daunting adversaries.
This primitive root signifies to occupy by driving out previous tenants, to seize, to dispossess, or to inherit. In this context, it powerfully describes the complete and decisive act of Moses, under divine command, in dispossessing Og and his people from their land, thereby enabling Israel to take possession. This term underscores the fulfillment of God's promise to give Israel the land.
Verse Breakdown
"All the kingdom of Og in Bashan,"
This opening phrase precisely identifies the specific territory under discussion: the entire domain ruled by King Og, situated in the fertile and strategically important region of Bashan. It emphasizes the totality of the conquest, signifying a complete and comprehensive victory rather than merely a partial one.
"which reigned in Ashtaroth and in Edrei,"
These are identified as the capital and another major city of Og's kingdom, respectively. Mentioning these specific urban centers highlights the strategic importance and formidable strength of Og's rule, as both were fortified and significant. Ashtaroth was also notably a center of pagan worship, particularly of the goddess Astarte.
"who remained of the remnant of the giants:"
This crucial clause underscores Og's formidable nature and his lineage. He was not merely a powerful king but one of the last surviving members of the Rephaim, a race renowned for their imposing stature, strength, and intimidating presence. This detail magnifies the significance of his defeat, portraying it as a triumph over an exceptionally powerful and feared adversary.
"for these did Moses smite, and cast them out."
This concluding clause directly attributes the decisive victory to Moses, acting under divine authority and empowerment. The verb "smite" (Hebrew: נָכָה, nakah) implies a complete and devastating defeat, while "cast them out" (Hebrew: יָרַשׁ, yarash) signifies the full dispossessing of Og and his people from their land, thereby fulfilling God's promise to give Israel the land of the Canaanites. It serves as a powerful historical reminder of God's prior faithfulness and overwhelming power.
Literary Devices
Joshua 13:12 effectively employs several literary devices to convey its profound message. Historical Allusion is prominently featured, recalling Moses's past, well-documented victory over Og, which is detailed elsewhere in the Pentateuch (e.g., Numbers 21, Deuteronomy 3). This allusion serves to establish continuity in God's overarching redemptive plan and to remind the audience of God's consistent faithfulness across generations of leadership. The phrase "remnant of the giants" utilizes Hyperbole to emphasize Og's formidable nature, portraying him as a figure of immense power, stature, and intimidation, thereby magnifying the significance and miraculous nature of his defeat. This hyperbole powerfully underscores the divine intervention required for such a victory. Furthermore, there is a clear element of Summary and Recapitulation, as this verse condenses a significant historical event into a concise, declarative statement. This serves as a foundational reference point for the subsequent land distribution, reinforcing the legitimacy of Israel's claim to the land east of the Jordan and highlighting the divine precedent for their inheritance.
Theological and Thematic Connections
Joshua 13:12 profoundly illustrates God's unwavering commitment to His covenant promises and His sovereign power over all obstacles. The defeat of Og, a king of immense stature and a "remnant of the giants," serves as a powerful testament to the fact that no foe, however formidable, is too great for the Lord. This victory, achieved through Moses, demonstrates the continuity of God's work across different leaders and generations, laying the essential groundwork for Joshua's continued mission. It reminds Israel, and us, that God actively fights for His people, enabling them to inherit what He has promised, even when faced with seemingly insurmountable challenges. This historical triumph is not merely a past event but a foundational truth that instills confidence for future battles and the ultimate fulfillment of God's purposes for His people.
Reflection and Application
Joshua 13:12 offers profound encouragement and a powerful lesson for believers today. Just as God empowered Moses to conquer the "giants" and formidable kingdoms like Og's, He remains the same omnipotent God who equips and enables us to overcome the challenges and obstacles in our lives. Our "giants" may not be physical kings of immense stature, but they can manifest as spiritual strongholds, overwhelming anxieties, systemic injustices, deeply entrenched personal struggles, or daunting circumstances. This verse calls us to remember God's past faithfulness—both in the grand narrative of Scripture and in our personal histories—as a wellspring of strength and confidence for present and future battles. It reminds us that God's plan is continuous, and He builds upon the foundations laid by those who came before us, equipping each generation to fulfill His sovereign purposes. We are called to trust in His power, not our own, knowing that the Lord who dispossessed the mighty Og is supremely able to dispossess whatever stands in the way of His will for our lives and the advancement of His kingdom.
Questions for Reflection
FAQ
Who were the "giants" mentioned in this verse, and why is their defeat significant?
The "giants" in Joshua 13:12 refer to the Rephaim (Hebrew: רפאים), an ancient, powerful, and often large-statured people group who inhabited Canaan and surrounding regions before the Israelites. They are mentioned in various biblical texts as formidable adversaries. Og, king of Bashan, is specifically noted as a "remnant" of this group, emphasizing his exceptional strength and intimidating presence. His defeat by Moses, as recounted in detail in Deuteronomy 3:1-11, is profoundly significant because it demonstrates God's sovereign power to overcome even the most imposing human or spiritual obstacles. It served as a clear and undeniable sign to Israel that no enemy was too great for the Lord to conquer on their behalf, thereby instilling vital confidence in God's ability to fulfill His promises of giving them the land.
Why is Moses's victory over Og recounted here in the book of Joshua, which primarily focuses on Joshua's leadership?
Moses's victory over Og is recounted in Joshua 13:12 for several crucial reasons. Firstly, this chapter marks a significant transition from the period of conquest to the detailed process of land distribution, and the territory of Og in Bashan was part of the land already conquered and formally assigned by Moses to the Transjordanian tribes (Reuben, Gad, and half of Manasseh). Therefore, its inclusion provides the essential historical and legal basis for the land allocation that follows. Secondly, it powerfully emphasizes the continuity of God's redemptive plan and leadership. The victories achieved under Moses were not isolated events but integral, foundational steps in God's larger purpose for Israel's inheritance, seamlessly transitioning into Joshua's leadership. It serves as a powerful reminder that the same faithful God who empowered Moses is now empowering Joshua, reinforcing divine faithfulness and the unified nature of God's work across generations. It also serves to remind the Israelites of God's past faithfulness and power, encouraging their trust for the ongoing challenges of land possession and the completion of God's promises.
Christ-Centered Fulfillment
The defeat of Og, king of Bashan, a "remnant of the giants," by Moses, serves as a profound foreshadowing of the ultimate and decisive victory of Jesus Christ over the far greater "giants" of sin, death, and spiritual darkness. Just as Og represented a formidable, seemingly insurmountable obstacle to Israel's inheritance of the promised land, so too do the powers of evil stand as an insurmountable barrier to humanity's inheritance of eternal life and fellowship with God. Christ, the greater Moses, did not merely conquer a regional king but utterly triumphed over the cosmic powers that held humanity captive. His sacrificial death on the cross and glorious resurrection broke the power of sin (Romans 6:9-10), disarmed the spiritual rulers and authorities (Colossians 2:15), and swallowed up death in victory (1 Corinthians 15:54-57). Through His perfect sacrifice, Christ "cast out" the dominion of darkness, opening the way for all who believe to inherit the true promised land—the eternal kingdom of God, where He prepares a place for us (John 14:2-3). The historical victory over Og in Bashan, a testament to God's power to overcome the impossible, finds its ultimate and glorious fulfillment in the cross and resurrection of our Lord Jesus Christ, through whom we are indeed more than conquerors (Romans 8:37).