John Calvin Commentary Deuteronomy 3

And we took all the cities. He here more fully relates what He had briefly touched 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 securely enclosed and surrounded by high walls; as if they were merely traveling through a peaceful land in security, and with nothing to do.

After the eighth verse, he now connects what he had separately related concerning the two kingdoms; and so 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 survivor of that race. As a memorial of his lofty stature, he cites 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 marvelous help of God, in that he was overcome by the children of Israel, who, by his stature, might have single-handedly terrified a whole army.

The enormous stature of the giants is apparent from this passage. Herodotus records¹³⁶ 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. Gellius¹³⁸ thinks that this was fabulous, as well as what Homer¹³⁹ writes regarding the diminution of human height over time; but his erroneous view is refuted by almost universal consent.

What Pliny¹⁴⁰ himself relates is indeed incredible: that in Crete, a body was discovered through an opening in 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 affirmed by the sacred Scriptures, but also recorded by almost all ancient writers), we should not be surprised if they were more than eight cubits in height.

Although the race of giants began to disappear in the time of Moses, still, in later ages, there existed persons who approached 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, implies 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.

And this land, which we possessed at that time. In this passage, Moses confirms his decision that the possession of the country beyond the Jordan should be secured for the Reubenites, the Gadites, and half the tribe of Manasseh. Because it had fallen to them exceptionally, the matter might have become a point of controversy for posterity. Therefore, so that no one would disturb them, he again declares that they were the rightful possessors of that district. Moreover, since the very gift of it might be questioned—as it was situated outside the boundaries of the inheritance promised by God—Moses also anticipates this objection, asserting that God had not given it to His people to possess in vain. From this it follows that the right to inhabit it was conferred upon them. Therefore, so that such an unequal partition would not become a subject of contention, he marks out their boundaries on every side, as if he were setting up God's authority as a wall and rampart against anyone who might presume to invade it.

Regarding the names of the places, the Dead Sea is called the Sea of Salt, and the Lake of Gennesaret is also called Chinnereth. Concerning the phrase “outpourings of the hill,” translators do not agree, for some consider Ashdoth-Pisgah to be the proper name of a city.²²⁰ I prefer, however, to understand the word “outpourings” (effusionum) as a common noun, not as referring to fountains and streams, but rather to the base of the hill where the ground, by a gentle slope, seems in a way to spread out. We will soon see that Pisgah was one of the summits of Mount Abarim.

And 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 instead declare that he would be their leader, as previously, and at the same time an example of courage to the people. He says, therefore, that when he had prayed to be permitted to enter the land, he received a refusal. For it is not probable that, after he had substituted Joshua for himself, he immediately conceived a desire that was in direct opposition to it.

The essence of the prayer is that God, by granting him permission to enter the land, would thereby completely fill the measure of His grace toward him. Moses enumerates the blessings already granted to him as the ground of his confidence in asking. He also appeals that God, who is not accustomed to forsake the work of His own hands, might continue to the end the mercies He had begun.

For this reason, he says that the might of God had been shown to him, modestly hinting that it was natural to expect that he should be a participant in the crowning blessing, so that the end might correspond with the beginning. He also praises the power of God proclaimed by the miracles, so that such a magnificent work might not be interrupted.

Furthermore, he speaks in praise of the goodness of the land and expressly shows that his desire to see it arises from earnest piety. I willingly subscribe to the opinion of those who understand Zion to be meant by “goodly mountain;” for, with the exception of Lebanon, there was no other mountain so delightful in the land, whereas Lebanon, as if next to it in rank, is mentioned in the second place.