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英文原文
Moses, in this chapter, relates, I. The conquest of Og, king of Bashan, and the seizing of his country, De 3:1-11. II. The distribution of these new conquests to the two tribes and a half, De 3:12-17. Under certain provisos and limitations, De 3:18-20. III. The encouragement given to Joshua to carry on the war which was so gloriously begun, De 3:21,22. IV. Moses's request to go over into Canaan (De 3:23-25), with the denial of that request, but the grant of an equivalent, De 3:26-29, etc.
1-11
Sihon and Og Subdued (1451 BC)
西宏与噩被征服（主前 1451 年）
¹ 此后，我们转回，上了往巴珊去的路；巴珊王噩和他的众民都出来，在以得来与我们交战。 ² 耶和华对我说：不要怕他；因我已将他和他的众民并他的地，都交在你手中；你要待他像从前待住希实本的亚摩利王西宏一样。 ³ 于是耶和华我们的神也将巴珊王噩和他的众民，都交在我们手中；我们把他们击杀，直到没有留下一个。 ⁴ 那时我们夺了他所有的城邑，共六十座城，就是亚珥歌伯全境，巴珊王噩的国，没有一座城不被我们夺过来。 ⁵ 这些城都有坚固的高墙，有门有闩；此外还有许多无城墙的乡村。 ⁶ 我们将这些都尽行毁灭，正如我们所待希实本王西宏一样，把各样城邑中的男女孩子都尽行毁灭。 ⁷ 惟有一切牲畜和城中的财物，我们都取为自己的掠物。 ⁸ 那时，我们从约旦河东两个亚摩利王的手中，将那地从亚嫩河直到黑门山夺过来； ⁹ （这黑门山，西顿人称为示连；亚摩利人称为示尼珥；） ¹⁰ 就是平原的各城、基列全地、巴珊全地，直到撒迦和以得来，都是巴珊王噩国中的城邑。 ¹¹ （利乏音人所剩下的，只有巴珊王噩；他的床是铁床，长九肘，宽四肘，都是以人肘为度；现今岂不是在亚扪人的拉巴吗？）
我们在此又看到一片美好的国土——巴珊——被交在以色列手中；西宏之征服常与噩之征服并提，作为赞美神的缘由，更因以色列的胜利正是从这些征服开始的（诗 135:11，136:19、20）。请看：
I\. 他们如何制胜了噩——一位极为可畏的君王。1\. 极其强壮，因他原是巨人之后（申 3:11）；他的体力非凡，亚扪人以他的床为记念之物保存下来，作为珍奇之物陈列在他们首要的城中。你从床的用料就可推测他的体重；那是铁床，仿佛木床太脆弱，不堪他依靠；你又从床的尺寸可以推测他的身量；床长九肘，宽四肘，假定一肘仅是半码（而有些博学之士证明还略多于此），那么床长四码半，宽两码；若我们设想他的床比自己身量长出两肘，这已是我们所能容许的极限，那么他的身量就是三码半高，是寻常人身量的两倍，且各部分也都相称；然而他们把他杀了（申 3:3）。注意：当神为他百姓的缘故伸冤时，他对待巨人如同蚱蜢。没有人能凭自己的力量在全能者面前安然无恙。噩的军队极为强大，因为他统领六十座坚固城，此外还有无城墙的乡镇（申 3:5）。然而这一切在神的以色列人面前算不得什么，当他们带着毁灭他的使命而来时。2\. 他十分胆大妄为：他出来与以色列人交战（申 3:1）。他没有因西宏的灭亡而受警戒，差人求和的条件，反而仗着自己的力量，便心里刚硬走向灭亡，这真令人惊奇。注意：那些不因神在别人身上的审判而醒悟，仍旧顽梗地悖逆天上的，正是迅速地为自己招致同样的审判（耶 3:8）。神吩咐摩西不要怕他（申 3:2）。即使摩西本人的信心已坚定到不需这提醒的地步，百姓很可能仍需要它，而这些更新的保证正是为他们而设的："我必将他交在你手中；不仅是救你脱离他的手，使他不能成为你的毁灭，更要把他交在你手中，使你成为他的毁灭，并要他为自己的冒险付上惨重的代价。"他又加上一句：你要待他像从前待西宏一样，借此表明他们应当因从前的胜利得着鼓励，从而信靠神再得胜利，因为他是神，并不改变。
II\. 他们如何取得巴珊——一片极令人羡慕之地。他们夺取了一切的城邑（申 3:4），又夺了其中一切的财物（申 3:7）。他们使自己全然得之为业（申 3:10）。如今他们手中已掌握了约旦河东那一片肥沃之地，从亚嫩河直到黑门山（申 3:8）。他们征服并占据这些地方，不仅是为了在迦南的争战中鼓励以色列人，更是为了使摩西在临终之前得着满足。既然他不能活着看见他们胜利与定居的完成，神就如此让他先得一个样本。这样，圣灵赐给那信的人，就是他们得基业的凭据，直到那所买赎的产业得着赎回。
英文原文
Sihon and Og Subdued (1451 BC)
¹ Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.
² 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.
³ 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.
⁴ 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.
⁵ All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many.
⁶ And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city.
⁷ But all the cattle, and the spoil of the cities, we took for a prey to ourselves.
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;
⁹ (Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)
¹⁰ All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan.
¹¹ 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.
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 (De 3:11); 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, De 3:3. 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, De 3:5. 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, De 3:1. 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, De 3:2. 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 (De 3:4), and all the spoil of them, De 3:7. They made them all their own, De 3:10. So that now they had in their hands all that fruitful country which lay east of Jordan, from the river Arnon unto Hermon, De 3:8. 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.
12-20
Allotment of the Conquered Lands (1451 BC)
所征服之地的分配（公元前1451年）
¹² 那时我们所占取之地，从亚嫩谷边的亚罗珥起，包括基列山的一半及其诸城，我都给了流便人和迦得人。 ¹³ 基列的其余部分和全巴珊（即噩的国土），我都给了玛拿西半支派；就是亚珥歌伯全境，以及全巴珊（那地曾称为巨人之民之地）。 ¹⁴ 玛拿西的儿子睚珥，攻取了亚珥歌伯全境，直到基述人和玛迦人的交界；就按自己的名叫那地为巴珊·哈倭特·睚珥，直到今日。 ¹⁵ 我又将基列给了玛吉。 ¹⁶ 至于流便人和迦得人，我从基列直到亚嫩谷，就是那谷的一半和交界，直到雅博河（这是亚扪人的交界）， ¹⁷ 又有亚拉巴和约旦河与其交界，从基尼烈直到亚拉巴的海（即盐海），在毗斯迦东坡亚实突以下。 ¹⁸ 那时我吩咐你们说：耶和华你们的神已将这地赐给你们为业；你们所有的勇士都要带着兵器，在你们的弟兄以色列人前面过去。 ¹⁹ 但你们的妻子、孩子、牲畜（我知道你们有许多牲畜），可以住在我所赐给你们的各城里。 ²⁰ 等到耶和华使你们的弟兄像你们一样得享安息，并且他们在约旦河那边也得着耶和华你们神所赐之地为业，然后你们各人才可以回到我所赐给你们为业之地。
摩西既已说明了他们现今所在之地是如何被攻取的，在这几节中他就说明这地是如何分给流便人、迦得人和玛拿西半支派的；此事的经过我们从前已有记载（民32:1-42）。此处是其复述。
I. 摩西具体指明分给各支派的各地段，特别是玛拿西半支派所得之业的分配，这支派的再分是值得注意的。约瑟分为以法莲和玛拿西；玛拿西又分为约旦河这边的一支和那边的一支：在约旦河东的那支再分为两大宗族，各有其所得的产业——睚珥（申3:14）和玛吉（申3:15）。也许雅各关于那支派人丁稀少的预言，在这些屡次的分而又分中已经应验了。请注意，巴珊在此被称为巨人之民之地，因为这地曾为巨人所占据，但噩是其中最后的。这些巨人似乎比四围的邻舍更早丧失国土，被连根拔起；因为那些仗着自己的力量和身材、向众人伸手的人，众人也向他们伸手；他们虽然曾作地上活人中勇士的惊骇，却终必被杀，下到坑中。
II. 摩西重申他们业已同意的授地条件（申3:18-20），即他们当派遣一支精兵过约旦河，作征服迦南之军的先锋；这些人不可回到自己的家眷那里，至少不可回去定居（虽然在一役之后，他们可以暂时退回那里过冬），直等到他们看见自己的弟兄像他们如今一样，丰丰富富地得了各自的产业。他们必须借此学习不可单顾自己的事，也要顾别人的事（腓2:4）。一个以色列人若是自私，把任何私利置于公众福祉之前，那是极不相宜的。当我们在安息之中时，当愿看见我们的弟兄也得安息，并当乐意尽我们所能的去成全这事；因为我们不是单为自己而生，乃是彼此为肢体。一个善人若不看见平安归于以色列（诗128:6），就不能在自己的家庭安慰中大大喜乐。
英文原文
Allotment of the Conquered Lands (1451 BC)
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 Reubenites and to the Gadites.
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.
¹⁴ 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-havoth-jair, unto this day.
¹⁵ And I gave Gilead unto Machir.
¹⁶ 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;
¹⁷ 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.
¹⁸ 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.
¹⁹ 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;
²⁰ 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.
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, Nu 32:1-42 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, De 3:14, Machir, De 3:15. 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, De 3:18-20. 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, Php 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.
21-29
Joshua Named as Moses's Successor (1451 BC)
约书亚被立为摩西的继承人（主前1451年）
²¹ 那时我吩咐约书亚说：你亲眼看见了耶和华你们神向这两王所行的事；耶和华也必向你所要经过的各国照样行。 ²² 你们不要怕他们，因为那为你们争战的乃是耶和华你们的神。 ²³ 那时我求耶和华说： ²⁴ 主耶和华啊，你已将你的伟大和你大能的手显给仆人看：在天上在地下，有什么神能像你那样照你的作为、照你的大能行事呢？ ²⁵ 求你容我过去，看约旦河那边的那美地，就是那佳美的山地和利巴嫩。 ²⁶ 但耶和华因你们的缘故向我发怒，不应允我；耶和华对我说：罢了！你不要向我再提这事。 ²⁷ 你上毗斯迦山顶去，举目向西、向北、向南、向东观望，用你亲眼观看：因为你必不能过这约旦河。 ²⁸ 你却要嘱咐约书亚，勉励他，坚固他；因为他要在这百姓前面过去，使他们承受你所要观看的那地为业。 ²⁹ 于是我们住在伯毗珥对面的谷中。
这里我们看到：I. 摩西给予将要接续他治理的约书亚的勉励（申3:21-22）。他吩咐他不要惧怕。这样，那些在事奉神上年纪老迈、经验丰富的人，也当尽力坚固那些年轻、初入信仰之人的手。他愿意他为勉励而思想两件事：1. 神已经作了什么。约书亚已经看见神借着以色列的军兵将这两个王彻底击败；由此他可以容易地推论：耶和华也必向我们要与之争战的其他各国照样行。他不仅当由此推论主能向他们众人这样行——因为他的膀臂没有缩短——而且当推论他必这样行，因为他的旨意没有改变；他既开始了必完成；至于神，他的作为是完全的。约书亚亲眼看见了。我们越看见神智慧、能力、恩慈的实例，若仍惧怕肉体能对我们怎样行，便越发无可推诿。2. 神所应许的。耶和华你们的神必为你们争战；万军之耶和华为之争战的那事业，不能不胜。神若帮助我们，谁能敌挡我们而得胜呢？我们若战战兢兢地跟随我们的元帅，便是羞辱他了。
II. 摩西为自己所作的祷告，以及神对那祷告的回答。
1. 他的祷告是：若是神的旨意，他可以领以色列人过约旦河进迦南。那时他刚刚勉励约书亚去打以色列的仗，认定约书亚必作他们的领袖，他自己也被一种过河的恳切愿望所触动；这愿望不是借任何激烈急躁的抱怨，或对所受判决的反思来表达，而是借谦卑地向神祈求恩典地撤销这判决来表达。我求耶和华。请注意：我们不可容许心中有不能凭信心借祷告献上给神的愿望；而凡是无辜的愿望，都当献给神。我们得不着，是因为我们不求。请留意：
（1）他在这里所 plea 的。两件事：[1] 他在神为以色列所行的事上对神恩惠的丰盛经历："你已将你的伟大显给仆人看。主啊，求你成全你所开始的。你已使我在征服这两个王的事上看见你的荣耀，这景象使我心怀惊奇感恩。啊，愿我更多看见我神、我王的作为！这伟大的工作无疑要继续进行并完成；求你让我以看见它为满足。"请注意，我们越在神的作为中看见他的荣耀，就越发渴望看见。耶和华的作为本为大，因此凡以之为乐的人都必多多寻求。[2] 他所见的在他心中所留下的好印象：因为*在天上在地下，有什么神能像你那样照你的作为行事呢？*我们越被所见之神——他的智慧、能力和恩慈——所感动，就越发预备好接受进一步的启示。那在神的作为中钦佩神的人，必得见神的作为。摩西许久以前就曾如此表达他对神和他作为的感想（出15:11），如今他仍旧持守同样的心意：没有什么作为堪与神的作为相比（诗86:8）。
（2）他所求的：求你容我过去（申3:25）。神曾说他不能过去；他却仍求可以过去——他不知道那威吓或许是有条件的，因为它并未像那关乎百姓不得进入的威吓一样，以誓言坚立。这样，希西家也曾为自己性命祷告，大卫也曾为他孩子的性命祷告——两者都是在明明受了威吓之後；前者蒙了应允，後者却不然。摩西记得他曾借祷告使神收回他对以色列所发的怒气（出32:14）。为何他不能照样为自己也盼望得胜呢？求你容我过去看那美地。不是"求你容我过去在那里作君王作首领"；他不求自己的尊荣，甘愿将治理让给约书亚；而是"求你容我作你向以色列施恩慈的旁观者，看我关于应许之地美善所信的事"。他何等动情地谈论迦南——那美地、那佳美的山地！请注意：那懂得珍视神恩惠的人，可以盼望得着并享受它们。他所谓那佳美的山地何意，我们可以从诗78:54得知——那里论到神的以色列说：他领他们到他圣所的边界，到他右手所买的这山——那里显然是指迦南全地，却是着眼于圣所，着眼于圣所的荣耀。
2. 神对这祷告的回答，其中包含怜悯与审判的混合，使他可以向神歌唱这两样。
（1）在他的请求被拒之中有审判，且是带着某种怒气：耶和华因你们的缘故向我发怒（申3:26）。神不仅在他百姓中看见罪，更是大为不悦；连那些已蒙拯救脱离将来震怒的人，仍可能在这世上落在神震怒的记号之下，并被拒绝那他们心中极切慕的某些特别恩惠。神是满有恩惠、柔和、慈爱的父；但他儿女行差时他也向他们发怒，并拒绝他们所渴望、所几乎为之哭泣的许多事。但他怎能因以色列的缘故向摩西发怒呢？或是：[1] 因他们所激他犯的那罪，参诗106:32-33。或：[2] 在他如此不能被缺少的时候被接去，对全以色列乃是一个责备，也是对他们罪的刑罚。或：[3] 是为了他们的缘故，作为他们的警戒，叫他们防备在任何时候仿效他的过犯，以激烈和不信的言语得罪神；因为*若在青绿的树上这样行，在枯干的树上还将如何呢？*他承认神不听他。神曾多次为以色列听他，却不肯为他自己听他。常蒙垂听，乃是那大中保基督独有的特权；然而论到基督，他的仇敌说：他救了别人，不能救自己——犹太人若想到他们的伟大先知摩西也是为别人得胜，为自己却不能得胜，便不会以此羞辱他了。摩西虽是雅各那与神摔跤的後裔，并未徒然寻求，却仍未得着他所求的那件事本身。神可以悦纳我们的祷告，却不将我们所求的具体那件事赐给我们。
（2）在这震怒之中有怜悯相搀，体现在几件事上：[1] 神借那句话（申3:26）罢了（足够了），在已经发出的判决之下使摩西的心安静。毫无疑问，借着这话有属神的能力与他同在，使他顺服神的旨意，并甘心顺从。神若不借他的护理赐我们所愿的，却借他的恩典使我们无之也能知足，结果也是一样。"*你有了神作你的父，有了天作你的分，虽然世上并非样样如你所愿，也够了。要以这事为足：神是全足的。"[2] 神在指引他不要再坚持这请求上，尊荣了他的祷告：你不要向我再提这事。这暗示凡神认为不当赐的，我们也当认为不当求；又暗示神如此喜悦正直人的祷告，以致即便在某一个具体事上拒绝他，对他也并非乐事。[3] 神应许他从毗斯迦山顶看见迦南（申3:27）。他虽不能拥有它，却可以观望它；不是为刁难他，而是给他一种能带来真实满足的看见，并能使他对那应许之地形成十分清晰、令人欣慰的观念。也许摩西不仅为别的目的保留了视力，更为了这个目的特别加以扩大；因为若不是他从同一地点能有别人所不能有的那种看见，这便算不得给摩西的特别恩惠，也不足以成为应许的内容。就是伟大的信徒，在这现今的状态中，也不过是远远地望见天堂。[4] 神为他预备了一位继承人——一位要维护摩西尊荣、要继续并完成摩西心所系的荣耀事工——领以色列进迦南并在那里定居的人（申3:28）：你要嘱咐约书亚，在这事上勉励他。神所嘱咐的人，神必赐他勉励。当教会的友人（临终离世之时）看见神的工作很可能借别人之手继续进行——虽然他们已在尘土中静默——这是他们的安慰。
英文原文
Joshua Named as Moses's Successor (1451 BC)
²¹ 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.
²² Ye shall not fear them: for the LORD your God he shall fight for you.
²³ And I besought the LORD at that time, saying,
²⁴ 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?
²⁵ I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.
²⁶ 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.
²⁷ 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.
²⁸ 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.
²⁹ So we abode in the valley over against Beth-peor.
Here is I. The encouragement which Moses gave to Joshua, who was to succeed him in the government, De 3:21,22. He commanded him not to fear. Thus 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, De 3:25. 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 been 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, De 3:26. 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 (De 3:26), 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 thy 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, De 3:27. 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 (De 3:28): 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.
摩西在本章叙述：I. 征服巴珊王噩，并夺取其国土（申3:1-11）。II. 将这些新征服之地分给两个半支派（申3:12-17），并附有若干附带条件与限制（申3:18-20）。III. 鼓励约书亚继续推进这场已荣耀开端的战争（申3:21-22）。IV. 摩西请求过河进入迦南（申3:23-25），该请求虽被拒绝，却获赐一项相等的恩惠（申3:26-29等）。