TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 2:8–23. His three-level outline is real structure in the source text, so it is rendered as structure.
It is observable here that Moses, speaking of the Edomites (Deu 2:8), calls them, "our brethren, the children of Esau." Though they had been unkind to Israel, in refusing them a peaceable passage through their country, yet he calls them brethren. For, though our relations fail in their duty to us, we must retain a sense of the relation, and not be wanting in our duty to them, as there is occasion. Now in these verses we have,
I.The account which Moses gives of the origin of the nations of which he had here occasion to speak, the Moabites, Edomites, and Ammonites.
We know very well, from other parts of his history, whose posterity they were; but here he tells us how they came to those countries in which Israel found them; they were not the aborigines, or first planters. But,
1.The Moabites dwelt in a country which had belonged to a numerous race of giants, called Emim (that is, terrible ones), as tall as the Anakim, and perhaps more fierce, Deu 2:10, Deu 2:11.
2.The Edomites in like manner dispossessed the Horim from Mount Seir, and took their country (Deu 2:12. and again Deu 2:22), of which we read, Gen 36:20.
3.The Ammonites likewise got possession of a country that had formerly been inhabited by giants, called Zamzummim, crafty men, or wicked men (Deu 2:20, Deu 2:21), probably the same that are called Zuzim, Gen 14:5. He illustrates these remarks by an instance older than any of these; the Caphtorim (who were akin to the Philistines, Gen 10:14) drove the Avim out of their country, and took possession of it, Deu 2:23. The learned bishop Patrick supposes these Avites, being expelled hence, to have settled in Assyria, and to be the same people we read of under that name, Kg2 17:31. Now these revolutions are recorded,
(1.)To show how soon the world was peopled after the flood, so well peopled that, when a family grew numerous, they could not find a place to settle in, at least in that part of the world, but they must drive out those that were already settled.
(2.)To show that the race is not to the swift, nor the battle to the strong. Giants were expelled by those of ordinary stature; for probably these giants, like those before the flood (Gen 6:4), were notorious for impiety and oppression, which brought the judgments of God upon them, against which their great strength would be on defence.
(3.)To show what uncertain things worldly possessions are, and how often they change their owners; it was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little constancy or continuance is there in these things.
(4.)To encourage the children of Israel, who were now going to take possession of Canaan, against the difficulties they would meet with, and to show the unbelief of those that were afraid of the sons of Anak, to whom the giants, here said to be conquered, are compared, Deu 2:11, Deu 2:21. If the providence of God had done this for the Moabites and Ammonites, much more would his promise do it for Israel his peculiar people.
II.The advances which Israel made towards Canaan.
They passed by the way of the wilderness of Moab (Deu 2:8), and then went over the brook or vale of Zered (Deu 2:13), and there Moses takes notice of the fulfilling of the word which God had spoken concerning them, that none of those that were numbered at Mount Sinai should see the land that God had promised, Num 14:23. According to that sentence, now that they began to set their faces towards Canaan, and to have it in their eye, notice is taken of their being all destroyed and consumed, and not a man of them left, Deu 2:14. Common providence, we may observe, in about thirty-eight years, ordinarily raises a new generation, so that in that time few remain of the old one; but here it was entirely new, and none at all remained but Caleb and Joshua: for indeed the hand of the Lord was against them, v. 15. Those cannot but waste, until they were consumed, who have the hand of God against them. Observe, Israel is not called to engage with the Canaanites till all the men of war, the veteran regiments, that had been used to hardship, and had learned the art of war from the Egyptians, were consumed and dead from among the people (v. 16), that the conquest of Canaan, being effected by a host of new-raised men, trained up in a wilderness, the excellency of the power might the more plainly appear to be of God and not of men.
III.The caution given them not to meddle with the Moabites or Ammonites, whom they must not disseize, nor so much as disturb in their possessions: Distress them not, nor contend with them, v. 9. Though the Moabites aimed to ruin Israel (Num 22:6), yet Israel must not aim to ruin them. If others design us a mischief, this will not justify us in designing them a mischief. But why must not the Moabites and Ammonites be meddled with? 1. Because they were the children of Lot (v. 9, 19), righteous Lot, who kept his integrity in Sodom. Note, Children often fare the better in this world for the piety of their ancestors: the seed of the upright, though they degenerate, yet are blessed with temporal good things. 2. Because the land they were possessed of was what God had given them, and he did not design it for Israel. Even wicked men have a right to their worldly possessions, and must not be wronged. The tares are allowed their place in the field, and must not be rooted out until the harvest. God gives and preserves outward blessings to wicked men, to show that these are not the best things, but he has better in store for his own children.
Continue studying Deuteronomy 2:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 2:19 records a precise divine command to the Israelites, instructing them to avoid any hostile engagement with the Ammonites as they approached their territory. This directive profoundly illustrates God's absolute sovereignty over all nations and His pre-established, unalterable boundaries for their respective lands, demonstrating that His providential plan extends beyond Israel to encompass the divinely appointed inheritances of other peoples, specifically the descendants of Lot.
Context
Literary Context
This verse is strategically placed within Moses's retrospective account of Israel's forty-year wilderness journey, specifically detailing God's meticulous instructions for their interactions with the nations bordering the Promised Land. Preceding this command, God had already issued similar, explicit directives of non-aggression concerning the Edomites (descendants of Esau) in Deuteronomy 2:4-6 and the Moabites (also descendants of Lot) in Deuteronomy 2:9. Deuteronomy 2:19 extends this principle of respectful non-intervention to the Ammonites, reinforcing a consistent divine policy. This sequence of commands underscores the precise and limited nature of Israel's conquest; their actions were to be strictly aligned with God's divine will, not driven by human ambition, covetousness, or indiscriminate aggression. The narrative flow emphasizes God's sovereign control over the pace, scope, and even the exceptions to Israel's territorial acquisition.
Historical & Cultural Context
The Israelites stood on the cusp of entering Canaan, having completed nearly four decades of wilderness wandering. The Ammonites, like the Moabites, occupied significant territories east of the Jordan River. Both nations traced their lineage back to Lot, Abraham's nephew, through unions detailed in Genesis 19:37-38. In the ancient Near East, land ownership was frequently perceived as a divine grant, and this verse powerfully affirms that perspective from Yahweh's viewpoint. God, as the ultimate sovereign, had already allotted specific territories to these nations as their perpetual "possession" long before Israel's arrival. This command served multiple purposes: it prevented unnecessary conflict, demonstrated that Israel's conquest was not a mere land-grab but a divinely orchestrated fulfillment of a specific covenant promise, and crucially, it highlighted God's respect for existing divine allocations, even for nations not directly in covenant with Him.
Key Themes
Deuteronomy 2:19 significantly contributes to several overarching themes pervasive throughout the book of Deuteronomy and the broader biblical narrative. Firstly, it powerfully underscores Divine Sovereignty over All Nations. God is not merely the God of Israel, but the ultimate ruler who determines the "boundaries of their habitation" for all peoples, a truth echoed in Acts 17:26. Secondly, it highlights the principle of Respect for Other Nations' Divinely Appointed Inheritance. Despite Israel being God's chosen people with a promised land, they were commanded to honor the existing territorial grants God had given to others. This teaches a nuanced approach to conquest, demonstrating that God's justice and order extend universally. Lastly, the verse emphasizes Obedience to God's Specific Commands. Israel's success, blessing, and continued favor were contingent upon their strict adherence to God's detailed instructions, even when those instructions seemed to limit their expansion or challenge their natural inclinations for conquest. This reiterates the profound importance of discerning and submitting to God's precise and often counter-intuitive will.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to approach (causatively, bring near) for whatever purpose." In this context, it describes Israel's physical proximity to the Ammonite border, indicating a moment of potential interaction or confrontation. It signifies the point at which the divine command becomes immediately applicable.
A primitive root meaning "to cramp, i.e. confine (in many applications, literally and figuratively, formative or hostile)." Here, it prohibits any action that would cause hardship, trouble, or hostility to the Ammonites, such as attacking their cities, seizing their resources, or restricting their movement. It implies an active form of aggression or oppression.
A primitive root meaning "to grate, i.e. (figuratively) to anger; contend, meddle, stir up, strive." This term forbids initiating conflict, challenging their authority, or engaging in any form of hostile engagement that would lead to war. It speaks to the avoidance of provocation and contention.
Meaning "something occupied; a conquest; also a patrimony; heritage, inheritance, possession." This word emphasizes a permanent, divinely-granted right to the land. By using this term, God underscores that the Ammonites' claim to their territory was as legitimate and divinely sanctioned as Israel's claim to Canaan, establishing a clear and unassailable boundary.
Verse Breakdown
"And [when] thou comest nigh over against the children of Ammon"
This clause establishes the geographical and temporal setting, indicating Israel's approach to the territory inhabited by the Ammonites, located to the east of the Jordan River. It pinpoints the specific moment when the following divine instruction becomes critical for Israel's conduct.
"distress them not, nor meddle with them"
This is the direct, imperative command from God to Israel. It issues a dual prohibition against any form of hostile action, whether it be direct oppression ("distress") or provoking conflict ("meddle"). This command is absolute, leaving no room for aggressive maneuvers or opportunistic expansion beyond God's designated boundaries.
"for I will not give thee of the land of the children of Ammon [any] possession"
This provides the immediate divine rationale for the prohibition. God explicitly states that the Ammonite land is not part of Israel's promised inheritance. This clarifies that Israel's conquest was not open-ended but strictly confined to the land God had designated for them, emphasizing divine selectivity rather than indiscriminate expansion.
"because I have given it unto the children of Lot [for] a possession"
This is the ultimate theological justification and the foundational reason for the command. God, as the sovereign allocator of all lands, had already granted this territory to the descendants of Lot (specifically, the Ammonites, as mentioned in Genesis 19:38). This demonstrates God's universal governance, His meticulous planning, and His respect for the established boundaries of other nations, even those not directly in covenant with Him.
Literary Devices
Deuteronomy 2:19 employs several effective literary devices to convey its divine message with clarity and authority. The primary device is Divine Command, expressed through direct imperatives ("distress them not, nor meddle with them"), which emphasizes the absolute authority and non-negotiable nature of God's instructions to Israel. This command is immediately followed by a Rationale or Justification, introduced by "for" and "because," providing the theological basis for the prohibition. This structure highlights God's reasoned and just governance, showing that His commands are not arbitrary but rooted in His sovereign distribution of the earth. The repetition of the word "possession" (יְרֻשָּׁה, yᵉrushshâh) in reference to both Israel's non-claim and the Ammonites' claim underscores the permanence and divine legitimacy of the Ammonites' land grant, creating a strong sense of Emphasis and reinforcing the idea that God's allocations are fixed and to be respected. Furthermore, there is an implicit Contrast drawn between Israel's divinely promised land and the divinely allotted land of the Ammonites, clarifying the specific boundaries of Israel's inheritance and the limited scope of their holy war.
Theological and Thematic Connections
Deuteronomy 2:19 offers profound theological insights into God's character and His relationship with all humanity. It powerfully asserts God's universal sovereignty, demonstrating that His authority extends far beyond the nation of Israel to encompass all peoples and their territories. This passage reveals a God who is not a tribal deity but the ultimate arbiter of national boundaries and inheritances, establishing order and justice across the globe. It teaches that even as God works out His redemptive plan through a chosen people, He maintains a just and providential oversight of all nations, respecting the dignity and established rights of others. This theological principle challenges any notion of an exclusive or ethnocentric God, presenting instead a God whose righteous rule is global in scope, laying a foundational understanding for His broader redemptive purposes for all humanity.
Reflection and Application
Deuteronomy 2:19 provides timeless wisdom for believers today, reminding us that God's sovereignty extends over all aspects of life, including our relationships with others and our understanding of boundaries. Just as Israel was called to trust God's specific instructions, even when they seemed to limit their expansion or challenge their natural inclinations, we too are called to trust His perfect plan and timing for our lives. This means discerning and adhering to the boundaries God sets for us, whether in our personal ambitions, professional pursuits, or interpersonal interactions. The command to respect the Ammonites' possession encourages a posture of humility and non-aggression, fostering peaceful coexistence and discouraging unnecessary conflict or covetousness. It challenges us to respect the rights, possessions, and even the "territories" of others, whether they are individuals, communities, or nations, recognizing that God is the ultimate Giver and Allocator. Ultimately, this passage calls us to align our will with God's universal rule, recognizing that His justice and order apply to all, shaping history and the destiny of peoples.
Questions for Reflection
FAQ
Why did God command Israel not to fight the Ammonites, but later allowed them to fight other nations like the Amorites?
God's commands were highly specific and contextual, reflecting His sovereign discretion and righteous judgment. The prohibition against fighting the Ammonites (and Edomites, Moabites) stemmed from their familial relationship to Israel (descendants of Lot and Esau) and, crucially, because God had already divinely allotted their land to them as a permanent "possession." This land was explicitly not part of Israel's promised inheritance. In contrast, other nations, such as the Amorites led by King Sihon and King Og (e.g., Deuteronomy 2:26-37), occupied land that was part of the territory God had promised to Israel, or they actively resisted Israel's peaceful passage, thus incurring divine judgment. This distinction highlights that Israel's conquest was not a general mandate for indiscriminate warfare but a precise, divinely orchestrated fulfillment of specific covenant promises and judgments, demonstrating God's justice in both preserving and dispossessing nations.
Christ-Centered Fulfillment
Deuteronomy 2:19, with its emphasis on God's universal sovereignty over nations and His establishment of their boundaries, finds its ultimate fulfillment and expansion in the person and work of Jesus Christ. While the Old Testament reveals God's particular covenant with Israel and His specific land grants, the New Testament unveils the broader scope of His redemptive plan for all humanity through Christ. Jesus is not merely the King of Israel but the cosmic Lord, the one through whom "all things were created, in heaven and on earth, visible and invisible... all things were created through him and for him" (Colossians 1:16). His kingdom transcends earthly borders and national distinctions, as He Himself declared, "My kingdom is not of this world" (John 18:36). The command to respect the Ammonites' possession, despite their difference from Israel, foreshadows the universal reach of the Gospel, which breaks down "the dividing wall of hostility" between peoples (Ephesians 2:14) and calls believers from "every tribe and language and people and nation" into one new humanity under His headship (Revelation 5:9). In Christ, the ultimate "possession" is not a physical land, but an incorruptible and undefiled inheritance reserved in heaven for all who believe (1 Peter 1:4), a spiritual reality that supersedes any earthly territorial boundaries.