TRV
Translation
King James Version
And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,
Complete Jewish Bible
"I sent envoys from the K'demot Desert to Sichon king of Heshbon with a peaceable message,
Berean Standard Bible
So from the Wilderness of Kedemoth I sent messengers with an offer of peace to Sihon king of Heshbon, saying,
American Standard Version
And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,
World English Bible Messianic
I sent messengers out of the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying,
Geneva Bible (1599)
Then I sent messengers out of the wildernes of Kedemoth vnto Sihon King of Heshbon, with wordes of peace, saying,
Young's Literal Translation
`And I send messengers from the wilderness of Kedemoth, unto Sihon king of Heshbon, --words of peace--saying,
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In the KJVVerse 4,965 of 31,102
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Commentary on Deuteronomy 2 verses 24–37
24 ¶ Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle.
25 This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.
26 And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,
27 Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left.
28 Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet;
29 (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the LORD our God giveth us.
30 But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day.
31 And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.
32 Then Sihon came out against us, he and all his people, to fight at Jahaz.
33 And the LORD our God delivered him before us; and we smote him, and his sons, and all his people.
34 And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain:
35 Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.
36 From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us:
37 Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the LORD our God forbad us.
God having tried the self-denial of his people in forbidding them to meddle with the Moabites and Ammonites, and they having quietly passed by those rich countries, and, though superior in number, not made any attack upon them, here he recompenses them for their obedience by giving them possession of the country of Sihon king of the Amorites. If we forbear what God forbids, we shall receive what he promises, and shall be no losers at last by our obedience, though it may seem for the present to be to our loss. Wrong not others, and God shall right thee.
I. God gives them commission to seize upon the country of Sihon king of Heshbon, Deu 2:24, Deu 2:25. This was then God's way of disposing of kingdoms, but such particular grants are not now either to be expected or pretended. In this commission observe, 1. Though God assured them that the land should be their own, yet they must bestir themselves, and contend in battle with the enemy. What God gives we must endeavour to get. 2. God promises that when they fight he will fight for them. Do you begin to possess it, and I will begin to put the dread of you upon them. God would dispirit the enemy and so destroy them, would magnify Israel and so terrify all those against whom they were commissioned. See Exo 15:14.
II. Moses sends to Sihon a message of peace, and only begs a passage through his land, with a promise to give his country no disturbance, but the advantage of trading for ready money with so great a body, Deu 2:26-29. Moses herein did neither disobey God, who bade him contend with Sihon, nor dissemble with Sihon; but doubtless it was by divine direction that he did it, that Sihon might be left inexcusable, though God hardened his heart. This may illustrate the method of God's dealing with those to whom he gives his gospel, but does not give grace to believe it.
III. Sihon began the war (Deu 2:32), God having made his heart obstinate, and hidden from his eyes the thing that belonged to his peace (Deu 2:30), that he might deliver him into the hand of Israel. Those that meddle with the people of God meddle to their own hurt; and God sometimes ruins his enemies by their own resolves. See Mic 4:11-13; Rev 16:14.
IV. Israel was victorious. 1. They put all the Amorites to the sword, men, women, and children (Deu 2:33, Deu 2:34); this they did as the executioners of God's wrath; now the measure of the Amorites' iniquity was full (Gen 15:16), and the longer it was in the filling the sorer was the reckoning at last. This was one of the devoted nations. They died, not as Israel's enemies, but as sacrifices to divine justice, in the offering of which sacrifices Israel was employed, as a kingdom of priests. The case being therefore extraordinary, it ought not to be drawn into a precedent for military executions, which make no distinction and give no quarter: those will have judgment without mercy that show no mercy. 2. They took possession of all they had; their cities (Deu 2:34), their goods (Deu 2:35), and their land, Deu 2:36. The wealth of the sinner is laid up for the just. What a new world did Israel now come into! Most of them were born, and had lived all their days, in a vast howling wilderness, where they knew not what either fields or cities were, had no houses to dwell in, and neither sowed nor reaped; and now of a sudden to become masters of a country so well built, so well husbanded, this made them amends for their long waiting, and yet it was but the earnest of a great deal more. Much more joyful will the change be which holy souls will experience when they remove out of the wilderness of this world to the better country, that is, the heavenly, to the city that has foundations.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–37. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 2:26 chronicles a pivotal moment in Israel's wilderness journey, where Moses, under divine instruction, dispatches diplomatic envoys from the wilderness region of Kedemoth to Sihon, the Amorite king of Heshbon. This pre-emptive act of diplomacy, offering terms of peace and safe passage, demonstrates Israel's adherence to established ancient Near Eastern protocols before any military engagement. It underscores God's preference for righteous conduct and the pursuit of peaceful resolution, even within the broader context of His sovereign plan for the conquest of the Promised Land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 2:26 employs several significant literary devices. The most prominent is Diplomatic Protocol, where Moses's actions meticulously follow the established ancient Near Eastern custom of sending envoys with an offer of peace before military engagement. This adherence to protocol lends legitimacy to Israel's subsequent actions and highlights their righteous conduct, demonstrating that even in the context of conquest, God's people are to act with integrity. There is also an element of Foreshadowing, as this seemingly straightforward diplomatic overture subtly hints at the inevitable conflict. Given God's prior declaration in Deuteronomy 2:30 that He would harden Sihon's spirit, the offer of peace, while genuine on Israel's part, serves as a divine setup for Sihon's refusal and subsequent defeat. This demonstrates God's sovereign control over events while still allowing for human agency and moral responsibility. Finally, there is an implicit Contrast with the earlier divine commands regarding Edom, Moab, and Ammon, where Israel was explicitly forbidden to engage in conflict. The specific instruction to offer peace to Sihon, unlike the others, sets the stage for a different kind of encounter, emphasizing God's distinct plans and judgments for each nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:26 profoundly illustrates God's character and His expectations for His people. Even when a divine mandate for conquest is in view, God prioritizes and instructs the pursuit of peace and righteous conduct. This reveals a God who is not arbitrary or bloodthirsty, but just and orderly, always providing an opportunity for peaceful resolution, even when He knows it will be rejected. It underscores the principle that human responsibility to act ethically remains, regardless of God's sovereign plan. Israel's obedience in offering "words of peace" demonstrates their commitment to reflecting God's character, even in the face of potential conflict, setting a precedent for how God's people should engage with the world. This passage thus serves as a theological foundation for the biblical emphasis on peacemaking and justice.
REFLECTION AND APPLICATION
Deuteronomy 2:26 offers a powerful and enduring lesson on the pursuit of peace and the intricate balance between divine sovereignty and human responsibility. In a world often marked by escalating conflict, division, and a quick resort to aggression, this passage reminds us that God's people are called to be proactive peacemakers. It is not enough to merely avoid conflict; we are commanded to actively extend "words of peace" – genuine offers of reconciliation, understanding, and mutual respect – even to those who might be perceived as adversaries or obstacles. This imperative applies universally: to our personal relationships, our community interactions, our professional spheres, and even broader societal engagements. We are to act with integrity and righteousness, trusting that God will ultimately work out His purposes, whether through peaceful resolution or through the unfolding of His sovereign plan. Our primary role is to align our actions with His character, demonstrating His justice, mercy, and grace in all circumstances. This verse challenges us deeply to consider how we can initiate peace, even when the outcome is uncertain, or when we might feel a "right" to a particular outcome through force.
Questions for Reflection
FAQ
Why did Moses offer peace to Sihon if God already knew Sihon would refuse and be defeated?
Answer: This question touches on the profound theological tension between divine sovereignty and human responsibility, a recurring theme throughout Scripture. While Deuteronomy 2:30 explicitly states that God hardened Sihon's spirit to deliver him into Israel's hands, Moses's offer of peace was far from a futile gesture. Firstly, it profoundly demonstrated God's righteous character; He is a God who offers opportunity and seeks peace, even with those He intends to judge. This act provided Sihon with a clear choice and an opportunity to respond peacefully, underscoring divine fairness. Secondly, it established Israel's moral and legal justification for any subsequent military action. By offering peace and being unequivocally rejected, Israel could proceed with a clear conscience, knowing they had exhausted all peaceful avenues. This aligns with broader biblical principles for warfare, such as those found in Deuteronomy 20:10-12, which instructs Israel to offer terms of peace to cities before besieging them. It underscores that God's people are to act with integrity and justice, even when God's ultimate purpose is predetermined.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:26, with its "words of peace" offered before a divinely ordained confrontation, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Just as Moses, acting as a mediator, extended an offer of peace to Sihon, so too does Christ, the ultimate Mediator, extend an offer of peace to a rebellious humanity. While humanity stood in rebellion against God, deserving of judgment, God, in His sovereign plan, sent His Son not to condemn the world but to save it (John 3:17). Jesus embodies the ultimate "words of peace," being our peace who has broken down the dividing wall of hostility between God and humanity, and between people (Ephesians 2:14). Through His atoning sacrifice on the cross, He reconciled all things to Himself, making peace through the blood of His cross (Colossians 1:20). He is the "Prince of Peace" (Isaiah 9:6) who offers true shalom—wholeness, reconciliation, and eternal well-being—to all who would receive it, despite humanity's hardened hearts. His offer of peace is genuine and universal, yet it also sets the stage for a spiritual confrontation with those who ultimately reject His reign, leading to a final judgment. In Christ, the pattern of offering peace before ultimate judgment is perfectly fulfilled, demonstrating God's unwavering character of justice, mercy, and abounding grace. He leaves His peace with us, a peace the world cannot give (John 14:27).