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Young's Literal Translation
And Israel sendeth messengers unto Sihon king of the Amorite, saying,
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Commentary on Numbers 21 verses 21–35
21 ¶ And Israel sent messengers unto Sihon king of the Amorites, saying,
22 Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king's high way, until we be past thy borders.
23 And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel.
24 And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong.
25 And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof.
26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.
27 Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
28 For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon.
29 Woe to thee, Moab! thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.
30 We have shot at them; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba.
31 Thus Israel dwelt in the land of the Amorites.
32 And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.
33 And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei.
34 And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.
35 So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.
We have here an account of the victories obtained by Israel over Sihon and Og, which must be distinctly considered, not only because they are here distinctly related, but because long afterwards the memorial of them is distinctly celebrated, and they are severally assigned as instances of everlasting mercy. He slew Sihon king of the Amorites, for his mercy endureth for ever, and Og the king of Bashan, for his mercy endureth for ever, Psa 136:19, Psa 136:20.
I. Israel sent a peaceable message to Sihon king of the Amorites (Num 21:21), but received an unpeaceable return, worse than that of the Edomites to the like message, Num 20:18, Num 20:20. For the Edomites only refused them a passage, and stood upon their own defence to keep them out; but Sihon went out with his forces against Israel in the wilderness, out of his own borders, without any provocation given him (Num 21:23), and so ran himself upon his own ruin. Jephtha intimates that he was prompted by his politics to do this (Jdg 11:20), Sihon trusted not Israel to pass through his coast; but his politics deceived him, for Moses says, God hardened his spirit and made his heart obstinate, that he might deliver him into the hand of Israel, Deu 2:30. The enemies of God's church are often infatuated in those very counsels which they think most wisely taken. Sihon's army was routed, and not only so, but all his country came into the possession of Israel, Num 21:24, Num 21:25. This seizure is justified, 1. Against the Amorites themselves, for they were the aggressors, and provoked the Israelites to battle; and yet, perhaps, that would not have been sufficient to entitle Israel to their land, but that God himself, the King of nations, the Lord of the whole earth, had given them a grant of it. The Amorites formed one of the devoted nations whose land God had promised to Abraham and his seed, which promise should be performed when the iniquity of the Amorites should be full, Gen 15:16. Jephtha insists upon this grant as their title, Jdg 11:23, Jdg 11:24. The victory which God gave them over the Amorites put them in possession, and then, the promise made to their fathers having given them a right, by virtue of that they kept possession. 2. Against the Moabites, who had formerly been the lords-proprietors of this country. If they should ever lay claim to it, and should plead that God himself had provided that none of their land should be given to Israel for a possession (Deu 2:9), Moses here furnishes posterity with a replication to their plea, and Jephtha makes use of it against the Amorites 260 years afterwards, when Israel's title to this country was questioned. (1.) The justification itself is that though it was true this country had belonged to the Moabites, yet the Amorites had taken it from them some time before, and were now in full and quiet possession of it, Num 21:26. The Israelites did not take it out of the hands of the Moabites, they had before lost it to the Amorites, and were constrained to give up their pretensions to it; and, when Israel had taken it from the Amorites, they were under no obligation to restore it to the Moabites, whose title to it was long since extinguished. See here the uncertainty of worldly possessions, how often they change their owners, and how soon we may be deprived of them, even when we think ourselves most sure of them; they make themselves wings. It is our wisdom therefore to secure the good part which cannot be taken away from us. See also the wisdom of the divine Providence and its perfect foresight, by which preparation is made long before for the accomplishment of all God's purposes in their season. This country being designed in due time for Israel, it is beforehand put into the hand of the Amorites, who little think that they have it but as trustees till Israel come of age, and then must surrender it. We understand not the vast reaches of Providence, but known unto God are all his works, as appears in this instance, that he set the bounds of the people according to the number of the children of Israel, Deu 32:8. All that land which he intended for his chosen people he put into the possession of the devoted nations, that were to be driven out. (2.) For proof of the allegation, he refers to the authentic records of the country, for so their proverbs or songs were, one of which he quotes some passages out of (Num 21:27-30), which sufficiently proves what is vouched for, namely, [1.] That such and such places that are here named, though they had been in the possession of the Moabites, had by right of war become the dominion of Sihon king of the Amorites. Heshbon had become his city, and he obtained such a quiet possession of it that it was built and prepared for him (Num 21:27), and the country to Dibon and Nophah was likewise subdued, and annexed to the kingdom of the Amorites, Num 21:30, [2.] That the Moabites were utterly disabled ever to regain the possession. Even Ar of Moab, though not taken or attempted by Sihon, but still remaining the metropolis of Moab, yet was so wasted by this loss that is would never be able to make head, Num 21:28. The Moabites were undone, and even Chemosh their god had given them up, as unable to rescue them out of the hands of Sihon, Num 21:29. By all this it appears that the Moabites' claim to this country was barred for ever. There may be a further reason for inserting this Amorite poem, namely, to show that the triumphing of the wicked is short. Those that had conquered the Moabites, and insulted over them, were now themselves conquered and insulted over by the Israel of God. It is very probable that the same Sihon, king of the Amorites, that had got this country from the Moabites, now lost it to the Israelites; for, though it is said to be taken from a former king of Moab (Num 21:26), yet not by a former king of the Amorites; and then it shows how sometimes justice makes men to see the loss of that which they got by violence, and were puffed up with the gain of. They are exalted but for a little while, Job 24:24.
II. Og king of Bashan, instead of being warned by the fate of his neighbours to make peace with Israel, is instigated by it to make war with them, which proves in like manner to be his destruction. Og was also an Amorite, and therefore perhaps thought himself better able to deal with Israel than his neighbours were, and more likely to prevail, because of his own gigantic strength and stature, which Moses takes notice of, Deu 3:11, where he gives a more full account of this story. Here observe, 1. That the Amorite begins the war (Num 21:33): He went out to battle against Israel. His country was very rich and pleasant. Bashan was famous for the best timber (witness the oaks of Bashan), and the best breed of cattle, witness the bulls and kine of Bashan, and the lambs and rams of that country, which are celebrated, Deu 32:14. Wicked men do their utmost to secure themselves and their possessions against the judgments of God, but all in vain, when their day comes, on which they must fall. 2. That God interests himself in the cause, bids Israel not to fear this threatening force, and promises a complete victory: "I have delivered him into thy hand (Num 21:34); the thing is as good as done already, it is all thy own, enter and take possession." Giants are but worms before God's power. 3. That Israel is more than a conqueror, not only routs the enemies' army, but gains the enemies' country, which afterwards was part of the inheritance of the two tribes and a half that were first seated on the other side Jordan. God gave Israel these successes, while Moses was yet with them, both for his comfort (that he might see the beginning of that glorious work, which he must not live to see the finishing of) and for the encouragement of the people in the war of Canaan under Joshua. Though this was to them in comparison but as the day of small things, yet it was an earnest of great things.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–35. 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
Numbers 21:21 marks a pivotal moment in Israel's wilderness journey, initiating their formal diplomatic engagement with Sihon, king of the Amorites. This verse establishes Israel's strategic approach, seeking peaceful passage through established territory as they advance toward the Promised Land. It sets the stage for a significant encounter that profoundly shapes their immediate future, demonstrating both Israel's adherence to international protocols and God's sovereign hand in orchestrating their path to conquest.
CONTEXT
Literary Context: This verse immediately follows a period of significant events for Israel, including divine judgment and miraculous provision. The narrative in Numbers 21 begins with Israel's victory over the Canaanites at Arad, a triumph that followed their vow to utterly destroy those cities (Numbers 21:1-3). Prior to this, the people had suffered a severe plague of fiery serpents due to their persistent complaining against God and Moses, a crisis remedied only by looking upon the bronze serpent, a powerful symbol of divine healing and future atonement (Numbers 21:4-9). The narrative then details Israel's continued journey and various encampments, meticulously charting their progress toward the borders of the Amorite kingdom (Numbers 21:10-20). Numbers 21:21 thus represents a crucial transition from internal struggles and direct divine intervention to external geopolitical engagement, mirroring an earlier, unsuccessful diplomatic attempt with Edom in Numbers 20:14-21. This diplomatic overture to Sihon is not merely a request for passage but a divinely orchestrated prelude to the first major military conquest east of the Jordan River, a foundational step in their progression towards the ultimate inheritance of Canaan.
Historical & Cultural Context: The Amorites were a prominent Semitic people who established powerful city-states and kingdoms across Mesopotamia and the Levant in the ancient Near East. King Sihon ruled from Heshbon, a strategically vital city positioned on the "King's Highway," a crucial ancient trade route connecting Egypt to Mesopotamia and Damascus. Control over this highway was paramount for regional power, commerce, and military movement. In the ancient world, the sending of messengers or envoys was a standard and respected diplomatic practice between sovereign entities, signifying a formal, transparent, and often peaceful approach. Israel's action in sending messengers demonstrates their understanding and adherence to these established international protocols, seeking legitimate and customary transit rather than a clandestine invasion. Their specific request for passage along a public road, with a promise to avoid cultivated fields and private wells, was a common and reasonable diplomatic overture, though its refusal often served as legitimate grounds for conflict in this era.
Key Themes: Numbers 21:21 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. It powerfully illustrates the theme of Divine Guidance and Provision, as Israel's journey is meticulously directed by God, even when it involves navigating complex geopolitical realities and engaging with formidable kingdoms. The act of sending messengers highlights Israel's Diplomatic Strategy and Righteous Conduct, demonstrating a preference for peaceful resolution and adherence to international norms before resorting to military action. This principle is consistent with God's character and His desire for His people to act justly, even in the face of potential adversaries. Furthermore, this verse initiates the theme of Preparation for Conquest and Fulfillment of Promise, as the encounter with Sihon is not merely a request for passage but a divinely orchestrated test that will lead to Israel's first significant territorial acquisition on the eastern side of the Jordan. This conquest foreshadows the larger fulfillment of God's promise to give them the land of Canaan, as articulated in Deuteronomy 1:8. The subsequent events, particularly Sihon's refusal and God's hardening of his heart, as detailed in Deuteronomy 2:30, reveal the overarching theme of God's Sovereignty in History, where human actions, even resistance, ultimately serve His greater redemptive purposes for His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 21:21 functions primarily as a Narrative Initiator, setting the scene for a crucial turning point in Israel's journey toward the Promised Land. It employs Exposition to introduce the key players—Israel and Sihon, king of the Amorites—and to establish the diplomatic context of their interaction. The verse also utilizes Foreshadowing by presenting a diplomatic overture that, given the overarching narrative of Israel's divine mandate for the land and the historical pattern of resistance from existing inhabitants, is likely to be rejected, thereby necessitating military action. The very act of "sending messengers" is a form of Diplomacy within the narrative, showcasing Israel's adherence to established international customs and their preference for peace, even as their divine mandate for the land is absolute. This verse significantly contributes to the Narrative Progression by shifting the story from internal complaints and divine judgment to external geopolitical engagement, marking a vital step towards the fulfillment of God's promises. The encounter with Sihon, initiated by this verse, will serve as a crucial Test for Israel, revealing both their obedience and God's sovereign power in fulfilling His promises.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the dynamic tension between human initiative and divine sovereignty in the outworking of God's grand plans. While Israel takes the proactive step of sending messengers, demonstrating a desire for peace and adherence to diplomatic norms, the subsequent events reveal that God's ultimate purpose for them to inherit the land east of the Jordan would be fulfilled regardless of Sihon's response. This highlights a profound theological truth: God often works through human actions and choices, even when those choices lead to resistance, to bring about His preordained will. It also underscores the principle that God's people are called to pursue peace and righteousness in their interactions, even when facing potential adversaries, trusting that God will orchestrate the outcome for His glory and their good. The peaceful overture, though rejected, serves to legitimize Israel's subsequent conquest as a divinely sanctioned act of judgment against Sihon's aggression.
REFLECTION AND APPLICATION
Numbers 21:21 offers valuable and enduring lessons for contemporary believers navigating a complex world. It reminds us that even when we are confident in God's overarching plan for our lives or for His church, wisdom and righteousness often dictate that we pursue peaceful and respectful means in our interactions with others. Israel's diplomatic overture, though ultimately leading to conflict due to Sihon's hardened heart, was a righteous and commendable first step. This teaches us the profound importance of seeking reconciliation, dialogue, and peaceful resolution whenever possible, rather than immediately resorting to confrontation or assuming ill intent. It also encourages us to trust in God's sovereign hand, knowing that even when our best efforts for peace are rejected, or when circumstances seem to derail our plans, God's purposes will prevail. He can turn apparent setbacks into opportunities for His glory and the advancement of His kingdom. Our call is to be faithful in our actions, acting with integrity and pursuing peace, while leaving the ultimate outcome and the timing of His will to Him.
Questions for Reflection
FAQ
Why did Israel send messengers instead of just marching through, given God's promise of the land?
Answer: Israel sent messengers to Sihon, king of the Amorites, primarily to demonstrate their adherence to diplomatic protocol and to seek peaceful passage, thereby avoiding unnecessary conflict and establishing a just cause should conflict arise. While God had indeed promised them the land, this promise often involved specific instructions for how to approach and engage with the existing inhabitants. In this instance, Israel's request was for transit along a public road, the "King's Highway," not an immediate conquest of Sihon's territory. This approach reflects a pattern of seeking peaceful resolution when possible, as seen earlier with Edom (though that request was also denied, as recorded in Numbers 20:14-21). By making a reasonable and customary request, Israel put Sihon in the wrong when he not only refused their passage but also attacked them. This refusal and subsequent aggression legitimized Israel's subsequent military action in the eyes of other nations and demonstrated God's justice in delivering Sihon into their hands, as elaborated in Deuteronomy 2:30-34). It underscored that Israel's conquest was not arbitrary but a divinely sanctioned response to unprovoked hostility.
CHRIST-CENTERED FULFILLMENT
Numbers 21:21, though seemingly a simple historical account of a diplomatic overture, finds its profound Christ-centered fulfillment in the ultimate King who came not to be served, but to serve, and to give his life as a ransom for many (Mark 10:45). Just as Israel, representing God's chosen people, sought peaceful entry into a promised earthly inheritance, so Christ, the true Israel and embodiment of God's people, came into a world hostile to God, offering terms of peace and reconciliation through His gospel. While Israel's journey involved earthly conquest and the establishment of a physical kingdom, Christ's mission was a spiritual conquest over sin, death, and the powers of darkness, establishing a kingdom not of this world (John 18:36). He sent His own "messengers"—His disciples—to proclaim the good news of peace with God through Him (Luke 10:1-12), offering salvation to all who would receive Him. The resistance Israel faced from Sihon foreshadows the world's rejection of Christ and His message (John 1:11), yet this rejection ultimately served God's greater redemptive plan, leading to the cross and resurrection. Through Christ's sacrificial work, true victory and the ultimate spiritual inheritance are secured for all who believe (Colossians 2:15). Thus, the pattern of God's people seeking peaceful entry, facing rejection, and God's sovereign will prevailing, finds its ultimate and glorious culmination in the person and work of Jesus Christ, the Prince of Peace who conquers by grace and establishes an eternal kingdom.