Deuteronomy 2:26-37 And I sent messengers out of the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying,… Sihon, though an Amorite, was not to be unconditionally destroyed. He had, like Pharaoh, an opportunity given him of averting ruin by acceding to a most courteous and reasonable request; but, like Pharaoh in this respect also, he hardened his heart, and took the course which made his destruction inevitable. We are led to consider - I. SIHON'S OPPORTUNITY. (Vers. 26-30.) It was not given him in the hope that he would avail himself of it; for it was foreseen that he would refuse it and be hardened by it. But the sinner's hardness of heart is not a reason why the opportunity of securing his salvation should be withheld from him, or why every gracious means should not be employed to overcome his hardness. It is, indeed, necessary that this should be done, in order that the responsibility of his ruin may rest entirely on himself. It lay in the counsel of God that this king's territory should be given to the Israelites, but only on condition of his refusal of the request made to him. It was otherwise with the gift of Canaan, which was absolute, and permitted of no overtures of peace being made to the inhabitants. Their day of grace was past: to Sihon there still remained this last momentous and decisive opportunity. The last opportunity will come some day to all who harden themselves in sin (cf. Matthew 24:37, 38; Luke 19:42). This message of Moses to Sihon was: 1. Peaceable (ver. 26). Peaceful means should be exhausted in a cause before resorting to force. They should be exhausted even with those who are not likely to be influenced by them. This is due to the cause, due to ourselves, and due to the person approached. Men must at least have the opportunity given them of acting reasonably and generously. 2. Courteous (vers. 27, 28). No message could have been couched in more modest or conciliatory terms. A courteous tone is to be adopted towards men, even when we foresee that they will not reciprocate it. 3. Perfectly sincere. This was proved by the justness of Moses' dealings with Edom and Moab, to which he makes reference (ver. 29). 4. Justified by necessity. Only thus could they reach the land which God had given them (ver. 29). II. SIHON'S OBSTINACY. "The Lord thy God hardened his spirit, and made his heart obstinate" (ver. 30); not, indeed, by any evil influence exerted on his soul, but by giving him up to his naturally obdurate disposition, and by placing him in circumstances which he knew would have a hardening effect, though in themselves of a character fitted rather to soften. 1. The hardening of the heart, so far as it is a result of evil courses, is a work of God operating in the laws of our mental and moral mature. Sin naturally operates to blind the mind, sear the conscience, destroy the generous affections, etc. But these effects are as truly a judicial operation of God in the soul, of a punitive nature, as was the Flood, the destruction of the cities of the plain, or any other outward expression of his wrath. 2. The hardening of the heart, so far as it is the result of acts of providence, is a work of God operating in the moral government of the world. Both mercies and judgments have a hardening effect on those who refuse to be taught by them. This result, foreseen by God, may be also willed, as a just punishment for voluntary transgression (Isaiah 6:9, 10); while, as a foreseen fact, a sinner's hardness of heart may be taken up as a link in the further development of God's purposes. 3. The hardening of the heart, as flowing from influences which ought rather to have melted and subdued it, is a result for which the sinner himself is justly held responsible. God wills not the death of any. The mingled goodness and severity of his dealings with men are meant to lead them to repentance. But the very things which are designed to produce a softening and converting effect on souls, are those which frequently harden and sear them - the discipline of sorrow, the preaching of the gospel, warnings and expostulations, etc. Hardness induced by such causes is the most invincible of all, and brands the obdurate transgressor as ripe for God's judgments (Proverbs 29:1). III. SIHON'S DESTRUCTION. (Vers. 32-87.) 1. It was stir-sought. "Then Sihon came out," etc. (ver. 32). The sinner's destruction is of his own seeking. 2. It was achieved by Divine aid, "The Lord our God delivered him before us" (ver. 33). So are all spiritual victories. It is the Church's comfort in her conflicts to know that she has this power to depend on. 3. It was total. "Utterly destroyed" (ver. 34). A type of the utter destruction awaiting all who resist and oppose the Divine will; said of the Church, "The nation and kingdom that will not serve thee shall perish" (Isaiah 9:12); of Christ, "Every soul which will not hear that prophet shall be destroyed from among the people" (Acts 3:23; cf. 2 Thessalonians 1:9, 10). - J.O. Parallel Verses KJV: And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying, |
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