Judges 11:20
But Sihon would not trust Israel to pass through his territory. So he gathered all his people, encamped in Jahaz, and fought with Israel.
But Sihon
The name "Sihon" is of Amorite origin, and he was the king of the Amorites. Historically, the Amorites were a significant group in the ancient Near East, often depicted as fierce and warlike. Sihon's refusal to allow Israel passage is a pivotal moment that reflects the broader theme of opposition to God's people. His actions set the stage for God's deliverance and the eventual victory of Israel, demonstrating that earthly power cannot thwart divine plans.

did not trust
The Hebrew root for "trust" here is "aman," which conveys a sense of firmness or certainty. Sihon's lack of trust in Israel can be seen as a lack of understanding or acknowledgment of God's sovereignty. This distrust leads to his downfall, illustrating the biblical principle that those who oppose God's will ultimately face consequences.

Israel
The term "Israel" refers to the descendants of Jacob, also known as the Israelites. At this point in their history, they were a nomadic people on a divinely ordained journey to the Promised Land. Israel's identity as God's chosen people is central to the narrative, and their interactions with other nations often serve to highlight God's faithfulness and the unfolding of His covenant promises.

to pass through his land
The request to pass through the land was a common diplomatic practice in the ancient world, often involving negotiations and treaties. Israel's request was reasonable and peaceful, reflecting their desire to avoid unnecessary conflict. However, Sihon's refusal and subsequent aggression underscore the theme of human resistance to divine purposes.

Instead, Sihon gathered all his troops
The gathering of troops indicates a deliberate preparation for war. This action reveals Sihon's aggressive intent and his reliance on military might. In contrast, Israel's strength lies not in numbers or weapons but in their covenant relationship with God. This juxtaposition highlights the biblical theme that true power and victory come from God.

camped at Jahaz
Jahaz was a strategic location for battle, situated in the territory of Moab. Archaeological evidence suggests it was a fortified site, which would have provided a tactical advantage. Sihon's choice to camp here reflects his confidence in his military strategy, yet it also becomes the place of his defeat, demonstrating that human plans are ultimately subject to God's will.

and fought with Israel
The confrontation between Sihon and Israel is more than a physical battle; it is a spiritual conflict between those who oppose God and His chosen people. The outcome of this battle, as recorded in the subsequent verses, serves as a testament to God's power and faithfulness. It reminds believers that God fights for His people and that victory is assured when they walk in obedience to Him.

Persons / Places / Events
1. Sihon
The king of the Amorites who ruled in Heshbon. He is known for his refusal to allow the Israelites to pass through his land peacefully, leading to conflict.

2. Israel
The nation of God's chosen people, led by Jephthah at this time, seeking passage through the land of the Amorites on their journey to the Promised Land.

3. Jahaz
The location where Sihon and his troops camped and engaged in battle with Israel. It is a significant site of conflict in the account.

4. Amorites
A group of ancient people living in the land that Israel sought to pass through. They were often in conflict with Israel during their journey to Canaan.

5. Jephthah
The judge of Israel at the time, known for his leadership and his vow, which is a significant part of his account in the Book of Judges.
Teaching Points
Trust in God's Sovereignty
The refusal of Sihon and the subsequent battle highlight God's control over the events. Believers can trust that God is sovereign over the circumstances of their lives.

Obedience and Faithfulness
Israel's journey required obedience to God's commands. Similarly, Christians are called to faithfully follow God's guidance, even when facing opposition.

God's Faithfulness in Battles
Just as God delivered Israel from Sihon, He is faithful to deliver His people from spiritual battles today. Believers can rely on God's strength and faithfulness.

The Consequences of Hard Hearts
Sihon's hardened heart led to his downfall. This serves as a warning against resisting God's will and the importance of maintaining a soft heart towards God.

The Importance of Seeking Peace
Israel initially sought peace with Sihon. Christians are encouraged to seek peace with others, reflecting Christ's love and peace in their interactions.
Bible Study Questions
1. How does the account of Sihon and Israel illustrate the importance of trusting in God's sovereignty in our own lives?

2. In what ways can we apply the lesson of obedience and faithfulness from Israel's journey to our daily walk with Christ?

3. Reflect on a time when you faced a "battle" in your life. How did you see God's faithfulness in that situation, similar to Israel's victory over Sihon?

4. What are some practical steps we can take to ensure our hearts remain soft and receptive to God's will, avoiding the hard-heartedness seen in Sihon?

5. How can we actively seek peace in our relationships and communities, following the example of Israel's initial peaceful approach to Sihon?
Connections to Other Scriptures
Numbers 21:21-24
This passage provides the background to the conflict with Sihon, detailing Israel's request for passage and Sihon's refusal, leading to battle.

Deuteronomy 2:30-31
These verses explain that God hardened Sihon's heart, which led to his refusal and subsequent defeat, showing God's sovereignty in Israel's journey.

Psalm 136:17-22
This psalm recounts God's enduring love and faithfulness in giving Israel victory over kings like Sihon, emphasizing God's role in Israel's victories.
Different Views Held as to Jephthah's VowL. H. Wiseman, M. A.Judges 11:1-33
JephthahW. G. Blaikie, D. D.Judges 11:1-33
Jephthah's VowT. Taylor, D. D.Judges 11:1-33
Why are Ye Come unto Me Now When Ye are in Distress?J. Parker, D. D.Judges 11:1-33
The Model DiplomatistA.F. Muir Judges 11:12-28
People
Abel, Ammonites, Amorites, Balak, Chemosh, Israelites, Jephthah, Manasseh, Sihon, Zippor
Places
Abel-keramim, Ammon, Arnon, Aroer, Edom, Egypt, Gilead, Heshbon, Jabbok River, Jahaz, Jordan River, Kadesh-barnea, Minnith, Mizpah, Moab, Red Sea, Tob
Topics
Army, Border, Camped, Coast, Collected, Didn't, Encamp, Encamped, Fight, Fought, Gathered, Gathereth, Got, However, Jahaz, Mustered, Pass, Pitched, Position, Sihon, Territory, Trust, Trusted, War
Dictionary of Bible Themes
Judges 11:20

     8032   trust, lack of

Judges 11:19-20

     8719   distrust

Library
Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Of Vows. The Miserable Entanglements Caused by Vowing Rashly.
1. Some general principles with regard to the nature of vows. Superstitious errors not only of the heathen, but of Christians, in regard to vows. 2. Three points to be considered with regard to vows. First, to whom the vow is made--viz. to God. Nothing to be vowed to him but what he himself requires. 3. Second, Who we are that vow. We must measure our strength, and have regard to our calling. Fearful errors of the Popish clergy by not attending to this. Their vow of celibacy. 4. Third point to be
John Calvin—The Institutes of the Christian Religion

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Importance in Luke's History of the Story of the Birth of Christ
IT needs no proof that Luke attached the highest importance to this part of his narrative. That Jesus was indicated from the beginning as the Messiah -- though not a necessary part of his life and work, and wholly omitted by Mark and only briefly indicated in mystical language by John -- was a highly interesting and important fact in itself, and could not fail to impress the historian. The elaboration and detail of the first two chapters of the Gospel form a sufficient proof that Luke recognized
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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