Judges 11:21
Then the LORD, the God of Israel, delivered Sihon and all his people into the hand of Israel, who defeated them. So Israel took possession of all the land of the Amorites who inhabited that country,
Then the LORD, the God of Israel
This phrase establishes the divine authority and sovereignty of God over Israel. The Hebrew name for God here is "Yahweh," which signifies His eternal presence and covenant relationship with Israel. Historically, this underscores the unique identity of Israel as a nation chosen by God, distinct from the surrounding pagan nations. The acknowledgment of God as the "God of Israel" reinforces the idea that Israel's victories and existence are attributed to divine intervention and favor.

delivered Sihon and all his people
The word "delivered" in Hebrew is "nathan," meaning to give or hand over. This implies that the victory over Sihon was not by Israel's might but by God's providence. Sihon was the king of the Amorites, a powerful and hostile nation. The historical context here is crucial, as it reflects the fulfillment of God's promise to give the Israelites the land of Canaan. This act of deliverance is a testament to God's faithfulness and His power to overcome formidable enemies.

into the hand of Israel
The phrase "into the hand" signifies control and possession. In Hebrew, "yad" (hand) often symbolizes power and authority. By delivering Sihon into Israel's hand, God is granting them dominion and victory. This is a recurring theme in the Old Testament, where God empowers His people to conquer and possess the land He promised to their forefathers. It serves as a reminder of God's active role in the battles and affairs of His people.

so they defeated them
The word "defeated" indicates a complete and decisive victory. The Hebrew root "nakah" means to strike or smite. This victory is not just a military success but a divine act of judgment against the Amorites. It highlights the righteousness of God's cause and the fulfillment of His promises. The defeat of Sihon and his people is a demonstration of God's justice and His commitment to His covenant with Israel.

and Israel took possession of the land
"Possession" in Hebrew is "yarash," which means to inherit or occupy. This signifies the transition from promise to fulfillment, as Israel begins to inhabit the land God swore to give them. The act of taking possession is both a physical and spiritual inheritance, symbolizing the realization of God's promises. It also serves as a foreshadowing of the ultimate inheritance believers have in Christ, as promised in the New Testament.

of the Amorites, who inhabited that land
The Amorites were one of the many Canaanite tribes inhabiting the Promised Land. Their mention here is significant, as it underscores the fulfillment of God's command to drive out the inhabitants of Canaan due to their idolatry and wickedness. Historically, the Amorites were known for their fortified cities and military prowess, making Israel's victory over them a testament to God's power. This conquest is a reminder of the spiritual battles believers face and the assurance of victory through faith in God.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant God of Israel, who actively intervenes in the history of His people.

2. Israel
The nation chosen by God, led by Jephthah at this time, engaged in conflict with the Amorites.

3. Sihon
The king of the Amorites, who opposed Israel and was defeated by them.

4. Amorites
A group of people living in the land that Israel was to possess, representing opposition to God's promises.

5. The Land of the Amorites
The territory that Israel took possession of after defeating Sihon and his people.
Teaching Points
Divine Sovereignty
God is in control of history and the affairs of nations. He orchestrates events to fulfill His purposes and promises.

Faith and Obedience
Israel's victory was contingent upon their faith in God's promise and their obedience to His commands. Believers today are called to trust and obey God, even in the face of formidable challenges.

God's Faithfulness
The defeat of Sihon and the Amorites is a testament to God's faithfulness in fulfilling His promises to His people. This encourages believers to rely on God's promises in their own lives.

Spiritual Warfare
Just as Israel faced physical enemies, Christians face spiritual battles. Ephesians 6:10-18 reminds believers to put on the full armor of God to stand firm against spiritual opposition.

Inheritance and Possession
The land represents the inheritance God promised to Israel. For Christians, this can symbolize the spiritual inheritance we have in Christ, which we are called to claim and live out.
Bible Study Questions
1. How does the account of Israel's victory over Sihon and the Amorites demonstrate God's sovereignty and faithfulness?

2. In what ways can we apply the principles of faith and obedience seen in this passage to our own spiritual battles?

3. How does the concept of inheritance in this passage relate to the spiritual inheritance promised to believers in the New Testament?

4. What are some modern-day "Amorites" or challenges that believers face, and how can we rely on God's promises to overcome them?

5. How does understanding the historical context of this passage enhance our appreciation of God's actions and character?
Connections to Other Scriptures
Deuteronomy 2:24-36
This passage provides a detailed account of the battle against Sihon and the Amorites, emphasizing God's command and promise to deliver the land into Israel's hands.

Numbers 21:21-31
Offers another account of Israel's encounter with Sihon, highlighting the fulfillment of God's promise to give Israel victory over their enemies.

Psalm 136:17-22
Celebrates God's enduring love and faithfulness in giving Israel victory over kings like Sihon, reinforcing the theme of divine intervention and deliverance.
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
Amorite, Amorites, Defeated, Delivered, Giveth, Hands, Inhabitant, Inhabitants, Inhabited, Israel's, Overcame, Possessed, Possesseth, Possession, Sihon, Smite, Smote, Struck
Dictionary of Bible Themes
Judges 11:21-22

     5354   invasions

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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