Ye have compassed this mountain long enough: turn you northward. Deuteronomy 2:1-7 A sermon for the new year W. E. Sellers. Such were the words which the Lord spoke to Moses, after the children of Israel had been compassing Mount Seir "many days." There are a great many "mountains" which a great many people "compass" in the present day. Some of them mountains indeed — mountains of doubt and difficulty and sin; some of them molehills, which the very pilgrims in their blindness verily believe to be mountains; some of them little hills of pride and obstinacy, the paths round which have become all beaten down because the pilgrim feet have so long trod them. "Turn you northward" is the command required. Anything is better than the old going round and round and coming to the same place again. "Northward" may mean hard fighting, but it will mean great victory. I. MONOTONY THE ORDINARY CHRISTIAN EXPERIENCE. 1. See it as regards the Christian life. How many Christians have much the same experience year after year. We talk about "growth in grace," and trust we are making some "progress," but if many of us were to examine ourselves should we not find that our experience differed "little from that of our early Christian life? Thousands of people are lapsing into a monotonous experience. "There is no standing still in the Christian life," we hear it said. That may be true, but it is also true that there is a great deal of moving round and round. Compassing the mountain is the experience of not a few. 2. See it as regards Christian work. The ideal of Christian work is the same in all ages. It is the conversion of the world. But the method of its accomplishment varies with times and peoples and circumstances. And the Church or worker is wise which adapts the method to the requirements of the hour. But how we like to keep to the old work and do it in the old way! And how apt we are also to keep to the very same kind of work. There is work, I grant, which can best be done by the man who has done it for many years, but there is other work which would be done all the better if the worker were changed sometimes. The question is, are we putting the same enthusiasm into our work which we put into it at the commencement? But there is danger lest "compassing the mountain" should become monotonous. Even the most holy occupation needs varying at times, as every preacher will testify. A change often benefits both worker and work. Then monotony is near akin to sluggishness. Somehow or other that "mountain of work takes longer and longer to "compass." I long that God's voice should speak to them as it did to Moses, "Ye have compassed this mountain long enough." See it as regards Christian thought. The great verities of our holy religion do not change. Truth is eternal as God Himself. But how apt we are to live and move round a little "mountain " of thought of our own. We made it ourselves years ago, and were very pleased with it then. We do not stop to think whether it suits us now. Surely we should always be having grander, newer thoughts, nobler impulses from the Most High. He has ever greater truths to teach, ever fresh secrets to tall. There are ever fresh treasures of learning to be ransacked. Ideas of Christian life and thought are ever maturing. "Turn you northward" is the needed cry. II. PROGRESS THE PROPER RULE OF LIFE. Says Godet, "Man was made in the image of God. He is not therefore condemned, like the lower animals, to move incessantly in the same circle. His progressivity has no limit but that of the absolute good to which he aspires." The emblem of human life is a spiral, not a circle! Just so! Man must continually "move on." If he goes round he must at the same time go up. It will be easy to show that this is God's purpose concerning us. 1. Monotony is contrary to the constitution and course of nature. These point to progress. New forms of life, of thought, of government are being continually evolved. Nothing continues the same but God and His eternal truth. 2. Monotony is contrary to God's dealings with the human race. God has not dealt with us in a circle. He has ever led His people forward. 3. Monotony is contrary to the spirit of the age, The age is one of progress. New inventions are showered upon us week by week. 4. Monotony is contrary to the teaching of God's Word. There are three things among many others which I may point out are contrary to monotony, but analogous to progress.(1) Growth. This is self-evident, and I have no need to do more than mention it. "Grow in grace" is the command of' Scripture, and all kinds of growth should be seen in the character of the true Christian. There should be inward growth, the life becoming firmer and stronger; there should be outward growth, the life developing in all the more visible graces of the Spirit; there should be upward growth — upward to God, to holiness, to heaven; there should be downward growth — the roots of the Christian life becoming even more firmly planted in the soil of God's love.(2) Enthusiasm. I can imagine that when first the children of Israel commenced to "compass" the "mountain" they did so with a great deal of interest. But after this "compassing." the "mountain" had proceeded "many days," interest would decrease and enthusiasm would disappear. The summons "Turn you northward;" would, however, call out all the old interest and enthusiasm, and would come as a grateful relief from the monotony of the past. And in our weakness our enthusiasm requires something new. Further, the command "Turn you northward" not only generated enthusiasm, but required it. It was much easier to continue the task of "compassing the mountain" than to "turn northward." They had become accustomed to the old circular progress. There were difficulties "northward." And so it is with us in the present day. To "turn northward" requires enthusiasm. It would be much easier and pleasanter to go the old round, to live the old life.(3) Enterprise. This is another thing contrary to monotony, but analogous to progress. It required no enterprise to compass the mountain after they had been engaged in that task "many days." But when they began to "turn northward" enterprise was implied and required at once. And surely enterprise is required today. In every sphere of our life in this world it is to be found. And yet in work for Christ by some it is hardly known except by name. Why should we be content to go along the old beaten tracks? Why should we not strike out new ones for ourselves, or follow without hesitation where the Guiding Hand indicates?A thing has not always to be because it has been. ( W. E. Sellers. ) A new departure C. S. Robinson, D. D. The story with which this order is connected in the annals is found in Numbers 21:12-35 . I. THE NEW DEPARTURE IN ISRAEL'S WANDERING. Only a few particulars will be necessary in order to show us the pertinency to an anniversary service which the ancient narrative will bring. 1. Past experience was in the word "compassed." 2. Future experience was in the word "northward." For they all knew that in that direction lay Canaan. The time was complete, the retribution was fulfilled, a young generation had arrived upon the stage of action. So another forward movement was ordered, this time in the line of progress towards the Jordan and the covenanted land of promise. Evidently a great historical crisis is reached at last. The deadlock of rebellious will is broken. Humanity shows a quickening of life once more. This is what in modern times is called "a new departure"; and this is what renders the incident suggestive as a religious symbol for our present employment. II. THE NEW DEPARTURE IN OUR WORK TODAY. The last week in December is what merchants call "inventory time." Thoughtful religious people use it often for taking account of spiritual stock. Let the past be left behind; our hopes are all in the future; we have compassed that mountain with its twelve peaks long enough; it is time to "turn northwards." III. THE NEW DEPARTURE IN EACH BELIEVER'S HISTORY. So vivid appears this illustration that it might easily be made to serve for a permanent exhortation to the churches. Three grand principles in ordinary spiritual life are exhibited in the image employed. 1. All true Christians have mountains to compass. Sometimes our duties are mountains, sometimes our trials. Some have more mountains than others have. Some have harder ones than others have. Some make mountains out of what would be only molehills to those who are braver than they are. But this will be the lesson: God gives all His children mountains to compass. 2. All true Christians must compass their mountains. There can be no rebellious refusal of the task God sets for us. There is no room for any ingenious evasion of His commands. There can never be permitted any sudden leaping over or flying across the difficult ridge of duty. There can be no changing mountains with each other in the hope of getting easier ones. 3. God's sovereignty decides when the mountain is compassed long enough. There is a period set for continuance and for cessation. Long enough — for the mountain's sake. Real work has to be done slowly and patiently. Some tasks there are which cannot be at all hurried.(1) Long enough — for our own sakes. Certain disciplines must be wrought out upon our characters. Dispositions, like finest wines, require what can be done for them only by time and silence. Jehovah was preparing these people for Canaan before He suffered a single one of them to enter.(2) Long enough — for others' sake. The principle of division of labour is here involved. Vicarious suffering is the rule for the redeemed race who follow Christ, who was cut off, and not for Himself. These young Israelites were held back to give the older people decorous space in which to die ( Deuteronomy 2:14 ).(3) Long enough — for the Lord s sake. He asks us to labour on and wait till He tells us what it is all for. IV. THE NEW DEPARTURE IN CHURCH LIFE. Our admonitions grow rapidly now, for the field of application for the figure is wider. 1. To some who now hear this call it will be the language of rebuke. "Ye have compassed this mountain long enough." It is of no use to stay here any longer; the chance is lost. It is like Jesus saying to His disciples in slumber, "Sleep on now." Duty is sometimes neglected until the man is withdrawn from the charge. 2. To some who now hear it this call will be the language of comfort. "Ye have compassed this mountain long enough." Oh, how fine a thing it is to look back upon a hard work carried well and patiently through into grand success! Leave the old toil now; let the bent form straighten up; let the tired shoulder rest. 3. To some it will be the language of command. "Ye have compassed this mountain long enough; turn you northward." Yes; turn northward straight to another mountain, and another; for there is no discharge in that war! Is it your birthday? Then one mountain is well compassed; take a new one. Is it the anniversary of your first communion? One good mountain compassed; now again! And the soul is all alive with fresh exhilaration from the hill climbing. 4. For to some this call is the language of encouragement. "Ye have compassed this mountain long enough; turn you northward." And northward lies the land of covenant promise; every mountain now passed brings us nearer to the end of them. It grows a little gladder in the sunshine and clearer in the atmosphere; it seems like attaining the last hill and catching the gales from beyond the river. ( C. S. Robinson, D. D. ) The Divine recall to duty J. L. Williams, B. A. I. IF WE DO NOT FOLLOW GOD'S PLAN, IF WE NEGLECT OUR DUTY, WE ARE LOSING TIME. The Israelites lost thirty years by disregarding the call of duty, and we too are always losing time when we obey not God's commands. II. BY COMMANDING THE ISRAELITES TO LEAVE THE MOUNTAIN AND TURN NORTHWARD, GOD WAS TEACHING HIS PEOPLE THAT THERE IS NO BETTER DEFENCE TO A LIFE OF OBEDIENCE THAN LIFE ITSELF. It is evident that the children of Israel stayed by the mountain partly for purpose of self-defence. III. By commanding the people to leave the mountains and turn northward, GOD WAS TEACHING THEM THAT THEIR WORK WAS NOT DONE UNTIL THEY HAD CONQUERED THEIR ENEMIES. IV. GOD SAID, "TURN YOU NORTHWARD," FOR THAT WAS THE WAY TO CANAAN. ( J. L. Williams, B. A. ) A short account of the long story of Israel in the wilderness We compassed Mount Seir many days (ver. 1). Nearly thirty-eight years they wandered in the deserts of Seir; probably in some of their rests they stayed several years, and never stirred: God by this not only chastised them for their murmuring and unbelief, but — 1. Prepared them for Canaan, by humbling them for sin, teaching them to mortify their lusts, to follow God, and to comfort themselves in Him. It is a work of time to make souls meet for heaven, and it must be done by a long train of exercises. 2. He prepared the Canaanites for destruction; all this time the measure of their iniquity was in the filling; and though it might have been improved by them as a space to repent, it was abused by them to the hardening of their hearts. 3. Orders given them to turn towards Canaan. Though God contend long, He will not contend forever; though Israel may be long kept waiting for deliverance and enlargement, it will come at last. 4. A charge given them not to annoy the Edomites.(1) They must not offer any hostility to them as enemies (vers. 4, 5). Meddle not with them.(a) They must not improve the advantage they had against them by the fright they would be put into upon Israel s approach. They shall be afraid of you, knowing your strength and numbers, and the power of God engaged for you; but do not you think that their fears making them an easy prey, you may therefore prey upon them; no, take heed to yourselves. There is need of great caution, and a strict government of our own spirits, to keep ourselves from injuring those we have an advantage against. Or, this caution is given to the princes; they must not only not meddle with the Edomites themselves, but not permit any of their soldiers to meddle with them.(b) They must not revenge upon the Edomites the affront they gave them in refusing them passage through their country ( Numbers 23:21 ). Thus before God brought Israel to destroy their enemies in Canaan He taught them to forgive their enemies in Edom.(c) They must not expect to have any part of their land given them for a possession; Mount Seir was already settled upon the Edomites, and they must not, under pretence of God's covenant and conduct, think to seize for themselves all they could lay hands on. Dominion is not founded in grace. 5. They must trade with them as neighbours: buy meat and water off them, and pay for what they bought (ver. 6). Religion must never be made a cloak for injustice. The reason given (ver. 7) is, because God hath blessed thee, and hitherto thou hast lacked nothing; and therefore —(1) Thou needest not beg; scorn to be beholden to Edomites when thou hast a God all-sufficient to depend upon. Thou hast wherewithal to pay for what thou callest for, thanks to the Divine blessing; use therefore what thou hast, use it cheerfully, and do not sponge upon the Edomites.(2) Therefore thou must not steal. Thou hast experienced the care of the Divine Providence concerning thee; in confidence of which for the future, and in a firm belief of its all-sufficiency, never use any indirect methods for thy supply. Live by thy faith, and not by the sword. ( Matthew Henry, D. D. . ) For He knoweth thy walking through this great wilderness Comfort in the wilderness W. Hoyt. I. A FACT GENERAL. He knoweth thy walking through this great wilderness. Wilderness and a complete barrenness are not synonymous in Scripture. There were palms of Elim, and wells of Marah, and beautiful withdrawn places where the grass grew; and yet it was a wilderness great and often terrible. After all, like such a wilderness is life. It is not all a wilderness. There are pleasant places in it, and homes, and loving hearts. This is the fact general — that the usual human life has a good deal of wilderness in it. Life is a wilderness because — 1. Of its mystery. 2. Of its discipline. 3. Of its unreached ideals. 4. Of its transitoriness. 5. Of its enemies — Egyptians, Amalekites, Midianites, Edomites, Moabites, Amorites throng against it. II. A FACT PERSONAL. He knoweth THY walking through this great wilderness. The personal fact is that you must thread your way through this strange, great wilderness of a life. Nobody can tread the path for you. The decisions of it you must make. The results of your decisions you must abide. III. THE GIRDING COMFORT FOR US. He knoweth thy walking through this great wilderness. 1. He knoweth sympathisingly. It is such meaning God's knowing always carries in the Scripture. 2. He knoweth in detail. Thy walking; precious truth this of the Divine omniscience of us. 3. He knoweth, taking account of thy weakness. How tender God was toward these Israelites! 4. He knoweth, wisely providing. Think how all the various discipline of the wilderness wandering issued in the change of the Israelites from a mob to a nation. IV. WHAT THEN? 1. I can walk the way. 2. I shall not be lost. 3. I shall reach Canaan. 4. I have comfort for the journey. ( W. Hoyt. ) These forty years the Lord thy God hath been with thee; thou hast lacked nothing Forty years I. LOOK BACK UPON THE PAST. 1. What strikes me in Moses' review is this, the prominence which he gives to God in it. Here let me note that our own retrospect of the past will, if we are genuine Christians, have in it many bright lights of the conspicuous presence of God, making the pathway here and there like holy ground. 2. A very leading point is the blessing which God gave. Our text says He has blessed all the works of our hand. I suppose that alludes to all that Israel had a right to do; the Lord multiplied their cattle, He increased their substance, He guided them in their marches, He protected them in their encampments. There were some things in which He did not bless them. They wanted to go up into the promised land against His commandment, and the Amalekites smote them; He did not bless them there. God does not bless the sins of His people, for if He did it would bring on them the tremendous curse of being happy in the ways of evil. 3. Again, in our retrospect of the past we should notice the perfection of the Lord s sympathetic care; Observe the words, "He knoweth thy walking through this great wilderness." He has known our rough paths and our smooth ways, the weary trudging and the joyous marching; He has known it all, and not merely known it in the sense of omniscience, but known it in the sense of sympathy. 4. We have had also what is better than this during our forty years, the special presence of God. "These forty years the Lord thy God hath been with thee." He has not been ashamed to be with us, though we have been despised and ridiculed. Whenever we have prayed we have had audience with Him; when we have worked we have seen His mysterious hand working with us; when we have trembled we have felt the tender arms sustaining us; when we have been in bodily pain He has made our bed in our sickness. The best of all is God with us, and in this sign we conquer. 5. Again, we have had much cause to bless the Lord for the abundance of His supplies. "Thou hast lacked nothing." Some things which we could have wished for we have not received, and we are glad they were denied us. Children would have too many sweets if they could, and then they would be surfeited or be ill. Walking on in the path of Providence, trusting in the Lord, what have we lacked? II. But now we must take the second head, which is — Forty years in the wilderness should teach us much of service for the PRESENT. I do not say that it will do so, for we do not all grow wiser as we grow older, but it ought to be so. Folly is bound up in the heart of many a man, and it takes much of the rod to whip it out of him. 1. Experience is a noble teacher, but we are dull scholars; yet at any rate we ought to have learned to continue trusting in God. 2. Experience should also give us greater ease in confiding in the Lord. Use is said to be second nature, but in your case grace has given you in very deed a real second nature, and this by use should have grown stronger and more prevalent. 3. Forty years of Divine faithfulness should teach us also a surer, quicker, calmer, and more joyous expectation of immediate aid in all times of strait and trial: we should learn not to be flurried and worried because the herds are cut off from the stall, and the harvest is withered, for we know from abundant proofs that "The Lord will provide." 4. Forty years of blessing should teach each of us to believe in holy activity. "The Lord thy God hath blessed thee in all the works of thy hand. Some people believe in God's blessing the dreams and theories of their heads, and their prayers are unattended by action. They believe in His blessing them when they are scheming and putting fine plans on paper, or when they meet at a conference to talk about how to do Christian work. I believe in God's blessing the actual work of our hand; He waters not the seed which we talk of sowing, but that which we actually scatter. 5. Forty years' experience ought to have taught us to avoid many of the faults into which we fell in our early days. It is a great pity when advancing age teaches men rather to avoid their virtues than their follie. 6. You will have observed that the text mentions twice "The Lord thy God." All through the chapter it is always that — "Jehovah thy God." Here we have mention of His covenant relationship, in which He is ever most dear to us. Shall we not at this time renew our own personal covenant, and take our God to be ours afresh? We read that Isaac was forty years old when he married Rebecca. Let us have a new wedding day ourselves, and give ourselves over again to the Husband of our souls, even Jesus the well-beloved. III. THE FUTURE. Having come so far on our journey as to have reached forty years, we are bound to feel a powerful influence upon us as to the future. How? I will borrow our remarks from the context. 1. Read in the second chapter, second verse, "And the Lord spake unto me saying, Ye have compassed this mountain long enough: turn ye northward." What way was northward, then? Why, toward Canaan. Forty years wandering up and down in the wilderness is enough, now turn your faces towards Canaan and march heavenward. It is time we all had our faces turned heavenward more completely. The time past may suffice us to have wrought the will of the flesh, now let us cry, "Heavenward, ho." Pull up the anchor, spread the sails, and let us away to the fair country whither Jesus has gone before us. 2. The next thing we should learn is indifference to this world's heritage. The next verse says, "Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you; take ye good heed unto yourselves, therefore: meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given Mount Seir unto Esau for a possession." Esau sold his heritage, and had his mess of pottage, let him have it; keep you the birthright, and never think of putting your spoon into his mess. The world is for worldlings. What do you want with it? 3. Let us learn from the past to cultivate independence of spirit. "Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink." He is indeed a man of God who has learned to walk uprightly, and no longer leans upon the creature, nor practises policy to win his way. 4. Once again, after forty years in the wilderness God would have His people learn generosity of spirit. The Edomites were very much afraid of the Israelites, and would, no doubt, have bribed them to let them alone, but Moses in effect says, "Do not take anything from them; you have no need to do so, for you have never lacked anything, and God has been with you. They are afraid of you; you might take what you please from them, but do not touch even the water from their wells without payment." Oh, that we had a generous spirit, that we were not for oppressing others in any degree whatever, feeling that we have too much already given us by God to be wanting to tax any man for our own gain. 5. The spirit of freedom from murmuring should be in us after forty years of blessing. Jarchi tells us that this exhortation meant that they were not to pretend to be poor. You know how many do so when it is likely to save their pockets. 6. Lastly, we ought for the future to show more confidence in God if we have had forty years of His love: we should have more confidence in working for Him that He will bless us, more confidence as to our personal weakness that He will strengthen us, more confidence as to the unknown future, that through the great and terrible wilderness He will be with us, and that through the last cold stream He will still be our companion; more confidence that we shall behold the light of His countenance, and more confidence as to the supply of all our needs, for as we have lacked nothing, so all things shall be freely supplied till we cross the river and eat the old corn of the land. ( C. H. Spurgeon . ).

Benson Commentary Deuteronomy 2:1 Then we turned, and took our journey into the wilderness by the way of the Red sea, as the LORD spake unto me: and we compassed mount Seir many days. Deuteronomy 2:1 . We compassed mount Seir — The mountainous part of Edom, or Idumea. Many days — Even for thirty-eight years, which time they spent in tedious marches to and fro through that desert country, reaching from Kadesh to the Red sea, and in various encampments, till that race of murmurers was quite extinct, and then orders were given them to bend their course again toward Canaan, Deuteronomy 2:3 . Deuteronomy 2:2 And the LORD spake unto me, saying, Deuteronomy 2:3 Ye have compassed this mountain long enough: turn you northward. Deuteronomy 2:4 And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore: Deuteronomy 2:5 Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession. Deuteronomy 2:6 Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink. Deuteronomy 2:6 . Buy meat of them for money — For though the manna did yet rain upon them, they were not forbidden to buy other meats when they had opportunity, but only were forbidden greedily to hunger after them when they could not obtain them. Buy water — For water in those parts was scarce, and therefore private persons did severally dig pits for their particular use. Deuteronomy 2:7 For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God hath been with thee; thou hast lacked nothing. Deuteronomy 2:7 . The Lord hath blessed thee — By God’s blessing thou art able to buy thy conveniences, and therefore thy theft and rapine will be inexcusable, because without any pretence of necessity. He knoweth — Hebrew, He hath known; that is, observed, or regarded with care and kindness, which that word often denotes. Which experience of God’s singular goodness to thee should make thee rely on him still, and not use any unjust practice to procure what thou wantest or desirest. Deuteronomy 2:8 And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab. Deuteronomy 2:8-9 . We turned — From our direct road, which lay through Edom. Ar — The chief city of the Moabites, here put for the whole country which depended upon it. The children of Lot — So called to signify that this preservation was not for their sakes, for they were a wicked people, but for Lot’s sake, whose memory God yet honoured. Deuteronomy 2:9 And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession. Deuteronomy 2:10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims; Deuteronomy 2:10-12 . The Emims — Men terrible for stature and strength, as their very name imports, whose expulsion by the Moabites is here noted as a great encouragement to the Israelites, for whose sake he would much more drive out the wicked and accursed Canaanites. Which the Lord gave — The past tense is here put for the future, will give, after the manner of the prophets. Deuteronomy 2:11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims. Deuteronomy 2:12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them. Deuteronomy 2:13 Now rise up, said I , and get you over the brook Zered. And we went over the brook Zered. Deuteronomy 2:14 And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them. Deuteronomy 2:15 For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed. Deuteronomy 2:16 So it came to pass, when all the men of war were consumed and dead from among the people, Deuteronomy 2:16-17 . When all the men of war were consumed — Israel is not called to march against and attack the Canaanites till the men most fit for war, and who probably had learned the art of it in Egypt, and had been used to hardship, were all wasted and dead from among the people, and only a host of new raised men, trained up in a wilderness, were left, in whom, as being possessed of little knowledge, experience, or natural fortitude, no great dependance could be placed. Thus it became more fully manifest that the excellency of the power which subdued the warlike Canaanites, was of God and not of man. On the same principle, and with the same design, long after this, were the following words spoken by the Lord to Gideon: The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. And thus, to subdue the enemies of God’s church, and bring sinners to the obedience of the faith, he hath chosen the weak things of the world, and things that are despised, and things that are not, to bring to naught the things that are, that no flesh may glory in his presence. Deuteronomy 2:17 That the LORD spake unto me, saying, Deuteronomy 2:18 Thou art to pass over through Ar, the coast of Moab, this day: Deuteronomy 2:19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession. Deuteronomy 2:20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; Deuteronomy 2:21 A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead: Deuteronomy 2:22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day: Deuteronomy 2:23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.) Deuteronomy 2:23 . And the Avims which dwelt in Hazerim — This is another instance of God’s disposal of countries unto what people he pleases. The Avims are mentioned Joshua 13:3 , as the ancient inhabitants of Palestine. The Caphtorims — A people akin to, or a branch of, the Philistines, so called, probably, from their founder, who settled in Caphtor, a country in or about Egypt, see Genesis 10:14 . By producing these instances of God’s displacing one people, and settling another in their stead, Moses designed to strengthen the faith of the Israelites in the divine promise of giving them the victory over all their enemies, and settling them in the land of Canaan. Deuteronomy 2:24 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. Deuteronomy 2:25 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. Deuteronomy 2:25 . Upon the nations that are under the whole heaven — That is, upon as many as shall hear of these conquests, for to such the following words restrain the sentence; especially upon the Canaanites, whose courage would droop at the news of such an absolute victory gained so near them, Joshua 2:10-11 . Deuteronomy 2:26 And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying, Deuteronomy 2:26 . I sent messengers unto Sihon — To show the prince of the Amorites that we were not aggressors, and offered no violence, and that, if he refused to grant us a passage through his land, his destruction would be of himself. Kedemoth was a city of that tract which fell to the lot of the Reubenites. Deuteronomy 2:27 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. Deuteronomy 2:28 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; Deuteronomy 2:28 . On my feet — Or, with my company who are on foot, which is added significantly, because, if their army had consisted as much of horsemen as many other armies did, their passage through this land might have been more mischievous and dangerous. Deuteronomy 2:29 (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. Deuteronomy 2:29-30 . As the children of Esau did — They did permit them to pass quietly by the borders, though not through the heart of their land, and in their passage the people sold them meat and drink, being, it seems, more kind to them than their king would have had them; and therefore they here ascribe this favour not to the king, though they are now treating with a king, but to the people, the children of Esau. Hardened his spirit — That is, suffered it to be hardened. Deuteronomy 2:30 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. Deuteronomy 2:31 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. Deuteronomy 2:32 Then Sihon came out against us, he and all his people, to fight at Jahaz. Deuteronomy 2:33 And the LORD our God delivered him before us; and we smote him, and his sons, and all his people. Deuteronomy 2:34 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: Deuteronomy 2:34 . Utterly destroyed — By God’s command, these being a part of those people who were devoted by the Lord of life and death to utter destruction for their abominable wickedness. Deuteronomy 2:35 Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took. Deuteronomy 2:36 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: Deuteronomy 2:37 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. Deuteronomy 2:37 . Of Jabbok — That is, beyond Jabbok; for that was the border of the Ammonites. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Deuteronomy 2:1 Then we turned, and took our journey into the wilderness by the way of the Red sea, as the LORD spake unto me: and we compassed mount Seir many days. THE DIVINE GOVERNMENT Deuteronomy 1:1-46 ; Deuteronomy 2:1-37 ; Deuteronomy 3:1-29 AFTER these preliminary discussions we now enter upon the exposition. With the exception of the first two verses of chapter 1, concerning which there is a doubt whether they do not belong to Numbers, these three chapters stand out as the first section of our book. Examination shows that they form a separate and distinct whole, not continued in chapter 4; but there has been a great diversity of opinion as to their authorship and the intention with which they have been placed here. The vocabulary and the style so resemble those of the main parts of the book that they cannot be entirely separated from them; yet, at the same time, it seems unlikely that the original author of the main trunk of Deuteronomy can have begun his book with this introductory speech from Moses, followed it up with another Mosaic speech, still introductory, in chapter 4, and in chapter 5 begun yet another introductory speech running through seven chapters, before he comes to the statutes and judgments which are announced at the very beginning. The current supposition about these chapters, therefore, is that they are the work of a Deuteronomist, a man formed under the influence of Deuteronomy and filled with its spirit, but not the author of the book. This seems to account for the resemblances, and would also explain to some extent the existence of such a superfluous prologue. But the hypothesis is, nevertheless, not entirely satisfactory. The resemblances are closer than we should expect in the work of different authors; and one feels that the supposed Deuteronomist must have been less sensitive in a literary sense than we have any right to suppose him if he did not feel the incongruity of such a speech in this place. Professor Dillmann has made a very acute suggestion, which meets the whole difficulty in a more natural way. Feeling that the style and language were in all essentials one with those of the central Deuteronomy, he seeks for some explanation which would permit him to assign this section to the author of the book himself. He suggests that as originally written this was a historical introduction leading up to the central code of laws; a historical preface, in fact, which the author of Deuteronomy naturally prefixed to his book. Ex hypothesi he had not the previous books, Exodus, Leviticus, and Numbers, before him as we have them. These now form a historical introduction to Deuteronomy of a very minute and elaborate kind; but he had to embody in his own book all of the past history of his people that he wished to emphasize, But when the editor who arranged the Pentateuch as we now have it inserted Deuteronomy in its present place, he found that he had a double historical preface, that in the previous books and this in Deuteronomy itself. As reverence forbade the rejection of these chapters, he took refuge in the expedient of turning the originally impersonal narrative into a speech of Moses; which he could all the more blamelessly do as the probability is that the whole book was regarded in his time as the work of Moses. This hypothesis, if it can be accepted, certainly accounts for all the phenomena presented by these chapters-the similarity of language, the archaeological notes in the speech, and the historic color in the statements regarding Edom, for example, which corresponds to early feeling, not to post-exilic thought at all. It has besides the merit of reducing the number of anonymous writers to be taken account of in the Pentateuch, a most desirable thing in itself. Lastly, it gives us in Deuteronomy a compact whole more complete in all its parts than almost any other portion of the Old Testament, certainly more so than any of the books containing legislation. Moreover, that the Deuteronomic reinforcement and expansion of the Mosaic legislation, as contained in the Book of the Covenant, should begin with such a history of Yahweh’s dealings with His people, is entirely characteristic of Old Testament Revelation. In the main and primarily, what the Old Testament writers give us is a history of how God wrought, how He dealt with the people He had chosen. In the view of the Hebrew writers, God’s first and main revelation of Himself is always in conduct. He showed Himself good and merciful and gentle to His people, and then, having so shown Himself, He has an acknowledged right to claim their obedience. As St. Paul has so powerfully pointed out, the law was secondary, not primary. Grace, the free love and choice of God, was always the beginning of true relations with Him, and only after that had been known and accepted does He look for the true life which His law is to regulate. Naturally, therefore, when the author of Deuteronomy is about to press upon Israel the law in its expanded form, to call them back from many aberrations, to summon them to a reformation and new establishment of the whole framework of their lives, he turns back to remind them of what their past had been. Law, therefore, is only a secondary deposit of Revelation. If we are true to the Biblical point of view we shall not look for the Divine voice only, or even chiefly, in the legal portions of the Scripture. God’s full revelation of Himself will be seen in the process and the completion of that age-long movement, which was begun when Israel first became a nation by receiving Yahweh as their God, and which ended with the life and death of Him who summed up in Himself all that Israel was called, but failed, to be. That is the ruling thought in Scripture about Revelation. God reveals Himself in history; and by the persistent thoroughness with which the Scriptural writers grasp this thought, the unique and effective character of the Biblical Revelation is largely accounted for. Other nations, no doubt, looked back at times upon what their gods had done for them, and those who spoke for these gods may often have claimed obedience and service from their people on the ground of past favor and under threats of its withdrawal. But earlier than any other people which has affected the higher races of mankind, Israel conceived of God as a moral power with a will and purpose which embraced mankind. Further, in the belief which appears in their earliest records, that through them the nations were to be blessed, and that in the future One was coming who would in Himself bring about the realization of Israel’s destiny, they were provided with a philosophy of history, with a conception which was fitted to draw into organic connection with itself all the various fortunes of Israel and of the nations. Of course, at first much that was involved in their view was not present to any mind. It was the very merit of the germinal revelation made through Moses that it had in it powers of growth and expansion. In no other way could it be a true revelation of God, a revelation which should have in it the fullness, the flexibility, the aloofness from mere local and temporary peculiarities, which would secure its fitness for universal mankind. Any revelation that consists only of words, of ideas even, must, to be received, have some kind of relation to the minds that are to receive it. If the words and ideas are revealed, as they must be, at a given place and a given time, they must be in such a relation to that place and time that at some period of the world’s history they will be found inadequate, needing expansion, which does not come naturally, and then they have to be laid aside as insufficient. But a revelation which consists in acts, which reveals God in intimate, age-long, constant dealings with mankind, is so many-sided, so varied, so closely molded to the actual and universal needs of man, that it embraces all the fundamental exigencies of human life, and must always continue to cover human experience. From it men may draw off systems of doctrines, which may concentrate the revelation for a particular generation, or for a series of generations, and make it more potently active in these circumstances. But unless the system be kept constantly in touch with the revelation as given in the history, it must become inadequate, false in part, and must one day vanish away. The revelation then in life is the only possible form for a real revelation of God; and that the writers of the Old Testament in their circumstances and in their time felt and asserted this, is in itself so very great a merit that it is almost of itself sufficient to justify any claims they may make to special inspiration. The greatest of them saw God at work in the world, and had experience of His influence in themselves, so that they had their eyes opened to His actions as other men had not. The least of them, again, had been placed at the true point of view for estimating aright the significance of the ordinary action of the Divine Providence, and for tracing the lines of Divine action where they were to other men invisible, or at least obscure. And in the records they have left us they have been entirely true to that supremely important point of view. All they deal with in the history is the moral and spiritual effects of God’s dealing; and the great interests, as the world reckons them, of war and conquest, of commerce and art, are referred to only briefly and often only in the way of allusion. To many moderns this is an offence, which they avenge by speaking contemptuously of the mental endowment of the Biblical writers as historians. On the contrary, that these should have kept their eyes fixed only upon that which concerned the religious life of their people, that they should have kept firm hold of the truth that it was there the central importance of the people lay, and that they have given us the material for the formation of that great conception of supernatural revelation by history in which God Himself moves as a factor, is a merit so great that even if it were only a brilliant fancy they might surely be pardoned for ignoring other things. But if, as is the truth, they were tracing the central stream of God’s redemptive action in the world, were laying open to our view the steps by which the unapproachably lofty conception of God was built up, which their nation alone has won for the human race, then it can hardly seem a fault that nothing else appealed to them. They have given God to those who were blindly groping for Him, and they have established the standard by which all historic estimates of even modern life are ultimately to be measured. For though there were in the history of that particular nation, and in the line of preparation for Christ, special miraculous manifestations of God’s power and love, which do not now occur, yet no judgment of the course of history is worth anything, even today, which does not occupy essentially the Biblical position. Ultimately the thing to be considered is, what hath God wrought? If that be ignored, then the stable and instructive element in history has been kept out of sight, and the mind loses itself hopelessly amid the weltering chaos of second causes. Froude, in his "History of England," has noted this, and declares that in the period he deals with it was the religious men who alone had any true insight into the tendency of things. They measured all things, almost too crudely, by the Biblical standard; but so essentially true and fundamental does that show itself to be, that their judgment so formed has proved to be the only sound one. This is what we should expect if God’s power and righteousness are the great factors in the drama which the history of man and of the world unfolds to us. That being so, the suicidal folly of the policy of any Church or party which shuts the Bible away from popular use is manifest. It is nothing short of a blinding of the people’s eyes, and a shutting of their ears to warning voices which the providential government of the world, when viewed on a large scale, never fails to utter. It renders sound political judgment the prerogative only of the few, and sets them among a people who will turn to any charlatans rather than believe their voice. It was natural and it was inevitable, therefore, that the author of Deuteronomy, standing, as he did, on the threshold of a great crisis in the history of Israel, should turn the thoughts of his people back to the history of the past. To him the great figure in the history of Israel in those trying and eventful years during which they wandered between Horeb, Kadesh-Barnea, and the country of the Arnon, is Yahweh their God. He is behind all their movements, impelling and inciting them to go on and enjoy the good land He had promised to their fathers. He went before them and fought for them. He bare them in the wilderness, as a man doth bear his son. He watched over them and guided their footsteps in cloud and fire by day and night. Moreover all the nations by whom they passed had been led by Him and assigned their places, and only those nations whom Yahweh chose had been given into Israel’s hand. In the internal affairs of the community, too, He had asserted Himself. They were Yahweh’s people, and all their national action was to be according to His righteous character. Especially was the administration of justice to be pure and impartial, yielding to neither fear nor favor because the "judgment is God’s." And how had they responded to all this loving favor on the part of God? At the first hint of serious conflict they shrank back in fear. Notwithstanding that the land which God had given them was a good and fruitful country, and notwithstanding the promises of Divine help, they refused to incur the necessary toils and risks of the conquest. Every difficulty they might encounter was exaggerated by them; their very deliverance from Egypt, which they had been wont to consider "their crowning mercy," became to their faithless cowardice an evidence of hatred for them on the part of God. To men in such a state of mind conquest was impossible; and though, in a spasmodic revulsion from their abject cowardice, they made an attack upon the people they were to dispossess, it ended, as it could not but end, in their defeat and rout. They were condemned to forty years of wandering, and it was only after all that generation was dead that Israel was again permitted to approach the land of promise. But Yahweh had been faithful to them, and when the time was come He opened the way for their advance and gave them the victory and the land. For His love was patient, and always made a way to bless them, even through their sins. That was the picture the Deuteronomist spread out before the eyes of his countrymen, to the intent that they might know the love of God, and might see that safety lay for them in a willing yielding of themselves to that love. The disastrous results of their wayward and faint-hearted shrinking from this Divine calling is the only direct threat he uses, but in the passage there is another warning, all the more impressive that it is vague and shadowy, God is to the Deuteronomist the universal ruler of the world. The nations are raised up and cast down according to His will, and until He wills it they cannot be dispossessed. But He had willed that fate for many, and at every step of Israel’s progress they come upon traces of vanished peoples whom for their sins He had suffered others to destroy. The Emim in Moab, the Zamzummim in Ammon, the Horites in Self, and the Avvims in Philistia, had all been destroyed before the people who now occupied these lands, and the whole background of the narrative is one of judgment, where mercy had been of no avail. The sword of the Lord is dimly seen in the archaeological notes which are so frequent in this section of our book and thus the final touch is given to the picture of the past which is here drawn to be an impulse for the future. While all the foreground represents only God’s love and patience overcoming man’s rebellion, the background is, like the path of the great pilgrim caravans which year by year make their slow and toilsome way to Mohammedan holy places, strewn with the remains of predecessors in the same path. With stern, menacing finger this great teacher of Israel points to these evidences that the Divine love and patience may be, and have been, outworn, and seems to re-echo in an even more impressive way the language of Isaiah: "The anger of Yahweh was kindled (against these peoples), and He stretched forth His hand (against them) and smote (them); and the hills did tremble, and (their) carcasses were as refuse in the midst of the streets. For all this His anger is not turned away, but His hand is stretched out still." Without a word of direct rebuke he opens his people’s eyes to see that shadowy outstretched hand. Behind all the turmoil of the world there is a presence and a power which supports all who seek good, but which is sternly set against all evil, ready, when the moment comes, "to strike once and strike no more." Yet another glimpse is given us in these chapters of God’s manner of dealing with men. We have seen how He guides and rules His chosen ones. We have seen how He punishes those who have set themselves against the Divine law. And in Deuteronomy 2:30 we are told how men become hardened in their sin, so as to render destruction inevitable. Of Sihon, king of Hesh-bon, who would not let the Israelites pass by him, the writer says: "Yahweh thy God hardened his spirit, and made his heart obstinate, that He might deliver him into thy hand, as appeareth this day." But he does not mean by these expressions to lay upon God the causation of Sihon’s obstinacy, so as to make the man a mere helpless victim. His thought rather is, that as God rules all, so to Him must be ultimately traced all that happens in the world. In some sense all acts, whether good or bad, all agencies, whether beneficent or destructive, have their source in and their power from Him. But nevertheless men have moral responsibility for their acts, and are fully and justly conscious of ill desert. Consequently that hardening of spirit or of heart, which at one moment may be attributed solely to God, may at another be ascribed solely to the evil determination of man. The most instructive instance of this is to be found in the history of Pharaoh, when he was commanded to let Israel go. In that narrative, from Exodus 4:1-31 ; Exodus 5:1-23 ; Exodus 6:1-30 ; Exodus 7:1-25 ; Exodus 8:1-32 ; Exodus 9:1-35 ; Exodus 10:1-29 ; Exodus 11:1-10 , there is repeated interchange of expression. Now it is Yahweh hardened Pharaoh’s heart; now, as in Exodus 8:15 and Exodus 8:32 , Pharaoh hardened his own heart; and, again, Pharaoh’s heart was hardened. In each case the same thing is meant, and the varying expressions correspond only to a difference of standpoint. When Yahweh foretells that the signs He authorizes Moses to show will fail of their effect, it is always "Yahweh will harden Pharaoh’s heart," since the main point in contemplation is His government of the world. If, on the other hand, it is the sinful obstinacy of Pharaoh which is prominent in the passage, we have the self-determination of Pharaoh alone set before us. But it is to be noted, and this is indeed the cardinal fact, that Yahweh never is said to harden the heart of a good man, or a man set mainly upon righteousness. It is always those who are guilty of palpable wrongs and acts of evildoing upon whom God thus works. Now we know that the author of Deuteronomy had two at least of the ancient historical narratives before him which are combined in Exodus 4:1-31 ; Exodus 5:1-23 ; Exodus 6:1-30 ; Exodus 7:1-25 ; Exodus 8:1-32 ; Exodus 9:1-35 ; Exodus 10:1-29 ; Exodus 11:1-10 , and he takes up their thinking. Expressed in modern language, the thought is this. When men are found following their own will in defiance of all law and all the restraints of righteousness, that is manifestly not the first stage in their moral declension. This obstinacy in evil is the result and the wages of former evil deeds, beginning perhaps only with careless laxity, but gathering strength and virulence with every willful sin. Until near the end of a completed growth in wickedness no man deliberately says, "Evil, be thou my good." Nevertheless each act of sin involves a step towards that, and the sinner in this manner hardens himself against all warning. Like the sins which work this obduracy, this hardening is the sinner’s own act. The ruin which falls upon his moral nature is his own work. That is the inexorable result of the moral order of the universe, and from it no exception is possible. But if so, God too has been active in all such catastrophes. He has so framed and ordered the world that indulgence in evil must harden in evil. This it was which the Israelite religious mind saw and dwelt upon, as well as upon man’s share in the dread process of moral decay. We also do well to take heed to this aspect of the truth. When we do, we have solved the Scriptural difficulty regarding the Divine hardening of man’s heart. It is simply the ancient formula for what every mind that is ethically trained recognizes in the world today. Those who recognize themselves as children of God, and acknowledge the obligations of His law, are dealt with in the way of discipline with infinite love and patience. Those who definitely set themselves against the moral order of the world which God has established are broken in pieces and destroyed. Between these two classes there are the morally undetermined, who ultimately turn either to the right hand or to the left. The process by which these pass on to be numbered among the rebellious is pictured in Scripture with extraordinary moral insight. The only difference from a present-day description of it is, that here God is kept constantly present to the mind as the chief factor in the development of the soul. Today, even those who believe in God are apt to forget Him in tracing His laws of action. But that is an error of the first magnitude. It darkens the hope of man; for without a sure promise of Divine help there is no certainty of moral victory either for the race or the individual. It narrows our view of the awful sweep of sin; for unless we see that sin affects even the Ruler of the universe, and defies His unchanging law, its results are limited to the evil that we do our fellowmen, which, as we see it, is of little importance. Further, it degrades moral law to a mere arbitrary dictum of power, or to an opinion founded upon man’s purblind experience. The acknowledgment of God, on the contrary, makes morality the very essence of the Divine nature, and the unchangeable rule for the life of man. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.