HOBAB THE KENITE
Num 10:29-36
THE Kenites, an Arab tribe belonging to the region of Midian, and
sometimes called Midianites, sometimes Amalekites, were already in
close and friendly relation with Israel. Moses, when he went first
to Midian, had married a daughter of their chief Jethro, and, as we
learn from Exodus 18, this patriarch, with his daughter Zipporah and
the two sons she had borne to Moses, came to the camp of Israel at
the mount of God. The meeting was an occasion of great rejoicing;
and Jethro, as priest of his tribe, having congratulated the Hebrews
on the deliverance Jehovah had wrought for them, "took a burnt
offering and sacrifices for God," and was joined by Moses, Aaron,
and all the elders of Israel in the sacrificial feast. A union was
thus established between Kenites and Israelites of the most solemn
and binding kind. The peoples were sworn to continual friendship.
While Jethro remained in the camp his counsel was given in regard to
the manner of administering justice. In accordance with it rulers of
thousands, hundreds, fifties, and tens were chosen, "able men, such
as feared God, men of truth, hating covetousness"; and to them
matters of minor importance were referred for judgment, the hard
causes only being brought before Moses. The sagacity of one long
experienced in the details of government came in to supplement the
intellectual power and the inspiration of the Hebrew leader.
It does not appear that any attempt was made to attach Jethro and
the whole of his tribe to the fortunes of Israel. The small company
of the Kenites could travel far more swiftly than a great host, and,
if they desired, could easily overtake the march. Moses, we are
told, let his father-in-law depart, and he went to his own place.
But now that the long stay of the Israelites at Sinai is over and
they are about to advance to Canaan, the visit of a portion of the
Kenite tribe is made the occasion of an appeal to their leader to
cast in his lot with the people of God. There is some confusion in
regard to the relationship of Hobab with Jethro or Raguel. Whether
Hobab was a son or grandson of the chief cannot be made out. The
word translated father-in-law (Num 10:29), means a relation by
marriage. Whatever was the tie between Hobab and Moses, it was at
all events so close, and the Kenite had so much sympathy with
Israel, that it was natural to make the appeal to him: "Come thou
with us, and we will do thee good." Himself assured of the result of
the enterprise, anticipating with enthusiasm the high destiny of the
tribes of Israel, Moses endeavours to persuade these children of the
desert to take the way to Canaan.
There was a fascination in the movement of that people who, rescued
from bondage by their Heavenly Friend, were on their journey to the
land of His promise. This fascination Hobab and his followers appear
to have felt; and Moses counted upon it. The Kenites, used to the
wandering life, accustomed to strike their tents any day as occasion
required, no doubt recoiled from the thought of settling even in a
fertile country, still more from dwelling in any walled town. But
the south of Canaan was practically a wilderness, and there, keeping
to a great extent their ancestral habits, they might have had the
liberty they loved, yet kept in touch with their friends of Israel.
Some aversion from the Hebrews, who still bore certain marks of
slavery, would have to be overcome. Yet, with the bond already
established, there needed only some understanding of the law of
Jehovah, and some hope in His promise to bring the company of Hobab
to decision.
And Moses had right in saying, "Come with us, and we will do thee
good; for Jehovah hath spoken good concerning Israel." The outlook
to a future was something which the Kenites as a people had not,
never could have in their desultory life. Unprogressive, out of the
way of the great movements of humanity, gaining nothing as
generations went by, but simply reproducing the habits and
treasuring the beliefs of their fathers, the Arab tribe might
maintain itself, might occasionally strike for righteousness in some
conflict, but otherwise had no prospect, could have no enthusiasm.
They would live their hard life, they would enjoy freedom, they
would die - such would be their history. Compared with that poor
outlook, howgood it would be to share the noble task of establishing
on the soil of Canaan a nation devoted to truth and righteousness,
in league with the living God, destined to extend His kingdom and
make His faith the means of blessing to all. It was the great
opportunity of these nomads. As yet, indeed, there was no courage of
religion, no brightness of enthusiasm among the Israelites. But
there was the ark of the covenant, there were the sacrifices, the
law; and Jehovah Himself, always present with His people, was
revealing His will and His glory by oracle, by discipline and
deliverance.
Now these Kenites may be taken as representing a class, in the
present day to a certain extent attracted, even fascinated, by the
Church, who standing irresolute are appealed to in terms like those
addressed by Moses to Hobab. They feel a certain charm, for in the
wide organisation and vast activity of the Christian Church, quite
apart from the creed on which it is based, there are signs of vigour
and purpose which contrast favourably with endeavours directed to
mere material gain. In idea and in much of its effort the Church is
splendidly humane, and it provides interests, enjoyments, both of an
intellectual and artistic kind, in which all can share. Not so much
its universality nor its mission of converting the world, nor its
spiritual worship, but rather the social advantages and the culture
it offers draw towards it those minds and lives. And to them it
extends, too often without avail, the invitation to join its march.
Is it asked why many, partly fascinated, remain proof against its
appeals? why an increasing number prefer, like Hobab, the liberty of
the desert, their own unattached, desultory, hopeless way of life?
The answer must partly be that, as it is, the Church does not fully
commend itself by its temper, its enthusiasm, its sincerity and
Christianity. It attracts but is unable to command, because with all
its culture of art it does not appear beautiful, with all its claims
of spirituality it is not unworldly; because, professing to exist
for the redemption of society, its methods and standards are too
often human rather than Divine. It is not that the outsider shrinks
from the religiousness of the Church as overdone; rather does he
detect a lack of that very quality. He could believe in the Divine
calling and join the enterprise of the Church if he saw it
journeying steadily towards a better country, that is a heavenly.
Its earnestness would then command him; faith would compel faith.
But social status and temporal aims are not subordinated by the
members of the Church, nor even by its leaders. And whatever is done
in the way of providing attractions for the pleasure-loving, and
schemes of a social kind, these, so far from gaining the undecided,
rather make them less disposed to believe. More exciting enjoyments
can be found elsewhere. The Church offering pleasures and social
reconstruction is attempting to catch those outside by what, from
their point of view, must appear to be chaff.
It is a question which every body of Christians has need to ask
itself-Can we honestly say to those without, Come with us, and we
will do you good? In order that there may be certainty on this
point, should not every member of the Church be able to testify that
the faith he has gives joy and peace, that his fellowship with God
is making life pure and strong and free? Should there not be a clear
movement of the whole body, year by year, towards finer
spirituality, broader and more generous love? The gates of
membership are in some cases opened to such only as make very clear
and ample profession. It does not, however, appear that those
already within have always the Christian spirit corresponding to
that high profession. And yet as Moses could invite Hobab and his
company without misgiving because Jehovah was the Friend and Guide
of Israel and had spoken good concerning her, so because Christ is
the Head of the Church, and Captain of her salvation, those outside
may well be urged to join her fellowship. If all depended on the
earnestness of our faith and the steadfastness of our virtue we
should not dare to invite others to join the march. But it is with
Christ we ask them to unite. Imperfect in many ways, the Church is
His, exists to show His death, to proclaim His Gospel and extend His
power. In the whole range of human knowledge and experience there is
but one life that is free, pure, hopeful, energetic in every noble
sense, and at the same time calm. In the whole range of human
existence there is but one region in which the mind and the soul
find satisfaction and enlargement, in which men of all sorts and
conditions find true harmony. That life and that region of existence
are revealed by Christ; into them He only is the Way. The Church,
maintaining this, demonstrating this, is to invite all who stand
aloof. They who join Christ and follow Him will come to a good land,
a heavenly heritage.
The first invitation given to Hobab was set aside. "Nay," he said,
"I will not go; but I will depart to my own land and to my kindred."
The old ties of country and people were strong for him. The true
Arab loves his country passionately. The desert is his home, the
mountains are his friends. His hard life is a life of liberty. He is
strongly attached to his tribe, which has its own traditions, its
own glories. There have been feuds, the memory of which must be
cherished. There are heirlooms that give dignity to those who
possess them. The people of the clan are brothers and sisters. Very
little of the commercial mingles with the life of the desert; so
perhaps family feeling has the more power. These influences Hobab
felt, and this besides deterred him, that if he joined the
Israelites he would be under the command of Moses. Hobab was
prospective head of his tribe, already in partial authority at
least. To obey the word of command instead of giving it was a thing
he could not brook. No doubt the leader of Israel had proved himself
brave, resolute, wise. He was a man of ardent soul and fitted for
royal power. But Hobab preferred the chieftainship of his own small
clan to service under Moses; and, brought to the point of deciding,
he would not agree.
Freedom, habit, the hopes that have become part of life-these in
like manner interpose between many and a call which is known to be
from God. There is restraint within the circle of faith; old ideas,
traditional conceptions of life, and many personal ambitions have to
be relinquished by those who enter it. Accustomed to that Midian
where every man does according to the bent of his own will, where
life is hard but uncontrolled, where all they have learned to care
for and desire may be found, many are unwilling to choose the way of
religion, subjection to the law of Christ, the life of spiritual
conflict and trial, however much may be gained at once and in the
eternal future. Yet the liberty of their Midian is illusory. It is
simply freedom to spend strength in vain, to roam from place to
place where all alike are barren, to climb mountains lightning-riven,
swept by interminable storms. And the true liberty is with Christ,
who opens the prospect of the soul, and redeems the life from evil,
vanity, and fear. The heavenward march appears to involve privation
and conflict, which men do not care to face. But is the worldly life
free from enemies, hardships, disappointments? The choice is, for
many, between a bare life over which death triumphs, and a life
moving on over obstacles, through tribulations, to victory and
glory. The attractions of land and people, set against those of
Christian hope, have no claim. "Every one," says the Lord, "that
hath left houses, or brethren, or sisters, or father, or mother, or
children, or lands, for My sake, shall receive a hundredfold, and
shall inherit eternal life."
Passing on, the narrative informs us that Moses used another plea:
"Leave us not, I pray thee; forasmuch as thou knowest how we are to
encamp in the wilderness, and thou shalt be to us instead of eyes."
Hobab did not respond to the promise of advantage to himself; he
might be moved by the hope of being useful. Knowing that he had to
deal with a man who was proud, and in his way magnanimous, Moses
wisely used this appeal. And he used it frankly, without pretence.
Hobab might do real and valuable service to the tribes on their
march to Canaan. Accustomed to the desert, over which he had often
travelled, acquainted with the best methods of disposing a camp in
any given position, with the quick eye and habit of observation
which the Arab life gives, Hobab would be the very adjutant to whom
Moses might commit many details. If he joins the tribes on this
footing it will be without pretence. He professes no greater faith
either in Israel’s destiny or in Jehovah’s sole Godhead than he
really feels. Wishing Israel well, interested in the great
experiment, yet not bound up in it, he may give his counsel and
service heartily so far as they avail.
We are here introduced to another phase of the relation between the
Church and those who do not altogether accept its creed, or
acknowledge its mission to be supernatural, Divine. Confessing
unwillingness to receive the Christian system as a whole, perhaps
openly expressing doubts of the miraculous, for example, many in our
day have still so much sympathy with the ethics and culture of
Christianity that they would willingly associate themselves with the
Church, and render it all the service in their power. Their tastes
have led them to subjects of study and modes of self-development not
in the proper sense religious. Some are scientific, some have
literary talent, some artistic, some financial. The question may be,
whether the Church should invite these to join her ranks in any
capacity, whether room may be made for them, tasks assigned to them.
On the one hand, would it be dangerous to Christian faith? on the
other hand, would it involve them in self-deception? Let it be
assumed that they are men of honour and integrity, men who aim at a
high moral standard and have some belief in the spiritual dignity
man may attain. On this footing may their help be sought and
cordially accepted by the Church?
We cannot say that the example of Moses should be taken as a rule
for Christians. It was one thing to invite the co-operation with
Israel for a certain specified purpose of an Arab chief who differed
somewhat in respect of faith; it would be quite another thing to
invite one whose faith, if he has any, is only a vague theism, to
give his support to Christianity. Yet the cases are so far parallel
that the one illustrates the other. And one point appears to be
this, that the Church may show itself at least as sympathetic as
Israel. Is there but a single note of unison between a soul and
Christianity? Let that be recognised, struck again and again till it
is clearly heard. Our Lord rewarded the faith of a Syrophoenician
woman, of a Roman centurion. His religion cannot be injured by
generosity. Attachment to Himself personally, disposition to hear
His words and accept His morality, should be hailed as the possible
dawn of faith, not frowned upon as a splendid sin. Every one who
helps sound knowledge helps the Church. The enthusiast for true
liberty has a point of contact with Him whose truth gives freedom.
The Church is a spiritual city with gates that stand wide open day
and night towards every region and condition of human life, towards
the north and south, the east and west. If the wealthy are disposed
to help, let them bring their treasures; if the learned devote
themselves reverently and patiently to her literature, let their
toil be acknowledged. Science has a tribute that should be highly
valued, for it is gathered from the works of God; and art of every
kind-of the poet, the musician, the sculptor, the painter-may assist
the cause of Divine religion. The powers men have are given by Him
who claims all as His own. The vision of Isaiah in which he saw
Tarshish and the isles, Sheba and Seba offering gifts to the temple
of God did not assume that the tribute was in all cases that of
covenant love. And the Church of Christ has broader human sympathy
and better right to the service of the world than Isaiah knew. For
the Church’s good, and for the good of those who may be willing in
any way to aid her work and development, all gifts should be gladly
received, and those who stand hesitating should be invited to serve.
But the analogy of the invitation to Hobab involves another point
which must always be kept in view. It is this, that the Church is
not to slacken her march, not divert her march in any degree because
men not fully in sympathy with her join the company and contribute
their service. The Kenite may cast in his lot with the Israelites
and aid them with his experience. But Moses will not cease to lead
the tribes towards Canaan, will not delay their progress a single
day for Hobab’s sake. Nor will he less earnestly claim sole Godhead
for Jehovah, and insist that every sacrifice shall be made to Him
and every life kept holy in His way, for His service. Perhaps the
Kenite faith differed little in its elements from that which the
Israelites inherited. It may have been monotheistic; and we know
that part of the worship was by way of sacrifice not unlike that
appointed by the Mosaic law. But it had neither the wide ethical
basis nor the spiritual aim and intensity which Moses had been the
means of imparting to Israel’s religion. And from the ideas revealed
to him and embodied in the moral and ceremonial law he could not for
the sake of Hobab resile in the least. There should be no adjustment
of creed or ritual to meet the views of the new ally. Onward to
Canaan, onward also along the lines of religious duty and
development, the tribes would hold their way as before.
In modern alliances with the Church a danger is involved,
sufficiently apparent to all who regard the state of religion.
History is full of instances in which, to one company of helpers and
another, too much has been conceded; and the march of spiritual
Christianity is still greatly impeded by the same thing. Money
contributed, by whomsoever, is held to give the donors a right to
take their place in councils of the Church, or at least to sway
decision now in one direction, now in another. Prestige is offered
with the tacit understanding that it shall be repaid with deference.
The artist uses his skill, but not in subordination to the ideas of
spiritual religion. He assumes the right to give them his own colour,
and may even, while professing to serve Christianity, sensualise its
teaching. Scholarship offers help, but is not content to submit to
Christ. Having been allowed to join itself with the Church, it
proceeds, not infrequently, to play the traitor’s part, assailing
the faith it was invoked to serve. Those who care more for pleasure
than for religion may within a certain range find gratification in
Christian worship; they are apt to claim more and still more of the
element that meets their taste. And those who are bent on social
reconstruction would often, without any thought of doing wrong,
divert the Church entirely from its spiritual mission. When all
these influences are taken into account, it will be seen that
Christianity has to go its way amid perils. It must not be
unsympathetic. But those to whom its camp is opened, instead of
helping the advance, may neutralise the whole enterprise.
Every Church has great need at present to consider whether that
clear spiritual aim which ought to be the constant guide is not
forgotten, at least occasionally, for the sake of this or that
alliance supposed to be advantageous. It is difficult to find the
mean, difficult to say who serve the Church, who hinder its success.
More difficult still is it to distinguish those who are heartily
with Christianity from those who are only so in appearance, having
some nostrum of their own to promote. Hobab may decide to go with
Israel; but the invitation he accepts, perhaps with an air of
superiority, of one conferring a favour, is really extended to him
for his good, for the saving of his life. Let there be no blowing of
the silver trumpets to announce that a prince of the Kenites
henceforth journeys with Israel; they were not made for that! Let
there be no flaunting of a gay ensign over his tent. We shall find
that a day comes when the men who stand by true religion
have-perhaps through Kenite influence-the whole congregation to
face. So it is in Churches. On the other hand, Pharisaism is a great
danger, equally tending to destroy the value of religion; and
Providence ever mingles the elements that enter into the counsels of
Christianity, challenging the highest wisdom, courage, and charity
of the faithful.
The closing verses of Num 10:33-36, belonging, like the passage just
considered, to the prophetic narrative, affirm that the ark was
borne from Sinai three days’ journey before the host to find a
halting-place. The reconciliation between this statement and the
order which places the ark in the centre of the march, may be that
the ideal plan was at the outset not observed, for some sufficient
reason. The absolute sincerity of the compilers of the Book of
Numbers is shown in their placing almost side by side the two
statements without any attempt to harmonise. Both were found in the
ancient documents, and both were set down in good faith. The scribes
into whose hands the old records came did not assume the role of
critics.
At the beginning of every march Moses is reported to have used the
chant: "Rise up, O Jehovah, and let Thine enemies be scattered; and
let them that hate Thee flee before Thee." When the ark rested he
said: "Return, O Jehovah, unto the ten thousands of the thousands of
Israel." The former is the opening strain of Psalms 68, and its
magnificent strophes move towards the idea of that rest which Israel
finds in the protection of her God. Part of the ode returns upon the
desert journey, adding some features and incidents, omitted in the
narrations of the Pentateuch-such as the plentiful rain which
refreshed the weary tribes, the publishing by women of some Divine
oracle. But on the whole the psalm agrees with the history, making
Sinai the scene of the great revelation of God, and indicating the
guidance He gave through the wilderness by means of the cloudy
pillar. The chants of Moses would be echoed by the people, and would
help to maintain the sense of constant relation between the tribes
and their unseen Defender.
Through the wilderness Israel went, not knowing from what quarter
the sudden raid of a desert people might be made. Swiftly, silently,
as if springing out of the very sand, the Arab raiders might bear
down upon the travellers. They were assured of the guardianship of
Him whose eye never slumbered, when they kept His way and held
themselves at His command. Here the resemblance to our case in the
journey of life is clear; and we are reminded of our need of defence
and the only terms on which we may expect it. We may look for
protection against those who are the enemies of God. But we have no
warrant for assuming that on whatever errand we are bound we have
but to invoke the Divine arm in order to be secure. The dreams of
those who think their personal claim on God may always be urged have
no countenance in the prayer, "Rise up, O Jehovah, and let Thine
enemies be scattered." And as Israel settling to rest after some
weary march could enjoy the sense of Jehovah’s presence only if the
duties of the day had been patiently done, and the thought of God’s
will had made peace in every tribe, and His promise had given
courage and hope-so for us, each day will close with the Divine
benediction when we have "fought a good fight and kept the faith."
Fidelity there must be; or, if it has failed, the deep repentance
that subdues wandering desire and rebellious will, bringing the
whole of life anew into the way of lowly service.
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