unbelief, and righteousness with aggressive iniquity, an inspiration
is needed like that conveyed to Israel in the peal of the silver
trumpets. Have we any means of assurance resembling that which was
to animate the Hebrews when the enemy came upon them? Even the need
is often unrecognised. Many take for granted that religion is safe,
that the truth requires no valour of theirs in maintaining it, and
the Gospel of Christ no spirited defence. The trumpet is not heard
because the duty to which all Christians are called as helpers of the
Gospel is never considered. Messages are accepted as oracles of God
only when they tell the trustful of safety and confirm them in easy
enjoyment of spiritual privilege and hope. One kind of trumpet peal
alone is liked--that which sounds an alarm to the unconverted, and
bids them prepare for the coming of the Judge.
But there are for all Christians frequent calls to a service in
which they need the courage of faith and every hope the covenant
can give. At the present time no greater mistake is possible than
to sit in comfort under the shadow of ancient forms and creeds.
We cannot realise the value of the promise given to genuine faith
unless we abandon the crumbling walls and meet our assailants in
the open ground, where we can see them face to face, and know the
spirit with which they fight, the ensigns of their war. There is no
brave thinking now in those old shelters, no room to use the armour
of light. Christianity is one of the free forces of human life. Its
true inspiration is found only when those who stand by it are bent on
securing and extending the liberties of men. The trumpets that lift
to heaven the prayers of the faithful and fill the soldiers of the
Cross with the hope of victory can never be in the hands of those who
claim exclusive spiritual authority, nor will they ever again sound
the old Hebrew note. They inspire those who are generous, who feel
that the more they give the more they are blessed, who would impart
to others their own life that God's love to the world may be known.
They call us not to defend our own privileges, but to keep the way
of salvation open to all, to prevent the Pharisee and the unbeliever
from closing against men the door of heavenly grace.
Once more; in the days of gladness and solemn feasting the trumpets
were to be blown over the burnt offerings and peace offerings. The
joy of the Passover, the hope of the new-moon festival, especially
in the beginning of the seventh month, were to be sent up to heaven
with the sound of these instruments, not as if Jehovah had forgotten
His people and His covenant, but for the assurance and comfort of the
worshippers. He was a Friend before whom they could rejoice, a King
whose forgiveness was abundant, who showed mercy unto the thousands
who loved Him and kept His commandments. The music, loud, and clear,
and bold, was to carry to all who heard it the conviction that God
had been sought in the way of His holy law, and would cause blessing
to descend upon Israel.
We claim with gentler sounds, those of lowly prayer and pleading,
the help of the Most High. Even in the secret chamber when the door
is shut we can address our Father, knowing that our claim will be
answered for the sake of Christ. Yet there are times when the loud
and clear hallelujahs, borne heavenward by human voices and pealing
organ, seem alone to express our exultation. Then the instruments and
methods of modern art may be said to bind the old Hebrew times, the
ancient faith of the wilderness and of Zion, to our own. We carry out
ideas that lie at the heart of the race; we realise that human skill,
human discovery, find their highest use and delight when they make
beautiful and inspiring the service of God.
3. THE ORDER OF MARCH
NUMBERS x. 11-28
The difficulties connected with the order of march prescribed in
this passage have been often and fully rehearsed. According to the
enumeration given in chap. ii., the van of the host formed by the
division of Judah, men, women, and children, must have reached some
six hundred thousand at least. The second division, headed by Reuben,
would number five hundred thousand. The Levites, with their wives
and children, according to the same computation would be altogether
about seventy thousand. Then came the two remaining camps, about nine
hundred thousand souls. At the first signal six hundred thousand
would have to get into marching order and move off across the desert.
There could be no absolute separation of the fighting men from their
families and flocks, and even if there were no narrow passes to
confine the vast multitude, it would occupy miles of road. We must
not put a day's journey at more than ten miles. The foremost groups
would therefore have reached the camping ground, let us say, when
the last ranks of the second division were only beginning to move;
and the rear would still be on its way when night had long fallen
upon the desert. Whatever obstacles were removed for the Israelites,
the actual distance to be traversed could not be made less; and the
journey is always represented as a stern and serious discipline.
When we take into account the innumerable hindrances which so vast
a company would certainly have to contend with, it seems impossible
that the order of march as detailed in this passage could have been
followed for two days together.
Suppose we receive the explanation that the numbers have been
accidentally increased in the transcription of records. This would
relieve the narrative, not only here but at many points, of a burden
it can hardly carry. And we remember that according to the Book of
Nehemiah less than fifty thousand Jews, returning from Babylon at the
close of the captivity, reconstructed the nation, so that it soon
showed considerable spirit and energy. If the numbers as they stand
in the Pentateuch were reduced, divided by ten, as some propose, the
desert journey would appear less of a mere marvel. It would remain
one of the most striking and important migrations known to history;
it would lose none of its religious significance. No religious
idea is affected by the numbers who receive it; nor do the great
purposes of God depend on multitudes for their fulfilment. We can
view with composure the criticism which touches the record on its
numerical side, because we know the prophetic work of Moses and the
providential education of Israel to be incontrovertible facts.
It has been suggested that the order of march as described did not
continue to be kept throughout the whole of the wilderness journey;
that in point of fact it may have been followed only so far as Kadesh.
Whether this was so or not it must be taken into account that for the
greater part of the forty years there was absolutely no travelling;
the tribes were settled in the wilderness of Paran. The proofs are
incidental but conclusive. From a central point, where the cloud rested
(Numb. x. 12), the people spread themselves, we may suppose, in various
directions, seeking grass for their cattle, and living for the most
part like the other inhabitants of the district. Even if there were but
three years of travelling in all, before and after the sojourn in the
neighbourhood of Kadesh, there would be ample time for the movement
from one place to another mentioned in the records.
VIII
_HOBAB THE KENITE_
NUMBERS x. 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 Exod. xviii., 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 (Numb. x.
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, how good 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 Syrophœnician 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.