HOMILETICS. Vere. 29-32.-The friendly invilati.-On. Spiritually, we have here the voice of the saints calling to the wavering and undecided to cast in their lot with them, and to be partakers with them in those good things which God hath prepared for them that love him. Thereupon we have the voice of the wavering and undecided urging the ties and affections of this world as supreme. Then again the voice of the saints holding up the prospect at once of greater usefulness and of higher reward in the service of God. Finally (in the subsequent lJistory), we have the assurance that these persuasions prevailed, and that these promises were made good. Consider- !. THAT THE INVITATION WAS ADDRESSED TO HODAB. This Hobab was-1. A child of the desert, a "Kenite," whose home was in the wild country outside the promised land: a country which had a certain wild freedom and a precarious abund- ance, but withal full of dangers, of drought, and of the shadow of death. 2. .A child of a patriarchal family; his father, "the priest of Midian," and a worshipper of the true God according to tradition. 3. A child of Reuel, 11 Moses' father-in-law," and therefore connected by family ties with Isrnel, and moreover an eye-witness to some extent of the power and mercy of the God of Israel. Hobab is the child of this world, whose home is amidst the precarious beauties and fading hopes of time; who has a knowledge of God by tradition 1 and a knowledge of religion by observa- tion, yet of both rather as belonging to otners thnn to himself. II. THAT THE INVITATION CAME FROM THE ISRAEL OF Goo. "Come with us." From a people redeemed and separated, and sanctified, a " holy nation, a r9yal priesthood," whom God had chosen to be the peculiar instruments of his glory, the peculiar recipients of his bounty. The Israel of God are we who are indeed in this world, but not of it, having our true and certnin home beyond the reach of chance and change. Note, thnt countless individuals amongst the tribes of Israel never reached that lo.nd, and never tried to-but the people, as a people, reached it; even so, countless numbers of professing Christians will never get to heaven, and do not try to, but the Church of God, as a Churcli, will attain to eternal life. Therefore, "come with us.'' III. THAT THE INVITATION WAS TO 00 WITH 'l'HEM, i. e., 1. To be partner and parto.kcr in their pilgrimage, their toils, o.nd trials; 2. To be partner and partaker in their promised home to which thev were journeying, in the blessings unto which they were called. As God "would have all men to be saved," so is it the chiefest desire of our heart;9 that all around us (and especially those connected with us) should share our. bl_ess;~gs ~nd our hopes, should be pai:takers with us (if need be) of that" light affi1ction winch worketh an "eternal weight of glory" (cf. Rom. ix. 3 and :x. 2). IV. THAT THE INDUCEMENT WAS, "WE WILL DO THEE 000D. 11 Not of their own nbility, or of their own abundance, but by communicating unto him the good things which God should bestow on them. We may fearlessly say to the child of this world, "we will do thee good." Christianity is not individualism, but we are called " in one body," and spiritual blessings flow chiefly in one way or another through human channels. As n fact men find peace, support, sympathy consolation here- 11eaven hereafter-in the societr of the faithful, not o-ut of it (cf. Mark ~. 80), 94 THE BOOK OF NUMBERS. [OB. X. 29-32.
V. THAT THE HINDRANCE TO HIS GOING WAS THE PRIOR CLAIM Oil' AN EARTHLY HOME AND KINDRED. "To mine own land, and to my kindred." His own land, although not half so good as the promised land, was familiar and accustomed. So were his relations, although they could not do half so much for him as Moses and the elders of Israel. Even so the great hindrance to a really religious walk are to be found in the habits of life which are so familiar, and in the associates who have so muct influence. Many find an insuperable difficulty in breaking with the evil or vaic traditions of their home, their education, their " set" or class: they would go-but the bondage of custom is too strong for them (cf. Luke ix. 59-62; xiv. 25, 26). VJ. THAT THE FURTHER AND (AS IT SEEMS) THE PREVAILING INDUCEMENT WITH HIM TO GO WAS THE HELP HE MIGHT AFFORD, THE GOOD HE MIGHT DO. Perhaps i-1; was after all as much for Hobab's sake as for the people's, that Moses suggested to him of how much use he might be ; but no doubt his training and qualifications did fit him for this service, and he felt that it was so. Even so there is a nobler, and often more potent, incentive to a religious life than even the glory which is to come. The prospect of being really useful to others, of making the utmost of all their gifts and acquirements-and that in the service of the Most High-is the great ambition which we ought to set before the eyes of men. A worldly life is a wasted life; a religious life is (or at least may be, and ought to be) a life of unselfish activity; and this, of all prospects and attractions, has the strongest charm for each nobler soul ( cf. Matt. iv. 19; Luke xix. 31, 34; Acts ix. 16; xxvi. 16-18). Consider, also- VIL THAT HOBAB'S WORK AND SERVICE ON THE MARCH WERE NOT SUPERFLUOUS II" RENDERED, NOB YET ESSENTIAL IF DENIED. The supernatural guidance vouch- safed to Israel left plenty of room for his human skill and experience; but if Israel had been deprived of them, no doubt the supernatural guidance would soillehowhave sufficed. Even so there is room in the work of salvation of souls for all human effort and wisdom, however Divine a matter it appears; and yet if any man withhold his co-operation the work shall not therefore be really injured (cf. 1 Cor. i. 27, 28; iii. 7, 9).