Daily Devotion | Numbers 10:29–36 | 2026-04-27

Title: Daily Devotion | Numbers 10:29–36 | 2026-04-27

Scripture: Numbers 10:29–36 (ESV, reference only)

Date: 2026 April 27

Speaker: Rev. John Chen

Transcribed, translated & edited by: Joseph Wang (Yufan)

Alright, dear brothers and sisters, peace be with you. We come to a new day and continue in our daily devotion. The passage we study today is Numbers chapter 10, verses 29 to 36. Let us pray. Heavenly Father, we thank You. We thank You that You are willing to lead us, that every morning You allow us to receive Your grace, because every morning these mercies are new, and the grace You give us will never cease. Although in the days past we have sinned and stumbled, yet Lord, You always shine Your light into our hearts, so that we may follow You more faithfully. May You be among us. We pray in the name of our Lord Jesus Christ, Amen.

Now let us look at Numbers chapter 10. This is, in a sense, a kind of “highlight moment” for the Israelites. May the Lord have mercy—there is only a little time left, because once we enter chapter 11, they will begin to sin. May God have mercy; this is the weakness common to all people. Now we come to chapter 10. Here the Israelites have already set out on their journey. Then in verse 29, there is a special inserted story—verses 29 to 32 form an insertion. It is the story of Moses and Hobab, the son of Reuel the Midianite, who is Moses’ father-in-law. Why is this placed here, and what effect does it ultimately have? This is what we want to consider today.

First, we ask: what exactly is the name of Moses’ father-in-law? Earlier he is called Jethro, as we know from the book of Exodus. But now he is called Reuel. This is not difficult to understand—it is likely that he had two names, one Jethro and one Reuel. If this refers to the father-in-law’s son, then that is Hobab, who would be Moses’ brother-in-law. So we have this story, where Moses speaks to Hobab—essentially preaching the gospel to him—saying, “We are setting out toward the land that the LORD has promised. He has said, ‘I will give it to you.’ Now come with us, and we will treat you well, for the LORD has promised good to Israel.” Clearly, Moses is evangelizing Hobab, saying: come with us, let us go together and obtain this spiritual blessing.

At this point, we are not entirely sure where Jethro—or Reuel—has gone. Nor are we entirely sure why Hobab has come to be with Moses. The Bible does not explicitly explain this. The most reasonable guess we can make is from Exodus chapter 18. In verse 5 of that chapter, Moses’ father-in-law Jethro brought Moses’ wife and his two sons to him in the wilderness, at the mountain of God where Moses was encamped. This seems to be the point of intersection. It is possible that Hobab came together with his father at that time—along with his sister, Moses’ wife, and her two sons, that is, Jethro’s grandsons.

Later, in Exodus 18:27, it says that Moses let his father-in-law depart, and he went away to his own country. So at that time, Jethro returned home. Then the question arises: did Hobab remain? This is not entirely clear. A reasonable inference is that Hobab stayed among them from that time until now. That would be a fairly reasonable conclusion. And now Moses speaks to Hobab, saying: come with us, and we will share in this good together.

But what is Hobab’s response? Hobab says, “I will not go; I will depart to my own land and to my kindred.” This is clearly a refusal. He rejects Moses’ invitation. Where does he want to go? Back to his own people—back to Midian, where his father Jethro has already returned. That is what “my own land and my kindred” refers to.

Why did he stay for such a long time before this? That is also unclear. Perhaps his sister urged him to stay longer, since Moses’ wife was still there. Perhaps she said, “Stay a little longer, and then go with us to receive this blessing.” But Hobab’s reply is firm: “I will not go; I will return to my own land and my kindred.”

Then in verse 31, we encounter a very interesting statement. Moses says, “Please do not leave us, for you know where we should camp in the wilderness, and you can serve as eyes for us. And if you do go with us, whatever good the LORD will do to us, the same will we do to you.” On the surface, this sounds like Moses is asking Hobab to act as their guide, as their “eyes.” But this raises several questions.

The first question is this: when the Israelites camp in the wilderness, and when they set out, whom do they follow? They follow the LORD, do they not? Wherever God tells them to stop, they stop. So why would they now need Hobab to be their “eyes”? This creates a tension in the text.

There are two possible explanations. One is that Moses is speaking in a kind of gracious or accommodating way—what we might call a “well-intentioned expression.” That is, although he knows in his heart that the LORD is leading them, he also acknowledges that Hobab is familiar with the terrain of the wilderness. So having someone like Hobab as a guide could be helpful in a practical sense. In other words, besides listening to God, they also consider the visible circumstances. This is one possible interpretation.

Another possibility is that this is simply an encouragement, a way of persuading Hobab to stay, even though in reality they do not truly need him as a guide, because God is already leading them. In this sense, it is more of an appeal than a literal necessity.

However, we can say with confidence that Moses would not lie. Perhaps he is emphasizing one aspect of the situation, perhaps he is speaking in a way intended to retain Hobab, but it is not possible that Moses would deliberately lie in order to force Hobab to stay. Therefore, the more reasonable explanation is that while God is certainly the one leading, Hobab could still play a secondary role. This seems to be the more balanced understanding.

So we may understand the passage this way: Moses is not rejecting dependence on the LORD, nor is he saying, “Since we rely on the LORD, we do not need you.” On the contrary, Moses is very earnest and zealous in sharing the gospel with his brother-in-law. He is saying: Hobab, come with us. There will be blessings ahead, and we can share in them together. On the one hand, you can join us; on the other hand, you may even be of practical use, since you know the wilderness terrain and can in some measure help us.

Then something remarkable happens in the text. After verse 33, Hobab is no longer mentioned. So what happened? Did Hobab agree or refuse in the end? Within the book of Numbers, this is not clearly stated. We do not know for certain whether he went with Israel or returned to Midian. However, there are other passages that mention Hobab, which can give us some indication.

For example, in Judges chapter 1, verse 16, it says that the descendants of Moses’ brother-in-law, the Kenites, went up with the people of Judah from the city of palms into the wilderness of Judah, which lies in the Negeb near Arad, and they settled with the people. From this passage, it seems quite clear that Hobab did in fact listen to Moses’ exhortation, and at least in some sense went along with Israel to share in the blessing.

An even clearer passage appears in Judges chapter 4, verse 11. It mentions Heber the Kenite, a descendant of Hobab, Moses’ father-in-law. He had separated from the Kenites and pitched his tent near Kedesh. Later in that narrative, as you all know, Heber’s wife Jael killed Sisera. Sisera was the commander of Jabin king of Hazor. In the end, this great enemy general was killed by Jael, the wife of Heber the Kenite. So from this perspective, it seems that Hobab did follow Moses and joined himself, in some way, to the people of Israel.

Although they may not have lived exactly together with Israel in all respects, their relationship was clearly very close. And Jael’s action in helping Israel by killing Sisera strongly suggests that she herself had received and embraced the gospel. Therefore, from this angle, we may say that Moses’ evangelism was effective—Hobab followed, and ultimately it was Hobab who received the blessing. It was not that Israel needed Hobab’s help as “eyes,” but rather that God, in His mercy, brought blessing to Hobab.

If we understand verses 29 to 32 in this way, we can clearly see that even in Moses’ time, the gospel had already been extended to the Gentiles. This is something we must pay close attention to. When we read the Old Testament, we often have the impression that God separated Israel in such a way that they were not to interact with the Gentiles, as though all Gentiles were entirely corrupt and only Israel was spiritual. This is a misunderstanding that we must correct.

Why is this passage—verses 29 to 32—inserted here? It seems somewhat abrupt. If we read from verse 28 directly to verse 33, the narrative flows very smoothly. So why insert this section in between? I believe the meaning is very clear: it is to show that the gospel is to come to the Gentiles. Even in Moses’ time, this was already the case. And Moses himself was very willing to proclaim the gospel to a Gentile. This is what we see in the text.

Later, this promise is fulfilled in the Lord Jesus Christ. Christ came as a light to the Gentiles. The Messiah is not only the Messiah of Israel, but of all humanity. In every nation and among every people, there are those whom God has chosen. From this perspective, understanding verses 29 to 32 as a gospel passage is, I believe, a better and more faithful reading.

It seems that Israel, in later generations, did not truly understand this. They were unwilling to bring the gospel to the Gentiles. When they heard that Jesus Christ is the Messiah also for the Gentiles, they could not accept it. Clearly, they had not fully understood the Pentateuch. They overlooked—or at least failed to grasp—what this passage was teaching.

As we have just explained, when Moses preached the gospel to Hobab, centuries later, Hobab’s descendant Jael helped Israel. When we place these two passages side by side, we see a pattern: the gospel goes to the Gentiles, and the Gentiles in turn become a help to the people of God. This is very similar to what we see in the book of Acts, where the gospel goes to the Gentiles, and then the Gentile churches send material support back to the church in Jerusalem.

Here we see a kind of model: Jews and Gentiles becoming one in Christ. This unity is a new humanity, as Paul describes—a new man in whom both are brought together to worship the true God. That is the meaning of this section.

Now we come to verse 33, where the narrative resumes with the journey itself. They set out and traveled for three days. When they broke camp, the cloud went before them. Then in verse 35, whenever the ark set out, Moses would say certain words; and when the ark came to rest, he would say something else. Throughout this whole process, you notice something very important: the movement of Israel is not centered on the army, but on the ark of the covenant.

This is something we must not miss. Israel had a great number of warriors—six hundred thousand men who could bear arms. But what were they guarding? They were guarding the ark. The ark may appear outwardly weak and small, yet in reality it is the very center of Israel’s life. Why? Because upon the ark sits the LORD God. Therefore, everything must be centered on the ark.

If we express this in today’s terms, it means that everything must be centered on Christ, centered on the Triune God. God must be the center of our lives. In all battles, in all victories, where do we go? Who gives the command? It is the ark that leads, not the army. It is not that we say, “Wherever we are strong, we will go there.” This way of thinking must be completely overturned.

We follow God; God does not follow us. Wherever God goes, we go. Wherever God commands us to fight, we fight. The most important thing is the ark. For us today, this means that we must follow God’s Word—His statutes and His ordinances. God has already spoken in Scripture, and His Word is the guide for our actions.

Of course, we know that we cannot obey perfectly. But in Christ, we come to worship the true God. All that we do, though weak and unworthy, is offered through Christ as an expression of our loyalty. And God, in Christ, accepts this loyalty. It is not that we deserve reward or blessing; rather, God looks upon our sincere efforts as perfect because He sees us through Christ. The Father looks at us through Christ, and we worship the Father through Christ.

Therefore, the core of our faith is the Triune God—it is Christ. Everything in our life, all our goals, must be centered on Christ. Brothers and sisters, let me remind you again: your life, your work, your studies, your children, your marriage, your parents, your body—all these things are like the outward battles, like the work of the army. Those six hundred thousand soldiers represent these external matters.

Do not rely on yourself in these things. We cannot defeat the Canaanites, nor can we overcome the world by our own strength. What we must listen to is the voice of the One who sits above the ark, between the cherubim—the voice of the Triune God, the voice of Christ, the voice of God speaking in Christ. That alone is our center.

If you have the ark, if you have Christ, then everything has meaning. But if you do not have Christ, even if you have six hundred thousand people, even if your discipline is perfect and your methods are excellent, it will still lead only to death. This is something we must remember deeply.

When the ark set out, Moses would say, “Arise, O LORD, and let Your enemies be scattered, and let those who hate You flee before You.” Moses clearly understood that victory in battle comes from the LORD. When the LORD arises, the enemies scatter. But if the LORD withdraws, then even if you have six hundred thousand—or six million—you cannot defeat your enemies.

And when the ark came to rest, Moses would say, “Return, O LORD, to the ten thousand thousands of Israel.” When the ark moved, he asked God to arise; when it stopped, he asked God to return. It is as if he is saying, “Lord, do not leave us.” This shows us something very important: Moses’ understanding of God at this point is very clear. He knows that the center of Israel is the ark, and the center of faith is the LORD who dwells between the cherubim.

All his hope is centered on the ark. When the ark moves, he speaks; when it rests, he speaks. He is not focused on the army. This shift in perspective is extremely important for us as Christians.

We often think in terms like this: “I need to be strong; I need a stable job; I need financial security.” For example, we may have two job options—one is a government position with stability, and the other is a private job with higher income. We ask ourselves, “Which one benefits me more? Which one gives me more money? Which one gives me a more comfortable life?” And then we set God’s Word aside.

If this is how we think, then, brothers and sisters, we are already standing at the edge of unbelief. This is something we must examine again and again. The ark must be the center. God must be the center. Only when we have God can we have anything at all. Without God, we have nothing.

Sometimes, because we love God, He may grant us material blessings—success in work, progress in studies, and so on. We should give thanks for that. But we must never, because of these blessings, lose the God who gives them. This is something many Christians fall into. For example, second-generation Christians may inherit wealth or benefit from their parents’ success, and then they begin to think it is all due to their own ability. They live in large houses, become busy in their careers, and commit spiritual adultery with the world, forgetting that all these things are God’s grace.

If you lose God, in the end everything will come to nothing. We can even see this pattern in Western society today. It is moving down such a dangerous path. Their ancestors were devout, and their societies prospered—not because they were inherently more intelligent, but because they worshiped God, and God granted them authority and ability. Yet they became proud, fell into sin, and used God’s blessings to pursue the world. Outwardly, they appear prosperous and advanced, but when they abandon God, they will inevitably be abandoned by Him.

May the Lord rise up in China and bring revival, that more people may come to worship the holy Lamb who sits on the throne, that we may together worship Christ, who is enthroned between the cherubim. In Him, may we truly receive the blessing of the Triune God. This is the most precious thing for us.

As Moses said, “Arise, O LORD, and scatter Your enemies; return, O LORD, and dwell among us.” We must always be centered on God. In His blessing, mercy, and grace, we come to know Christ through Scripture, and through Christ we worship the Triune God. Only in this way can our lives truly shine—like a city set on a hill, like salt that preserves life.

Now, of course, chapter 11 will bring trouble, but let us stop here for today, focusing on verses 35 to 36 and Moses’ prayer. Brothers and sisters, we must truly love God, because He has loved us so greatly. He gave His only begotten Son to accomplish salvation for us, so that through the blood of Jesus Christ, we may come boldly before the throne of grace.

This kind of relationship of love is something we should long for. When we know Christ and know God within this relationship, our hearts will be filled—with the Spirit of God, with the Word of God, and with the light of God. This is the most ideal state. Truly, we almost wish the book of Numbers would stop here. May God have mercy. That is all for today’s sharing. Thank you, everyone.