Who were the Kenites?

Jethro, or Raguel, Moses' father-in-law, is called a Kenite, Judges 1:16, and is also called a Midianite. Num. 10:29. The Midianites sprung from Midian, the son of Abraham and Keturah, Gen. 25:2; so these Kenites were probably a branch of the Midianites. The children of the Kenite, Moses' father-in-law, left Jericho, the city of palm trees, and went into the wilderness of Judah, which was to the south of Arad, and dwelt there. Judges 1:16 Apparently Heber the Kenite travelled north, and was neutral between Israel and their enemies; but Jael his wife smote Sisera in her tent. Judges 4:11, 17; Judges 5:24. Others remained in the far south, for when Saul was going to smite the Amalekites he warned the Kenites, for their own safety, to depart from among them, because they had befriended Israel when they came from Egypt. 1 Sam. 15:6. They were still in the neighbourhood when David feigned to have attacked them. He regarded them as friends, and sent presents to them. 1 Sam. 27:10; 1 Sam. 30:29.

There were Kenites whom Balaam saw dwelling in the rocks, and who were to be carried away by Asshur. Num. 24:21-22. These may have been a remnant of the Kenites mentioned in Gen. 15:19.

Descendants of Hemath, the father of the house of Rechab. 1 Chr. 2:55.

(3) We find here notice of the Kenite settling among the children of Judah in the South. They are the Midianite tribe out of which Moses' wife had come, thus descendants of Abraham by Keturah, linked in this double way with Israel, and who, upon Moses' invitation, had accompanied them into the land. But they never unite themselves with the people of God, though settling among them, and are viewed in Balaam's prophecy as separate to the last. The play upon the name there — "thou puttest thy nest (ken) in the rock" — shows, evidently, the meaning of it. They are Midianites, men of the world, but not at strife with Israel, as others of their race. Nay, they make a nest for themselves among them, and it is for the nest they are there. They come now and dwell on the southern border of Judah in the wilderness, their natural home, south of Arad, the place of the "wild ass." They keep their wilderness manners in the land, — are not at home there, though they may like the security it affords. All this describes but too well the condition of many who attach themselves, in every dispensation, to the people of God, yet are not of them. The victories of the children of Judah invite them and make way for them; but their presence is no strength, and no sign for good.

The Kenites

The only previous mention of this nation is in Genesis 15:19. It was one of the ten nations whose land Israel was to possess, the first to be mentioned in Genesis 15, but not among the seven to be cast out, mentioned by Moses in Deuteronomy 7:1. Moses’ father-in-law was a Kenite, and the children of the Kenite “dwelt among the people” of Judah (Judges 1:16). When Sisera, the captain of the host of the king of Canaan, was defeated by Israel under Barak, it was Jael, the wife of Heber, the Kenite, who was the instrument used of God for his death. When Saul was sent to destroy Amalek, he “said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye showed kindness to all the children of Israel, when they came up out of Egypt” (1 Sam. 15:6).

Although the dwelling place of the Kenites was strong, and they could rest in comfort and security in their rock fortress, without the help and blessing of the God of Israel they could not continue as a nation. Even leaving their natural security, and being associated with God’s people would not save them, for the time would come when they would go into captivity, and till then their numbers would diminish. They were not like Amalek, though dwelling among them, and there was nothing of enmity against Israel to be rebuked, as in Moab; but they were not the chosen of God, and were not preserved by Him from all the varied forces that consume nations.

Well might Balaam exclaim, “Alas, who shall live when God does this!” For Moab, there was the smiting of its corners; for Edom the consuming judgment of God; for Amalek, utter destruction; and for the Kenites, the wasting away and captivity, with no hope of restoration. Only those whom God, in His sovereign mercy, spares can live. There are the “nations of them that are saved” (Rev. 21:24. KJV), and the sheep of Matthew 25, who shall enter the millennium, when Christ shall reign as King of kings, and Lord of lords. Numbered among the nations of that day will probably be Moab, and certainly Assyria, the instrument used by God for the captivity of the Kenites and other nations.

He looks on the Kenites and again takes up his parable. They will be wasted. They appear to be a branch of the Midianites, and therefore descendants of Abraham. Midian was a son of Abraham (Gen. 25:2). Jethro, the father-in-law of Moses, was priest of Midian, and we read (Judges 1:16) the children of the Kenite Moses' father-in-law: what is recorded of the Kenites betokens amity. Not a few dwelt among the Israelites, though the greater part remained with the Midianites. And there were those who boasted of their strong dwelling places and put their nest in a rock. They thought themselves secure from Him who must reign over all, and that the gift of the land to Abraham (Gen. 15:19) could not be made good to his children. The sin of the Kenites was self-confidence, they boasted in their fastnesses. Nevertheless they should be wasted until Asshur carried them away captive.

Again he takes up his parable and with a cry of dismay, "Alas! who shall live when God doeth this?" The vision reaches on to the last days, and there is seen that the nations, who at one time were a rod in God's hand for others, are themselves the objects of God's judgment, so that there is escape for not one. And this being so, he might well cry out, "Who shall live when God doeth this?" Asshur might be used to carry the Kenite away captive; but their turn would come. Ships would come from Chittim and afflict Asshur. Asshur, or Assyria, was the power that carried Israel captive, and the turn of Asshur to feel God's judgment comes. The ships of Chittim afflict Eber as well as Asshur. It is the Western powers that become the instrument of God's wrath against Eber, that is, Israel, or the Jew; but not as Israel, they are "Lo-ammi" and are no more than the children of Eber, Hebrews. They are not acknowledged, their title and name of power is for the time lost. But when the Star out of Jacob comes, and the Sceptre from Israel, this name of power shall be given them again, and "Lo-ammi" reversed for ever. Then of the ships of Chittim, of the great leader of the West, it is said, "And he also shall perish for ever."

The sixteenth verse, which closes this first division of the book, tells us of "the children of the Kenite, Moses' father-in-law." The history of this family, come out of Midian and allied to Moses, is full of interest. When Jethro returned to his own land, after having visited Israel in the desert (Ex. 18:27), Moses asked his son Hobab to be to the children of Israel instead of eyes, to lead them in their encampments in the wilderness (Numbers 10:29-32); and in spite of his refusal, his sons, like Caleb, faithfully followed in the steps of the people of God. (Judges 4:11, 1 Sam. 15:6) Like Rahab, these children of a stranger amongst the nations, went up out of Jericho, the city of palm trees (Judges 1:16, cf., Deut. 34:3), to cast in their lot with Israel. In cleaving permanently to Judah, they resembled Ruth. And like Othniel, they allied themselves with the family of Caleb, and out of it they had more especially for their chief, the faithful Jabez, the son of sorrow, who made his requests with understanding to the God of Israel, and to whom God granted that which he asked (1 Chr. 2:50-55, 1 Chr. 4:9-10). The Rechabites were descended from the Kenites (1 Chr. 2:55, 2 Kings 10:15, Jer. 35), and when their history closes in the Bible, they are praised as true Nazarites in the midst of the ruin of Israel. But alas! this faithful remnant come out from amongst the nations, plays its part also in the book of declension. We have an instance of it in Heber, the Kenite, in Judges 4. I cannot refrain from applying this history of the Kenites to the church called out from amidst the nations. Her testimony, too, is gone, but like the sons of Rechab amongst the Israelites, a faithful remnant in the midst of the ruin, can go on to the end in holy separation from evil, obeying the Word committed to them by their Leader.

Saul is able to amass a great army of 200,000, plus 10,000 men of Judah. When God gives commands, He opens the way for our carrying these out. Saul begins with a city of Amalek, waiting however to give opportunity for the Kenites to separate themselves from Amalek, for the Kenites were not the same people, and if associated with them would be exposed to the same judgment as they. The Kenites were of Midianite background (Judges 1:16; Ex.2:15-21), and friendly to Israel. They were evidently of the kind who could get along well with anyone, and therefore were in danger of making wrong friendship

In contrast, we find a striking example of separation from evil in Jehonadab the son of Rechab (Jer. 35), who comes to meet Jehu (v. 15). Jehonadab was of the race of the Kenites, who had entered into Canaan with Israel. They were divided into several branches: the least of these in the extreme north at Kedesh in Naphtali (Judges 4:11), the strongest in the desert of Judah to the south of Arad (Judges 1:16), and lastly, a third branch, subdivided into several families in the vicinity of Jabez, which belonged to Judah (1 Chr. 2:55). We do not know what led Jehonadab from the kingdom of Judah to that of Israel. Was he part of those following Ahaziah's brethren, as Jehu's abrupt question might suggest? Whatever the case may have been, he had no link with the evil which surrounded him. His principles were those of absolute separation to God as a true Nazarite and, being unable to teach these principles here in this corrupt sphere that surrounded him, he had at least taught them in his family and in his house. The circle of his testimony was a limited one in the presence of the infidelity flowing like a rising tide over the two houses of Israel, but it was nonetheless a testimony, and God approved it. We know these details from Jeremiah 35. Jehonadab's principles were those of every true Nazarite. Firstly, to abstain from wine, which represents the intoxicating coveteousness of the world. Secondly, to refrain from building a house, that is, to refrain from establishing oneself upon the earth in a permanent way. Thirdly, to refrain from sowing grain, as if one were expecting something, even if it were only a year of harvest. Fourthly, to refrain from planting a vineyard, that is to say, to refrain from cultivating that which would sooner or later lead to the abandoning of one's Nazariteship — and how many believers have lost their Nazariteship through failure to watch over this point! Fifthly, to dwell in tents, as true sons of Abraham, as pilgrims and sojourners in the land of promise. Jehonadab understood that this land given to God's people was in no wise a present possession, as long as the moral ruin of the people existed along with the material disorder which was its consequence. His faith was still waiting for a rest for the people of God. He and his sons testified to this by their attitude.

It is striking the pains God takes with His people and the way in which He condescends to employ the example of men (before of birds and beasts) for a parable for instructing His people, if they are but willing to listen. We learn that there was in the holy land at this time a tribe of the sons of Rechab. They were Kenites as to their race — the same people of whom Moses' wife came: there was, as we know, a friendly feeling between Israel and them in consequence.

The prayer of Jabez (1 Chron. 4:9-10) has made his name famous. Who was Jabez? And from whom descended? No connecting link is given in chap. 4 to show that he was born of Judah; in the midst of whose family register his name suddenly appears. Was that "coast," which the Lord enlarged in answer to his prayer, called after himself? If so, 1 Chron. 2:55 favours the impression that he was of the family of the Kenites, who were the descendants of Hobab, a Cushite, who came with Israel at Moses' express invitation (Num. 10:29), and his children dwelt among the people of Judah (Judges 1:16). A Kenite could not claim a portion in Israel, on the ground that he was of Israel; yet he might call on the God of Israel, and ask to be blessed with Israel.

Father-in-law of Moses, and a priest of Midian, with whom Moses spent forty years of his life. He brought to Moses his wife and their two sons soon after Israel had left Egypt. He advised Moses to appoint judges for minor cases. He rejoiced and blessed God for the deliverance He had given to His people, and said, "Now I know that Jehovah is greater than all gods: for in the thing wherein they dealt proudly he was above them." He also took a burnt offering and sacrifices for God: and Aaron and all the elders of Israel came to eat bread with him before God. He thus prefigures the joy of the Gentiles in the Lord's salvation and deliverance witnessed to them in His dealings with Israel. Deut. 32:43; Ps. 67; Ps. 117. He departed again to his own land. Ex. 3:1; Ex. 4:18; Ex. 18:1-12.

He is apparently called REUEL in Ex. 2:18; and HOBAB in Num. 10:29, where RAGUEL is REUEL in the Hebrew. This passage says that Raguel, the Midianite, was the father of HOBAB, the father-in-law of Moses (see also Judges 4:11), so that in Ex. 2:18 'father' may signify 'grandfather.' Hobab may have been the personal name, and Jethro an official name. In Judges 1:16 Moses' father-in-law is called a Kenite, but the exact signification of this term is not known.