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.