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Chapter 9

Numbers 9

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¹Yahweh spoke to Moses in the wilderness of Sinai, in the first month of the second year after they came out from the land of Egypt. He said,

²“Let the people of Israel keep the Passover at its fixed time of year.

³On the fourteenth day of this month, at evening, you must keep the Passover at its fixed time of year. You must keep it, follow all the regulations, and obey all the decrees that are related to it.”

⁴So, Moses told the people of Israel that they should keep the Festival of the Passover.

⁵So they kept the Passover in the first month, on the fourteenth day of the month, at evening, in the wilderness of Sinai. The people of Israel obeyed everything that Yahweh commanded Moses to do.

⁶There were certain men who became unclean by the body of a dead man. They could not keep the Passover on that day. They went before Moses and Aaron on that same day.

⁷Those men said to Moses, “We are unclean because of the dead body of a man. Why do you keep us from offering the sacrifice to Yahweh at the fixed time of year among the people of Israel?”

⁸Moses said to them, “Wait for me to hear what Yahweh will instruct about you.”

⁹Yahweh spoke to Moses. He said,

¹⁰“Speak to the people of Israel. Say, 'If any of you or your descendants are unclean because of a dead body, or are on a long journey, he may still keep the Passover to Yahweh.'

¹¹In the second month on the fourteenth day at evening, they will eat the Passover meal. They must eat the Passover lamb with bread that is made without yeast and with bitter herbs.

¹²They must not leave any of it until the morning, or break any of its bones. They must follow all the regulations for the Passover.

¹³But any person who is clean and is not on a journey, but who fails to keep the Passover, that person must be cut off from his people because he did not offer the sacrifice that Yahweh requires at the fixed time of year. That man must carry his sin.

¹⁴If a stranger lives among you and keeps the Passover in Yahweh's honor, he must keep it and do all he commands, keeping the rules of the Passover, and obeying the laws for it. You must have the same law for the foreigner and for all who have been born in the land.”

¹⁵On the day that the tabernacle was set up, the cloud covered the tabernacle, the tent of the covenant decrees. At evening the cloud was over the tabernacle. It appeared like fire until morning.

¹⁶It continued that way. The cloud covered the tabernacle and appeared like fire at night.

¹⁷Whenever the cloud was taken up from over the tent, the people of Israel would set out on their journey. Wherever the cloud stopped, the people would camp.

¹⁸At Yahweh's command, the people of Israel would travel, and at his command, they would camp. While the cloud stopped over the tabernacle, they would stay in their camp.

¹⁹When the cloud remained on the tabernacle for many days, then the people of Israel would obey Yahweh's instructions and not travel.

²⁰Sometimes the cloud remained a few days on the tabernacle. In that case, they would obey Yahweh's command—they would make camp and then travel on again at his command.

²¹Sometimes the cloud was present in camp from evening until morning. When the cloud lifted in the morning, they journeyed. If it continued for a day and for a night, only when the cloud lifted would they journey on.

²²Whether the cloud stayed on the tabernacle for two days, a month, or a year, for as long as it stayed there, the people of Israel would stay in their camp and not travel. But whenever the cloud was taken up, they would set out on their journey.

²³They would camp at Yahweh's command, and they would travel at his command. They obeyed Yahweh's command given through Moses.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

The people are informed that they shall shortly pass over Jordan, and that God shall go over before them, to expel the ancient inhabitants, Deu 9:1-3. They are cautioned not to suppose that it is on account of their righteousness that God is to give them that land, Deu 9:4-6. They are exhorted to remember their various provocations of the Divine Majesty, especially at Horeb, Deu 9:7-14; and how Moses interceded for them, and destroyed the golden calf, Deu 9:15-21. How they murmured at Taberah, Deu 9:22; and rebelled at Kadesh-barnea, Deu 9:23; and had been perverse from the beginning, Deu 9:24. An account of the intercession of Moses in their behalf, Deu 9:25-29.

Introduction

THE PASSOVER ENJOINED. (Num 9:1-5) Let the children of Israel also keep the passover at his appointed season, &c.--The date of this command to keep the passover in the wilderness was given shortly after the erection and consecration of the tabernacle and preceded the numbering of the people by a month. (Compare Num 9:1 with Num 1:1-2). But it is narrated after that transaction in order to introduce the notice of a particular case, for which a law was provided to meet the occasion. This was the first observance of the passover since the exodus; and without a positive injunction, the Israelites were under no obligation to keep it till their settlement in the land of Canaan (Exo 12:25). The anniversary was kept on the exact day of the year on which they, twelve months before, had departed from Egypt; and it was marked by all the peculiar rites--the he lamb and the unleavened bread. The materials would be easily procured--the lambs from their numerous flocks and the meal for the unleavened bread, by the aid of Jethro, from the land of Midian, which was adjoining their camp (Exo 3:1). But their girded loins, their sandaled feet, and their staff in their hand, being mere circumstances attending a hurried departure and not essential to the rite, were not repeated. It is supposed to have been the only observance of the feast during their forty years' wandering; and Jewish writers say that, as none could eat the passover except they were circumcised (Exo 12:43-44, Exo 12:48), and circumcision was not practised in the wilderness [Jos 5:4-7], there could be no renewal of the paschal solemnity.

Verse 6

A SECOND PASSOVER ALLOWED. (Num 9:6-14) there were certain men, who were defiled by the dead body of a man--To discharge the last offices to the remains of deceased relatives was imperative; and yet attendance on a funeral entailed ceremonial defilement, which led to exclusion from all society and from the camp for seven days. Some persons who were in this situation at the arrival of the first paschal anniversary, being painfully perplexed about the course of duty because they were temporarily disqualified at the proper season, and having no opportunity of supplying their want were liable to a total privation of all their privileges, laid their case before Moses. Jewish writers assert that these men were the persons who had carried out the dead bodies of Nadab and Abihu [Lev 10:4-5].

Verse 8

Moses said unto them, Stand still, and I will hear what the Lord will command concerning you--A solution of the difficulty was soon obtained, it being enacted, by divine authority, that to those who might be disqualified by the occurrence of a death in their family circle or unable by distance to keep the passover on the anniversary day, a special license was granted of observing it by themselves on the same day and hour of the following month, under a due attendance to all the solemn formalities. (See on Ch2 30:2). But the observance was imperative on all who did not labor under these impediments.

Verse 14

if a stranger shall sojourn among you, and will keep the passover--Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the same privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover.

Verse 15

A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23) the cloud covered the tabernacle--The inspired historian here enters on an entirely new subject, which might properly have formed a separate chapter, beginning at this verse and ending at Num 10:29 [CALMET]. The cloud was a visible token of God's special presence and guardian care of the Israelites (Exo 14:20; Psa 105:39). It was easily distinguishable from all other clouds by its peculiar form and its fixed position; for from the day of the completion of the tabernacle it rested by day as a dark, by night as a fiery, column on that part of the sanctuary which contained the ark of the testimony (Lev 16:2).

Verse 17

when the cloud was taken up--that is, rose to a higher elevation, so as to be conspicuous at the remotest extremities of the camp. That was a signal for removal; and, accordingly, it is properly called (Num 9:18) "the commandment of the Lord." It was a visible token of the presence of God; and from it, as a glorious throne, He gave the order. So that its motion regulated the commencement and termination of all the journeys of the Israelites. (See on Exo 14:19).

Verse 19

when the cloud tarried long upon the tabernacle, . . . then Israel kept the charge of the Lord, and journeyed not--A desert life has its attractions, and constant movements create a passionate love of change. Many incidents show that the Israelites had strongly imbibed this nomad habit and were desirous of hastening to Canaan. But still the phases of the cloud indicated the command of God: and whatsoever irksomeness they might have felt in remaining long stationary in camp, "when the cloud tarried upon the tabernacle many days, they kept the charge of the Lord, and journeyed not." Happy for them had they always exhibited this spirit of obedience! and happy for all if, through the wilderness of this world, we implicitly follow the leadings of God's Providence and the directions of God's Word! Next: Numbers Chapter 10

Introduction

INTRODUCTION TO NUMBERS 9 In this chapter the command for keeping the passover is repeated, and it was accordingly kept, Num 9:1; but some persons being defiled and disqualified for observing it, Moses inquires of the Lord, on their solicitation, what should be done in such a case, Num 9:6; when it was ordered to be kept by such, and those on journeys, on the fourteenth day of the second month, but not by others, who were to observe it according to its first appointment, Num 9:9; and an account is given of the appearance of the cloud by day, and fire by night, upon the tabernacle, which directed the children of Israel when to journey, and when to pitch their tents, Num 9:15.

Verse 1

And the Lord spake unto Moses in the wilderness of Sinai,.... While the people of Israel were encamped there, before they took their journey from thence: in the first month of the second year, after they were come out of the land of Egypt: the following order was given some time in the first month of the second year of Israel's departure out of Egypt; the precise day is not mentioned, it must be in the beginning of the month before the fourteenth day of it, in which the passover is ordered to be kept, according to the first institution of it; very probably immediately after the setting up of the tabernacle, and the consecration of Aaron and his sons; and it must be before the numbering of the people the fixing of their standards, the appointment of the Levites, and the dedication of them; since the order for the numbering of the people was on the first day of the second month, Num 1:1, but the account of them was postponed to this time, in order to give a relation of an affair which was not finished until the second month, and therefore the whole is laid together here: saying, as follows.

Verse 2

Let the children of Israel also keep the passover,.... Though this ordinance was enjoined the people of Israel, and observed by them at the time of their coming out of Egypt, and had been since repeated, Lev 23:5; yet without a fresh precept, or an explanation of the former, they seemed not to be obliged, or might not be sensible that they were obliged to keep it, until they came into the land of Canaan, Exo 12:25; and therefore a new order is given them to observe it: at his appointed season; and what that season is is next declared.

Verse 3

In the fourteenth day of this month,.... The first month, the month Nisan or Abib, answering to part of our March: at even ye shall keep it, in his appointed season: between the two evenings, Exo 12:6; and even if it fall on the sabbath day, as Jarchi; and this was a sabbath day, according to the Jewish writers (y): according to all the rites of it, and according to all the ceremonies thereof shall ye keep it; the former of these, according to Jarchi, respects the lamb, and the requisites of it, that it should be without blemish, a male, and of the first year; and the latter, according to him and others, the removal of the leaven, and the seven days of unleavened bread, and the eating of the lamb with bitter herbs: they take in no doubt all that were prescribed by the original law, except the sprinkling of the blood on the doorposts, and also eating the passover in haste, with their loins girt, and shoes on their feet, and staves in their hands; though some think these latter might be observed at this time, when they were unsettled. (y) Seder Olam Rabba. c. 7.

Verse 4

And Moses spake unto the children of Israel, that they should keep the passover. The time now drawing nigh for the observation of it, it being now almost a year since their coming out of Egypt. And Moses spake unto the children of Israel, that they should keep the passover. The time now drawing nigh for the observation of it, it being now almost a year since their coming out of Egypt. Numbers 9:5 num 9:5 num 9:5 num 9:5And they kept the passover on the fourteenth, day of the first month at even in the wilderness of Sinai,.... No mention is made of keeping the feast of unleavened bread seven days, only of the passover, which indeed was only enjoined at this time, though the feast of unleavened bread used to follow it, and did in later times; but perhaps it would not have been an easy matter to have got the flour to make it of, sufficient for so large a body of people, for seven days together in the wilderness; though they might be able to furnish themselves with what was enough for one meal from the neighbouring countries, and especially from Midian, where Jethro, Moses's father, lived, and which was not very far from Sinai, where the Israelites now were: according to all that the Lord commanded Moses, so did the children of Israel; which is observed to their honour; though Jarchi gives this as a reason why this book does not begin with this account, as the order of things seems to require, because it was to the reproach of the Israelites, that all the forty years they were in the wilderness they kept but this passover only; the reason of which was, because of the omission of circumcision during that time, through the inconveniences of travelling, and the danger of circumcision in it, without which their children could not eat of the passover, Exo 12:48.

Verse 5

And there were certain men who were defiled by the dead body of a man,.... The Targum of Jonathan adds,"who died by them suddenly,''whereby pollution was contracted, see Num 6:9; though perhaps this was a whole house or family, one of which was dead, and so all were defiled, being in the place where the dead body was, or had touched it, or been concerned however in the burying of it, and on account of which were unclean seven days, and so might not eat of any holy things, as the passover; and though at the first institution there was no such law, yet since that time there was, which obliged them, see Lev 7:20; and it is said (z), that the section concerning the red heifer, and so of defilement by a dead body, was delivered on the day the tabernacle was erected, even on the first day of the first month; and though recorded in Num 19:1; yet was given out before this; and indeed otherwise it is not easy to conceive how these men should know that the dead body of a man was defiling: that they could not keep the passover on that day; as others did, the fourteenth of Nisan, it being, according to the Targum of Jonathan, the seventh day of their defilement: and they came before Moses, and before Aaron, on that day; on the selfsame day the passover was kept, and they were sensible of their pollution, which disqualified for it; and therefore it should rather seem to be the first day of their pollution than their last; since otherwise they would doubtless have inquired about this matter before the passover came; unless the time of their pollution was so near out, that they thought they might eat it safely, on which they desired advice. (z) Chaskuni in loc.

Verse 6

And those men said unto him,.... To Moses, who was the chief magistrate, though Aaron was the high priest. Jarchi says, they were both sitting together when the men came, and put the question to them, but it was not proper to speak to one after another; for if Moses knew not, how should Aaron know? says he; the more difficult matters were brought to Moses, and he gave answers to them: we are defiled by the dead body of a man; they had touched it, or had been where it was, or at the funeral of it, and so were defiled: this they knew was their case by a law before mentioned, and which they speak of, not as a sin purposely committed by them, but as what had unhappily befallen them, and they could not avoid; and express their concern, that upon this account they should be deprived of the ordinance of the passover and as this confession shows an ingenuous disposition, so what follows, a pious, religious, and devotional frame of mind: wherefore are we kept back, that we may not offer an offering of the Lord in his appointed season among the children of Israel? they speak very honourably of the ordinance of the passover, they call it "an offering of the Lord", the passover lamb being a slain sacrifice; and this offered to the Lord, by way of thanksgiving, for, and in commemoration of, their wonderful deliverance out of Egypt, and done in faith of Christ the passover, to be sacrificed for them; and it gave them much uneasiness that they were debarred by this occasional and unavoidable uncleanness, that was upon them, from keeping it; and what added to it was, that they could not observe it on the day which the Lord had appointed, and when the whole body of the children of Israel were employed in it; for it is no small pleasure to a good man to observe every ordinance of God in the manner and at the time he directs to, and his people in general are attending to the same; and the rather they were urgent in their expostulations, because it is said (a), this was the seventh and last day of their pollution, when they should be clean at evening, and the passover was not to be eaten until the evening, and therefore so earnestly expostulate why they should be kept back from it. (a) Maimon. in Misn. Pesachim, c. 7. sect. 6.

Verse 7

And Moses said unto them, stand still,.... Where they were; Aben Ezra says, at the door of the tabernacle of the congregation: and I will hear what the Lord will command concerning you; as it was a singular case, of which there had been no instance before, Moses would not determine anything about it himself, but would inquire of the Lord his mind and will concerning it; and for that purpose, very probably, went into the most holy place, where the Lord had promised to meet him and commune with him, from off the mercy seat, about any matter of difficulty he should inquire about, Exo 25:22.

Verse 8

And the Lord spake unto Moses,.... From between the cherubim, after he had laid the case before him, and he gave him an answer: saying; as follows.

Verse 9

Speak unto the children of Israel, saying,.... Not to the men only that came to Moses for advice, but to the body of the people; for the answer of the Lord concerned them all, and carried in it a rule to be observed in the like case, and others mentioned, in all succeeding ages, as long as the passover was an ordinance of God: if any man of you; or "a man, a man", or any private man; for, according to the Jewish writers, this law only respects private persons, as those were who were the occasion of its being made: or of your posterity; or "in your generations" (b), or "ages"; which shows that this law respected future times, and not the present case only: shall be unclean by reason of a dead body; see Num 9:6; Maimonides (c) says, this only respects uncleanness by a dead body, and not uncleanness by any creeping thing; for such as were unclean by them might sacrifice, though a private person, and eat the passover at evening with purity, when he had been cleansed: yet he says elsewhere (d), that such that had issues, and menstruous women, and those that lay with them, and women in childbed, were unclean, and were put off to the second passover; and so the Targum of Jonathan here adds,"or that has an issue, or a leprous person:" or be in a journey afar off; which, according to Ben Gersom, was fifteen miles; so in the Misnah (e), and the commentators on it: yet he shall keep the passover of the Lord; not the first, but second, according to the directions given in Num 9:11. (b) "generationibus vestris", Pagninus, Montanus; "in aetatibus vestris", Drusius. (c) In Misn. ut supra, (c. 7. sect. 6.) T. Bab. Pesachim, fol. 93. 2. (d) Hilchot Corban Pesach, c. 6. sect. 1. (e) Pesachim, c. 9. sect. 2. Maimon. & Bartenora in ib.

Verse 10

The fourteenth day of the second month at even they shall keep it,.... The mouth Ijar, as the Targum of Jonathan, which answers to part of our April and part of May; so that there was a month allowed for those that were defiled to cleanse themselves; and for those on a journey to return home and prepare for the passover, which was not to be totally omitted, nor deferred any longer; and it was to be kept on the same day of the month, and at the same time of the day the first passover was observed; still the more to keep in mind the saving of their firstborn; and their deliverance out of Egypt at that time: an instance of keeping such a passover we have in Ch2 30:1, &c. and eat it with unleavened bread and bitter herbs; in the same manner as the first passover was eaten, Exo 12:8; only no mention is made of keeping the feast of unleavened bread seven days, which some think those were not obliged unto at this time, only to keep the feast of the passover.

Verse 11

They shall leave none of it unto the morning,.... None of the flesh of the passover lamb, what was left was to be burnt with fire, Exo 12:10, nor break any bone of it; the same was enjoined; see Gill on Exo 12:46, according to all the ordinances of the passover they shall keep it: as when observed in its time, excepting the feast of unleavened bread, which followed the first passover, and those rites which were peculiar to the passover, as kept at their first coming out of Egypt; as the sprinkling the blood of the lamb on the doorposts, eating it in haste, &c.

Verse 12

But the man that is clean,.... Free from any pollution by a dead body, or the like: and is not in a journey; in a distant country; for if he was on a journey in his own nation, he ought to return and attend the passover, which all the males from the several parts of the land were obliged unto; wherefore the Vulgate Latin version of Num 9:10; is a wrong one; "or in a way afar off in your nation"; for at whatsoever distance they were in their own nation, they were bound to appear: and forbeareth to keep the passover; the first passover in the first month, the month Nisan, wilfully, through negligence, or not caring to be at the expense and trouble of it, or on any pretence whatsoever: Ben Gersom interprets it of one that will not keep neither the first nor the second passover: even the same soul shall be cut off from his people; either be excommunicated from them, or cut off by death by the immediate hand of God: because he brought not the offering of the Lord in his appointed season: this is the ground and reason of the resentment; it was a breach of the divine command, which required this offering; ingratitude to God, being a thank offering for a singular deliverance; and this aggravated by its not being brought at the appointed time, which was the fit ti me for it: that man shall bear his sin; be chargeable with the guilt of it, and bear the punishment of it; he on himself, as Aben Ezra notes, he, and he only; not his wife and family, for he being the head and master of the family, it lay upon him to provide the passover lamb for himself and his house.

Verse 13

And if a stranger shall sojourn among you, and will keep the passover unto the Lord,.... Then he must become a proselyte of righteousness, and be circumcised, or otherwise be might not eat of the passover, Exo 12:48; Ben Gersom interprets this of the second passover, and of a proselyte that was not obliged to the first, he not being then a proselyte, but became one between the first and the second; and so Aben Ezra understands it of a second passover, though he observes, that some say the first is meant: according to the ordinance of the passover, and according to the manner thereof, so shall he do; according to the several rites and ceremonies, whether of the first or second passover, that an Israelite was obliged to observe, the same a proselyte was to observe, and what they were has been already taken notice of: ye shall have one ordinance, both for the stranger and for him that was born in the land: for a proselyte, and a native of Israel; see Exo 12:49.

Verse 14

And on the day that the tabernacle was reared up,.... Which was the first day of the first month in the second year of the people of Israel's coming out of Egypt, Exo 40:1, the cloud covered the tabernacle, namely, the tent of the testimony; that part of the tabernacle in which the testimony was, that is, where the ark was, in which the law was put, called the testimony; and this was the most holy place; and over the tent or covering of that was this cloud, which settled upon it, as Ben Gersom thinks, after the seven days of the consecration of Aaron and his sons; on the eighth day, when it was said unto the people of Israel, "today will the Lord appear unto you", Lev 9:1; "and the glory of the Lord shall appear unto you", Lev 9:6; and here the Targum of Jonathan calls this cloud the cloud of glory, because of the glory of God in it; of which see Exo 40:34, and at even there was upon the tabernacle, as it were, the appearance of fire until the morning; the same phenomenon, which looked like a cloud in the daytime, appeared like fire in the same place in the nighttime, throughout the whole of it until morning light, when it was seen as a cloud again: this was a token of the presence of God with the people of Israel, of his protection of them, and being a guide unto them by night and day, while in the wilderness; and was a figure of his being the same to his church and people, in the present state of things; see Isa 4:5.

Verse 15

So it was alway,.... Night and day, as long as the people of Israel were in the wilderness, see Exo 13:21, the cloud covered it by day: the phrase, "by day", is not in the text, but is easily and necessarily supplied from Exo 40:38; and as it is in the Targum of Jonathan, and in the Septuagint, Vulgate Latin, Syriac, and Arabic versions, and which the following clause requires: and the appearance of fire by night; when as a cloud it could not be because of the darkness of the night; as in the daytime it could not be discerned as a body of fire or light, because of the light of the sun; but being seen under these different forms, was serviceable both by day and night, for the following purposes.

Verse 16

And when the cloud was taken up from the tabernacle,.... Or went up from it, higher than it was before, yet not out of sight, but hung as it were hovering in the air over the tabernacle, but at some distance from it; this was done by the Lord himself: then after that the children of Israel journeyed; as soon as they saw the cloud moving upwards, the Levites took down the tabernacle, and each took their post assigned them in the carriage of it, and the priests blew their trumpets mentioned in Num 10:2, and the whole camp moved and marched on in their journey: and in the place where the cloud abode, there the children of Israel pitched their tents; when it stopped and remained without any motion, it was a signal to the children of Israel to stop also, and to set up the tabernacle, and pitch their tents about it by their standards, and according to the order of encampment which had been given them.

Verse 17

At the commandment of the Lord the children of Israel journeyed,.... Or "mouth of the Lord"; not that there was any command in form given, or any audible voice heard, directing when to march; but the removal of the cloud was interpretatively the order and command of God for them to move also: and at the commandment of the Lord they pitched; their tents; when the cloud stopped, they understood that as a signal to them, as a token of the will of God that they should stop likewise; it was to them as an authoritative command, which they obeyed: as long as the cloud abode upon the tabernacle, they rested in their tents; whether a longer or a shorter time, as is after expressed.

Verse 18

And when the cloud tarried long upon the tabernacle many days,.... Or years, for days are sometimes put for years, and in some places the cloud tarried several years; or however, if it stayed but a month or a year in any place, as in Num 9:22, then the children of Israel kept the charge of the Lord, and journeyed not; they not only kept watching when it would move, or set sentinels for that purpose to observe it, but they kept the charge, order, or commandment, which the tarrying of the cloud was a token of, and did not attempt to proceed in their journey until they had an intimation so to do by its motion; and all this while, likewise, the tabernacle being up, they observed all the precepts and ordinances of the Lord in the service of it.

Verse 19

And so it was, when the cloud was a few days upon the tabernacle,.... Or "days of number", which were so few that they might be easily numbered: the Targum of Jonathan interprets them of the seven days of the week, as if the sense was, when the cloud rested a week on the tabernacle: according to the commandment of the Lord they abode in their tents; during these few days, be they a week, or more, or less: and according to the commandment of the Lord they journeyed; when it removed from the tabernacle.

Verse 20

And so it was when the cloud abode from even unto the morning,.... The whole night, during which time they rested in their beds: and that the cloud was taken up in the morning, then they journeyed; whether it was by day or night that the cloud was taken up, they journeyed; whether at morning or midnight; for sometimes, as Aben Ezra observes, they travelled in the night; whensoever their sentinels gave notice that the cloud was taken up, even though at midnight, they arose and prepared for their journey; and by this it is evident, that the appearance by day and night was the same body called the cloud, though beheld in a different view, in the daytime as a cloud, in the nighttime as fire.

Verse 21

Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle,.... Sometimes it tarried but half a day, sometimes a whole day, sometimes two days, at other times a whole month, and even a year; a full year, as the Targum of Jonathan and Aben Ezra; or a longer time, as the Vulgate Latin version, for in one place it tarried eighteen years, as Maimonides says (g); some say (h) nineteen years, as in Kadeshbarnea: remaining thereon, the children of Israel abode in their tents, and journeyed not; so that, as the same writer observes, it was not because the children of Israel lost their way in the wilderness and wandered about, not knowing where they were, or which way they should go; hence the Arabians call the wilderness, the wilderness of wandering, nor that they were so long wandering in it as forty years, but because it was the will of God that should stay so long at one place, and so long at another, whereby their stay in it was protracted to such a length of time, according to his sovereign will: but when it was taken up they journeyed; though they had continued ever so long, and their situation ever so agreeable. (g) Moreh Nevoch. par. 2. c. 50. p. 512. (h) Seder Olam Rabba, c. 8. p. 24.

Verse 22

At the commandment of the Lord they rested in their tents,.... Though ever so disagreeable: and at the commandment of the Lord they journeyed; though the circumstances might be such, that they could have liked a continuance; but whether agreeable or disagreeable, they were obedient to the divine will: this, or what is equivalent to it, is frequently observed in this paragraph, to show that the Israelites, though they were an obstinate and perverse people, and must in general be desirous of getting as soon as they could into the land of promise, yet in this case, in all their stations and journeys, were submissive and obedient to the divine will, as all good men should be with respect to happiness; and happy are they who have God to be their guide through it, even unto death: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses; observed the rest or motion of the cloud, the order and command of God signified thereby, as it was made known unto them by the ministry and means of Moses. Next: Numbers Chapter 10

Verse 1

The Passover at Sinai, and Instructions for a Supplementary Passover. - Num 9:1-5. On the first institution of the Passover, before the exodus from Egypt, God had appointed the observance of this feast as an everlasting statute for all future generations (Exo 12:13, Exo 12:24-25). In the first month of the second year after the exodus, that is to say, immediately after the erection of the tabernacle (Exo 40:2, Exo 40:17), this command was renewed, and the people were commanded "to keep the Passover in its appointed season, according to all its statutes and rights;" not to postpone it, that is, according to an interpretation that might possibly have been put upon Exo 12:24-25, until they came to Canaan, but to keep it there at Sinai. And Israel kept it in the wilderness of Sinai, in exact accordance with the commands which God had given before (Ex 12). There is no express command, it is true, that the blood of the paschal lambs, instead of being smeared upon the lintel and posts of the house-doors (or the entrances to the tents), was to be sprinkled upon the altar of burnt-offering; nor is it recorded that this was actually done; but it followed of itself from the altered circumstances, inasmuch as there was not destroying angel to pass through the camp at Sinai and smite the enemies of Israel, whilst there was an altar in existence now upon which all the sacrificial blood was to be poured out, and therefore the blood of the paschal sacrifice also. (Note: If we take into consideration still further, the fact that the law had already been issued that the blood of all the animals slain for food, whether inside or outside the camp, was to be sprinkled upon the altar (Lev 17:3-6), there can be no doubt that the blood of the paschal lambs would also have to be sprinkled upon the altar, notwithstanding the difficulties referred to by Kurtz, arising from the small number of priests to perform the task, viz., Aaron, Eleazar, and Ithamar, as Nadab and Abihu were now dead. But (1) Kurtz estimates the number of paschal lambs much too high, viz., at 100,000 to 140,000; for when he reckons the whole number of the people at about two millions, and gives one lamb upon an average to every fifteen or twenty persons, he includes infants and sucklings among those who partook of the Passover. But as there were only 603,550 males of twenty years old and upwards in the twelve tribes, we cannot reckon more than about 700,000 males as participants in the paschal meal, since the children under ten or twelve years of age would not come into the calculation, even if those who were between eight and twelve partook of the meal, since there would be many adults who could not eat the Passover, because they were unclean. Now if, as Josephus affirms (de bell. jud. vi. 9, 3), there were never less than ten, and often as many as twenty, who joined together in the time of Christ (οὐκ ἔλασσον ἀνδρῶν δέκα...πολλοί δέ καὶ σὺν εἴκοσιν ἀθροίζονται), we need not assume that there were more than 50,000 lambs required for the feast of Passover at Sinai; because even if all the women who were clean took part in the feast, they would confine themselves as much as possible to the quantity actually needed, and one whole sheep of a year old would furnish flesh enough for one supper for fifteen males and fifteen females. (2) The slaughtering of all these lambs need not have taken place in the narrow space afforded by the court, even if it was afterwards performed in the more roomy courts of the later temple, as has been inferred from Ch2 30:16 and Ch2 35:11. Lastly, the sprinkling of the blood was no doubt the business of the priests. But the Levites assisted them, so that they sprinkled the blood upon the altar "out of the hand of the Levites" (Ch2 30:16). Moreover, we are by no means in a condition to pronounce positively whether three priests were sufficient or not at Sinai, because we have no precise information respecting the course pursued. The altar, no doubt, would appear too small for the performance of the whole within the short time of hardly three hours (from the ninth hour of the day to the eleventh). But if it was possible, in the time of the Emperor Nero, to sprinkle the blood of 256,500 paschal lambs (for that number was actually counted under Cestius; see Josephus, l. c.) upon the altar of the temple of that time, which was six, or eight, or even ten times larger, it must have been also possible, in Moses' time, for the blood of 50,000 lambs to be sprinkled upon the altar of the tabernacle, which was five cubits in length, and the same in breadth.)

Verse 6

There were certain men who were defiled by human corpses (see Lev 19:28), and could not eat the Passover on the day appointed. These men came to Moses, and asked, "Why are we diminished (prevented) from offering the sacrificial gift of Jehovah at its season in the midst of the children of Israel (i.e., in common with the rest of the Israelites)?" The exclusion of persons defiled from offering the Passover followed from the law, that only clean persons were to participate in a sacrificial meal (Lev 7:21), and that no one could offer any sacrifice in an unclean state.

Verse 8

Moses told them to wait (stand), and he would hear what the Lord, of whom he would inquire, would command.

Verse 9

Jehovah gave these general instructions: "Every one who is defiled by a corpse or upon a distant (Note: The רחקה is marked as suspicious by puncta extraordinaria, probably first of all simply on the ground that the more exact definition is not found in Num 9:13. The Rabbins suppose the marks to indicate that rechokah is not to be taken here in its literal sense, but denotes merely distance from Jerusalem, or from the threshold of the outer court of the temple. See Mishnah Pesach ix. 2, with the commentaries of Bartenora and Maimonides, and the conjectures of the Pesikta on the ten passages in the Pentateuch with punctis extraordinariis, in Drusii notae uberiores ad h. v.) journey, of you and your future families, shall keep the Passover in the second month on the fourteenth, between the two evenings," and that in all respects according to the statute of this feast, the three leading points of which - viz., eating the lamb with unleavened bread and bitter herbs, leaving nothing till the next day, and not breaking a bone (Exo 12:8, Exo 12:10, Exo 12:46), - are repeated here. But lest any one should pervert this permission, to celebrate the Passover a month later in case of insuperable difficulties, which had only been given for the purpose of enforcing the obligation to keep the covenant meal upon every member of the nation, into an excuse for postponing it without any necessity and merely from indifference, on the ground that he could make it up afterwards, the threat is held out in Num 9:13, that whoever should omit to keep the feast at the legal time, if he was neither unclean nor upon a journey, should be cut off; and in Num 9:14 the command is repeated with reference to foreigners, that they were also to keep the law and ordinance with the greatest minuteness when they observed the Passover: cf. Exo 12:48-49, according to which the stranger was required first of all to let himself be circumcised. In Num 9:14, יהיה stands for תּהיה, as in Exo 12:49; cf. Ewald, 295, d. ו...ו et...et, both...and.

Verse 15

Num 9:15 Signs for Removing and Encamping. - On their way through the desert from the border of Egypt to Sinai, Jehovah Himself had undertaken to guide His people by a cloud, as the visible sign and vehicle of His gracious presence (Exo 13:21-22). This cloud had come down upon the dwelling when the tabernacle was erected, whilst the glory of the Lord filled the holy of holies (Exo 40:34-38). In Num 9:15 the historian refers to this fact, and then describes more fully what had been already briefly alluded to in Exo 40:36-37, namely, that when the cloud rose up from the dwelling of the tabernacle it was a sign for removing, and when it came down upon the dwelling, a sign for encamping. In Num 9:15, "on the day of the setting up of the dwelling," Exo 40:34-35, is resumed; and in Num 9:15 the appearance of the cloud during the night, from evening till morning, is described in accordance with Exo 40:38. (On the fact itself, see the exposition of Exo 13:21-22). העדת לאהל משׁכּן, "the dwelling of the tent of witness" (ל used for the genitive to avoid a double construct state: Ewald, 292, a). In the place of ohel mod, "tent of the meeting of Jehovah with His people," we have here "tent of witness" (or "testimony"), i.e., of the tables with the decalogue which were laid up in the ark of the covenant (Exo 25:16), because the decalogue formed the basis of the covenant of Jehovah with Israel, and the pledge of the gracious presence of the Lord in the tabernacle. In the place of "dwellings of the tent of witness," we have "dwelling of witness" (testimony) in Num 10:11, and "tent of witness" in Num 18:2; Num 17:8, to denote the whole dwelling, as divided into the holy place and the holy of holies, and not the holy of holies alone. This is unmistakeably evident from a comparison of the verse before us with Exo 40:34, according to which the cloud covered not merely one portion of the tabernacle, but the whole of the tent of meeting (ohel mod). The rendering, "the cloud covered the dwelling at the tent of witness," i.e., at that part of it in which the witness (or "testimony") was kept, viz., the holy of holies, which Rosenmller and Knobel adopt, cannot be sustained, inasmuch as ל has no such meaning, but simply conveys the idea of motion and passage into a place or condition (cf. Ewald, 217, d); and the dwelling or tabernacle was not first made into the tent of witness through the cloud which covered it. Num 9:16 The covering of the dwelling, with the cloud which shone by night as a fiery look, was constant, and not merely a phenomenon which appeared when the tabernacle was first erected, and then vanished away again. Num 9:17 "In accordance with the rising of the cloud from the tent, then afterwards the children of Israel broke up," i.e., whenever the cloud ascended up from the tent, they always broke up immediately afterwards; "and at the place where the cloud came down, there they encamped." The שׁכן, or settling down of the cloud, sc., upon the tabernacle, we can only understand in the following manner, as the tabernacle was all taken to pieces during the march: viz., that the cloud visibly descended from the height at which it ordinarily soared above the ark of the covenant, as it was carried in front of the army, for a signal that the tabernacle was to be set up there; and then this had been done, it settled down upon it. Num 9:18 As Jehovah was with His people in the cloud, the rising and falling of the cloud was "the command of the Lord" to the Israelites to break up or to pitch the camp. As long, therefore, as the cloud rested upon the dwelling, i.e., remained stationary, they continued their encampment. Num 9:19-23 Whether it might rest many days long (האריך, to lengthen out the resting), or only a few days (Gen 34:30), or only from evening till morning, and then rise up again in the morning, or for a day and a night, or for two days, or for a month, or for days (yamim), i.e., a space of time not precisely determined (cf. Gen 4:3; Gen 40:4), they encamped without departing. "Kept the charge of the Lord" (Num 9:19 and Num 9:23), i.e., observed what was to be observed towards Jehovah (see Lev 8:35). With אשׁר וישׁ, "was it that," or "did it happen that," two other possible cases are introduced. After Num 9:20, the apodosis, "they kept the charge of the Lord," is to be repeated in thought from Num 9:19. The elaboration of the account (Num 9:15-23), which abounds with repetitions, is intended to bring out the importance of the fact, and to awaken the consciousness not only of the absolute dependence of Israel upon the guidance of Jehovah, but also of the gracious care of their God, which was thereby displayed to the Israelites throughout all their journeyings.

Introduction

This chapter is, I. Concerning the great ordinance of the passover; 1. Orders given for the observance of it, at the return of the year (Num 9:1-5). 2. Provisos added in regard to such as should be ceremonially unclean, or otherwise disabled, at the time when the passover was to be kept (Num 9:6-14). II. Concerning the great favour of the pillar of cloud, which was a guide to Israel through the wilderness (Num 9:15, etc.).

Verse 1

Here we have, I. An order given for the solemnization of the passover, the day twelvemonth after they came out of Egypt, on the fourteenth day of the first month of the second year, some days before they were numbered, for that was done in the beginning of the second month. Observe, 1. God gave particular orders for the keeping of this passover, otherwise (it should seem) they would not have kept it, for, in the first institution of this ordinance, it was appointed to be kept when they should come into the land of promise, Exo 12:25. And, no passover till they came to Canaan, Jos 5:10. This was an early indication of the abolishing of the ceremonial institutions at last, that, so soon after they were first appointed, some of them were suffered to lie asleep for so many years. The ordinance of the Lord's supper (which came in the room of the passover) was not thus intermitted or set aside in the first days of the Christian church, though those were days of greater difficulty and distress than Israel knew in the wilderness; nay, in the times of persecution, the Lord's supper was celebrated more frequently than afterwards. The Israelites in the wilderness could not forget their deliverance out of Egypt, their present state was a constant memorandum of it to them. All the danger was when they came to Canaan; there therefore they had need to be reminded of the rock out of which they were hewn. However, because the first passover was celebrated in a hurry, and was rather the substance itself than the sign, it was the will of God that at the return of the year, when they were more composed, and better acquainted with the divine law, they should observe it again, that their children might more distinctly understand the solemnity and the better remember it hereafter. Calvin supposes that they were obliged to keep it now, and notes it as an instance of their carelessness that they had need to be reminded of an institution which they so lately received. 2. Moses faithfully transmitted to the people the orders given him, Num 9:4. Thus Paul delivered to the churches what he received of the Lord concerning the gospel passover, Co1 11:23. Note, Magistrates must be monitors, and ministers must stir up men's minds by way of remembrance to that which is good. 3. The people observed the orders given them, Num 9:5. Though they had lately kept the feast of dedication (ch. 7), yet they did not desire to excuse themselves with that from keeping this feast. Note, Extraordinary performances must not supersede or jostle out or stated services. They kept the passover even in the wilderness: though our condition be solitary and unsettled, yet we must keep up our attendance on God by holy ordinances as we have opportunity, for in them we may find the best conversation and the best repose. Thus is God' Israel provided for in a desert. II. Instructions given concerning those that were ceremonially unclean when they were to eat the passover. The law of the passover required every Israelite to eat of it. Some subsequent laws had forbidden those that had contracted any ceremonial pollution to eat of the holy things; those whose minds and consciences are defiled by sin are utterly unfit for communion with God, and cannot partake, with any true comfort, of the gospel passover, till they are cleansed by true repentance and faith: and a sad dilemma they are in; if they come not to holy ordinances, they are guilty of a contempt of them; if they do come in their pollution, they are guilty of a profanation of them. They must therefore wash, and then compass God's altar. Now, 1. Here is the case that happened in Israel when this passover was to be kept: Certain men were defiled by the dead body of a man (Num 9:6), and they lay under that defilement seven days (Num 19:11), and in that time might not eat of the holy things, Lev 7:20. This was not their iniquity, but their infelicity: some persons must touch dead bodies, to bury them out of sight, and therefore they could, with the better grace, bring their complaint to Moses. 2. The application made to Moses by the person concerned, Num 9:7. Note, It is people's wisdom, in difficult cases concerning sin and duty, to consult with their ministers whom God has set over them, and to ask the law at their mouth, Mal 2:7. These means we must use in pursuance of our prayers to God to lead us in a plain path. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. They did not complain of the law as unjust, but lamented their unhappiness that they fell under the restraint of it at this time, and desired some expedient might be found out for their relief. Note, It is a blessed thing to see people hungering and thirsting after God's ordinances, and to hear them complaining of that which prevents their enjoyment of them. It should be a trouble to us when by any occasion we are kept back from bringing our offering in the solemnities of a sabbath or a sacrament, as it was to David when he was banished from the altar, Psa 42:1, Psa 42:2. 3. The deliberation of Moses in resolving this case. Here seemed to be law against law; and, though it is a rule that the latter law must explain the former, yet he pitied these Israelites that were thus deprived of the privilege of the passover, and therefore took time to consult the oracles, and to know what was the mind of God in this case: I will hear what the Lord will command concerning you, Num 9:8. Ministers must take example hence in resolving cases of conscience. (1.) They must not determine rashly, but take time to consider, that every circumstance may be duly weighted, the case viewed in a true light, and spiritual things compared with spiritual. (2.) They must ask counsel at God's mouth, and not determine according to the bias of their own fancy or affection, but impartially, according to the mind of God, to the best of their knowledge. We have no such oracle to consult as Moses had, but we must have recourse to the law and the testimony, and speak according to that rule; and if, in difficult cases, we take time to spread the matter in particular before God by humble believing prayer, we have reason to hope that the Spirit who is promised to lead us into all truth will enable us to direct others in the good and right way. 4. The directions which God gave in this case, and in other similar cases, explanatory of the law of the passover. The disagreeable accident produced good laws. (1.) Those that happened to be ceremonially unclean at the time when the passover should be eaten were allowed to eat it that day month, when they were clean; so were those that happened to be in a journey afar off, Num 9:10, Num 9:11. See here, [1.] That when we are to attend upon God in solemn ordinances it is very necessary both that we be clean and that we be composed. [2.] That that may excuse the deferring of a duty for a time which yet will not justify us in the total neglect and omission of it. He that is at variance with his brother may leave his gift before the altar, while he goes to be reconciled to his brother; but when he has done his part towards it, whether it be effected or no, he must come again and offer his gift, Mat 5:23, Mat 5:24. This secondary passover was to be kept on the same day of the month with the first, because the ordinance was a memorial of their deliverance on that day of the month. Once we find the whole congregation keeping the passover on this fourteenth day of the second month, in Hezekiah's time (Ch2 30:15), which perhaps may help to account for the admission of some that were not clean to the eating of it. Had the general passover been kept in the first month, the unclean might have been put off till the second; but, that being kept in the second month, they had no warrant to eat it in the third month, and therefore, rather than not eat of it at all, they were admitted, though not cleansed according to the purification of the sanctuary, Num 9:19, Num 9:20. (2.) Whenever the passover was kept in the second month, all the rites and ceremonies of it must be strictly observed, Num 9:12. They must not think that, because the time was dispensed with, any part of the solemnity of it might be abated; when we cannot do as we would we must do the utmost we can in the service of God. (3.) This allowance in a case of necessity would be no means countenance or indulge any in their neglect to keep the passover at the time appointed, when they were not under the necessity, Num 9:13. When a person is under no incapacity to eat the passover in the appointed time, if he neglects it then, upon the presumption of the liberty granted by this law, he puts an affront upon God, impiously abuses his kindness, and he shall certainly bear his sin, and be cut off from his people. Note, As those who against their minds are forced to absent themselves from God's ordinances may comfortably expect the favours of God's grace under their affliction, so those who of choice absent themselves may justly expect the tokens of God's wrath for their sin. Be not deceived, God is not mocked. (4.) Here is a clause added in favour of strangers, Num 9:14. Though it was requisite that the stranger who would join with them in eating the passover should be circumcised as a proselyte to their religion (Exo 12:48, Exo 12:49), yet this kind admission of those that were not native Israelites to eat the passover was an intimation of the favour designed for the poor Gentiles by Christ. As then there was one law, so in the days of the Messiah there should be one gospel, for the stranger and for him that was born in the land; for in every nation he that fears God and works righteousness is accepted of him, and this was a truth before Peter perceived it, Act 10:34, Act 10:35.

Verse 15

We have here the history of the cloud; not a natural history: who knows the balancings of the clouds? but a divine history of a cloud that was appointed to be the visible sign and symbol of God's presence with Israel. I. When the tabernacle was finished this cloud, which before had hung on high over their camp, settled upon the tabernacle, and covered it, to show that God manifests his presence with his people in and by his ordinances; there he makes himself known, and to them we must look if we would see the beauty of the Lord, Psa 27:4; Eze 37:26, Eze 37:27. Thus God glorified his own appointments, and signified his acceptance of his people's love and obedience. II. That which appeared as a cloud by day appeared as a fire all night. Had it been a cloud only, it would not have been visible by night; and, had it been a fire only, it would have been scarcely discernible by day; but God would give them sensible demonstrations of the constancy of his presence with them, and his care of them, and that he kept them night and day, Isa 27:3; Psa 121:6. And thus we are taught to set God always before us, and to see him near us both night and day. Something of the nature of that divine revelation which the Old Testament church was governed by might also be signified by these visible signs of God's presence, the cloud denoting the darkness and the fire the terror of that dispensation, in comparison with the more clear and comfortable discoveries God has made of his glory in the face of Jesus Christ. III. This pillar of cloud and fire directed and determined all the motions, marches, and encampments, of Israel in the wilderness. 1. As long as the cloud rested upon the tabernacle, so long they continued in the same place, and never stirred; though no doubt they were very desirous to be pressing forward in their journey towards Canaan, where they longed to be and hoped to be quickly, yet as long as the cloud rested, if it was a month or a year, so long they rested, Num 9:22. Note, He that believeth doth not make haste. There is no time lost while we are waiting God's time. It is as acceptable a piece of submission to the will of God to sit still contentedly when our lot requires it as to work for him when we are called to it. 2. When the cloud was taken up, they removed, how comfortably soever they were encamped, Num 9:17. Whether it moved by day or night, they delayed not to attend its motions (Num 9:21), and probably there were some appointed to stand sentinel day and night within sight of it, to give timely notice to the camp of its beginning to stir, and this called keeping the charge of the Lord. The people, being thus kept at a constant uncertainty, and having no time fixed for stopping or removing, were obliged to hold themselves in constant readiness to march upon very short warning. And for the same reason we are kept at uncertainty concerning the time of our putting off the earthly house of this tabernacle, that we may be always ready to remove at the commandment of the Lord. 3. As long and as far as the cloud moved, so long and so far they marched, and just where it abode they pitched their tents about it, and God's tent under it, Num 9:17. Note, It is uncomfortable staying when God has departed, but very safe and pleasant going when we see God go before us and resting where he appoints us to rest. This is repeated again and again in these verses, because it was a constant miracle, and often repeated, and what never failed in all their travels, and because it is a matter which we should take particular notice of as very significant and instructive. It is mentioned long after by David (Psa 105:39), and by the people of God after their captivity, Neh 9:19. And the guidance of this cloud is spoken of as signifying the guidance of the blessed Spirit. Isa 63:14, The Spirit of the Lord caused him to rest, and so didst thou lead thy people. This teaches us, (1.) The particular care God takes of his people. Nothing could be more expressive and significant of God's tenderness of Israel than the guidance of this cloud was; it led them by the right way (Psa 107:7), went on their pace: God did by it, as it were, cover them with his feathers. We are not now to expect such sensible tokens of the divine presence and guidance as this was, but the promise is sure to all God's spiritual Israel that he will guide them by his counsel (Psa 73:24), even unto death (Psa 48:14), that all the children of God shall be led by the Spirit of God (Rom 8:14), that he will direct the paths of those who in all their ways acknowledge him, Pro 3:6. There is a particular providence conversant about all their affairs, to direct and overrule them for the best. The steps of a good man are ordered by the Lord, Psa 37:23. (2.) The particular regard we ought to have to God in all our ways. In our affections and actions we must follow the direction of his word and Spirit; all the motions of our souls must be guided by the divine will; at the commandment of the Lord our hearts should always move and rest; in all our affairs we must follow Providence, reconciling ourselves to all its disposals, and bringing our mind to our condition, whatever it is. The people of Israel, having the cloud for their guide, were eased of the trouble of holding councils of war, to consider when and whither they should march, which might have occasioned strifes and debates among them: nor needed they to send spies before to inform them of the posture of the country, or pioneers to clear the way, or officers to mark out their camp; the pillar of cloud did all this for them: and those that by faith commit their works to the Lord, though they are bound to the prudent use of means, yet may in like manner be easy in the expectation of the event. "Father, thy will be done; dispose of me and mine as thou pleasest; here I am, desirous to be found waiting on my God continually, to journey and rest at the commandment of the Lord. What thou wilt, and where thou wilt, only let me be thine, and always in the way of my duty."

Verse 1

9:1-14 A year after Israel’s exodus from Egypt, the time came for Israel to celebrate their second Passover in the wilderness of Sinai. Those unable to celebrate it on time were given permission to do so a month later.

Verse 2

9:2-3 The Hebrews were told to celebrate the Passover at the prescribed time (see Exod 12:6). • at twilight: The Hebrew day begins at sundown.

Verse 4

9:4-7 When it was time to celebrate the Passover, some men were prevented by the restrictions of Lev 7:20-21. Their objection arose from a desire to keep the regulation in a case where there seemed to be no good way for them to do so.

Verse 8

9:8 Moses agreed to inquire of the Lord regarding this difficult case (cp. 7:89).

Verse 9

9:9-14 God’s response to the quandary was to allow a makeup ceremony one month later for two special cases (see also 2 Chr 30), but with this provision he warned that the Israelites must not neglect the Passover and must celebrate it according to the regulations.

Verse 12

9:12 The bones of the Passover lamb were not to be broken (see Exod 12:46; Ps 34:20; John 19:32-36; cp. John 1:29; 1 Cor 5:7). The apostle John made reference to this instruction when reporting that Jesus’ legs were not broken on the cross (John 19:36).

Verse 13

9:13 If they ignored the required Passover, they must be cut off from the community. It is not clear whether this refers to the death penalty or banishment (see study note on Lev 7:20-21).

Verse 14

9:14 Foreigners who lived among the Hebrews and wanted to celebrate the Passover could do so by following the same laws, but circumcision was required for males who desired to eat the Passover meal (see also Exod 12:48-49).

Verse 15

9:15-23 This passage parallels Exod 40:17, 34-38 and provides additional details about God’s use of the pillar of cloud and fire to lead his people (see also Exod 13:21-22). The Lord faithfully and unmistakably guided his people in the wilderness.

Verse 19

9:19-23 The fiery cloud, witnessed even by Israel’s enemies (14:14), was a clear symbol of God’s glorious presence and the means by which he directed their movement.

Immersed in the Holy Spirit - Part 2

God Dwelling With His People

Celebration of the Passover

Something for Himself - Part 1

All That Jesus Taught Bible Study - Part 77

Old Testament Survey - Part 19

The Secret of Guidance

The Cloud Covers the Tent

Waiting Is Hard

God's Way and How to Find It

Introduction

Introduction

Verse 6

Verse 8

Verse 14

Verse 15

Verse 17

Verse 19

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 1

Verse 6

Verse 8

Verse 9

Verse 15

Introduction

Verse 1

Verse 15

Verse 1

Verse 2

Verse 4

Verse 8

Verse 9

Verse 12

Verse 13

Verse 14

Verse 15

Verse 19