Text -- Numbers 9:1-16 (NET)

Passover Regulations

9:1 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt: 9:2 “The Israelites are to observe the Passover at its appointed time. 9:3 In the fourteenth day of this month, at twilight, you are to observe it at its appointed time; you must keep it in accordance with all its statutes and all its customs.” 9:4 So Moses instructed the Israelites to observe the Passover. 9:5 And they observed the Passover on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did. 9:6 It happened that some men who were ceremonially defiled by the dead body of a man could not keep the Passover on that day, so they came before Moses and before Aaron on that day. 9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?” 9:8 So Moses said to them, “Remain here and I will hear what the Lord will command concerning you.” 9:9 The Lord spoke to Moses: 9:10 “Tell the Israelites, ‘If any of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may observe the Passover to the Lord. 9:11 They may observe it on the fourteenth day of the second month at twilight; they are to eat it with bread made without yeast and with bitter herbs. 9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover. 9:13 But the man who is ceremonially clean, and was not on a journey, and fails to keep the Passover, that person must be cut off from his people. Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 9:14 If a resident foreigner lives among you and wants to keep the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have the same statute for the resident foreigner and for the one who was born in the land.’”

The Leading of the Lord

9:15 On the day that the tabernacle was set up, the cloud covered the tabernacle– the tent of the testimony– and from evening until morning there was a fiery appearance over the tabernacle. 9:16 This is the way it used to be continually: The cloud would cover it by day, and there was a fiery appearance by night.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 9:1

And therefore before the numbering of the people, which was not till the second month, Num 1:1-2. But it is placed after it, because of a special case relating to the passover, which happened after it, upon occasion whereof he mentions the command of God for keeping the passover in the wilderness, which was done but once, and without this command they had not been obliged to keep it at all, till they came to the land of Canaan.

Wesley: Num 9:6

For resolution of their difficulty.

Wesley: Num 9:7

Which if we neglect, we must be cut off, and if we keep it in these circumstances, we must also be cut off. What shall we do?

Wesley: Num 9:10

Under these two instances the Hebrews think that other hindrances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law which is the same in other cases.

Wesley: Num 9:14

Who is a proselyte.

Wesley: Num 9:15

Or, the tabernacle above the tent of the testimony, that is, that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood. This was an evident token of God's special presence with, and providence over them. And this cloud was easily distinguished from other clouds, both by its peculiar figure and by its constant residence in that place.

Wesley: Num 9:15

That they might better discern it and direct themselves and their journeys or stations by it. Had it been a cloud only, it had scarce been visible by night: And had it been a fire only, it would have been scarce discernable by day. But God was pleased to give them sensible demonstrations, that he kept them night and day.

JFB: Num 9:2-5

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.

JFB: Num 9:6-7

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].

JFB: Num 9:8-14

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 2Ch 30:2). But the observance was imperative on all who did not labor under these impediments.

JFB: Num 9:14

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.

JFB: Num 9:15

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).

Clarke: Num 9:1

The Lord spake unto Moses - The fourteen first verses of this chapter certainly refer to transactions that took place at the time of those mentioned in the commencement of this book, before the numbering of the people, and several learned men are of opinion that these fourteen verses should be referred back to that place. We have already met with instances where transpositions have very probably taken place, and it is not difficult to account for them. As in very early times writing was generally on leaves of the Egyptian flag papyrus, or on thin laminae of different substances, facts and transactions thus entered were very liable to be deranged; so that when afterwards a series was made up into a book, many transactions might be inserted in wrong places, and thus the exact chronology of the facts be greatly disturbed. MSS. written on leaves of trees, having a hole in each, through which a cord is passed to keep them all in their places, are frequently to be met with in the cabinets of the curious, and many such are now before me, especially in Singalese, Pali, and Burman. Should the cord break, or be accidentally unloosed, it would be exceedingly difficult to string them all in their proper places; accidents of this kind I have often met with to my very great perplexity, and in some cases found it almost impossible to restore each individual leaf to its own place; for it should be observed that these separate pieces of oriental writing are not always paged like the leaves of our printed books; nor are there frequently any catch-words or signatures at the bottom to connect the series. This one consideration will account for several transpositions, especially in the Pentateuch, where they occur more frequently than in any other part of the sacred writings. Houbigant, who grants the existence of such transpositions, thinks that this is no sufficient reason why the present order of narration should be changed: "It is enough,"says he, non ignorare libros eos Mosis esse acta rerum suo tempore gestarum, non historiam filo perpetuo elaboratam, ""to know that these books contain an account of things transacted in the days of Moses, though not in their regular or chronological order.’

Clarke: Num 9:3

According to all the rites of it - See all those rites and ceremonies largely explained in the notes on Exodus 12 (note).

Clarke: Num 9:7

We are defiled by the dead body of a man - It is probable that the defilement mentioned here was occasioned by assisting at the burial of some person - a work both of necessity and mercy. This circumstance however gave rise to the ordinance delivered in Num 9:10-14, so that on particular occasions the passover might be twice celebrated

1.    At its regular time, the 14th of the first month

2.    An extra time, the 14th of the second month

But the man who had no legal hinderance, and did not celebrate it on one or other of these times, was to be cut off from the people of God; and the reason given for this cutting off is, that he brought not the offering of God in his appointed season - therefore that man shall bear his sin, Num 9:13

We have already seen, from the authority of St. Paul, that Christ, our Passover, is sacrificed for us; and that it was his sacrifice that was pointed out by the paschal lamb: on this, therefore, we may observe, that those who do not sooner or later eat the true Passover, and get the salvation procured by the sprinkling of his blood, shall be cut off from among those that shall enter into the rest prepared for the people of God; and for the same reason too; they bring not the offering of God in its appointed season, and therefore they shall bear their sin.

Clarke: Num 9:15

The cloud covered the tabernacle - See the whole account of this supernatural cloud largely explained, Exo 23:21; and Exo 40:34-38. Calmet observes that the 15th verse, beginning a new subject, should begin a new chapter, as it has no connection with what goes before; and he thinks this chapter, begun with the 15th verse, should end with the 28th verse of the following. (Exo 10:28)

Calvin: Num 9:1

1.And the Lord spake unto Moses We may infer how great was the carelessness, nay, even the ingratitude of the people, from the fact that God recalls to their recollection the celebration of the passover, before a year had elapsed. For what would they do fifty years hence, if there was any danger of their falling into forgetfulness of it in so short a time? If they had been voluntarily assiduous in their duty, it would have been unnecessary to repeat what had been so severely enjoined even with threats. But now God, as the year came to a close, reminds them that the day approaches on which He had fixed the passover to be held; that the Israelites might more surely learn that this solemn sacrifice is of yearly recurrence, and thus that it was sinful to omit it. He then commands that all the ceremonies should be diligently observed, and that they should not corrupt the pure institution with any strange leaven. Finally, their obedience is praised, because they had neither added anything to, nor diminished anything from, God’s command.

Calvin: Num 9:6

6.And there were certain men A question is here introduced incidentally, viz., what must be done, if any sudden defilement should prevent any persons from celebrating the passover with the rest; since God would expunge from amongst His people whosoever should not observe this memorial of their redemption? Although the history is here touched upon, yet because the doctrine as to the just and pure observance of the passover is its main subject, nay, because this passage is a kind of supplement to the general command, I have thought it proper to connect them here. Moses says that certain men were found defiled over the soul of a man, ³²⁴ viz., either because they had touched a dead body, or had gone into a house of mourning, or had been present at the funeral of a dead man; for the Law accounted such to be polluted, as will be seen elsewhere. Hence arose a kind of discrepancy; because, whilst the unclean were not permitted to approach the sacred feast, it was sinful to neglect this exercise of religion. Even Moses confessed that he was perplexed as to this matter, since he sought for time to inquire of God. The extraordinary modesty of the Prophet here displays itself, in not daring to pronounce on a doubtful matter, although he was their lawgiver. But he thus more clearly shewed that he by no means gave the Law out of his own head, since he did not dare even to interpret it, except after receiving a new command. God, therefore, by laying down a special exception, takes away the contradiction ( ἀντινομίαν). For to those, whom just necessity excused, He assigns the second month, that they too might be partakers of the passover, though they might not change the day at their own option. By this privilege He not only relieves the unclean, but also those who might be at a distance ³²⁵ from the society of their fellows, concerning whom the same question might be raised. For it was not suitable that any one should eat the passover by himself; and even if a family were too small, the neighbors were called in, that the number might be sufficient to eat the whole lamb; and therefore, the traveler abroad, or even at home, if he was far from his friends, had need of some remedy to preserve him from punishment. Moreover, we must remember that this was not a concession to despisers, nor was profane carelessness encouraged by this indulgence; but it was only a provision for the necessity of those who had inadvertently contracted defilement, or who could not escape it, or who were unexpectedly delayed on their journey. For they are said to have complained of their own accord to Moses that, on account of their uncleanness, they were prevented from eating the paschal lamb; and hence we infer their pious solicitude. For such, then, another passover is permitted; that, in the second month, they might recover what they had lost without their fault. Meanwhile it is strictly enjoined on them that they should change nothing in the whole ceremony; and on this account, what we have already seen is again repeated, viz., that they should eat it with bitter herbs, that they should not break a bone of it, and the like. But, that the permission might not be extended too far, the penalty is again denounced, if any, except for these two causes, should have neglected to celebrate the passover. For we know how men, unless they are restrained, permit themselves too great license in searching out excuses. It is more clearly expressed here than before, that the paschal lamb was a victim; ³²⁶ for it is said in Num 9:7, “wherefore are we kept back, that we may not offer an offering?” and in Num 9:13, “because he brought not the offering of the Lord.” I call attention to this, because there are some who think that the paschal lamb was so slain as not to be the offering of a sacrifice; whereas Paul distinctly teaches that a victim was offered in it, and then the feast annexed to it; for such is the meaning of his words, “Christ our Passover is sacrificed for us; therefore let us keep the feast,” etc ( 1Co 5:7.) Whenever the word “soul” ³²⁷ is used for a dead body, I take it to be a tolerably common metaphor of the Hebrew language.

Defender: Num 9:16

This was another daily miracle during the wilderness years, in addition to the manna and the water. The "shekinah" cloud, assuring the people of God's continual presence (Exo 33:14), guided them by day and night from the time they built the tabernacle until this time (Exo 40:36, Exo 40:38)."

TSK: Num 9:1

am 2514, bc 1490, An, Ex, Is, 2, Abib

in the first month : The first fourteen verses of this chapter evidently refer to a time previous to the commencement of this book; but as there is no evidence of a transposition, it is better to conclude with Houbigant, that ""it is enough to know, that these books contain an account of things transacted in the days of Moses, though not in their regular or chronological order.""Num 1:1; Exo 40:2

TSK: Num 9:2

keep : Exod. 12:1-20

his appointed : Num 28:16; Exo 12:6, Exo 12:14; Lev 23:5; Deu 16:1, Deu 16:2; Jos 5:10; 2Ch 35:1; Ezr 6:19; Mar 14:12; Luk 22:7; 1Co 5:7, 1Co 5:8

TSK: Num 9:3

Exo 12:7-11

the fourteenth : 2Ch 30:2, 2Ch 30:15

at even : Heb. between the two evenings, Exo 12:6 *marg. Heb 9:26

according to all the rites : Num 9:11, Num 9:12

TSK: Num 9:5

they kept : Jos 5:10

according : Num 8:20, Num 29:40; Gen 6:22, Gen 7:5; Exo 39:32, Exo 39:42; Deu 1:3, Deu 4:5; Mat 28:20; Joh 15:14; Act 26:19; Heb 3:5, Heb 11:8

TSK: Num 9:6

defiled : Num 5:2, Num 6:6, Num 6:7, Num 19:11, Num 19:16, Num 19:18; Lev 21:11; Joh 18:28

they came : Num 15:33, Num 27:2, Num 27:5; Exo 18:15, Exo 18:19, Exo 18:26; Lev 24:11

TSK: Num 9:7

we may not offer : Num 9:2; Exo 12:27; Deu 16:2; 2Ch 30:17-19; 1Co 5:7, 1Co 5:8

TSK: Num 9:8

Stand : Exo 14:13; 2Ch 20:17

I will : Num 27:5; Psa 25:14, Psa 85:8; Pro 3:5, Pro 3:6; Eze 2:7, Eze 3:17; Joh 7:17, Joh 17:8; Act 20:27; 1Co 4:4, 1Co 11:23; Heb 3:5, Heb 3:6

TSK: Num 9:10

be unclean : Num 9:6, Num 9:7; Rom 15:8-19, Rom 16:25, Rom 16:26; 1Co 6:9-11; Eph 2:1, Eph 2:2, Eph 2:12, Eph 2:13, Eph 3:6-9

yet he shall keep : Mat 5:24; 1Co 11:28

TSK: Num 9:11

fourteenth : Num 9:3; Exo 12:2-14, Exo 12:43-49; 2Ch 30:2-15; Joh 19:36

and eat it : Exo 12:8

TSK: Num 9:12

shall leave : Exo 12:10

break any bone : In the East, Belon says, he ""met with shepherds who were roasting sheep whole, which they sold to travellers stuck upon sticks of willow tree. The entrails were taken out, and the body again sewed up.""Exo 12:46; Joh 19:36

according : Num 9:3; Exo 12:43

TSK: Num 9:13

forbeareth : Num 15:30, Num 15:31, Num 19:13; Gen 17:14; Exo 12:15; Lev 17:4, Lev 17:10, Lev 17:14-16; Heb 2:3; Heb 6:6, Heb 10:26-29, Heb 12:25

because : Num 9:2, Num 9:3, Num 9:7

bear his sin : Num 5:31; Lev 20:20, Lev 22:9; Eze 23:49; Heb 9:28

TSK: Num 9:14

Exo 12:48, Exo 12:49; Lev 19:10, Lev 22:25, Lev 24:22, Lev 25:15; Deu 29:11, Deu 31:12; Isa 56:3-7; Eph 2:19-22

TSK: Num 9:15

on the day : Exo 40:2, Exo 40:18

the cloud : Num 14:14; Exo 14:19, Exo 14:20, Exo 14:24, Exo 33:9, Exo 33:10, Exo 40:34; Neh 9:12, Neh 9:19; Psa 78:14, Psa 105:39; Isa 4:5; Eze 10:3, Eze 10:4; 1Co 10:1

at even : Exo 13:21, Exo 40:38

TSK: Num 9:16

Num 9:18-22; Exo 13:21, Exo 13:22, Exo 40:38; Deu 1:33; Neh 9:12, Neh 9:19; Psa 78:14, Psa 105:39; Isa 4:5, Isa 4:6; 1Co 10:1; 2Co 5:19; Rev 21:3; This cloud not only enlightened the Israelites, but also protected them, and was a continual pledge of God’ s presence and protection. To this manifestation of the Divine glory, the prophet Isaiah alludes, when he says (Isa 4:5), ""The Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night.""God is the director, protector, and glory of his church.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 9:1-5

Passover at Sinai. This, as being kept in the first month, was prior in time to the numbering of Num 1:1 ff, and to the other events narrated in this book. It is, however, recorded here as introductory to the ordinance of Num 9:6-14 in this chapter respecting the supplementary Passover; the observance of which was one of the last occurrences during the halt at Sinai.

Num 9:5

In some details, the present Passover differed both from that kept at the Exodus itself and from all subsequent Passovers. For example, the direction of Exo 12:22 could not be carried out in the letter while the people were dwelling in tents; and may be regarded as superseded by Lev 17:3-6 (compare Deu 16:5 ff).

In other points, such as how many lambs would be wanted, how the blood of the Paschal victims could be sprinkled upon the altar in the time specified, etc., the administrators of the Law of Moses would here, as elsewhere, have, from the nature of the case, power to order what might be requisite to carry the law into effect.

Barnes: Num 9:6

Certain men - Probably Mishael and Elizaphan, who buried their cousins, Nadab and Abihu, within a week of this Passover Lev 10:4-5.

Barnes: Num 9:11

The later Jews speak of this as the "little Passover."Coming, as it did, a month after the proper Passover, it afforded ample time for a man to purify himself from legal defilement, as also to return from any but a very distant journey. Compare Hezekiah’ s act 2Ch 30:1-3.

Barnes: Num 9:12

According to all the ordinances - i. e. those relating to the Passover lamb, not those concerning the feast, for the Little Passover lasted, according to the Jews, only one day; nor was it held to be needful that at it leaven should be put away out of the houses.

Barnes: Num 9:15

The cloud ... - The phenomenon first appeared at the Exodus itself, Exo 13:21-22. The cloud did not cover the whole structure, but the "tent of the testimony,"i. e. the enclosure which contained the "ark of the testimony"Exo 25:16, Exo 25:22, and the holy place. The phenomenon is now again described in connection with the journeyings which are to be narrated in the sequel of the book.

Poole: Num 9:1

In the first month and therefore before the numbering of the people, which was not till the second month, Num 1:1,2 . But it is placed after it, because of a special case relating to the passover, which happened after it, and which is here related, upon occasion whereof he mentions the command of God for the keeping of the passover in the wilderness, which was done but once, and without this command they had not been obliged to keep it at all till they came to the land of Canaan. See Exo 12:25 .

Poole: Num 9:3

So far as concerned the lamb and the unleavened bread, &c., for there were some things peculiar to the first passover in Egypt, as that they were to eat it in haste, with their loins girded, their shoes on their feet, and their staff in their hand , which were not properly rites or ceremonies of the passover, but circumstances of their present condition being the travellers and ready to depart, &c.

Quest. Whence had they meal to make unleavened bread

Answ They were not now in haste, and so had time enough to procure it out of the land of Midian by the help of Moses’ s father-in-law, who lived there, which land was not far from Horeb or Sinai, as appears from Exo 3:1 .

Poole: Num 9:6

By the dead body of a man by the touch of a dead body, or something belonging to it; see Num 19:11because unclean persons were prohibited to eat of holy things. See Lev 8:20 22:3 .

They came before Moses for resolution of their difficulty.

Poole: Num 9:7

Which if we neglect, we must be cut off; and if we keep it in these circumstances, we must also be cut off. What shall we do? The passover is called

an offering of the Lord because it was both killed and eaten in obedience to God’ s command, and to God’ s honour, and as a thank-offering to God for his great mercies.

Poole: Num 9:8

God having promised to answer and direct him upon his address to him in difficult cases.

Poole: Num 9:10

Under these two instances the Hebrews think that other hinderances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law, which is the same in other cases, and from the application of this rule to other cases, 2Ch 30 .

Afar off in some remote country, whence he can not return sooner.

Poole: Num 9:12

Leave none of it unto the morning but either eat or burn it before that time.

Poole: Num 9:13

The man that forbeareth to keep the passover through contempt or neglect, without these or any other just impediments, as before.

Poole: Num 9:14

A stranger to wit, a proselyte.

Poole: Num 9:15

1490 Of the cloud , see Exo 13:21 . The tabernacle, namely,

the tent of the testimony or, the tabernacle towards or above the tent of the testimony , i.e. that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood, Lev 16:2 . This was an evident token of God’ s special presence with and providence over them. See Exo 14:20,24 Ps 105:39 . And this cloud was easily distinguished from other clouds, both by its peculiar figure and by its constant residence in that place.

The appearance of fire that they might better discern it, and direct themselves and their journeys or stations by it.

Haydock: Num 9:1

The Lord. The 15 first verses might be placed at the head of this book. God gave orders to celebrate the first passover in the desert, about the 14th of the first month, in the second year of liberty, soon after the consecration of the tabernacle. (Calmet) ---

This is the only passover which the Jews are recorded to have celebrated during the 40 years' sojournment; as they were not allowed to celebrate it, without having circumcised all the males of their family, (Exodus xii. 43,) which they could not do in the wilderness (His cuni, &c.) being uncertain how soon they would have to remove by the direction of God. (Haydock) ---

First month. Hence, Moses does not always observe the order of time, as he spoke (chap. i.) of what happened in the second month. (Du Hamel)

Haydock: Num 9:3

In the. Hebrew, "between the two evenings," Exodus xii. 6. Septuagint, "towards the evening, in its season, according to its law, and determination," sugkrisin, (ver. 14,) suntaxin, "arrangement;" in both places we have justifications. (Haydock) ---

God's law is so called, because nothing can be done right without it. (Menochius) ---

The merit of human actions depends on their conformity with the will of God; (Du Hamel) and when he gives directions, we must comply exactly. (Haydock)

Haydock: Num 9:5

In Mount. Hebrew, "desert ( or mountainous country) of Sinai," Exodus xiv. 3. (Calmet)

Haydock: Num 9:6

Some. Hebrew, "and there was men," a solecism, rejected by the Samaritan and Arabic copies. (Houbigant) ---

Man. That is, by having touched, or come near, a dead body, out of which the soul was departed. (Challoner) ---

Such were forbidden to offer any sacrifice, Leviticus xxii. 4. Yet they could not refrain from burying the dead. (Philo, de vita Mos. 3.) As, therefore, the action was far from being criminal, and they had partaken of the paschal lamb without restriction in Egypt, and heard that God required all to offer this sacrifice, under pain of excision, (ver. 13,) they reasonably wished to know how they were to act, particularly as the 14th of Nisan alone was appointed for this sacrifice, and they could not be purified in less than seven days. If the law, by which they were excluded from the camp, (chap. v. 2,) were already published, they consulted Moses by some friend. The Rabbins suppose, that those who buried Nadab and Abiu, are meant. (Calmet) ---

The common people did not properly offer a sacrifice, though they might kill the victim. (Du Hamel)

Haydock: Num 9:10

Unclean, in what manner soever. (Philo) ---

Nation; or at a great distance, whether in the country or out of it. The Rabbins say 15 miles, or leagues, (Calmet) which make 45 miles. (Haydock) ---

Septuagint, all such were bound to observe the passover in the second month, as the whole people did under Ezechias; (2 Paralipomenon xxx.) though the Rabbins falsely pretend, that when the greater part of the people were under this predicament, the law did not oblige, and they might eat the paschal lamb in the month of Nisan. Women were not bound to make the second Phase, Exodus xii. 19. (Calmet) ---

This festival was never transferred beyond the second month. (Menochius)

Haydock: Num 9:14

Stranger. Both the Jews who lived at a distance from the promised land, and those of other nations who had embraced their religion, were obliged to observe this law; while the uncircumcised were absolutely excluded. (Calmet)

Haydock: Num 9:15

A cloud, and fire, alternately covered the tabernacle of the covenant, which was 30 cubits long and 15 broad. The pagans, perhaps, hence took occasion to accuse the Jews of adoring the clouds. Nil præter nubis & cœli Numen adorant. (Juvenal, Sat. xiv.) (Calmet)

Haydock: Num 9:16

By day. These words are omitted in the Hebrew; but the context shews that they must necessarily be supplied; as they are in the Septuagint. The same cloud assumed different appearances. (Calmet)

Gill: Num 9:1

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.

Gill: Num 9:2

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.

Gill: Num 9:3

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.

Gill: Num 9:4

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.

Gill: Num 9:5

And 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.

Gill: Num 9:6

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.

Gill: Num 9:7

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.

Gill: Num 9:8

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.

Gill: Num 9:9

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.

Gill: Num 9:10

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.

Gill: Num 9:11

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 2Ch 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.

Gill: Num 9:12

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.

Gill: Num 9:13

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.

Gill: Num 9:14

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.

Gill: Num 9:15

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.

Gill: Num 9:16

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 9:1

¹ sn The chapter has just the two sections, the observance of the Passover (vv. 1-14) and the cloud that led the Israelites in the wilderness (vv. 15-23). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.

² tn The temporal clause is formed with the infinitive construct of יָצָא (yatsa’, “to go out; to leave”). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.

NET Notes: Num 9:2

¹ tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.

² sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.

³ tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.

NET Notes: Num 9:3

¹ tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).

² tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.

³ tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.

NET Notes: Num 9:4

¹ tn Heb “spoke to.”

² tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.

NET Notes: Num 9:5

¹ tc The LXX omits this first clause; it also omits “at twilight.”

NET Notes: Num 9:6

¹ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

² tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

³ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

⁴ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

NET Notes: Num 9:8

¹ tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.

² tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”

NET Notes: Num 9:10

¹ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

² tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.

NET Notes: Num 9:11

¹ sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.

NET Notes: Num 9:13

¹ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

² tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

³ sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.

⁴ tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.

NET Notes: Num 9:14

¹ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

² tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

³ tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

⁴ tn Or “you must have one statute.”

⁵ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

NET Notes: Num 9:15

¹ sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.

² tn Heb “and/now on the day.”

³ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

⁴ sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).

⁵ sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.

⁶ tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.

⁷ tn Heb “like the appearance of fire.”

NET Notes: Num 9:16

¹ tc The MT lacks the words “by day,” but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate).

Geneva Bible: Num 9:3

In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to ^{( a )} all the rites of it, and according to all the ceremonies thereof, shall ye keep it.

^{( a )} Even in all points as the Lord has instituted it.

Geneva Bible: Num 9:6

And there were certain men, who were defiled ^{( b )} by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:

^{( b )} By touching a corpse, or being at the burial.

Geneva Bible: Num 9:7

And those men said unto him, We [are] defiled by the dead body of a man: wherefore are we kept back, that we may not ^{( c )} offer an offering of the LORD in his appointed season among the children of Israel?

^{( c )} Or, celebrate the Passover the fourteenth day of the first month.

Geneva Bible: Num 9:10

Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or [be] in a journey afar off, yet ^{( d )} he shall keep the passover unto the LORD.

^{( d )} And cannot come where the tabernacle is, when others keep it.

Geneva Bible: Num 9:11

The fourteenth day of the ^{( e )} second month at even they shall keep it, [and] eat it with unleavened bread and bitter [herbs].

^{( e )} So that the unclean and those who are not at home, have a month longer granted to them.

Geneva Bible: Num 9:13

But the man that [is] clean, and is not in a ^{( f )} journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin.

^{( f )} When the Passover is celebrated.

Geneva Bible: Num 9:15

And on the day that the tabernacle was reared up the cloud covered the tabernacle, [namely], the tent of the testimony: and at even there was upon the tabernacle as it were the ^{( g )} appearance of fire, until the morning.

^{( g )} Like a pillar, read (Exo 13:21-22).

Commentary -- Verse Range Notes

TSK Synopsis: Num 9:1-23

1 The passover is again commanded.

6 A second passover for the unclean or absent.

15 The cloud directs the removals and encampments of the Israelites.

Maclaren: Num 9:16

The Guiding Pillar

So it was alway : the cloud covered [the tabernacle] by day, and the appearance of fire by night.', Num. 9:16.

THE children of Israel in the wilderness, surrounded by miracle, had nothing which we do not possess. They had some things in an inferior form; their sustenance came by manna, ours comes by God's blessing on our daily work, which is better. Their guidance came by this supernatural pillar ; ours comes by the reality of which that pillar was nothing but a picture. And so, instead of fancying that men thus led were in advance of us, we should learn that these, the supernatural manifestations, visible and palpable, of God's presence and guidance were the beggarly elements : God having provided some better thing for us that they without us should not be made perfect.'

With this explanation of the relation between the miracle and symbol of the Old, and the reality and standing miracle of the New. Covenants, let us look at the eternal truths, which are set before us in a transitory form, in this cloud by day and fiery pillar by night.

I. Note, First, The Double Form Of The Guiding Pillar.

The fire was the centre, the cloud was wrapped around it. The former was the symbol, making visible to a generation who had to be taught through their senses, the inaccessible holiness and flashing brightness and purity of the divine nature ; the latter tempered and veiled the too great brightness for feeble eyes.

The same double element is found in all God's manifestations of Himself to men. In every form of revelation are present both the heart and core of light, which no eye can look upon, and the merciful veil which, because it veils, unveils; because it hides, reveals; makes visible because it conceals; and shows God because it is' the hiding of His power.' So, through all the history of His dealings with men, there has ever been what is called in Scripture language the face,' or the name of God' ; the aspect of the divine nature on which the eye can look; and manifested through it, there has always been the depth and inaccessible abyss of that Infinite Being. We have to be thankful that in the cloud is the fire, and that round the fire is the cloud. For only so can our eyes behold and our hands grasp the else invisible and remote central Sun of the universe. God hides to make better known the glories of His character. His revelation is the flashing of the uncreated and intolerable light of His infinite Being through the encircling clouds of human conceptions and words, or of deeds which each show forth, in forms fitted to our apprehension, some fragment of His lustre. After all revelation, He remains unrevealed. After ages of showing forth His glory, He is still' the King invisible, whom no man hath seen at any time nor can see.' The revelation which He makes of Himself is truth and" is no lie.' The recognition of the presence in it of both the fire and the cloud does not cast any doubt on the reality of our imperfect knowledge, or of the authentic participation in the nature of the central light, of the sparkles of it which reach us. We know with a real knowledge what we know of Him. What He shows us is Himself, though not His whole Self.

This double aspect of all possible revelation of God, which was symbolised in comparatively gross external form in the pillar that led Israel on its march, and lay stretched out and quiescent, a guarding covering above the Tabernacle when the weary march was still, recurs all through the history of Old Testament revelation by type and prophecy and ceremony, in which the encompassing cloud was comparatively dense, and the light which pierced it relatively faint. It reappears in both elements in Christ, but combined in new proportions, so as that the veil, that is to say, His flesh,' is thinned to transparency and all aglow with the indwelling lustre of manifest Deity. So a light, set in some fair alabaster vase, shines through its translucent walls, bringing out every delicate tint and meandering vein of colour, while itself diffused and softened by the enwrapping medium which it beautifies by passing through its purity. Both are made visible and attractive to dull eyes by the conjunction. He that hath seen Christ hath seen the Father,' and he that hath seen the Father in Christ hath seen the man Christ, as none see Him who are blind to the incarnate deity which illuminates the manhood in which it dwells.

But we have to note also the varying appearance of the pillar according to need. There was a double change in the pillar according to the hour, and according as the congregation was on the march or encamped. By day it was a cloud, by night it glowed in the darkness. On the march it moved before them, an upright pillar, as gathered together for energetic movement; when the camp rested it' returned to the many thousands of Israel' and lay quietly stretched above the Tabernacle like one of the long-drawn, motionless clouds above the setting summer sun, glowing through all its substance with unflashing radiance reflected from unseen light, and on all the glory' (shrined in the Holy Place beneath) was a defence.'

Both these changes of aspect symbolise for us the reality of the Protean capacity of change according to our ever-varying needs, which for our blessing we may find in that ever-changing, unchanging, divine Presence which will be our companion, if we will.

It was not only by a natural process that, as daylight declined, what had seemed but a column of smoke in the fervid desert sunlight, brightened into a column of fire, blazing amid the clear stars. But we may well believe in an actual admeasurement of the degree of light, correspondent to the darkness and to the need for certitude and cheering sense of God's protection, which the defenceless camp would feel as they lay down to rest.

When the deceitful brightness of earth glistens and dazzles around us, our vision of Him may be a cloudy screen to temper the deceitful ray'; and when' there stoops on our path, in storm and shade, the frequent night,' as earth grows darker, and life becomes greyer and more sombre, and verges to its eventide, the pillar blazes brighter before the weeping eye, and draws nearer to the lonely heart. We have a God who manifests Himself in the pillar of cloud by day, and in flaming fire by night.

II. Note The Guidance Of The Pillar.

When it lifts the camp marches; when it glides down and lies motionless the march is stopped, and the tents are pitched. The main point which is dwelt upon in this description of the God-guided pilgrimage of the wandering people is the absolute uncertainty in which they were kept as to the duration of their encampment, and as to the time and circumstances of their march. Sometimes the cloud tarried upon the Tabernacle many days; sometimes for a night only; sometimes it lifted in the night. Whether it was by day or by night that the cloud was taken up, they journeyed. Or whether it were two days, or a month, or a year that the cloud tarried upon the Tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up they journeyed.' So never, from moment to moment, did they know when the moving cloud might settle, or the resting cloud might soar. Therefore, absolute uncertainty as to the next stage was visibly represented before them by that hovering guide which determined everything, and concerning whose next movement they knew absolutely nothing.

Is not that all true about us? We have no guiding cloud like this. So much the better. Have we not a more real guide? God guides us by circumstances, God guides us by His word, God guides us by His Spirit, speaking through our common-sense and in our understandings, and, most of all, God guides us by that dear Son of His, in whom is the fire and round whom is the cloud. And perhaps we may even suppose that our Lord implies some allusion to this very symbol in His own great words, I am the Light of the world. He that followeth Me shall not walk in darkness, but shah have the light of life.' For the conception of following' the light seems to make it plain that our Lord's image is not that of the sun in the heavens, or any such supernal light, but that of some light which comes near enough to a man to move before him, and behind which he can march. So, I think, that Christ Himself laid His hand upon this ancient symbol, and in these great words said in effect, I am that Which it only shadowed and foretold.' At all events, whether in them He was pointing to our text or no, we must feel that He is the reality which was expressed by this outward symbol. And no man who can say, Jesus Christ is the Captain of my salvation, and after His pattern I march ; at the pointing of His guiding finger I move; and in His footsteps, He being my helper, I try to tread,' need feel or fancy that any possible pillar, floating before the dullest eye, was a better, surer, or diviner guide than he possesses. They whom Christ guides want none other for leader, pattern, counsellor, companion, reward. This Christ is our Christ for ever and ever, He will be our guide even unto death' and beyond it. The pillar that we follow, which will glow with the ruddy flame of love in the darkest hours of life, blessed be His name! will glide in front of us through the valley of the shadow of death,' brightest then when the murky midnight is blackest. Nor will the pillar which guides us cease to blaze, as did the guide of the desert march, when Jordan has been crossed. It will still move before us on paths of continuous and ever-increasing approach to infinite perfection. They who here follow Christ afar off and with faltering steps shall there follow the Lamb whithersoever He goeth.'

In like manner, the same absolute uncertainty which was intended to keep the Israelites (though it failed often to do so) in the attitude of constant dependence, is the condition in which we all have to live, though we mask it from ourselves. That we do not know what lies before us is a commonplace. The same long tracts of monotonous continuance in the same place and doing the same duties befall us that befell these men. Years pass, and the pillar spreads itself out, a defence above the unmoving sanctuary. And then, all in a flash, when we are least thinking of change, it gathers itself together, is a pillar again, shoots upwards, and moves forwards; and it is for us to go after it. And so our lives are shuttlecocked between uniform sameness which may become mechanical monotony, and agitation by change which may make us lose our hold of fixed principles and calm faith, unless we recognise that the continuance and the change are alike the will of the guiding God, whose will is signified by the stationary or moving pillar.

III. That Leads Me To The Last Thing That I Would Note--Viz, The Docile Following Of The Guide.

In the context, the writer does not seem to be able to get away from the thought that whatever the pillar indicated, immediate prompt obedience followed. He says so over and over and over again. As long as the cloud abode they rested, and when the cloud tarried long they journeyed not'; and when the cloud was a few days on the Tabernacle they abode'; and according to the commandment they journeyed' ; and when the cloud abode until the morning they journeyed'; and whether it were two days, or a month, or a year that the cloud tarried they journeyed not, but abode in their tents.' So, after he has reiterated the thing half a dozen times or more, he finishes by putting it all again in one verse, as the last impression which he would leave from the whole narrative,' at the commandment of the Lord they rested in their tents, and at the commandment of the Lord they journeyed.' Obedience was prompt; whensoever and for whatsoever the signal was given, the men were ready. In the night, after they had had their tents pitched for a long period, when only the watchers' eyes were open, the pillar lifts, and in an instant the alarm is given, and all the camp is in a bustle. That is what we have to set before us as the type of our lives. We are to be as ready for every indication of God's will as they were. The peace and blessedness of our lives largely depend on our being eager to obey, and therefore quick to perceive, the slightest sign of motion in the resting, or of rest in the moving, pillar which regulates our march and our encamping.

What do we need in order to cultivate and keep such a disposition? We need perpetual watchfulness lest the pillar should lift unnoticed. When Nelson was second in command at Copenhagen, the admiral in command of the fleet hoisted the signal for recall, and Nelson put his telescope to his blind eye and said,' I do not see it.' That is very like what we are tempted to do. When the signal for unpleasant duties that we would gladly get out of is hoisted, we are very apt to put the telescope to the blind eye, and pretend to ourselves that we do not see the fluttering flags. We need still more to keep our wills in absolute suspense, if His will has not declared itself. Do not let us be in a hurry to run before God. When the Israelites were crossing the Jordan, they were told to leave a great space between themselves and the guiding ark, that they might know how to go, because they had' not passed that way heretofore.' Impatient hurrying at God's heels is apt to lead us astray. Let Him get well in front, that you may be quite sure which way He desires you to go, before you go. And if you are not sure which way He desires you to go, be sure that He does not at that moment desire you to go anywhere.

We need to hold the present with a slack hand, so as to be ready to fold our tents and take to the road, if God will. We must not reckon on continuance, nor strike our roots so deep that it needs a hurricane to remove us. To those who set their gaze on Christ, no present, from which He wishes them to remove, can be so good for them as the new conditions into which He would have them pass. It is hard to leave the spot, though it be in the desert, where we have so long encamped that it has come to feel like home. We may look with regret on the circle of black ashes on the sand where our little fire glinted cheerily, and our feet may ache, and our hearts ache more, as we begin our tramp once again, but we must set ourselves to meet the God-appointed change cheerfully, in the confidence that nothing will be left behind which it is not good to lose, nor anything met which does not bring a blessing, however its first aspect may be harsh or sad.

We need, too, to cultivate the habit of prompt obedience. It is usually reluctance which puts the drag on. Slow obedience is often the germ of incipient disobedience. In matters of prudence and of intellect, second thoughts arc better than first, and third thoughts, which often come back to first ones, better than second ; but in matters of duty, first thoughts are generally best. They are the instinctive response of conscience to the voice of God, while second thoughts are too often the objections of disinclination, or sloth, or cowardice. It is easiest to do our duty when we are at first sure of it. It then comes with an impelling power which carries us over obstacles as on the crest of a wave, while hesitation and delay leave us stranded in shoal water. If we would follow the pillar, we must follow it at once.

A heart that waits and watches for God's direction, that uses common-sense as well as faith to unravel small and great perplexities, and is willing to sit loose to the present, however pleasant, in order that it may not miss the indications which say, Arise, this is not your rest,' fulfils the conditions on which, if we keep them, we may be sure that He will guide us by the right way, and bring us at last to the city of habitation.'

MHCC: Num 9:1-14

God gave particular orders for the keeping of this passover, and, for aught that appears, after this, they kept no passover till they came to Canaan, Jos 5:10. It early showed that the ceremonial institutions were not to continue always, as so soon after they were appointed, some were suffered to sleep for many years. But the ordinance of the Lord's Supper was not thus set aside in the first days of the Christian church, although 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 afterward. Israelites in the wilderness could not forget the deliverance out of Egypt. There was danger of this when they came to Canaan. Instructions were given concerning those who were ceremonially unclean, when they were to eat the passover. Those whose minds and consciences are defiled by sin, are unfit for communion with God, and cannot partake with comfort of the gospel passover, till they are cleansed by true repentance and faith. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. It should be a trouble to us, when by any occasion we are kept back from the solemnities of a sabbath or a sacrament. Observe the deliberation of Moses in resolving this case. Ministers must ask counsel of God's mouth, not determine according to their own fancy or affection, but according to the word of God to the best of their knowledge. And if, in difficult cases, time is taken to spread the matter before God by humble, believing prayer, the Holy Spirit assuredly will direct in the good and right way. God gave directions in this case, and in other similar cases, explanatory of the law of the passover. As those who, against their minds, are forced to absent themselves from God's ordinances, may expect the favours of God's grace under their affliction, so those who, of choice, absent themselves, may expect God's wrath for their sin. Be not deceived: God is not mocked.

MHCC: Num 9:15-23

This cloud was appointed to be the visible sign and symbol of God's presence with Israel. Thus we are taught to see God always near us, both night and day. As long as the cloud rested on the tabernacle, so long they continued in the same place. There is no time lost, while we are waiting God's time. When the cloud was taken up, they removed, however comfortably they were encamped. 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 command of the Lord. It is very safe and pleasant going when we see God before us, and resting where he appoints us to rest. The leading of this cloud is spoken of as signifying the guidance of the blessed Spirit. We are not now to expect such tokens of the Divine presence and guidance; 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. All the children of God shall be led by the Spirit of God, Rom 8:14. He will direct the paths of those who in all their ways acknowledge him, Pro 3:6. At the commandment of the Lord, our hearts should always move and rest, saying, Father, thy will be done; dispose of me and mine as thou pleasest. What thou wilt, and where thou wilt; only let me be thine, and always in the way of my duty. In applying general precepts to particular circumstances, there should be good counsel and fervent prayer. When any undertaking is evidently wrong, or doubtfully right, and yet the mind leans that way, in such a case " the moving of the cloud," as men sometimes miscall it, is generally no more than a temptation Satan is permitted to propose; and men fancy they are following the Lord, when they are following their own wayward inclinations. The record of his mercy will conduct us with unerring truth, through Christ, to everlasting peace. Follow the pillar of the cloud and of fire. Lay the BIBLE to heart, and receive with meekness the ingrafted word, which is able to save your souls.

Matthew Henry: Num 9:1-14

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, 1Co 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 (2Ch 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.

Matthew Henry: Num 9:15-23

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."

Keil-Delitzsch: Num 9:1-5

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 2Ch 30:16 and 2Ch 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"(2Ch 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.)

Keil-Delitzsch: Num 9:6-7

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.

Keil-Delitzsch: Num 9:8

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

Keil-Delitzsch: Num 9:9-14

Jehovah gave these general instructions: " Every one who is defiled by a corpse or upon a distant

(Note: The רחקהi puncta extraordinaria , 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 , 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.

Keil-Delitzsch: Num 9:15-23

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 moëd , "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 moëd ). 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 Rosenmüller 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.

Constable: Num 1:1--10:36

A. Preparations for entering the Promised Land from the south chs. 1-10

The first 10 chapters in Numbers describe Israel's preparation for entering the land.

". . . just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land."⁹

"The two censuses (chs. 1-4, 26) are key to understanding the structure of the book. The first census (chs. 1-4) concerns the first generation of the Exodus community; the second census (ch. 26) focuses on the experiences of the second generation, the people for whom this book is primarily directed. The first generation of the redeemed were prepared for triumph but ended in disaster. The second generation has an opportunity for greatness--if only they will learn from the failures of their fathers and mothers the absolute necessity for robust faithfulness to the Lord despite all obstacles."¹⁰

Constable: Num 5:1--9:23

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

God gave the following laws to maintain holiness in the nation so He could continue to dwell among His people and bless them. This was particularly important since Israel would soon depart from Sinai to enter the Promised Land in which she would need to be holy to be victorious over her enemies. These were requirements for the whole nation, not just the priests.

"Between covenant promise and covenant possession lay a process of rigorous journey through hostile opposition of terrain and terror. Israel had to understand that occupation of the land could be achieved only through much travail, for Canaan, like creation itself, was under alien dominion and it had to be wrested away by force, by the strong arm of Yahweh, who would fight on behalf of His people."³⁴

Constable: Num 7:1--9:23

The dedication of the tabernacle chs. 7-9

The revelation of ordinances and instructions designed to enhance the spiritual sanctification of the Israelites as they journeyed on to the Promised Land ends with chapter 6. The narrative of events that transpired just before the nation began marching resumes with chapter 7.

Constable: Num 9:1-14

The Passover at Sinai and instructions for a supplementary Passover 9:1-14

On the first anniversary of the Passover in Egypt, just after the Israelites had dedicated the tabernacle, they observed this feast as God had commanded (v. 5). Most of the males were already circumcised (cf. Josh. 5:5).

This event took place in the first month of the second year after the Exodus (v. 1). The census in chapter 1 occurred in the second month of the same year (1:1). This fact shows that at least these events described in Numbers are not in chronological order.

God graciously gave an ordinance that people who were unclean or on a journey when the rest of the nation celebrated the Passover could eat it exactly one month later (vv. 10-11). However to preclude negligence in observing the primary Passover in view of this exception God prescribed the death penalty for anyone who did not observe it at the preferred time if he or she could (v. 13). This regulation applied also to foreigners living among the Israelites who had identified with the Abrahamic Covenant through circumcision (v. 14; cf. Exod. 12:48-49).

"The purpose of including this segment of narrative was perhaps to show that God's laws were not arbitrary and unreasonable. The Israelites themselves even played a part in their formulation."⁷⁶

Constable: Num 9:15-23

The covering cloud 9:15-23

The time had come for the Israelites to resume their journey when the people had celebrated the Passover. All that remained for the Israelites to know was how God would lead them. Moses recorded God's revelation of that in this section.

The cloudy pillar stood over the tabernacle (vv. 15-16). It does not appear to have covered the entire camp of Israel.

"Like the Tabernacle, Canaan would be a focal point of Yahweh's residence among men, the place where His sovereignty would find historical expression through His specially chosen people."⁷⁷

The comparatively lengthy description of God's direction of Israel with the cloud (vv. 17-23) indicates God's sovereign and purposeful leadership of His people. The Israelites remained where they were just as long as God wanted them to remain there. Their experiences along the way were not accidental but providential. This description also expressed the "excitement of the occasion."⁷⁸

The way the Israelites discovered how God was leading them was to look at the revelation of Himself that He provided in the cloud. He did not explain His movements, but their duty was to follow in faith.

"The writer is intent on showing that at this point in their walk with the Lord, Israel was obedient and followed the Lord's guidance. The writer's concern to make this point can be seen in that seven times in this brief narrative, it is said that they obeyed the commandment of the Lord' and thus traveled when the cloud lifted from the tabernacle and moved (9:18, 20, 23; cf. Ex 17:1)."⁷⁹

The chapter closes with another reference to the Israelites' careful and exact obedience to Yahweh's instructions, an important theme in this book.

Guzik: Num 9:1-23

Numbers 9 - Keeping the Passover; the Cloud by Day and Fire by Night

A. Keeping the Passover.

1. (1-5) The first Passover in the wilderness.

Now the LORD spoke to Moses in the Wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying: "Let the children of Israel keep the Passover at its appointed time. On the fourteenth day of this month, at twilight, you shall keep it at its appointed time. According to all its rites and ceremonies you shall keep it." So Moses told the children of Israel that they should keep the Passover. And they kept the Passover on the fourteenth day of the first month, at twilight, in the Wilderness of Sinai; according to all that the LORD commanded Moses, so the children of Israel did.

a. Let the children of Israel keep the Passover at its appointed time: Israel celebrated Passover as they were leaving Egypt (Exodus 12). The Passover here marked the one-year point of their journey out of slavery and into the Promised Land.

b. According to all its rites and ceremonies you shall keep it: Passover was meant to be a reminder of God's "passing over" Israel in the judgment of the firstborn at the Exodus from Egypt.

i. The blood of the lamb, applied to the door posts of the home, would be seen by the angel of God's judgment - and seeing the blood, the angel would "pass over" and spare the home covered by the blood. Passover was meant to be a continual reminder of this occasion of being spared judgment, and of the deliverance that followed in the Exodus.

ii. Jesus fulfilled the Passover sacrifice by His death on the cross (1 Corinthians 5:7); the covering of His blood causes the judgment of God to "pass over" us. We are commanded to continually remember our occasion of being spared judgment and the deliverance that followed, by remembering Jesus' work on the cross through the Lord's Supper.

2. (6-14) The case of the unclean men: Should they keep Passover?

Now there were certain men who were defiled by a human corpse, so that they could not keep the Passover on that day; and they came before Moses and Aaron that day. And those men said to him, "We became defiled by a human corpse. Why are we kept from presenting the offering of the LORD at its appointed time among the children of Israel?" And Moses said to them, "Stand still, that I may hear what the LORD will command concerning you." Then the LORD spoke to Moses, saying, "Speak to the children of Israel, saying: 'If anyone of you or your posterity is unclean because of a corpse, or is far away on a journey, he may still keep the Lord's Passover. On the fourteenth day of the second month, at twilight, they may keep it. They shall eat it with unleavened bread and bitter herbs. They shall leave none of it until morning, nor break one of its bones. According to all the ordinances of the Passover they shall keep it. But the man who is clean and is not on a journey, and ceases to keep the Passover, that same person shall be cut off from among his people, because he did not bring the offering of the LORD at its appointed time; that man shall bear his sin. And if a stranger dwells among you, and would keep the Lord's Passover, he must do so according to the rite of the Passover and according to its ceremony; you shall have one ordinance, both for the stranger and the native of the land.'"

a. There were certain men who were defiled by a human corpse, so that they could not keep the Passover: In response to this matter, it was determined that the unclean must not neglect to keep Passover. Since Passover was a reminder and identification with spared judgment and deliverance, it must always be remembered. However, the unclean had to wait one month and keep Passover on the fourteenth day of the second month.

i. These were probably not the only two in Israel who had defiled themselves on the Passover. Perhaps others who became unclean did not come forward because they saw it as an excuse to not partake. They could have a day off without any obligation to God. But these two wanted to partake of Passover, and are bold enough to ask Moses (and to ask God through Moses) for an exception to the previous command (as Leviticus 7:20 and 22:3).

ii. Thus, provision was made for the unclean to remember God's spared judgment and deliverance - and the unclean needed most to remember it.

b. But the man who is clean and is not on a journey: However, those among Israel who were clean and not traveling must keep Passover, or be cut off from among his people. The punishment for not keeping Passover was severe: That man shall bear his sin, instead of having it borne by the Passover lamb.

i. In the same pattern, we must partake of Jesus, or bear our own sin. Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. . . . He who eats My flesh and drinks My blood abides in Me, and I in him. (John 6:53, 56)

c. And if a stranger dwells among you: Additionally, it didn't matter what bloodline or ethnic group the person came from: Even the stranger could and must partake of Passover, or be cut off. A Jew with the purest bloodlines would be cut off if they neglected Passover; the most mongrel gentile would be accepted if they participated in God's Passover.

d. He must do so according to the rite of the Passover and according to its ceremony: Before Israel could enter into the Promised Land, they must remember what got them there. It was the sparing of God's judgment, and His glorious, miraculous deliverance. Promised land people must always live in remembrance of God's deliverance, and it all flows from the work of Jesus on the cross.

B. The cloud and the fire guide Israel.

1. (15) The presence of God with Israel is displayed by the cloud and fire.

Now on the day that the tabernacle was raised up, the cloud covered the tabernacle, the tent of the Testimony; from evening until morning it was above the tabernacle like the appearance of fire.

a. Now on the day that the tabernacle was raised up: When the tabernacle was originally built (raised up), God blessed it by showing His presence in the form of the cloud by day and the fire by night (Exodus 40:34-38).

b. The cloud covered the tabernacle: This cloud of God's Shekinah glory was evident at different times in Israel's history; when Solomon built the temple, the cloud of glory filled the temple (1 Kings 8:10-11); but when Israel apostatized, and before the temple was destroyed by conquering Babylonians, the cloud of glory departed (Ezekiel 10:3-4, 18-19).

i. Which would be worse - to have never seen such an amazing visual emblem of God's presence and glory, or to have seen it - and then watch it depart? This is why God so sparingly appeals to our physical senses with the emblems of His glory; we will be (perhaps rightly) devastated when the emblem is gone.

ii. In 1992, some prophets within the Vineyard movement claimed to have discovered a sensory evidence of God's presence: They said they learned God smells like roses or honeysuckle. When then do you do when the smell stops - or you smell what they said sin smells like, sulfur.

c. From evening until morning it was above the tabernacle like the appearance of fire: Additionally, this was more than proof of God's presence. The cloud by day and the fire by night were actual helps and comforts to Israel. The fire at night was obviously a comfort to Israel in the midst of a dark wilderness, and the cloud by day would be a shade from the hot wilderness sun.

i. For You have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shade from the heat (Isaiah 25:4) The LORD is your keeper; the LORD is your shade at your right hand. The sun shall not strike you by day (Psalm 121:5). In the LORD, we genuinely have it "made in the shade"!

2. (16-23) Guidance by the cloud by day and the fire by night.

So it was always: the cloud covered it by day, and the appearance of fire by night. Whenever the cloud was taken up from above the tabernacle, after that the children of Israel would journey; and in the place where the cloud settled, there the children of Israel would pitch their tents. At the command of the LORD the children of Israel would journey, and at the command of the LORD they would camp; as long as the cloud stayed above the tabernacle they remained encamped. Even when the cloud continued long, many days above the tabernacle, the children of Israel kept the charge of the LORD and did not journey. So it was, when the cloud was above the tabernacle a few days: according to the command of the LORD they would remain encamped, and according to the command of the LORD they would journey. So it was, when the cloud remained only from evening until morning: when the cloud was taken up in the morning, then they would journey; whether by day or by night, whenever the cloud was taken up, they would journey. Whether it was two days, a month, or a year that the cloud remained above the tabernacle, the children of Israel would remain encamped and not journey; but when it was taken up, they would journey. At the command of the LORD they remained encamped, and at the command of the LORD they journeyed; they kept the charge of the LORD, at the command of the LORD by the hand of Moses.

a. So it was always: Though Israel had been organized and ordered by God; though they had been cleansed, and set apart, and blessed, and giving, and walking in their priesthood, they still had to be guided by God each step of the way to make it to the Promised Land. God had not done all those previous things to make them able to start towards the Promised Land on their own, but to make every step in constant dependence on Him.

b. Whenever the cloud was taken up from above the tabernacle, after that the children of Israel would journey: So, when the cloud moved, Israel moved; when the cloud stayed, Israel stayed. They only went where the presence of God led them, and they only stayed where the presence of God stayed.

i. Believers today must, in the same way, be led by the presence of God; when Paul says let the peace of God rule in your hearts (Colossians 3:15) he means the presence of God's peace is to be an umpire or a judge in our hearts.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 9 (Chapter Introduction)

Overview

Num 9:1, The passover is again commanded; Num 9:6, A second passover for the unclean or absent; Num 9:15, The cloud directs the removals and encampments of the Israelites.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 9 (Chapter Introduction)

CHAPTER 9

The passover kept in the wilderness on the fourteenth day of the first month, Num 9:1-5 . By those who were then unclean or journeying, the fourteenth day of the second month, Num 9:6-12 . They who otherwise neglect it to be put to death, Num 9:13 . Proselytes are to observe the same, Num 9:14 . God manifests himself to Israel in a cloud by day, and fire by night, by which they knew when and where to camp, Num 9:15-23 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 9 (Chapter Introduction)

(Num 9:1-14) Of the Passover.

(Num 9:15-23) The removals of the Israelites.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 9 (Chapter 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.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 9 (Chapter 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.