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Matthew Henry |
N U M B E R S
CHAP. IX.
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,
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,
II. Concerning the great favour of the pillar of cloud, which was a
guide to Israel through the wilderness,
&c.
| The Law of the Passover. | B. C. 1490. |
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1 And the LORD spake unto Moses in the wilderness of Sinai, in
the first month of the second year after they were come out of
the land of Egypt, saying,
2 Let the children of Israel also keep the passover at his
appointed season.
3 In the fourteenth day of this month, at even, ye shall keep
it in his appointed season: according to all the rites of it, and
according to all the ceremonies thereof, shall ye keep it.
4 And Moses spake unto the children of Israel, that they should
keep the passover.
5 And they kept the passover on the fourteenth day of the first
month at even in the wilderness of Sinai: according to all that
the LORD commanded Moses, so did the children of Israel.
6 And there were certain men, who were defiled 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:
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 offer
an offering of the LORD in his appointed season among the
children of Israel?
8 And Moses said unto them, Stand still, and I will hear what
the LORD will command concerning you.
9 And the LORD spake unto Moses, saying,
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 he shall keep the passover
unto the LORD.
11 The fourteenth day of the second month at even they shall
keep it, and eat it with unleavened bread and bitter herbs.
12 They shall leave none of it unto the morning, nor break any
bone of it: according to all the ordinances of the passover they
shall keep it.
13 But the man that is clean, and is not in a 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.
14 And if a stranger shall sojourn among you, and will keep the
passover unto the LORD; according to the ordinance of the
passover, and according to the manner thereof, so shall he do: ye
shall have one ordinance, both for the stranger, and for him that
was born in the land.
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,
Exod. xii. 25.
And, no passover till they came to Canaan,
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,
v. 4.
Thus Paul delivered to the churches what he received of the Lord
concerning the gospel passover,
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,
v. 5.
Though they had lately kept the feast of dedication
(ch. vii.),
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
(v. 6),
and they lay under that defilement seven days
(ch. xix. 11),
and in that time might not eat of the holy things,
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,
v. 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. ii. 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,
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,
v. 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,
v. 10, 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,
Matt. v. 23, 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
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,
v. 19, 20.
(2.) Whenever the passover was kept in the second month, all the rites
and ceremonies of it must be strictly observed,
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,
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,
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
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,
| The Pillar of Cloud and Fire. | B. C. 1490. |
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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 appearance
of fire, until the morning.
16 So it was alway: the cloud covered it by day, and the
appearance of fire by night.
17 And when the cloud was taken up from the tabernacle, then
after that the children of Israel journeyed: and in the place
where the cloud abode, there the children of Israel pitched their
tents.
18 At the commandment of the LORD the children of Israel
journeyed, and at the commandment of the LORD they pitched: as
long as the cloud abode upon the tabernacle they rested in their
tents.
19 And when the cloud tarried long upon the tabernacle many
days, then the children of Israel kept the charge of the LORD,
and journeyed not.
20 And so it was, when the cloud was a few days upon the
tabernacle; according to the commandment of the LORD they abode
in their tents, and according to the commandment of the LORD they
journeyed.
21 And so it was, when the cloud abode from even unto the
morning, and that the cloud was taken up in the morning, then
they journeyed: whether it was by day or by night that the
cloud was taken up, they journeyed.
22 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.
23 At the commandment of the LORD they rested in the tents, and
at the commandment of the LORD they journeyed: they kept the
charge of the LORD, at the commandment of the LORD by the hand of
Moses.
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,
Ps. xxvii. 4; Ezek. xxxvii. 26, 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. xxvii. 3; Ps. cxxi. 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,
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,
Whether it moved by day or night, they delayed not to attend its
motions
(v. 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,
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
(Ps. cv. 39),
and by the people of God after their captivity,
And the guidance of this cloud is spoken of as signifying the guidance
of the blessed Spirit.
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
(Ps. cvii. 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
even unto death
that all the children of God shall be led by the Spirit of God
that he will direct the paths of those who in all their ways
acknowledge him,
Prov. iii. 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,
Ps. xxxvii. 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.”
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