John Calvin on Numbers 9:6-16

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, “By occasion of the soul of a man.” — Douay Version. “Ex funere.” — Dathe. 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 Hors leurs maisons et pays. — Fr. 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; Sacrifice. — FR. for it is said in verse 7, “wherefore are we kept back, that we may not offer an offering?” and in ver. 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 (1 Corinthians 5:7, 8.) Whenever the word “soul” “The soul is here put for the body; and that dead, as often otherwhere; see Leviticus 19:28, and Numbers 5:2. Sometime the Scripture explaineth it, calling it a ‘dead soul,’ Numbers 6:6. The Chaldee, Greek, and Latin keep the Hebrew phrase.” — Ainsworth in loco. is used for a dead body, I take it to be a tolerably common metaphor of the Hebrew language.

Another Supplement (to the First Commandment)

respecting the Sanctifying of the First-born

Exodus 13

Exodus 13:1, 2, 11-16

1. And the Lord spake unto Moses, saying,

1. Et loquutus est Jehova ad Mosen, dicendo:

2. Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.

2. Sanctifica mihi primogenitum: quicquid apetit vulvam in filiis Israel, tam in hominibus quaIn in jumentis, meum est.

11. And it shall be, when the Lord shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,

11. Quumque introduxerit to Jehova in terram Chananaeorum, quemadmodum juravit tibi et patribus tuis, et dederit eam tibi.

12. That thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord’s.

12. Tunc transferes omnem apertionem vulvae ad Jehovam: omnem apertionem, emissionem (vel, foetum, vel, primogenitum) jumenti quod tuum erit: mascula, Jehovae erunt.

13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the first-born of man among thy children shalt thou redeem.

13. Omne autem primogenitum asini redimes hoedo: quod si non redemeris, cervicem franges ei: omne quoque primogenitum hominis in filiis tuis redimes.

14. And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage:

14. Quum autem interrogaverit to filius tuus eras, dicendo, Quid hoc? Tum dices ad eum, in fortitudine marius eduxit nos Jehova ex Aegypto e domo servorum.

15. And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the first-born in the land of Egypt, both the first-born of man, and the first-born of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the first-born of my children I redeem.

15. Et fuit quum indurasset se Pharao quominus dimitteret nos, occidit Jehova omne primogeniture in terra Aegypti, a primogenito hominis usque ad primogenitum animalis: idcirco ego sacrifico Jehovae omnem apertionem vulvae sexus masculini, omne autem primogeniture filiorum meorum redimo.

16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the Lord brought us forth out of Egypt.

16. Et erit in signum super manum tuam, et in frontalia inter oculos tuos: quid in fortitndine manus eduxit nos Dominns ex Aegypto.

Exodus 22

Exodus 22:29, 30

29. The first-born of thy sons shalt thou give unto me.

29. Primogeniture filiorum tuorum dabis mihi.

30. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.

30. Sic facies de bore tuo, et de pecude tua: septem diebus erit cum matre sua, die autem octavo dabis eum mihi.