Numbers 9 commentary

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.

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. Ps 73:24, even unto death, Ps 48:14. All the children of God shall be led by the Spirit of God, Ro 8:14. He will direct the paths of those who in all their ways acknowledge him, Pr 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.

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.

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.

17. And when the cloud was taken up from the tabernacle. Moses before informed us that the tabernacle was so distinguished by a visible miracle, that God made it manifest that He dwelt there: not that He left heaven and removed to that earthly house, but in order to be nigh to His people by the presence of His power and grace, whenever He was invoked by them. He now reports another miracle, that God, by uplifting the cloud, gave a sign, as it were, by which He commanded them to strike the camp; and when the cloud rested on the tabernacle, it was a sign that they should abide where they were. Here, however, a question arises; since it has been already said that, immediately after their departure from Egypt, the cloud was like a banner to direct the march of the people, it follows that they were not now for the first time admonished by its being lifted up to collect their baggage, and ordered as it were to advance. The answer is easy, that the people were indeed previously directed by the sight of the cloud, as we have seen; but that here a new fact is related, viz., that since the tabernacle was set up, the cloud, which hitherto was suspended in the air and went before the camp, now settled on the sanctuary: for a fresh acquisition of grace is here proclaimed by the more certain and conspicuous sign, as if God showed himself more closely and familiarly as the leader of the people. Although, therefore, the cloud had been the director of their march from its very commencement, yet it more fully illustrated the glory of the tabernacle when it proceeded from thence.

18. At the commandment of the Lord. “At the mouth of the Lord.” — Lat. The mouth is here used by metonymy for the speech; nor does there appear to me to be so much harshness in the Hebraism, but that it may be appropriately retained. But it is asked whether God actually spoke or not; for the word mouth is often repeated. It is indeed likely that Moses was instructed but once what was meant by the removal or remaining of the cloud; yet I doubt not but that the name of word, or commandment, was given to the sign, inasmuch as God speaks as much to the eyes by outward signs as He does to the ears by His voice. Still, from this mode of expression we may gather that the use of signs “Des sacremens.” — Fr. I cannot find that Augustin anywhere uses the exact words which C. here attributes to him. In his Tract. in Evang. Johan., 80. Section 3, however, he says, “Detrahe verbum, et quid est aqua nisi aqua? Accedit verbum ad elementum, et fit sacramentum, etiam ipsum tanquam visibile verbum.” (Edit. Bened. vol. 3, part. 2, p. 703.) And again, Contra Faustum, lib. 19. cap. 16: “Quid enim sunt aliud quaeque corporalia sacramenta, nisi quaedam quasi verba visibiliar? Etc. Vol. 8:32l. Both these passages are quoted by C. Inst. 4, 14. Section 6. is perverted and nullified, unless they are taken to be visible doctrine, as Augustin writes. The repetition, which certainly has no little force, shows how worthy this is of observation.

19. Then the children kept the charge of the Lord. Some, Dathe agrees with Malvenda and other ancient commentators in adopting the opinion here rejected by C. “The sense of the passage (he says) is, that the Israelites set up the holy tabernacle, and observed the holy rites, if they were detained for many days in one place; but if for a short time only, the tabernacle was not set up. Whether this was to be the case or not was indicated to them by Moses, according to ver. 23.” in my opinion, extend this too far, thinking that when the cloud tarried, the children of Israel, being as it were at leisure, employed themselves in the worship of God; but I restrict it rather to that heedfulness which is then praised at some length. To keep the charge (custodiam,) then, is equivalent to regarding the will of God with the greatest earnestness and care. For, when the cloud had begun to rest in any place, the people knew that they were to remain there; but if on the next day they were not attentive, the cloud might vanish, and thus their neglect and carelessness might deprive them of this incomparable advantage.

To this end it is said immediately afterwards that, If for one day, or more, or even for a month, or a year, the cloud stood still, the people was, as it were, tied to the spot. The old interpreter I.e., the Vulgate: “Erant filii Israel in excubiis Domini.” has not badly rendered it, “The children of Israel were upon the watch;” since day and night they anxiously expected the time when God would command them to move forward. The last verse of the chapter confirms this sense, where it is again added, that “they kept the charge of the Lord at His mouth by the hand of Moses:” whence it appears that Moses was God’s interpreter, so that they might set forth on their march whenever the cloud being lifted up pointed out to them the way. Nor can it be doubted but that it preceded them; so that they might know in what direction God would have them proceed, and whither they were to go. Moreover, it must be observed that in both respects it is counted worthy of praise in the people, that they should either journey, or continue where they were, at God’s command. Thus is that absurd activity condemned which engages itself in endless work; as if men could only obey God by turmoil. Whereas it is sometimes no less a virtue to rest, when it so pleases God. “They also serve, who only stand, and wait.” — Milton; Sonnet on his blindness.

Exodus 40

Exodus 40:36-38

36. And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys:

36. Quum recederet nubes a tabernaculo, proficiscebantur filii Israel in cunctis profectionibus suis:

37. But if the cloud were not taken up, then they journeyed not till the day that it was taken up.

37. Quod si non recederet nubes, non proficiscebantur usque ad diem qua recedebat.

38. For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.

38. Quia nubes Jehovae erat super tabernaculum interdiu, ignis vero noctu in eo, coram oculis totius domus Israel, in cunctis profectionibus eorum.

CHAPTER 9

Nu 9:1-5. The Passover Enjoined.

2-5. Let the children of Israel also keep the passover at his appointed season, &c.--The date of this command to keep the passover in the wilderness was given shortly after the erection and consecration of the tabernacle and preceded the numbering of the people by a month. (Compare Nu 9:1 with Nu 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 (Ex 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 (Ex 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 (Ex 12:43, 44, 48), and circumcision was not practised in the wilderness [Jos 5:4-7], there could be no renewal of the paschal solemnity.

Nu 9:6-14. A Second Passover Allowed.

6-7. there were certain men, who were defiled by the dead body of a man--To discharge the last offices to the remains of deceased relatives was imperative; and yet attendance on a funeral entailed ceremonial defilement, which led to exclusion from all society and from the camp for seven days. Some persons who were in this situation at the arrival of the first paschal anniversary, being painfully perplexed about the course of duty because they were temporarily disqualified at the proper season, and having no opportunity of supplying their want were liable to a total privation of all their privileges, laid their case before Moses. Jewish writers assert that these men were the persons who had carried out the dead bodies of Nadab and Abihu [Le 10:4, 5].

8-14. Moses said unto them, Stand still, and I will hear what the Lord will command concerning you--A solution of the difficulty was soon obtained, it being enacted, by divine authority, that to those who might be disqualified by the occurrence of a death in their family circle or unable by distance to keep the passover on the anniversary day, a special license was granted of observing it by themselves on the same day and hour of the following month, under a due attendance to all the solemn formalities. (See on 2Ch 30:2). But the observance was imperative on all who did not labor under these impediments.

Nu 9:15-23. A Cloud Guides the Israelites.

15. the cloud covered the tabernacle--The inspired historian here enters on an entirely new subject, which might properly have formed a separate chapter, beginning at this verse and ending at Nu 10:29 [Calmet]. The cloud was a visible token of God's special presence and guardian care of the Israelites (Ex 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 (Le 16:2).

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

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

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.'

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

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.

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)

Whether - by day or by night - As the heat of the day is very severe in that same desert, the night season is sometimes chosen for the performance of a journey; though it is very likely that in the case of the Israelites this was seldom resorted to.

Two days - a month - a year - It was by the Divine counsel alone that they were directed in all their peregrinations: and from the above words we see that their times of tarrying at different stations were very unequal.

Kept the charge of the Lord - When we consider the strong disposition which this people ever testified to follow their own will in all things, we may be well surprised to find them, in these journeyings, so implicitly following the directions of God. There could be no trick or imposture here. Moses, had he been the most cunning of men, never could have imitated the appearances referred to in this chapter. The cloud, and every thing in its motion, was so evidently supernatural, that the people had no doubt of its being the symbol of the Divine presence. God chose to keep this people so dependent upon himself, and so submissive to the decisions of his own will, that he would not even give them regular times of marching or resting; they were to do both when and where God saw best. Thus they were ever kept ready for their march, though perfectly ignorant of the time when they should commence it. But this was all well; they had the presence of God with them; the cloud by day and the fire by night demonstrated that God was amongst them. Reader, thou art here a tenant at will to God Almighty. How soon, in what place, or in what circumstances, he may call thee to march into the eternal world, thou knowest not. But this uncertainty cannot perplex thee, if thou be properly subject to the will of God, ever willing to lose thy own in it. But thou canst not be thus subject, unless thou have the testimony of the presence and approbation of God. How awful to be obliged to walk into the valley of the shadow of death without this! Reader, prepare to meet thy God.

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, 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.

They came - For resolution of their difficulty.

An offering - 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?

Unclean or in a journey - 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.

A stranger - Who is a proselyte.

Namely, the tent of the testimony - 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. Fire - 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.

Was taken up - Or, ascended on high, above its ordinary place, by which it became more visible to all the camp.

The motion or stay of the cloud is fitly called the command of God, because it was a signification of God's will and their duty.

The charge - That is, the command of God, that they should stay as long as the cloud stayed.

When the cloud abode - This is repeated again and again, because it was a constant miracle, and because it is a matter we should take particular notice of, as highly 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 the people. And thus, in effect, does he guide, all those, who commit their ways unto the Lord. So that they may well say, Father, thy will be done! Dispose of me and mine as thou pleasest. Here I am, waiting on my God, 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.

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,

And therefore before the numbring of the people, which was not till the second moneth, Numb. 1. 1, 2. But it is placed after it, because of a special case relating to the Passe-over, which hapned after it, and which is here related, upon occasion whereof he mentions the command of God for the keeping of the Passe-over 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 Exod. 12. 25.

3 In the fourteenth day of this month at even, ye shall keep it in its appointed season: according to all the rites of it, and according to all the ceremonies thereof shall ye keep it.

So far as concerned the Lamb and the unleavened bread, &c. for there were some things peculiar to the first Passe-over in Egypt, as that they were to eat it in [illegible: 1 word], with their loins grided, their shoes on their feet, and their staffe in their hand, which were not properly Rites or Ceremonies of the Passe-over, but circumstances of their present condition, being then Travellers and ready to depart, &c, Qu. 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 his Father-in-law who lived there, which land was not far from Hor[illegible: 1+ letters]b or Sinai, as appears from Exod. 3. 1.

Marginal references: Heb. [illegible: 1 word] the two [illegible: 1+ letters] ings.

6 And there were certain men who were defiled by the dead body of a man , that they could not keep the passe-over on that day: and they came before Moses , and before Aaron on that day.

By the touch of a dead body, or something belonging to it. See Numb. 19. 11.

Because unclean persons were prohibited to eat of holy things. See Levit. 7. 20. and 22. 3.

For resolution of their difficulty.

Marginal references: chap. 5. 3.; Or, the [illegible: 1 word] a [illegible: 1 word], ch. 6. [illegible: 1 word].

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 its appointed season, among the children of Israel?

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?

(i. e.) The Passeover, so called, because it was both killed and eaten in obedience to Gods command, and to Gods honour, and as a thank-offering to God for his great mercies.

8 And Moses said unto them, stand still, and I will hear what the LORD will command concerning you .

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

10 to 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 ye shall keep the passeover unto the LORD.

Under these two instances the Hebrews think that other hinderances of like nature are comprehended, as if one be hindred 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, 2 Chron. 30.

In some remote countrey, whence he cannot return sooner.

12 They shall leave none of it unto the morning , nor break any bone of it: according to all the ordinances of the passeover, they shall keep it.

But either eat or burn it before that time.

Marginal references: Exod. 12. 10.; Exod. 12. 46. Joh. 19. 36.

13 But the man that is clean, and is not in a journey, and forbeareth to keep the passeover : even the same soul shall be cut off from his people, because he brought not the offering of the LORD in its appointed season: that man shall bear his sin.

Through contempt or neglect, without these or any other just impediments, as before.

14 And if a stranger shall sojourn among you, and will keep the passeover unto the LORD, according to the ordinance of the passeover, 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.

To wit, a Proselyte.

Marginal references: Exod. 12. 49.

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.

Of which see Exod. 13. 12.

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, Levit. 16. 2. This was an evident token of Gods special presence with and providence over them. See Exod. 14. 20, 24. Psal. 105. 39. And this cloud was easily distinguished from other clouds both by its peculiar figure and by its constant residence in that place.

That they might better discern it and direct themselves and their journeys or stations by it.

Marginal references: Exod. 40. 34.; Exod. 13. 21. and 40. 38.

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.

Or, Ascended on high, above its ordinary place, by which it became more visible to all the camp.

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 the tents.

The motion or stay of the cloud is fitly called the command of God, because it was a signification of Gods will and their duty, which a command properly is.

Marginal references: 1 Cor. [illegible: 1 word]. 1.

19 And when the cloud tarried long upon the tabernacle many dayes, then the children of Israel kept the charge of the LORD , and journeyed not.

(i. e.) The command of God mentioned before, that [illegible: 1 word] should stay as long as the cloud stayed, as the same phrase is manifestly taken below, ver. 23. And this, saith he, they did, though it were long in one place, which was tedious to them, who desired to change places and to make haste to Canaan, yet they obeyed God herein against their own inclinations. Which because it was remarkable in so obstinate a people, it is so largely and particularly mentioned here, as an instance of their obedience, and as an aggravation of the many following instances of their Apostacy and Disobedience.

Marginal references: Heb. prolonged.

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.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.

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.

Num 9:8

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

Num 9:9-14

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

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.

The Law of the Passover. (b. c. 1490.)

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, Josh. v. 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, v. 4. Thus Paul delivered to the churches what he received of the Lord concerning the gospel passover, 1 Cor. xi. 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, 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, Lev. vii. 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, 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, Ps. xlii. 1, 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, 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 (2 Chron. xxx. 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, v. 19, 20. (2.) Whenever the passover was kept in the second month, all the rites and ceremonies of it must be strictly observed, v. 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, v. 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, v. 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 (Exod. xii. 48, 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, Acts x. 34, 35.

The Pillar of Cloud and Fire. (b. c. 1490.)

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, v. 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, v. 17. 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, v. 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 (Ps. cv. 39), and by the people of God after their captivity, Neh. ix. 19. And the guidance of this cloud is spoken of as signifying the guidance of the blessed Spirit. Isa. lxiii. 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 (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 (Ps. lxxiii. 24), even unto death (Ps. xlviii. 14), that all the children of God shall be led by the Spirit of God (Rom. viii. 14), 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."

CHAP. IX.

ANd Iehovah spake unto Moses in the Wildernesse of Sinai, in the second yeare after they were gone out from the land of Egypt, in the first moneth, saving;

And let the sonnes of Israel do the Passeover in his appointed season. In the fourteenth day in this moneth, betweene the [illegible: 1 word] Evenings, yee shall doe it in his appointed season: according to all the statutes of it, and according to all the judgements of it [illegible: 1 word] shall doe it. And Moses spake unto the sonnes of Israel to doe the Passeover. And they did the Passeover in the first moneth, in the fourteenth day of the moneth, betweene the two evenings, in the Wildernesse of Sinai: according to all that Iehovah commanded Moses, so did the sonnes of Israel.

And there were men who were uncleane by the soule of a man, that they could not [illegible: 1 word] the Passeover in that day: and they ca[illegible: 2 letters] neere before Moses, and before Aaron [illegible: 1 word] that day. And those men said unto him: Wee are uncleane by the soule of a man, wherefore are we kept backe, that wee [illegible: 1 word] not offer the oblation of Iehovah in his appointed season, among the sonnes of Isra[illegible: 2 letters].

And Moses said unto them, Stand still and I will heare what Iehovah will command concerning you.

And Iehovah spake unto Moses, saying; Speake unto the sonnes of Israel, saying; Any man when he shall be uncleane by a soule, or be in a journey a farre off of you, or of your generations; yet he shall doe the Passeover unto Iehovah. In the second moneth, in the fourteenth day, betweene the two evenings, they shall doe it: with unleavened cakes and bitter herbs shall they eat it. They shall not let ought remaine of it untill the morning; and they shall not breake a bone thereof: according to every statute of the Passeover they shall do it. But the man that is cleane, and is not in a journey, and forbeareth to doo the Passeover; even that soule shall be cut off from his peoples: because he offered not the oblation of Iehovah in his appointed season, that man shall beare his sinne. And if a stranger shall so journe with you, and will doe the Passeover unto Iehovah, according to the statute of the Passeover, and according to the judgement thereof, so shall he doe: ye shall have one statute, both for the stranger, and for the home-borne of the land.

And in the day, that the Tabernacle was reared up, the cloud covered the Tabernacle, even the Tent of the Testimony: and in the evening there was upon the Tabernacle, as the appearance of fire, untill the morning. So it was continually, the cloud covered it: and the appearance of fire by night. And when the cloud was taken up from off the Tent; then after that, the sonnes of Israel journeyed: and in the place where the cloud abode, there encamped the sonnes of Israel.

At the mouth of Iehovah the sonnes of Israel journeyed; and at the mouth of Iehovah they encamped: all the dayes that the cloud abode upon the Tabernacle, they encamped.

And when the cloud tarried long upon the Tabernacle, many dayes; then the sonnes of Israel kept the charge of Iehovah, and journied not. And it was when the cloud was a few dayes upon the Tabernacle, according to the mouth of Iehovah they encamped; and according to the mouth of Iehovah they journeyed. And it was when the cloud was from evening untill morning, and the cloud was taken up in the morning, then they journeyed, either by day or by night, when the cloud was taken up, then they journeyed. Or two dayes or a moneth, or a yeare of dayes, when the cloud tarried long upon the Tabernacle, abiding upon it; the sonnes of Israel encamped and journeyed not: but when it was taken up they iourneyed. At the mouth of Iehovah they encamped; and at the mouth of Iehovah they journeyed; they kept the charge of Iehovah, at the mouth of Iehovah, by the hand of Moses.

Annotations. IN the first moneth] This Commandement to keepe the Passeover, was in time before the numbring and ordering of the tribes, mentioned in the former part of this booke: for that was commanded in the first day of the second moneth, Num. 1. 1, 2. Whereupon the Hebrewes (as Sol. Iarchi here) doe observe, that there is no order of former and latter in the Law; but things done after, are sometimes ser before. The reason why it is mentioned here, is because of the second Passeover kept the 14 day of the second moneth, verse 11. which was after the foresaid master, after the dedication of the Altar, & ordination of the Levites. And the cause why God commanded them to keepe the Passeover in the Wildernesse, was for that by the first institution they were bound to keepe it, when they were come into the land of Canaan, Exod. 12. 25. and therefore without speciall warrant, they would not have kept it in the desert: neither kept they any mo[illegible: 1 letter] but this, till they came into the land Ios. 5. Verse 3. doc the Passeover] that is, keepe, offer, or sacrifice the Passeover, called in Hebrew Pesach, in Greeke Pascha; so named because the Lord when he smote all the first-borne in the houses of the Egyptians, passed over the houses of the Israelites (whose doore-posts were sprinkled with the lambs blood) and slew not their first-borne. Hereupon the Lord appointed a yearely feast in remembrance thereof, which should continue till Christ came, who is our Passeover (or Paschal Lambe) sacrificed for us, in whom we keepe the feast in spirit and truth, 1 Cor. 5. 7, 8. See the annotations on Exod. 12. in his appointed season] every fourteenth day of the first moneth, as verse 3. which the Greeke here calleth the houre thereof; and in verse 3. the season thereof; and the Hebrewes explaine it, though it be on the Sabbath. So all the feasts in Israel were to be kept at the times appointed of God, Levit. 23. 4 &c. Therefore Ieroboam keeping the feast of Tabernacles in the eighth moneth, which God had appointed in the seventh, Levit. 23. 34. it is said to be the moneth which he had devised of his owne heart, 1 Kings 12. 32. 33. Verse 3. betweene the two evenings] that is, in the afternoone; Sol. Iarchi (on Exod. 12.) saith, from the sixt houre (which is at mid-day) and upward, it is called betweene the two evenings, for that the Sunne declineth towards his going downe, &c. betweene the evening of the day, and the evening of the night: the evening of the day is in the beginning of the seventh houre, and the evening of the night, is when the night beginneth. See the notes on Exod. 12. 6. where the houres of killing the Passeover are observed. It figured the time of Christs comming, in these last dayes, Heb. [illegible: 1 word]. 1, 2. as towards the evening of the world, and the houre of his death, which was the ninth houre, that is, three a clocke in the afternoone, Matth. 27. 46-50. all the statutes] that is, all the rites and ordinances prescribed, which the Greeke translateth the Law thereof: So in Exod. 12. 43. where it is shewed who were to eat the Passeover. the judgements] this the Hebrewes referre to the unleavened cakes which were to be eaten with it, and seven dayes after; also to the putting away of Leaven, &c. Exod. 12. 8. 15, &c. But here are to be accepted the speciall rites which belonged onely to the first Passeover in Egypt, as the sprinkling of their posts with blood, the eating of it standing, &c. of which see the annotations on Exod. 12. 6, 7, 11. Verse 4. to doe] that is, to keepe (or offer) the Passeover, as verse 2. This was for the sanctification of the whole Church in their persons; as the Priests and Levites were before sanctified to their ministeries. Verse 6. by the soule] the soule is here put for the body; and that dead, as often other-where; see Levit. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it, calling it a dead soule, Num. 6. 6. The Chaldee, Greeke, and Latine, keepe the Hebrew phrase. They that were uncleane by the dead, were uncleane seven dayes, Num. 19. 11. and such might not come into the Lords Sanctuarie, Num. 5. 2. nor eat of the holy things, Levit. 7. 20. Hereupon they came to Moses and Aaron, to inquire what they should doe: for unto them the Law touching the uncleane was commanded, Lev. 11. 1. Verse 7. wherefore are we kept backe] the Greek explaineth it, shall we be kept backe (or deprived?) A religious demaund how they could performe their dutie unto God, being in their legall pollution. the oblation of Iehovah] the Passeover is so called, as being commanded by the Lord, and kept unto his honour; and it is called a sacrifice, Exod. 12. 27. The Greeke translateth it, a gift unto the Lord. So Korban, an Oblation, is by the Holy Ghost interpreted, a gift, Mar. 7. 11. Verse 8. Stand still] or, Stay: which the Chaldee explaineth, Tarry till I heare. A religious answere, signifying that he might doe nothing without word from the Lord: so Christ spake not, neither did any thing of himselfe; but spake things as his father taught him, Ioh. 7. 16, 17. and 8. 28. From this, and other the like examples of Moses, Ionathan in his Chaldee paraphrase on this place, saith, That the Iudges of the Sanhedrin (or courts) should not be ashamed to aske concerning the judgement which is to hard for them; for Moses who was the Master of Israel, had need to say, I have not heard. Verse 10. Any man] Hebr. Man man; that is, whosoever; and by man understand the woman also. Ionathan expoundeth it, yong man or old man. when he shall] or, though he be uncleane. by a soule] the Greeke and Chaldee adde the soule of a man, meaning a dead man, as verse 6. and so Ionathan explaineth it, by pollution of a man which is dead. This one kind of uncleannesse, seemeth to be named for all other that continued any number of dayes, so the Hebrewes understand it. Who is the uncleane that is put off to the second Passeover▪ Who-soever may not eat the Passeover in the fifteenth night of (the first moneth) Nisan, because of his uncleannesse: as men or women that have running issues (Levit. 15.) the menstruous and women in childbed, and men that lye with the menstruous. But who so [illegible: 3 letters] cheth a dead beast, or creeping thing, or the like, in the fourteenth day; he is to wash, and they kill (the Passeover) for him after he is washed; and in the evening when his sunne is set, he eateth the Passeover. [The reason hereof is, that such uncleannesse by the Law, continued but till the evening; so that having washed himselfe, he was cleane at even, and might eat, Levit. 11. 24, 25.] He that is uncleane by a dead man, and his seventh day [which is the day of his cleansing, Num. 19. 11, 12.] beginneth to be on the fourteenth day (of the first moneth;) though hee wash and be sprinkled (with the purifying water, Num. 19. 19.) so that he is fit to eat the holy things at evening; yet they kill not (the Passeover) for him, but he is put off to the second Passeover, Num. 9. 6—11. we have beene taught by tradition that it was their seventh day (who then came unto Moses and Aaron:) and hereupon they asked if (the Passeover) should be killed for them, and they should eat at evening: and it was told them that they should not kill for them. But hereby is meant, when he is defiled with such uncleannesse, as a Nazirite is to shave him-selfe for it (Num. 6. 9.) for if he be defiled with other uncleannesse by the dead, such as the Nazarite shav[illegible: 1 span] not himselfe for; then they kill for him in his seve[illegible: 1 span] day, after that he is washed and sprinkled, and when his Sunne is set, he eateth the Passeover. They [illegible: 1 word] for the menstruous in her seventh day, because [illegible: 2 words] not washed till the eighth night, and so she is [illegible: 1 letter]ot f[illegible: 1 letter]t [illegible: 1 word] eat the holy things, untill the ninth night. Who so searcheth in a well to find a dead bodie, they kill net (the Passeover) for him, lest he find the dead there in the well, and so be uncleane at the killing time. If they have killed for him, and hee find not the dead there, then he may eat it at evening, &c. Mai[illegible: 1 span] my in Korban Pesach, chap. 6. sect. 1 &c. a j[illegible: 1 letter]urney] or, a way farre off. The Hebrew of this word farre off, hath extraordinary pricks over it, for speciall consideration. Hereby the Lord might signifie that we Gentiles which were uncleane, even dea[illegible: 1 letter] in trespasses and sinnes, and farre off, Ephes. 2. 1. 13. should be made nigh by the bloud of Christ, and [illegible: 1 word] partakers of him the second Passeover, who now [illegible: 1 word] sacrificed for us, 1 Cor. 5. 7. But touching this legall ordinance, the Hebrewes say, What is this j[illegible: 1 span] farre off? Fifteene miles without the wal[illegible: 1 letter]s of Ierusalem, [and so by proportion fifteene miles from the campe of Israel.] Who so is [illegible: 2 words] Ierusalem, on the 14 day (of the first moneth) when the Sunne riseth, 15 miles or moe; loe this is a journey farre off: if lesse than this, he is not in a journey farre off, for he may be come to Ierusalem by after mid-day, though he goe on foot easily, Maim. in Korban Pesach, ch. 5. s. 8, 9. your generations] that is, your posterity hereafter: so this was not a temporary Law, but perpetuall. Verse 11. In the second moneth] of this second Passeover the Hebrewes say; It is a commandement by it selfe, and therefore to be done even on the Sabbath: for the second is no recompence for the first, but is a feast by it selfe; therefore they are guilty of cutting off for the breach of it. Maim. in Korban Pesach, chap. 5. sect. 1. betweene the two evenings] in Greeke, towards evening; see v. 3. unleavened cakes] which figured sinceritie and truth, 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith, There is no prohibition of Leaven, save with it when it is eaten. But hee might have leavened bread with him in the house. Otherwise than at the first Passeover, Exod. 12. 15. 19. which therefore needeth further inquiry. bitter herbs] Hebrew, bitternesses: the Latine version counted Hieroms, expoundeth it wilde lettices; which are sad to be bitter in taste: Dioscorid. lib. 2. chap. 166. though it is not to be restrained to that herbe onely; see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon, which are herbs of bitter taste, as wilde cichorie and endive. These were to the Iewes a remembrance of their bitter life in Egypt, Exod. 1. 14. and so a figure of the bitternesse of Christs afflictions, whereof we that beleeve, are made partakers by the fellowship of his sufferings, being male conformable unto his death, Phil. 3. 10. Ver[illegible: 1 letter] 12. till the morning] if any were left till then, it vas to be burnt; see Exod. 12. 10. with the annotations. not breake a bone] this was fulfilled in Christ himselfe, as Ioh. 19. 33. 36. See Exod. 12. 46. The Hebrew Doctors say, that for breaking abo[illegible: 1 letter]e a man was to be beaten. But he is not guilty save for breaking a bone, whereupon some flesh is, or vherein is some marrow. For breaking any other bone [illegible: 1 word] is not guilty. But if there be any flesh upon it, though he breake the bone in any other place than where he flesh is, hee is guiltie; although that place of the [illegible: 1 word] where he breaketh it be bare without flesh. Also[illegible: 1 letter]e that breaketh it after another hath broken it, is [illegible: 1 word] be beaten. Maimony in Korban Pesach, chap. 10. sect. 1. 3, 4. every statute of the Passe-over] i[illegible: 1 letter] Greeke, the Law of the Pascha. This seemeth robe meant of the first Passeover, the Law whereo[illegible: 1 span]s given in Exod. 12. Howbeit here, the Hebre[illegible: 1 span]s have their exceptions and differences; but [illegible: 1 word] warrantable, I leave to be considered. What d[illegible: 1 span]fereth (say they) the second Passeover from the first▪ At the first there is a prohibition that no lea [illegible: 1 span] [illegible: 1 word] [illegible: 1 span]ene or found (in their houses,) neither may it be [illegible: 1 word] with leaven (in them:) neither may they [illegible: 2 words] of it out of the company: and they must use the Pr[illegible: 1 letter]se (or hymne) in the [illegible: 1 span]ng of it: and doe bring [illegible: 1 word] it the Ch[illegible: 1 span]ah (or F[illegible: 1 letter]ast-offering spoken of in Deut. 1 [illegible: 1 word].) And it [illegible: 1 letter]ay be kept in un [illegible: 1 span] [illegible: 1 word] most part of the Church be uncleane by the dead. But the second Passeover, may have leavened and unleavened bread with it in the house: and they are not bound to use the hymne in the eating of it: and they may carry it out of the house where it is eaten: neither bring they the Chagigah with it: neither may it be kept in uncleannesse. But both of them put away the Sabbath (that is, are to be kept even on the Sabbath day,) and the praise (or Hymne) is to be used in the doing of them, and they must be eaten rosted in one house, with unleavened cakes and bitter herbs: and they must not leave ought of them (till the morning) nor breake a bone of them. And why is not the second (Passeover) equall to the first in all things seeing it is sad (in Num. 9. 12.) according to every statute of the Passeover they shall doe it. Because there are expressedin it some of the statutes of the Passeover: to teach that it is not equall to the first, save in the things that are expressed cōcerning it: & they are the cōmandemen[illegible: 1 letter]s concerning the body (or substance) of it: & they are the statutes of the Passeover. For this is a generall rule, that their dispersion in Egypt, their taking of the Paschal lamb on the tenth day, and the cha[illegible: 1 letter]ge to strike the blood with a bunch of hyssope on the u[illegible: 1 letter]per doore-post, & on the two side-posts, and to eat it in[illegible: 1 letter]aste: they were not things to be observed in the genrations following, but in the Passeover of Egypt on[illegible: 1 letter]l. Maim. in Korban Pesach, ch. 10. s. 15. Touching t[illegible: 1 letter]e eating of the Passeover by the uncleane (fore[illegible: 1 letter]entioned,) thus they say of it, & of other the lik[illegible: 1 letter]: All the offerings of the Congregation, their time is set, (Lev. 23.) therefore they all doe put away the Sa[illegible: 1 letter]bath and uncleannesse by the dead. And every oblati[illegible: 1 letter]n of them which is offred in uncleannesse, is no[illegible: 1 letter] eaten: but they burne on the altar such things therof as are to be burned theron; & the residue which sho[illegible: 1 span]d be eaten, are burnt as other holy things that are de[illegible: 1 span]ed, (Levit. 7. 19.) How doth it put away unc[illegible: 1 span]nnesse? If the time of that oblation be come, and th[illegible: 1 letter] most part of the Church that offer it be unclean by t[illegible: 1 letter]e dead: or if the Church be clean, & the Priests that s[illegible: 2 letters]uld offer it be unclean by the dead: or, if the peop[illegible: 1 letter]e a[illegible: 1 letter]d Priests be cleane, and the ministring vessels be un [illegible: 1 letter]l[illegible: 1 letter]ane by the dead: loe then it is performed in uncleanne; & the uncleane and the cleane are impl[illegible: 1 letter]yed ther [illegible: 1 span] [illegible: 1 letter]ogether, and come all of them into the [illegible: 2 letters]urt (of the S[illegible: 1 letter]nctuary.) But they that are unclea[illegible: 1 letter]e by other un [illegible: 1 span]annes, as by running issues, &c. or [illegible: 1 letter]y creeping things, or dead beasts, & the like; they a[illegible: 1 letter]e not imployed therabout, neither come they into [illegible: 1 word] court; although it be performed in uncleannes. A[illegible: 2 letters] if they transgresse & do it, or come into the court, t[illegible: 1 letter]ey are guilty of cutting off for comming in; and of [illegible: 1 letter]ath for serving: for nothing is put off but unclean[illegible: 1 span]s by the dead (man) onely, &c. Vncleannesse by a [illegible: 1 span]ad man, is put away concerning the Congregation as it is written in Num. 9. 6. And there were men [illegible: 1 letter]ho w[illegible: 1 letter]re unclean by the soule of a mā: we have beene [illegible: 1 letter]ught by word of mouth that they are particular me which are put off to the second Passeover, if they [illegible: 1 span]nclean. But if the congregation be uncleane by [illegible: 1 word] dead, they are not put away, but the uncleannes [illegible: 1 word] put away, & they do the Passeover with uncleannes▪ And the same law is for every oblation, which hath [illegible: 1 word] time appointed therefore with the Passeover, that [illegible: 1 word] putteth away uncleannesse. And loe the thing is expressed in the Scriptures, for it is said (in 2 Chrō. 30. 17.) For there were many in the Church that were not sanctified; therefore the Levites (had the charge) of the killing of the Passeovers, for every one that was not cleane, to sanctifie (them) unto the LORD. For a multitude of the people, many of Ephraim and Manasses, Issachar, and Zabulon, had not cleansed themselves. And what is that which is said (in 1 Chron. 30. 18.) yet they did eat the Passeover otherwise than it was written? Because they made an intercalation of that yeere (that is, added a moneth) because of uncleannesse, as it is said (in 2 Chron. 30. 2.) And the King consulted, and his Princes, and all the congregation in Ierusalem, to keepe the Passeover in the second moneth; for they could not keepe it at that time, because the Priests had not sanctified themselves sufficiently. And else-where I have shewed that they are to make no intercalation of the yeere at all, because of uncleannesse. There was also an other thing in that yeere, that King Ezekias made intercalation of the yeere, in the 30. day of Adar (or February) which s[illegible: 1 letter]ould have beene the beginning of the moneth Nisan for March) and he made that moneth Adar the second: but the wise men agreed not unto him, for they are to make no intercalation in that day, as I have shewed in the treatise of sanctifying the New Moone. And for these things which he did, not according to he custome, it is said, they did eat the passeover othrwise than it is written. And he besought mercy forhimselfe and for the wise men that consented to his d[illegible: 1 letter]ags, as it is said (in 2 Chron. 30. 18, 19.) The god LORD pardon every one, that prepareth his he[illegible: 1 letter]rt, &c. and it is said (invers. 20.) and the LORD hearkned to Ezekias, and healed the people, that their offering was acceptable, Maim. in Biath hammikdash, [illegible: 1 word]. 4. sect. 10. &c. The same man, in Korban Pes[illegible: 2 letters]h, ch. 7. writeth thus: Many that are uncleane by the dead at the first Passeover, if they be the lesser part of the Church, they are put off to the second Paseever, as other uncleane persons: but if the most of the Church be uncleane by the dead; or if the Pries[illegible: 1 letter]s, or the ministring vessels be uncleane by pollution of the dead, they are not put off, but doe all of them ofer the Passeo[illegible: 1 letter]er in uncleannesse, the uncleane with the cleane. As [illegible: 1 word] is said, And there were men that were uncleane, &c. [illegible: 1 letter]um. 9. 6. particular persons are [illegible: 1 letter]ut off, and not the co[illegible: 1 letter]gregation; and this thing is for uncleannesse by a de[illegible: 1 letter]d (man) onely. If the Church be halfe of them clea[illegible: 1 letter], and halfe uncleane by the dead, they all keepe it [illegible: 1 word] [illegible: 1 letter]he first (moneth) and the cleane keepe it by themselv[illegible: 1 span] in cleannesse, and the uncleane keepe it by themselves [illegible: 1 word] uncleannesse, and d[illegible: 1 letter]e eat it in uncleannesse. And if [illegible: 2 letters]ey that be uncleane by the dead, be moe than the clea[illegible: 2 letters], though but one, they all keepe it in uncleannesse, &c. If the most part of the Church have running issues, [illegible: 1 word] lepers, &c. and the lesser part be defiled by the dead those that are uncleane by the dead, keepe it not in th[illegible: 1 letter] first (moneth) because they are the lesser part; neith[illegible: 1 span] keepe they the second (Passeover,) for no Partic[illegible: 1 letter]lar persons [illegible: 1 letter]eepe the second, save in the time when he most of the Church have kept the first. If the mo[illegible: 1 span] part of the Church be uncleane by the dead, and [illegible: 1 word] lesser part have running issues, or the like; the uncleane [illegible: 1 word] the dead keepe the first (Passeover;) and those [illegible: 1 word] have running issues or the like, keepe neither the [illegible: 1 word] nor the second; for there is no keeping of the [illegible: 1 word] Passeover, save when the first is brought in cleanne[illegible: 1 span] if the first be kept in uncleannesse, there is no [illegible: 1 word] Passeover: If a third part of the Church be clea[illegible: 1 span], and a third part have running issues, or the like, and a third part be uncleane by the dead; those that are uncleane by the dead, keepe neither the first Passeover nor the second: not the first, because they are [illegible: 1 word] lesser part in respect of the cleane with those that have issues; nor the second, because the lesser part [illegible: 1 word] the first Passeover. How doe they estimate the Passeover, to know whether the most of the Church be uncleane or cleane? They estimate it not by all that [illegible: 1 word] for it may be that twenty are reckoned for one Paschalambe; and they send it by the hand of one to kill it [illegible: 1 word] thē: But they estimate it by all that come to the [illegible: 1 word] (of the Sanctuary;) and whiles they are yet without, before the first company cōmeth in, they estimate thē. Verse 13. not in a journey] the Greeke explaineth it, in a far journey, as v. 10. Here other [illegible: 1 word] necessarie and inevitable hindrances are likew[illegible: 1 span] implied, by reason whereof they could not ke[illegible: 1 letter]p[illegible: 1 letter] the first Passeover, but might the second, or were discharged of both, without sinne or danger▪ [illegible: 1 word] the Hebrew Doctors note, if a man be for[illegible: 1 span] [illegible: 1 span] ted, or if he have ignorantly erred, and not o[illegible: 2 letters]r[illegible: 1 letter]d in the first (moneth,) then he is to bring the Pa[illegible: 1 span]er in the 14. day of the second moneth. Who s[illegible: 1 letter] hath ignorantly erred, or hath beene violently hind[illegible: 1 letter]ed, so that he offred not in the first moneth; if he p[illegible: 1 span] tuously neglect to offer in the second, he is gu[illegible: 1 span] o[illegible: 1 letter] cutting off: but if he ignorantly erred, or was [illegible: 1 word] hindred in the second also, he is free. If he [illegible: 1 word] [illegible: 1 span] tuously neglected to offer in the first, then [illegible: 2 words] in the second: and if he offer not in the second, [illegible: 1 word] he faileth of ignorance, he is guilty of c[illegible: 1 span]ng [illegible: 1 word] because he offred not the Lords offering in the app[illegible: 1 span] ted time, and neglected presumptuously, Ma[illegible: 1 span] Korban Pesach, ch. 5. sect. 1, 2. Now for in[illegible: 1 span]nces, they give these; If a man in a journey betravelling towards the Sanctuarie, and reacheth not [illegible: 1 span] ther, because he is hindred by the beasts w[illegible: 1 letter]ich [illegible: 1 word] driveth: or being (come) to Ierusalem, is [illegible: 1 word] feet, that he cannot come to the court (of the Sanctuary) till the time of the offring be past, this is [illegible: 1 word] (or a constrained let.) Ibidem ch. 5. sect. 9. F[illegible: 1 span]e men that have the skins of their Paschall lamb mixed together, and there is found a war[illegible: 1 letter] [w[illegible: 1 letter]ich is a signe of uncleannesse] in the skin of one [illegible: 1 word] them; all those lambs are to be caried out to th place o[illegible: 1 letter] burning; and if they were mixed bef[illegible: 1 letter]re their bloud was sprinkled on the Altar, themen [illegible: 1 word] bound to keepe the second Passeover: b[illegible: 1 span] [illegible: 2 words] were mixed after the sprinkling, they ar[illegible: 1 letter] d[illegible: 2 letters]charge[illegible: 1 letter] from keeping th[illegible: 1 letter] second Passeover, Ibidem [illegible: 1 word] 3. [illegible: 1 word] 9. If the owners of a Paschall lambe be defild, [illegible: 1 word] that the lambe is killed for them; the blo[illegible: 1 span] thereof may not be Sp[illegible: 1 span]nkled on the Altar, an[illegible: 1 letter] if it be sprinkled it is [illegible: 1 letter]ot acceptable, therefore they are bound to keepe the second Passeover, Ibidem [illegible: 1 word] 4. sect. 2. A proselye that joyneth [illegible: 1 word] (to [illegible: 1 word] Church) betweene the first Passeover and the second; likewise a child that is come to full age betweene the two Passeovers [that is, to the age of 13. yeeres, at what time he is Bar mitsva[illegible: 1 letter], a son of the commandement, that is, bound to keepe all the Law, as his father was, and so bound to eat the Passeover;] they are bound to keepe the second Passeover, Ibidem ch. 5. sect. 7. and sundry the like. and forbeareth] or ceaseth, in Greeke, faileth; meaning wittingly and presumptuously, as appeareth by Num. 15. 30. that soule] which the Chaldee explaineth, that man: and so Moses speaketh in Lev. 17. 4. 9. cut off] in Greeke destroyed. The Hebrewes understand it of death by the hand of God, when the sin is secret and unpunishable by man: see the notes on Gen. 17. 14. And it may be meant of soule or body, or both. Cutting off, is sometimes of the soule, and sometimes of the body. Of the body, when he dieth in the middest of his daies; as if hee die at fiftie yeeres of age, that is death by cutting off, &c. R. Menachem on Gen. 17. The same man there further sheweth, that the state of a man may be such, that though he be cut off in his body from this life, yet he goeth not downe to Gehenna (or Hell) but hath his portion in the garden of Eden (or kingdome of Heaven:) but there is some man guilty of cutting off, whose iniquities are so many, that he is cut off from the lite of the garden of Eden; of whom it is written, that soule shall he cut off from my presence, Levit. 22. 3. and, I will even destroy that soule, Levit. 23: 30: and these wicked ones are not cut off in their body, but wax old in this world, as it is said, There is a wicked man that prolongeth (his life) in his wickednesse, Eccles. 7. 15. from his peoples] in Greeke, from his people: by peoples meaning the tribes of Israel, called the peoples of Israel, in Act. 4. 27. So Moses elsewhere explaineth it, saying, hee shall be cut off from Israel, Exod. 12. 15. Num. 19. 13. and, from the congregati[illegible: 1 letter]n, Num. 19. 20. and, from the congregation of Israel, Exod. 12. 19. and, from among his people, Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne] that is, the punishment due for his sin: so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you] this the Greeke explaineth, if a proselyte come unto y[illegible: 1 letter]u in your la[illegible: 1 letter]d. Of strangers to be admitted to the Passeover, see in the annotations on Exod. 12. 48, 49. Vers. 15. was reared up] or, that he (Moses) reared up the Tabernacle; which was the first day of the first moneth, in the second yeere, after they were come out of Egypt, Exod. 40. 1. 17. the cloud] a signe of Gods favour and presence, possessing and protecting the Tabernacle, and dwelling amongst h[illegible: 1 letter]s people in Christ: see Exod. 33. 10, 11. and 40. 34. and the annotations there. Also Num. 14. 14. Ez[illegible: 1 letter]k. 10. 3, 4. even the Tent of the Testimonie] or, [illegible: 1 word] the Tent, which the Greeke translateth, and the house of the Testimonie; meaning the most holy place, in which was the Arke with the Tables of the Testimonie (or Law) in it; over which place the cloud speciaily was to cover the same. The Hebrew word which usually signifieth to, or f[illegible: 1 letter]r, is by the Greeke translated and, as here, so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered, as in Esai. 11. 9. and so in this place. Sol. Iarchi expoundeth it thus; the Tabernacle which was made to be a Tent for the Tables of the Testimonie. as the appearance] or, the very appearance of fire: in Exod. 40. 38. it is said, and fire was on it by night. The same cloud, was darknesse by day, and fire by night, as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle; as it is said, The LORD will create upon every dwelling place of mount Sion, and upon her assemblies, a cloud and smoake by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence, Esai. 4. 5. And in Psal. 105. 39. He spred a cloud, for a covering; and fire, to give light in th[illegible: 1 letter] night. So Christ, by the Scriptures of the holy Prophets and Apostles (which are a cloud of witnesses, Heb. 12. 1.) and by his Spirit, is a shadow in the day time from the heat, and for a place of refuge, Esai. 4. 6. as it is written, Thou (Lord) hast beene a refuge from the storme, a shadow from the heat, Esai. 5. 4. and the Propheticall word, is a light that shineth in a darke place, 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it] to wit, by day, as is expressed in Exod. 40. [illegible: 1 letter]8. and to be understood here, therefore the Greeke version also addeth by day; and so doth the Chaldee called Ionathans. The continuance of this signe (notwithstanding the peoples unworthinesse) is remembred by Nehemiah thus; Yet thou in thy manifold mercies, forsook[illegible: 1 letter]st them not in the wildernesse: the pillar of the cloud departed not from them by day to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should [illegible: 1 word] N[illegible: 1 letter]hem. 9. 19. Vers. 17. was taken up from off the Te[illegible: 1 letter]t] or, from upon (or over) the Tent; which the Greeke translateth, went up from the Tent. journeyed] or, removed, set forward. encamped] or pitched, rested. Thus God in Christ, was the cause and beginning of all rest and motion, and the director of his Church, in the way that they should goe. Therefore Moses sanctified both their journeyings and their restings by prayer unto God, Num. 10. 35 36. According to this ancient signe, Christ is said to come with clouds, Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud, and his feet as pillars of fire, Rev. 10. 1. for the salvation of his people, and destruction of their enemies. The same grace is set forth by the similitude of a sheep[illegible: 1 letter]erd, leading his flocke in and out, whom they follow, Ps[illegible: 1 letter]l 8[illegible: 1 letter]. 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the [illegible: 1 word], and their pastures are in all high [illegible: 1 word]; they [illegible: 1 word] not, nor [illegible: 1 word], neither doth the he[illegible: 1 span] [illegible: 1 word] s[illegible: 1 span] them; for he that hath mercy on [illegible: 2 words] them, &c. Esai. 40. 9, 10. Rev. 7. 16. Wherefore the Church desireth to be told, where he s[illegible: 2 letters]d[illegible: 1 letter]th his flocke, and where he maketh them to rest at noone, Song 1. 7. And that which the Church saith of Christ, His l[illegible: 1 letter]ft hand [illegible: 1 word] under min[illegible: 1 letter] head, and his right hand doth embrac[illegible: 1 letter] me, [illegible: 1 letter]ong [illegible: 2 words] the Chaldee paraphrast (on that place) applieth to this cloud and the effects thereof. Verse 18. At the mouth] that is, as the Greeke translateth it, By the commandement; or, as the Chaldee saith, At the word of the Lord: for this signe from heaven, the removing and resting of the cloud, was to them as the mouth or word of God. For God speaketh by his signes, which are therefore called, the words of his signes, Psal. 105. 27. And it signified, that whatsoever we doe, in word or deed, we should doe all in the name of the Lord Iesus, Coloss. 3. 17. Vers. 19. taried long] or, prolonged the time: here the spaces of time, shorter or longer, betweene the journyings of the people, are also shewed to be by the Lords cloud: that so, not onely the works, but the times and seasons might appeare to be in Gods hand & power, Act. 1. 7. kept the charge] or, the watch: Hebr. observed the observation: of which phrase see Levit. 8. 35. The Chaldee here translateth the charge (or observation) of the word of the LORD. They kept watch and ward night and day, to see when the cloud should arise; or, they kept the charge (in the meane while) of serving the Lord, whiles the Sanctuarie was erected. So after, in v. 23. Vers. 20. a few daies] Hebr. daies of number: that is, daies easily numbred, meaning a few: see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies] that is, a whole yeere: see the notes on Lev. 25. 29. and Gen. 4. 3. Vers. 23. the mouth] that is, as the Chaldee saith, the word; in Greeke the commandement: and that the Lord signified his will sometimes by word, and not by signe onely of the clouds removing, appeareth by Deut. 1. 6, 7. and 2. 3, 4. by the hand] that is, by the ministerie of Moses, who both governed the people under God, and used praier at their journeying and encamping, Num. 10. 35, 36. Compare Psal. 77. 21. Esai. 63. 12.