Numbers 9:9

God's solution to the problem was to allow a makeup ceremony one month later for two special cases (see also 2 Chronicles 30). Yet, he warned the Israelites not to neglect the Passover and to celebrate it according to the rules.

A year after Israel left Egypt, it was time for them to celebrate their second Passover in the Sinai wilderness. Those unable to celebrate at the set time could do so a month later.

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

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

Numbers 9:1-14

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,

1. Loquutus est autem Jehova ad Mosen in deserto Sinai, anno secundo quo egressi sunt e terra Aegypti, mense primo, dicendo:

2. Let the children of Israel also keep the passover at his appointed season.

2. Facient filii Israel Pesah in tempore suo.

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.

3. Decimoquarto die mensis hujus inter duas vesperas facietis illud tempore suo: secundum omnes titus suos, et juxta omnes ceremonias suas facietis illud.

4. And Moses spake unto the children of Israel, that they should keep the passover.

4. Alloquutus est itaque Moses filios Israel ut facerent Pesah.

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.

5. Feceruntque Pesah in primo mense, decimoquarto die ejusdem inter duas vesperas in deserto Sinai: secundum omnia quae praeceperat Jehova Mosi, sic fecerunt filii 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.

6. Fuerunt autem quidam immundi super anima hominis, qui non potuerunt facere Pesah die ipso: tunc accesserunt coram Mose et coram Aharon ipso die.

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?

7. Dixeruntque homines illi ad cum, Nos immundi sumus super anima hominis, ut quid prohibemur ne offeranms oblationem Jehovae tempore suo in medio filiorum Israel?

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

8. Et dixit ad eos Moses, State, et audiam quid praecipiat Jehova pro vobis.

9. And the Lord spake unto Moses, saying,

9. Loquutus est autem Jehova ad Mosen, dicendo:

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.

10. Alloquere filios Israel, dicendo, Quicunque fuerit immundus super anima, aut fuerit in via remota, ex vobis, vel ex generationibus vestris, faciet Pesah Jehovae.

11. The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs.

11. Mense secundo, decimoquarto die inter duas vesperas facient illud: cum infermentatis: et herbis amaris comedent illud.

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.

12. Non relinquent quicquam ex eo usque mane, neque os confringent in co: seeundum onmes ritus Pesah facient illud.

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 his people: because he brought not the offering of the Lord in his appointed season, that man shall bear his sin.

13. Vir autem qui est mundus, aut in via non fuerit, et cessaverit facere Pesah, excidetur anima illa e populis suis, quia oblation era Jehovae non obtulit tempore suo, peccatum suum portabit vir ille.

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.

14. Si vero habitaverit apud vos peregrinus, et fecerit Pesah Jehovae, juxta ritum Pesah, et juxta ceremonias ejus sic faciet: ritus unus erit vobis, tam peregrino quam indigenae terrae.

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, [324] viz., either because they had touched a dead body, or had gone into a house of mourning, or had been present at the funeral of a dead man; for the Law accounted such to be polluted, as will be seen elsewhere. Hence arose a kind of discrepancy; because, whilst the unclean were not permitted to approach the sacred feast, it was sinful to neglect this exercise of religion. Even Moses confessed that he was perplexed as to this matter, since he sought for time to inquire of God. The extraordinary modesty of the Prophet here displays itself, in not daring to pronounce on a doubtful matter, although he was their lawgiver. But he thus more clearly shewed that he by no means gave the Law out of his own head, since he did not dare even to interpret it, except after receiving a new command. God, therefore, by laying down a special exception, takes away the contradiction (antinomian). For to those, whom just necessity excused, He assigns the second month, that they too might be partakers of the passover, though they might not change the day at their own option. By this privilege He not only relieves the unclean, but also those who might be at a distance [325] from the society of their fellows, concerning whom the same question might be raised. For it was not suitable that any one should eat the passover by himself; and even if a family were too small, the neighbors were called in, that the number might be sufficient to eat the whole lamb; and therefore, the traveler abroad, or even at home, if he was far from his friends, had need of some remedy to preserve him from punishment. Moreover, we must remember that this was not a concession to despisers, nor was profane carelessness encouraged by this indulgence; but it was only a provision for the necessity of those who had inadvertently contracted defilement, or who could not escape it, or who were unexpectedly delayed on their journey. For they are said to have complained of their own accord to Moses that, on account of their uncleanness, they were prevented from eating the paschal lamb; and hence we infer their pious solicitude. For such, then, another passover is permitted; that, in the second month, they might recover what they had lost without their fault. Meanwhile it is strictly enjoined on them that they should change nothing in the whole ceremony; and on this account, what we have already seen is again repeated, viz., that they should eat it with bitter herbs, that they should not break a bone of it, and the like. But, that the permission might not be extended too far, the penalty is again denounced, if any, except for these two causes, should have neglected to celebrate the passover. For we know how men, unless they are restrained, permit themselves too great license in searching out excuses. It is more clearly expressed here than before, that the paschal lamb was a victim; [326] for it is said in 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" [327] is used for a dead body, I take it to be a tolerably common metaphor of the Hebrew language.

Footnotes:

[324] "By occasion of the soul of a man." -- Douay Version. "Ex funere." -- Dathe.

[325] Hors leurs maisons et pays. -- Fr.

[326] Sacrifice. -- FR.

[327] "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.

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

saying; as follows.

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