NUMBERS 9 COMMENTARYEDITED BY GLENN PEASE

The Passover1The Lord spoke to Moses in the Desert of Sinai in the first month of the second year after they came out of Egypt. He said,

BARNES, "Passover at Sinai. This, as being kept in the first month, was prior in time to the numbering of Num_1:1 ff, and to the other events narrated in this book. It is, however, recorded here as introductory to the ordinance of Num_9:6-14 in this chapter respecting the supplementary Passover; the observance of which was one of the last occurrences during the halt at Sinai.

CLARKE, "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

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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.

GILL, "And the Lord spake unto Moses in the wilderness of Sinai,.... While the people of Israel were encamped there, before they took their journey from thence: in the first month of the second year, after they were come out of the land of Egypt: the following order was given some time in the first month of the second year of Israel's departure out of Egypt; the precise day is not mentioned, it must be in the beginning of the month before the fourteenth day of it, in which the passover is ordered to be kept, according to the first institution of it; very probably immediately after the setting up of the tabernacle, and the consecration of Aaron and his sons; and it must be before the numbering of the people the fixing of their standards, the appointment of the Levites, and the dedication of them; since the order for the numbering of the people was on the first day of the second month, Num_1:1, but the account of them was postponed to this time, in order to give a relation of an affair which was not finished until the second month, and therefore the whole is laid together here:

HENRY 1-5, 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.

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However, because the first passover was celebrated in a hurry, and was rather the substance itself than the sign, it was the will of God that at the return of the year, when they were more composed, and better acquainted with the divine law, they should observe it again, that their children might more distinctly understand the solemnity and the better remember it hereafter. Calvin supposes that they were obliged to keep it now, and notes it as an instance of their carelessness that they had need to be reminded of an institution which they so lately received. 2. Moses faithfully transmitted to the people the orders given him, Num_9:4. Thus Paul delivered to the churches what he received of the Lord concerning the gospel passover, 1Co_11:23. Note, Magistrates must be monitors, and ministers must stir up men's minds by way of remembrance to that which is good. 3. The people observed the orders given them, Num_9:5. Though they had lately kept the feast of dedication (ch. 7), yet they did not desire to excuse themselves with that from keeping this feast. Note, Extraordinary performances must not supersede or jostle out or stated services. They kept the passover even in the wilderness: though our condition be solitary and unsettled, yet we must keep up our attendance on God by holy ordinances as we have opportunity, for in them we may find the best conversation and the best repose. Thus is God' Israel provided for in a desert.II. Instructions given concerning those that were ceremonially unclean when they were to eat the passover. The law of the passover required every Israelite to eat of it. Some subsequent laws had forbidden those that had contracted any ceremonial pollution to eat of the holy things; those whose minds and consciences are defiled by sin are utterly unfit for communion with God, and cannot partake, with any true comfort, of the gospel passover, till they are cleansed by true repentance and faith: and a sad dilemma they are in; if they come not to holy ordinances, they are guilty of a contempt of them; if they do come in their pollution, they are guilty of a profanation of them. They must therefore wash, and then compass God's altar. Now,JAMISON, "Num_9:1-5. The Passover enjoined.

K&D 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,

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instead of being smeared upon the lintel and posts of the house-doors (or the entrances to the tents), was to be sprinkled upon the altar of burnt-offering; nor is it recorded that this was actually done; but it followed of itself from the altered circumstances, inasmuch as there was not destroying angel to pass through the camp at Sinai and smite the enemies of Israel, whilst there was an altar in existence now upon which all the sacrificial blood was to be poured out, and therefore the blood of the paschal sacrifice also.(Note: If we take into consideration still further, the fact that the law had already been issued that the blood of all the animals slain for food, whether inside or outside the camp, was to be sprinkled upon the altar (Lev_17:3-6), there can be no doubt that the blood of the paschal lambs would also have to be sprinkled upon the altar, notwithstanding the difficulties referred to by Kurtz, arising from the small number of priests to perform the task, viz., Aaron, Eleazar, and Ithamar, as Nadab and Abihu were now dead. But (1) Kurtz estimates the number of paschal lambs much too high, viz., at 100,000 to 140,000; for when he reckons the whole number of the people at about two millions, and gives one lamb upon an average to every fifteen or twenty persons, he includes infants and sucklings among those who partook of the Passover. But as there were only 603,550 males of twenty years old and upwards in the twelve tribes, we cannot reckon more than about 700,000 males as participants in the paschal meal, since the children under ten or twelve years of age would not come into the calculation, even if those who were between eight and twelve partook of the meal, since there would be many adults who could not eat the Passover, because they were unclean. Now if, as Josephus affirms (de bell. jud. vi. 9, 3), there were never less than ten, and often as many as twenty, who joined together in the time of

Christ ( ... ), 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 4

sprinkled upon the altar of the tabernacle, which was five cubits in length, and the same in breadth.)

CALVIN, "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, Gods command. BENSON, "Numbers 9:1. The Lord spake Or had spoken; for he now relates what happened before the numbering of the people, the consecration of the Levites, and other matters recorded in the former chapters. In the first month This proves that it was before the numbering of the people, which was not till the second month, Numbers 1:1-2.

COFFMAN, "This chapter deals with the Second Passover celebrated by Israel, and with the problem concerning those unqualified through uncleanness to partake of it (Numbers 9:1-8). It outlines the rules for an exceptional Passover for those not able to partake at the regular time (Numbers 9:9-14), and describes the function of the "cloud by day, and the fiery pillar by night" which symbolized the presence of God and His guidance of Israel during their journeys (Numbers 9:15-23)."And Jehovah 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, Moreover let the children of Israel keep the Passover in its appointed season. In the fourteenth day of this month, at even, ye shall keep it in its appointed season: according to all the statutes of it, and according to all the ordinances thereof, shall ye keep it.""In the first month of the second year ... in the fourteenth day of this month ..." (Numbers 9:1,3). In this passage, we are exposed to the usual "fembu" from the liberal scholars that this place is, "Secondary ... and certainly comes from the post-exilic period."[1] This passage, however, cannot be identified in any manner with the post-exilic period, because any writer in that period would have used the month Nisan as the time of the Passover. The words "in its appointed season" refer back to Exodus 12 and the designation of Abib as the month in which Passover was kept.

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Furthermore, there was not nor could there even be supposed any motivation whatever in the post-exilic period that could have been served by such an insertion as this into the sacred record. It was not the post-exilic period that needed these instructions, but the generation of Israel at Sinai. There is also the fact that, "In early Hebrew history, the Jews referred (as in this passage) to their months by number instead of naming them; there is also an absence from this passage of any cultic terminology (as in post-exilic times)."[2] "There is no before or after in the Torah; the book has to be seen as a whole; sequence or placement cannot be judged by ordinary measure; it is Divine."[3]"The date given here is before the census, and before all the other events mentioned thus far in Numbers";[4] and, again we have evidence that indicates Numbers is somewhat of a Mosaic diary in which no exact chronological sequence is observed. The reason why this passage occurs just here is not certain, nor is the question of any great importance.The reason that it was necessary to repeat the commandment to observe the Passover in the wilderness came out of the fact that the first institution of that ordinance did not contemplate Israel's long sojourn in the wilderness, a thing that developed later, due to the sin of Israel. "It was necessary because the law in Exodus (Exodus 12:25) did not contemplate the possibility of a Passover in the wilderness."[5]"In the first month ..." (Numbers 9:1) Some versions and translations render this, "at the first new moon," but as Gray noted, "It is illegitimate to interpret `in the first month,' as meaning, `at the first new moon'."[6]Because of the rebellion of Israel and their frequent disobedience, it does not appear likely that they observed the Passover any more at all during the wilderness period. Unger notes that, "The next recorded celebration of the Passover took place in Canaan" (Joshua 5:10-11)."[7]"According to all the statutes ... and all the ordinances ..." (Numbers 9:3). It is clear that, due to changed conditions, it would be impossible to do some of the things commanded in the firstPassover, for example, to sprinkle the blood on the posts of the doors of their houses. "The regulations of Exodus 12:7 could not have been carried out by people dwelling in tents."[8] Nevertheless, all of the principal regulations were required to be observed. (See under Numbers 9:11.)

COKE, "Numbers 9:1. And the Lord spake unto Moses Had spoken. The numbering of the children of Israel, mentioned in the first chapter of this book, was made on the first day of the second month in the second year; so that what is related here happened before that event: "Not that Moses," observes Houbigant, "neglected

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the order of time; but because those things which were first written in the separate tables of his commentaries, were afterwards digested in the present order. This is no reason why any thing of the present order should be changed: it is sufficient for us to know, that the books of Moses contain the genuine acts of his time, and not a regular and continued history." ELLICOTT, "(1) In the first month of the second year.The celebration of the Passover, as recorded in this chapter, preceded in order of time the numbering of the people recorded in Numbers 1, and the other events which were connected with it. No provision had hitherto been made for the celebration of the Passover in the wilderness. A special injunction was, therefore, required for this purpose. Had it not been for the rebellion of the people, the next Passover after the original Egyptian Passover would have been celebrated in the land of Canaan, and it was for that one only that provision had been made (Exodus 12:25).

PETT, "Chapter 9 The Second Passover.Last in our series of responses by the Sanctuary to the dedication of the people comes the feast of the Passover. This was a response in which all the people who were clean could take part. It follows happily on the reference to the Passover in Numbers 8:17 and parallels in the whole schemat of these chapters (see introduction before Numbers 5:1 above) the making clean of the camp. For only those who were clean could take part in the Passover. To enjoy Yahwehs best requires full cleanness of life.Yahweh had responded to the peoples dedication by His Voice coming to Moses through which His people would receive His word (Numbers 7:89). He had responded in response to the blessing of the priest by calling on Aaron to light the lamps so that in symbolism they represented God illuminating the people of Israel (Numbers 8:1-4), a symbolism which contributed to the reality. He had responded in appointing the Levites for the good of His people Israel and the maintenance of His Dwellingplace (Numbers 8:5-26). Now His approach was to the people themselves through the Feast of the Passover. The importance of this event is stressed by it being dated. That it must be kept by all, even if delayed, is then also stressed.The first five verses are not to be seen as simply an introduction. They solemnly go through the call to keep the Passover, then move on to the message passed on by Moses, and finally to the full response of the people in keeping the Passover. By this they would again partake afresh in Yahwehs deliverance. One purpose of what follows is precisely to bring out what a wonderful thing those people who did not keep the Passover had been missing out on. Clearly He saw partaking in this feast as an essential part of the bond between Himself and His people and sought to make it open as widely as possible within the covenant (compare Exodus 12:43-49). It was the fourth aspect of His response to His people.

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Another purpose for Numbers 9:6-14 is in bringing out how important Yahweh saw it to be. It was important that none should miss the Passover. It was so important that it was the only feast for which a second opportunity was given, and to miss it deliberately would therefore result in being cut off from the covenant.The passage follows the usual chiastic pattern.a The Passover must be kept at its appointed time (Numbers 9:1-2).b The Passover is to be kept according to all the statutes and ordinance (Numbers 9:3).c The Passover was kept in the wilderness as commanded (Numbers 9:4-5).d Those who were unclean for the dead and could not eat the Passover (Numbers 9:6-7).e Moses asks them to wait while he discovers Yahwehs will (Numbers 9:8).e Yahweh speaks to Moses His will (Numbers 9:9).d Yahweh speaks concerning those who were unclean and could not eat the Passover (Numbers 9:10 a).c They shall keep the Passover of Yahweh (Numbers 9:10 b).b The Passover was to be kept as laid down (Numbers 9:11-12).a The Passover must be kept at its appointed time (Numbers 9:13-14).Verses 1-5The Keeping of the Second Passover (Numbers 9:1-5).Numbers 9:1And Yahweh spoke to 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,This also took place prior to the numbering of Israel. The Passover was to be observed on 14th-15th of Abib (Nisan) which was the first month of the year at this time. Thus in that first month, one year after leaving Egypt, Yahweh called on Israel to ensure that they properly kept the Passover.The Passover Must be Kept at its Appointed Time (Numbers 9:1-2)

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PULPIT, "In the first month of the second year. Before the census, and all the other events recorded in this hook, except in part the offerings of the princes (see Numbers 7:1). There was, however, an obvious reason for mentioning together the two passovers, the second of which immediately preceded the departure from Sinai.

BI 1-5, "Keep the Passover.Ordinance of the PassoverThe design of God in instituting this remarkable ordinance, the Passover, was to explain to us, as well as to prefigure to the Jews, the method of salvation through the blood of Christ. He is the one great Sacrifice for sin; and here the application to Him in His mediatorial work is most comprehensive. Behold the analogy. It holdsI. With regard to the victim which was chosen. Was it a lamb? Christ is often so called on account of His innocence, meekness, and resignation (Isa_53:7; Joh_1:29; 1Pe_1:19; Rev_5:6). Was it chosen from the flock? Christ was taken from among His brethren (Act_3:22). Was it a male of the first year? Christ suffered in the prime of His days. Was it without blemish? Christ was altogether perfect (Heb_7:26; 1Pe_1:19).II. With regard to the oblation which was made. As the lamb was slain, so was Jesus (Rev_5:9). As the lamb was slain before the whole assembly (Exo_12:6), so Jesus was publicly put to death. As the lamb was slain between the two evenings, so Jesus was offered between three oclock and six (Mat_27:45). As the lamb was set apart four days before it was slain (Exo_12:3; Exo_12:6), so Christ entered the city four days before His crucifixion (Mat_21:1, &c.).III. With regard to the blood which was sprinkled. The blood was sprinkled with a bunch of hyssop (Exo_12:22), dipped into the bason; so the blood of Christ is the blood of the everlasting covenant, the deposit of privileges, which all become ours by the exercise of faith. The blood was sprinkled upon the door-posts of their dwellings. So the blood of Christ is to be applied to the hearts and consciences of believers (Heb_9:13-14; Heb_10:22). The blood was sprinkled upon the lintel and the side-posts; but not behind nor below the door. So the blood of Christ is not to be trodden under foot (Heb_10:29). The blood secured every family where it was sprinkled, it being within the limits of the Divine protection, so that the destroying angel was forbidden to hurt them. So the blood of Jesus is the only refuge for the guilty.IV. With regard to the flesh which was eaten. The flesh of the lamb was eaten roasted with fire, strikingly exhibiting the severity of our Saviours sufferings (Isa_50:6; Isa_52:14-15; Psa_22:14-15). It was eaten whole, and not a bone broken, which was amazing]y fulfilled in reference to Christ (Joh_19:31-36). It was eaten in haste, with the staff in their hands, to intimate that Christ is to be received immediately without delay. It was eaten with bitter herbs, importing our looking to Christ with sorrow of

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heart, in remembrance of sin, as expressed in Zec_12:10. It was eaten with the loins girded, implying that we must be prepared for His coming (Eph_6:14). It was eaten with the feet shod, to remind us of the freedom and happiness which Christ imparts to the believing Israelites (compare Isa_20:2-4 with Rom_5:11). It was eaten with unleavened bread, because we are to receive and profess Christ with unfeigned sincerity (1Co_5:7-8; Joh_1:47). Upon the whole, we learn from the subject the happy state of believers, who, though once afar off, are now made nigh by the blood of Christ; and likewise the unhappy state of unbelievers, who, rejecting the atonement, must inevitably perish. (William Sleigh.)

The Passover and the Lords SupperThere is this connection between the passover and the Lords Supper, that the former was the type, the latter the memorial, of the death of Christ. Thus we read in 1Co_5:1-13., Christ our passover is sacrificed for us. This sentence establishes the connection. The passover was the memorial of Israels redemption from the bondage of Egypt; and the Lords Supper is the memorial of the Churchs redemption from the heavier bondage of sin and Satan. Hence, as every faithful Israelite would surely be found keeping the passover, in the appointed season, according to all the rites and ceremonies thereof, so will every true and faithful Christian be found celebrating the Lords Supper in its appointed season, and according to all the principles laid down in the New Testament respecting it. If an Israelite had neglected the passover, even on one single occasion, he would have been cut off from the congregation. And may we not ask in the face of this solemn fact, Is it a matter of no moment for Christians to neglect, from week to week, and month to month, the supper of their Lord? Are we to suppose that the One who, in Num_9:1-23., declared that the neglecter of the passover should be cut off, takes no account of the neglecter of the Lords table? We cannot believe it for a moment. To a pious Israelite there was nothing like the passover, because it was the memorial of his redemption. And to a pious Christian there is nothing like the Lords Supper, because it is the memorial of his redemption and of the death of his Lord. How is it, then, that any of Gods people should be found neglecting the Lords table? If the Lord Christ instituted the supper; if God the Holy Ghost led the early Church to celebrate it, and if He has also expounded it unto us, who are we that we should set up our ideas in opposition to God? No doubt, the Lords Supper should be an inward spiritual mystery to all who partake of it; but it is also an outward, literal, tangible thing. There is literal bread, and literal wineliteral eating, and literal drinking. If any deny this, they may, with equal force, deny that there are literal people gathered together. We have no right to explain away scripture after such a fashion. Nor is it merely a question of subjection to the authority of scripture. There is such a thing as the response of love in the heart of the Christian, answering to the love of the heart of Christ. If our blessed and adorable Lord has in very deed appointed the bread and the wine in the supper as memorials of His broken body and shed blood; if He has ordained that we should eat of that bread and drink of that cup in remembrance of Him, ought we not, in the power of responsive

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affection, to meet the desire of His loving heart? (C. H. Mackintosh.)

2 Have the Israelites celebrate the Passover at the appointed time.

GILL, "Let the children of Israel also keep the passover,.... Though this ordinance was enjoined the people of Israel, and observed by them at the time of their coming out of Egypt, and had been since repeated, Lev_23:5; yet without a fresh precept, or an explanation of the former, they seemed not to be obliged, or might not be sensible that they were obliged to keep it, until they came into the land of Canaan, Exo_12:25; and therefore a new order is given them to observe it: at his appointed season; and what that season is is next declared.

JAMISON, "Let the children of Israel also keep the passover at his appointed season, etc. The date of this command to keep the passover in the wilderness was given shortly after the erection and consecration of the tabernacle and preceded the numbering of the people by a month. (Compare Num_9:1 with Num_1:1, Num_1:2). But it is narrated after that transaction in order to introduce the notice of a particular case, for which a law was provided to meet the occasion. This was the first observance of the passover since the exodus; and without a positive injunction, the Israelites were under no obligation to keep it till their settlement in the land of Canaan (Exo_12:25). The anniversary was kept on the exact day of the year on which they, twelve months before, had departed from Egypt; and it was marked by all the peculiar rites - the he lamb and the unleavened bread. The materials would be easily procured - the lambs from their numerous flocks and the meal for the unleavened bread, by the aid of Jethro, from the land of Midian, which was adjoining their camp (Exo_3:1). But their girded loins, their sandaled feet, and their staff in their hand, being mere circumstances attending a hurried departure and not essential to the rite, were not repeated. It is supposed to have been the only observance of the feast during their forty years wandering; and Jewish writers say that, as none could eat the passover except they were circumcised (Exo_12:43, Exo_12:44, Exo_12:48), and circumcision was not practised in the wilderness [Jos_5:4-7],

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there could be no renewal of the paschal solemnity.BENSON, "Numbers 9:2. Let the children of Israel keep the passover The first order for the observation of it being, that they should keep this service when they came to the promised land, (Exodus 12:25,) they might have concluded there was no obligation upon them to keep it in the wilderness, had it not been for this special precept.

PETT, "Numbers 9:2Moreover let the children of Israel keep the passover in its appointed season. In the fourteenth day of this month, between the evenings, you shall keep it in its appointed season.Yahweh commanded that the children of Israel keep the Passover in the appointed season. That meant that on 10th day of Abib each family group was to set aside a lamb of the first year in readiness for the Passover. On the 14th day it was to be slaughtered as a sacrifice towards evening and eaten that night on what would in Israelite timing be 15th Abib (around March/April), for the Israelites day began in the evening. Note the assumption that the statutes with regard to it were known.Between the evenings. Thus between the time when it began to grow dark and twilight. Later Jewish tradition would argue for between noon and darkness and therefore sacrificed the Passover around 15:00 hours, but it was probably intended to be later than that. Compare Deuteronomy 16:6. The original idea would probably be when the keepers of the cattle and sheep returned from their final feeding and milking.The Passover Was to be Kept According to All the Statutes and Ordinance (Numbers 9:3).

PULPIT, "Numbers 9:2Let the children of Israel also keep the passover at his appointed season. Septuagint, . Cf. Matthew 26:18, , and Luke 22:19, . They may have been in doubt as to whether they were to keep it in the wilderness, and indeed they do not seem to have attempted to keep it again until they reached the promised land (see on Joshua 5:5, Joshua 5:6). The passover had indeed been made an "ordinance for ever," but only when they were come to the land which the Lord should give them (Exodus 12:24, Exodus 12:25; Exodus 13:5). Apart, therefore, from express command, it would have been doubtful whether the feast should not at least he postponed. Inasmuch, however, as they had been detained at Sinai by Divine direction (albeit partly in consequence of

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their own idolatry, but for which they might already have been "at home"), it pleased God that they should not lack the blessing and support of the passover at its proper season.

TRAPP, "Verse 2Numbers 9:2 Let the children of Israel also keep the passover at his appointed season.Ver. 2. Keep the passover.] This passover; for they kept no more but this, till they came into the land of Canaan, [Joshua 5:10 Exodus 12:25] because of their often and uncertain removes. The feast of tabernacles likewise was for many ages omitted; or at least not in due manner observed, as by dwelling in booths, reading the book of the law, &c., [Nehemiah 8:16-18] which a man would wonder at. But Vexatio dat intellectum: those Jews were newly returned from captivity.

3 Celebrate it at the appointed time, at twilight on the fourteenth day of this month, in accordance with all its rules and regulations.

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

GILL, "In the fourteenth day of this month,.... The first month, the month Nisan or Abib, answering to part of our March: at even ye shall keep it, in his appointed season: between the two evenings, Exo_12:6; and even if it fall on the sabbath day, as Jarchi; and this was a sabbath day, according to the Jewish writers (y): according to all the rites of it, and according to all the ceremonies thereof shall ye keep it; the former of these, according to Jarchi, respects the lamb, and the requisites of it, that it should be without blemish, a male, and of the

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first year; and the latter, according to him and others, the removal of the leaven, and the seven days of unleavened bread, and the eating of the lamb with bitter herbs: they take in no doubt all that were prescribed by the original law, except the sprinkling of the blood on the doorposts, and also eating the passover in haste, with their loins girt, and shoes on their feet, and staves in their hands; though some think these latter might be observed at this time, when they were unsettled.

ELLICOTT, " (3) At even.Hebrew, between the two evenings. (See Note on Exodus 12:6.)According to all the rites of it, and according to all the ceremonies thereof.Better, according to all the statutes and ordinances thereof. It is obvious that some of the directions concerning the Egyptian Passover could not be observed in the wilderness. The reference must, therefore, be to those statutes and ordinances respecting the Passover which were of permanent obligation. (Comp. Numbers 9:12, where the ordinance respecting the time of observance is necessarily excluded.) Some of these are found in Exodus 12, whilst others of a later date are recorded in Leviticus 17 and Deuteronomy 16. It has been objected that three priests (for Nadab and Abihu were dead) could not sprinkle the blood of the large number of lambs which must have been slain. It must be remembered, however, (1) that there is no express injunction respecting the sprinkling of the blood on this occasion; and (2) that the priests were probably assisted at this time in the performance of some of their dutiesas we are expressly informed that they were at the Passovers celebrated by Hezekiah and by Josiah (2 Chronicles 30:16; 2 Chronicles 35:11)by the Levites.

PETT, "Numbers 9:3According to all the statutes of it, and according to all the ordinances of it, you shall keep it.Note the stress on following the laid down procedures. The existence of those statutes and ordinances is assumed. So important was it that we can assume that they were written down. For details consult Exodus 12:1 to Exodus 13:16.In Accordance with Yahwehs Instruction The Passover Was Kept in the Wilderness as Commanded (Numbers 9:4-5)

PULPIT, "Numbers 9:3At even. See on Exodus 12:6. According to all the rites of it, and according to all the ceremonies thereof. This must be understood only of the essential rites and

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ceremonies of the passover, as mentioned below (Exodus 12:11, Exodus 12:12). It is singular that no mention is made of the considerable departure which circumstances necessitated from the original institution. It was not possible, e.g; to strike the blood of the lamb upon the lintel and the side-posts of the doors, because in the wilderness they had no doors. In after ages this rite (which was of the essence of the institution) was represented by the sprinkling of the blood of the lambs on the altar (2 Chronicles 30:16), but no command is on record which expressly authorized the change. In Le Exodus 17:3-6 there is indeed a general direction, applying apparently to all domestic animals slain for food, that they be brought to the tabernacle to be slain, and that the priest sprinkle the blood upon the altar; and in Deuteronomy 16:5-7 there is an order that in future times the passover was only to he slain at the place which the Lord should choose. The actual practice in later ages seems to have been founded partly upon the command in Deuteronomy, which restricted the killing of the passover to Jerusalem (not, however, to the temple), and partly on the command in Leviticus, which really applied (at any rate in the letter) to the time of wandering only. As the celebration of the paschal feast had apparently been neglected from the time of Joshua until that of the later kings (Joshua 5:10; 2 Kings 23:22), they were no doubt guided in the observance of it by the analogy of other sacrifices in the absence of express commands. It would, however, be an obvious source of error to assume that the practice of the age of Josiah or Hezekiah was the practice of the earliest passovers; so far as these necessarily differed from the original institution, it is absolutely uncertain how the difficulty was solved. Nothing perhaps better illustrates the mingled rigidity and elasticity of the Divine ordinances than the observance of the passover, in which so much of changed detail was united with so real and so unvarying a uniformity.

TRAPP, "Numbers 9:3 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.Ver. 3. According to all the rites.] It was a true saying of Socrates in Xenophon, Deum eo cultus genere coli velle, quem ipse instituerit that God must be worshipped in his own way only. Whereunto agreeth that of Cicero, Deum non superstitione coli velle, sed pietate.

WHEDON, " 3. At even Hebrews, between the two evenings. The first evening began when the sun crossed the meridian, and the second at sunset. See Exodus 12:6, note.According to all the rites R.V., statutes. The changed circumstances must have rendered some slight variations necessary. There is no express command, it is true, that the blood, instead of being smeared upon the lintel and posts of the doors or entrances to the tents, should be sprinkled upon the altar of burnt offering, but it is quite probable that this change was made, since there was no destroying angel about

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to pass through the camp, while there was a newly-consecrated altar upon which the blood of all animals slain for food, as well as in sacrifice, was to be poured out. See Leviticus 17:1-6, notes. The objection raised by Kurtz, that the priests, Aaron, Eleazar, and Ithamar, would be unable to perform this service, is relieved by the suggestion that they were assisted by the Levites in every thing but the act of sprinkling. See chap. Numbers 8:19, note. Assuming that one sheep a year old would furnish a supper for fifteen males and fifteen females, 80,000 lambs would be required. If it was possible in the time of the Emperor Nero to sprinkle upon the altar of the temple the blood of 256,500 paschal lambs in one afternoon by actual count, according to Josephus, it must have been possible in Mosess time to sprinkle the blood of less than one third of that number upon an altar five cubits square. But this difficulty disappears if we suppose that the law of the passover takes the precedence of subsequent laws for the treatment of the blood. In this case each slayer of a lamb disposes of the blood at his own tent. A pastoral nation could easily furnish one sheep for every thirty of its population.

4 So Moses told the Israelites to celebrate the Passover,

GILL, "And Moses spake unto the children of Israel, that they should keep the passover. The time now drawing nigh for the observation of it, it being now almost a year since their coming out of Egypt.

COFFMAN, ""And Moses spake unto the children of Israel, that they should keep the Passover. And they kept the Passover in the first month, on the fourteenth day of the month, at even, in the wilderness of Sinai: according to all that Jehovah commanded Moses, so did the children of Israel. And there were certain men, who were unclean by reason of the dead body of a man, so that they could not keep the Passover on that day: and they came before Moses and before Aaron on that day: and those men said unto him, We are unclean by reason of the dead body of a man: wherefore are we kept back, that we may not offer the oblation of Jehovah in its appointed season among the children of Israel? And Moses said unto them, Stay ye, that I may hear what Jehovah will command concerning you.""At even ..." (Numbers 9:5). "This is literally `between the two evenings',"[9] and

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was understood differently in different ages. About the first century A.D., it meant, "the time between three and five o'clock in the evening."[10] Since our Lord died at 3:00 p.m., this fact regarding the True Lamb makes it likely that this was the intended hour from the first.As frequently observed in Numbers, additional instruction regarding some previous regulation resulted from some emergency need for further clarification; and, in these verses, a similar instance arose. Certain men came to Moses and presented the problem caused by their uncleanness from touching a dead body, with a result that they were ceremonially forbidden to take the Passover at the proper time. Moses did not presume to answer this "from his experience," or from his own conclusions. He promptly commanded the men to wait until GOD would speak concerning their problem. "These men were probably Mishael and Elizaphan, who buried their cousins, Nadab and Abihu, within a week of when this Passover was held (Leviticus 10:4,5)."[11]

PETT, "Numbers 9:4And Moses spoke to the children of Israel, that they should keep the passover.So Moses gave the command to the children of Israel that they should keep the Passover, as Yahweh had laid down from the beginning (Exodus 12:14; Exodus 12:43-49; Exodus 13:5; Exodus 13:8-10). The princes would no doubt be called together and instructions clearly given.

5 and they did so in the Desert of Sinai at twilight on the fourteenth day of the first month. The Israelites did everything just as the Lord commanded Moses.

BARNES, "Num_9:5In some details, the present Passover differed both from that kept at the Exodus itself and from all subsequent Passovers. For example, the direction of Exo_12:22 could not be carried out in the letter while the people were

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dwelling in tents; and may be regarded as superseded by Lev_17:3-6(compare Deu_16:5 ff).In other points, such as how many lambs would be wanted, how the blood of the Paschal victims could be sprinkled upon the altar in the time specified, etc., the administrators of the Law of Moses would here, as elsewhere, have, from the nature of the case, power to order what might be requisite to carry the law into effect.

GILL, "And they kept the passover on the fourteenth, day of the first month at even in the wilderness of Sinai,.... No mention is made of keeping the feast of unleavened bread seven days, only of the passover, which indeed was only enjoined at this time, though the feast of unleavened bread used to follow it, and did in later times; but perhaps it would not have been an easy matter to have got the flour to make it of, sufficient for so large a body of people, for seven days together in the wilderness; though they might be able to furnish themselves with what was enough for one meal from the neighbouring countries, and especially from Midian, where Jethro, Moses's father, lived, and which was not very far from Sinai, where the Israelites now were: according to all that the Lord commanded Moses, so did the children of Israel; which is observed to their honour; though Jarchi gives this as a reason why this book does not begin with this account, as the order of things seems to require, because it was to the reproach of the Israelites, that all the forty years they were in the wilderness they kept but this passover only; the reason of which was, because of the omission of circumcision during that time, through the inconveniences of travelling, and the danger of circumcision in it, without which their children could not eat of the passover, Exo_12:48.BENSON, "Numbers 9:5. They kept the passover in the wilderness Where they rested almost a whole year; but after they removed from thence, they were in so unsettled a condition that they did not even circumcise their children, (Joshua 5:5,) who consequently could not eat the passover, Exodus 12:48.

COKE, "Numbers 9:5. And they kept the passover It was the more necessary to repeat the injunction for the observation of the passover, Numbers 9:2 as they might have concluded, from Exodus 12:25 that they were under no obligation to keep it in the wilderness; but, being now in a quiet state, and having rested for almost a whole year, they had that leisure for the observance of it, which, in their future unsettled condition, we do not find they had afterwards; not even circumcising their children, Joshua 5:5 who, consequently, could not eat of the passover. Exodus 12:48.

PETT, "Numbers 9:518

And they kept the passover in the first month, on the fourteenth day of the month, at even, in the wilderness of Sinai. According to all that Yahweh commanded Moses, so did the children of Israel.The result was that they kept the Passover on the 14th day of the first month of the second year at evening, in the wilderness of Sinai. And they kept it in accordance with all that Yahweh had commanded Moses (see Exodus 12:1 to Exodus 13:16; Leviticus 23:5-6).On the 1st day of the month the Dwellingplace had been erected (Exodus 40:2), and then in the next twelve days the altar had been dedicated by each of the tribes through their princes (Numbers 7:1-88). Thus almost as soon as that was over the Passover would begin. It would then be followed for seven days by the Feast of Unleavened Bread.There must have been a huge feeling of exultation among those who kept this first Passover after leaving Egypt. It could hardly fail to bring home vividly to all the people a reminder of the wonder of their deliverance. At this time there must have been full confidence for the future as they remembered how Yahweh had so amazingly acted for them and had delivered them, both on that night and in subsequent events. They would really feel at that moment that they were truly the people of God. And they would emerge from it even more determined to serve Yahweh fully.

PULPIT, "Numbers 9:5And they kept the passover. It is a question which inevitably arises here, how they obtained a sufficient number of lambs for the requirement of so many people, and how they were slain sacrificially within the appointed time. The first difficulty does not seem serious when we consider,(a) the numbers of the people are greatly exaggerated, or(b) the ritual of after days was not observed on this occasion.As to (a), see what is said on the whole question of numbers in the Introduction. As to (b), it must be borne in mind that no direction whatever had been given, as far as we know, either that the lambs must be slain by the priests only, or that their blood must be poured upon the altar. If the Jews were left to follow the original institution as nearly as possible, they would have killed the lambs themselves, and sprinkled the blood around the doors of their tents. It is true that according to the Levitical ritual, now recently put into use, all other animals slain in sacrifice (or indeed for food) must be slain at the tabernacle by the priest, and the blood sprinkled on the altar; and it is true that this general rule was afterwards held especially binding in the

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case of the passover. But there is nothing to show that it was held binding then: the passover had been ordained before the establishment of the Levitical priesthood and law of sacrifice; and it might very well have been considered that it retained its primal character unaffected by subsequent legislation, and that the priesthood of the people (in other rites transferred to Aaron and his sons) was recalled and revived in the case of this special rite. If this was the case both at this passover and at that under Joshua, it is easy enough to understand why the later practice was so entirely different; the neglect or disuse of centuries obliterated the tradition of the passover, and when it was revived by the later kings, they naturally followed the analogy of all other sacrifices, and the apparently express command of Le Joshua 17:3-6. They could not indeed obey this command in their daily life, but they could and did obey it in the striking and typical case of the paschal feast.

6 But some of them could not celebrate the Passover on that day because they were ceremonially unclean on account of a dead body. So they came to Moses and Aaron that same day

BARNES, "Certain men - Probably Mishael and Elizaphan, who buried their cousins, Nadab and Abihu, within a week of this Passover Lev_10:4-5.

GILL, "And there were certain men who were defiled by the dead body of a man,.... The Targum of Jonathan adds,"who died by them suddenly,''whereby pollution was contracted, see Num_6:9; though perhaps this was a whole house or family, one of which was dead, and so all were defiled, being in the place where the dead body was, or had touched it, or been concerned however in the burying of it, and on account of which were unclean seven days, and so might not eat of any holy things, as the passover; and though at the first institution there was no such law, yet since that time there was, which obliged them, see Lev_7:20; and it is said (z), that the section concerning the red heifer, and so of defilement by a dead body, was delivered on the day the tabernacle was erected, even on the first day of the first month; and though recorded in Num_19:1; yet was given out before this; and indeed otherwise it is not easy to conceive how these men should know that the dead body of a man was defiling:

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that they could not keep the passover on that day; as others did, the fourteenth of Nisan, it being, according to the Targum of Jonathan, the seventh day of their defilement: and they came before Moses, and before Aaron, on that day; on the selfsame day the passover was kept, and they were sensible of their pollution, which disqualified for it; and therefore it should rather seem to be the first day of their pollution than their last; since otherwise they would doubtless have inquired about this matter before the passover came; unless the time of their pollution was so near out, that they thought they might eat it safely, on which they desired advice.

HENRY, " 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.

JAMISON 6-7, "Num_9:6-14. A second Passover allowed.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 [Lev_10:4, Lev_10:5].

K&D 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.

CALVIN, "6.And there were certain men. A question is here introduced incidentally, viz., what must be done, if any sudden defilement should prevent any

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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 ( ). 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 Numbers 9:7, wherefore are we kept back, that we may not offer an offering? and in Numbers 9:13, because he brought not the offering of the Lord. I call attention to this, because there are some who think that the paschal lamb was so slain as not to be the offering of a sacrifice; whereas Paul distinctly teaches that a victim was offered in it, and then the feast annexed to it; for

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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.) Whenever the word soul (327) is used for a dead body, I take it to be a tolerably common metaphor of the Hebrew language.

COKE, "Numbers 9:6. There were certain men, who were defiled by the dead body, &c. The reader should remember, that the case here mentioned, happened before the law was delivered, that is mentioned chap. Numbers 5:2.REFLECTIONS.We have here, 1. The second passover observed after their deliverance from Egypt; and it should seem, they celebrated it no more till they came to Canaan, because of their omission of circumcision, which in their removes might be dangerous. Moses, at God's command, enjoins it, and the people obey him. If they with delight could thus run to celebrate the memorial of their deliverance; with what constancy and gladness should we approach the table of our Lord, to remember his greater deliverance of us from worse than Egyptian bondage, even from the chains of sin, and from the powers of death and hell.2. A case brought before Moses, Numbers 9:6. Some persons were defiled by a dead body, and therefore could not keep the passover; yet, grieved to be excluded where themselves were without blame, they consult Moses, and Moses carries the matter before the Lord. Hence learn, (1.) If ceremonial defilement at that time debarred from the most sacred ordinance, how much more should moral impurity in our day debar men from the table of the Lord! (2.) Even unforeseen and unavoidable impediments, which detain us from waiting upon God in his ordinances, will be a grief, or at least a trial, to us. (3.) In cases of conscience ministers should be consulted about the path of duty. (4.) Ministers must wait much upon God in prayer and in his word, that they may be directed into all truth themselves, and enabled to direct others also.3. God resolves the question, and makes an order for future generations. Whoever are unclean, or on a journey afar off, have a month more allowed them, when they may with the same ceremonies keep the feast, and it would be alike accepted: but if it was deferred through neglect or contempt, the sinner must be cut off, either by excommunication from the visible church, or by God's hand in secret judgment. Note; (1.) They who are disappointed unavoidably from attending upon God in his ordinances, will be happy to seize the returning opportunity of approaching his house and table. (2.) Providential hindrances from the means of grace will not, if our hearts be right, deprive us of the grace of the means; God will amply supply our wants some other way. (3.) They who reject God's ordinances, will be rejected by him. Habitual wilful absence from the Lord's table is a strong sign of a lost soul.4. The circumcised stranger had the same right as the home-born Israelite. In Christ Jesus there is no difference between barbarian, Scythian, bond, or free: whosoever calleth on the name of the Lord, shall be saved.

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ELLICOTT, "(6) And there were certain men . . . It has been supposed that the reference is to Mishael and Elzaphan, who appear to have buried their cousins, Nadab and Abihu, about this time (Blunts Script. Coincidences, pp. 66, 67,1850). If the consecration of Aaron and his sons began on the first day of the first month (Exodus 40:2; Exodus 40:12), and the death of Nadab and Abihu could not have taken place until the eighth day (Leviticus 9:1; Leviticus 9:12; Leviticus 10:19), inasmuch as the defilement caused by contact with the dead lasted for seven days (Numbers 19:11), it will follow, if this law was already in force, that those who buried Nadab and Abihu must have been unclean on the fourteenth day of the first month. Independently, then, of the doubtful inference which Professor Blunt draws from the identity of the numbers of the other tribes at the two numberings taken, the one before and the other after this time, from which he concludes that the deaths must have occurred amongst those who belonged to the tribe of Levi, which was not included in the census, this circumstance may fairly be adduced as one of the numerous undesigned coincidences with which Holy Scripture abounds. It may be observed further that, whilst reference would naturally be made to Moses on all doubtful occasions, none would be so likely to have recourse to him with the inquiry contained in Numbers 9:7 as those who had been employed by his direction (Leviticus 10:4) in the burial of Nadab and Abihu. The law contained in Leviticus 7:21 appears to have been understood to refer to all sacrificial meals. The legal uncleanness which disqualified the Israelites for participation in the Passover may be regarded as typical of the moral and spiritual disqualifications which render men unfit for participation in the Lords Supper.

PETT, "Verses 6-14The Dismay Of Those Who Through No Fault of Their Own Had Missed Out (Numbers 9:6-14).There were those who were unable to take part in the Passover because they were unclean with an uncleanness that lasted seven days. In this case it was because they had had contact with the dead. They were clearly very upset that they had missed out on it and sought a remedy.The Approach of Those Who Were Unclean for the Dead and Could Not Eat the Passover (Numbers 9:6-7)Numbers 9:6-7And there were certain men, who were unclean by reason of the dead body of a man, so that they could not keep the passover on that day, and they came before Moses and before Aaron on that day, and those men said to him, We are unclean by reason of the dead body of a man. What is the reason why we are kept back, that

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we may not offer the oblation of Yahweh in its appointed season among the children of Israel? In this particular case there were men who were at the time unclean because they had come in contact with a dead body and were therefore unclean for seven days. Thus they had been unable to take part in the observing of the Passover. This upset them greatly and they approached Moses and Aaron about it on that very day of the offering of the Passover lambs. They wanted to know why they should be restricted so that they could not take part in the observance of the Passover over what to them did not seem a very serious matter. Why was it that something which was not their fault should prevent them partaking in the Passover?Their attitude and their urgency emphasises the blessing that the people who were able to keep the Passover enjoyed.Moses Asks Them to Wait While He Discovers Yahwehs Will (Numbers 9:8)

PULPIT, "Numbers 9:6There were certain men. It has been supposed by many that these men must have been Mishael and Elizaphan, who had recently (cf. Exodus 40:17; Le Exodus 9:1; Exodus 10:4) been defiled by burying their cousins Nadab and Abihu. This, however, is based upon the assumption that the totals given in Exodus 38:26 and in Numbers 1:46 are really independent, and that therefore no one belonging to any other tribe than that of Levi had died in the interval. As that assumption is untenable (see above on Numbers 1:46), so this "coincidence" falls to the ground. We know indeed that Mishael and Elizaphan were defiled at this time, and we do not know that any one else was; but, on the other hand, the words "the dead body of a man" seem to point to a single corpse only. Dead body. Hebrew, nephesh, as in Numbers 5:2; Numbers 6:11, and other places. It is inexplicable how this word, which properly means "soul," should have come to be used of a corpse; perhaps it is an additional testimony to the complete absence from Jewish teaching of any doctrine of an immortal spirit. The Septuagint uses here.

TRAPP, "Numbers 9:6 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:Ver. 6. They could not keep the passover.] Because they were to be unclean seven days. [Numbers 19:11] Now, among the very heathen, the sacrificers were to purify themselves some days before; they had their caena pura the night before, &c., (a) and having expiated the company, they cried, ; who is here? to which they made reply, , Many and good are here. (b)

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WHEDON, "Verses 6-14THE SUPPLEMENTAL PASSOVER, Numbers 9:6-14.Only ceremonially clean persons could share in this sacrificial meal. Since there were many sources of defilement during seven days, and some during longer terms, it follows that there would naturally be a large number of persons at any given time disqualified. Out of so large a population some would naturally be absent at the regular passover. For these two classes an extra passover one month later is now authorized by Jehovah. But, as a safeguard against the perversion of this permission into an excuse for postponing it unnecessarily and merely from indifference, on the ground that he could make it up afterward, the threat of excision is held up to deter from any such abuse of this supplementary passover. The requirement that all Israel should partake of this sacrifice especially this provision for its repetition indicates that it is of vital importance to each, and symbolizes some act indispensable to his salvation. Christ is our passover. 1 Corinthians 5:7. No one can be saved who wilfully neglects to appropriate the known Lamb of God which taketh away the sin of the world. Hebrews 2:3.

7 and said to Moses, We have become unclean because of a dead body, but why should we be kept from presenting the Lords offering with the other Israelites at the appointed time?

CLARKE, "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

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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.

GILL, "And those men said unto him,.... To Moses, who was the chief magistrate, though Aaron was the high priest. Jarchi says, they were both sitting together when the men came, and put the question to them, but it was not proper to speak to one after another; for if Moses knew not, how should Aaron know? says he; the more difficult matters were brought to Moses, and he gave answers to them: we are defiled by the dead body of a man; they had touched it, or had been where it was, or at the funeral of it, and so were defiled: this they knew was their case by a law before mentioned, and which they speak of, not as a sin purposely committed by them, but as what had unhappily befallen them, and they could not avoid; and express their concern, that upon this account they should be deprived of the ordinance of the passover and as this confession shows an ingenuous disposition, so what follows, a pious, religious, and devotional frame of mind: wherefore are we kept back, that we may not offer an offering of the Lord in his appointed season among the children of Israel? they speak very honourably of the ordinance of the passover, they call it "an offering of the Lord", the passover lamb being a slain sacrifice; and this offered to the Lord, by way of thanksgiving, for, and in commemoration of, their wonderful deliverance out of Egypt, and done in faith of Christ the passover, to be sacrificed for them; and it gave them much uneasiness that they were debarred by this occasional and unavoidable uncleanness, that was upon them, from keeping it; and what added to it was, that they could not observe it on the day which the Lord had appointed, and when the whole body of the children of Israel were employed in it; for it is no small pleasure to a good man to observe every ordinance of God in the manner and at the time he directs to, and his people in general are attending to the same; and the rather they were urgent in their expostulations, because it is said (a), this was the seventh and last day of their pollution, when they should be clean at evening, and the passover was not to be eaten until the evening, and therefore so earnestly expostulate why they should be kept back from it.

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HENRY, "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.BENSON, "Numbers 9:7. Wherefore are we kept back They thus confidently expostulate with Moses, because in the first institution of the passover no mention is made of excluding such unclean persons from that ordinance. And although it might possibly have been inferred from the law recorded Leviticus 7:20, that persons in their condition were not to partake of that sacrifice; yet, considering that all the Israelites were expressly commanded to celebrate the passover, (Exodus 12:47,) they might well entertain doubts respecting their duty in this matter, and therefore have recourse to Moses for decision. That we may not offer 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?

PULPIT, "Numbers 9:7Wherefore are we kept back. The direction to remove from the camp all that were defiled by the dead (Numbers 5:2) had not apparently been given at this time, nor was there any express command that such should not partake of the passover, for Le Numbers 7:20 may probably refer only to such uncleannesses as are mentioned in Le Numbers 15:3; but that men were in fact considered as defiled by contact with the dead is clear from Le Numbers 21:1. The men, therefore, had reason for asking why they were excommunicated, and Moses for referring the matter to the Divine decision.

TRAPP, "Numbers 9:7 And those men said unto him, We [are] defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?Ver. 7. And those men said unto him.] Moses they knew was a meet man to resolve this case of conscience. He was a messenger, an interpreter, "one among a thousand, to show unto man his uprightness," [Job 33:23] a merchant to sell oil and balm from

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Gilead, to cure consciences. [Matthew 25:9] Others may write cases, that is, covers of conscience; but resolve none. Conscience is a diamond, and will be wrought on by nothing but dust of diamond, such as contrition hath ground it to.

8 Moses answered them, Wait until I find out what the Lord commands concerning you.

GILL, "And Moses said unto them, stand still,.... Where they were; Aben Ezra says, at the door of the tabernacle of the congregation: and I will hear what the Lord will command concerning you; as it was a singular case, of which there had been no instance before, Moses would not determine anything about it himself, but would inquire of the Lord his mind and will concerning it; and for that purpose, very probably, went into the most holy place, where the Lord had promised to meet him and commune with him, from off the mercy seat, about any matter of difficulty he should inquire about, Exo_25:22.

HENRY, "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.

JAMISON 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

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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.

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

BENSON, "Numbers 9:8. Moses said, I will hear what the Lord will command It appears from hence that Moses went into the sanctuary to consult the oracle of God whenever he had occasion, and was answered by an audible voice from the mercy-seat, Numbers 7:8-9.

PETT, "Numbers 9:8And Moses said to them, Wait, that I may hear what Yahweh will command concerning you. Moses was sympathetic to their request and asked them to wait while he consulted Yahweh through the Voice that spoke from the mercy seat.

TRAPP, "Numbers 9:8 And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you.Ver. 8. Stand still and I will hear.] Moses was but the echo of Gods voice; John Baptist, "the voice of one crying in the wilderness": St Paul "received of the Lord" what he delivered to the Church, [1 Corinthians 11:23] and took care that the faith of his hearers "might not be in the wisdom of man, but in the power of God." [1 Corinthians 2:4-5] Unwarranted doctrines come not cum gratia et privilegio.

WHEDON, " 8. Stand still R.V., Stay ye that I may hear, etc. Human reason is not a sufficient guide in religious questions. Moses evinces a strong faith in the accessibility of Jehovah, and a profound deference to his will. The judges of the Sanhedrin should not be ashamed to ask concerning the judgment which is too hard for them; for Moses, who was the master of Israel, had need to say, I have not heard. Targum.

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9 Then the Lord said to Moses,

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

K&D 9-14, "Jehovah gave these general instructions: Every one who is defiled by a corpse or upon a distant

(Note: The 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, stands for , as in Exo_12:49; cf. Ewald, 295, d. ...et...et, both...and.

COFFMAN, ""And Jehovah spake unto Moses, saying, Speak unto the children of 31

Israel, saying, If a man of you or of your generation shall be unclean by reason of a dead body, or be on a journey afar off, yet he shall keep the Passover unto Jehovah. In the second month on the fourteenth day at even shall they keep it; they shall eat it with unleavened bread and bitter herbs: they shall leave none of it unto the morning, nor break a bone thereof: according to all the statute of the Passover they shall keep it. But the man that is clean, and is not on a journey, and forbeareth to keep the Passover, that soul shall be cut off from his people; because he offered not the oblation of Jehovah in its appointed season, that man shall bear his sin. And if a stranger shall sojourn among you, and will keep the Passover unto Jehovah; according to the statute of the Passover, and according to the ordinance thereof, so shall he do: ye shall have one statute, both for the sojourner, and for him that is born in the land."The instructions God gave covered more than the case that occasioned them, including also the case of strangers who wished to participate, and the instance of a traveler on a long journey. The word strangers, as used here, does not refer to itinerant strangers, but to a sojourner who was already a member of the community. The very term "stranger" in time came to mean "proselyte," reflecting the invariable condition of circumcision from which no participant in the Passover could be exempted.Although, as we have seen, there may have been some of the original conditions that Israel observed in the first Passover that did not apply in subsequent observances of it, it is of significance that here a number of the prime requirements are enumerated again. "Four of the chief regulations governing the ordinance are here specified as governing also this supplementary Passover:(1) observe it on the fourteenth day of the month (Numbers 9:11)(2) eat it with unleavened bread and bitter herbs (Numbers 9:12)(3) leave none of it until morning (Numbers 9:12) and(4) nor break a bone thereof."[12]Added to this was the requirement that "all of the statute and all of the ordinance of the Passover" were to be observed. (For the magnificent symbolism of all of this, see a full discussion of it in Exodus 12 in this series.)This mention of an Israelite on a far journey affords another incidental proof that the "times of the exile" had no connection with the writing of this passage. "Note that it is assumed that the absentee would return, so that the exile is not in view."[13]"Nor break a bone thereof ..." (Numbers 9:12). The Jews no doubt considered this a very minor part of the regulations, for it is mentioned nowhere else in the O.T.

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(except in Exodus 12:46). "The very insignificance of this rule gives force to its fulfillment as an evidence that Christ was truly the Passover Lamb of God."[14]

PETT, "Yahweh Expresses His Will to Moses (Numbers 9:9)Numbers 9:9And Yahweh spoke to Moses, saying,Yahwehs reply came in the usual way, through His word to Moses.He Speaks Concerning Those Who Had Been Unclean and Could Not Therefore Eat the Passover (Numbers 9:10 a).

10 Tell the Israelites: When any of you or your descendants are unclean because of a dead body or are away on a journey, they are still to celebrate the Lords Passover,

GILL, "Speak unto the children of Israel, saying,.... Not to the men only that came to Moses for advice, but to the body of the people; for the answer of the Lord concerned them all, and carried in it a rule to be observed in the like case, and others mentioned, in all succeeding ages, as long as the passover was an ordinance of God: if any man of you; or "a man, a man", or any private man; for, according to the Jewish writers, this law only respects private persons, as those were who were the occasion of its being made: or of your posterity; or "in your generations" (b), or "ages"; which shows that this law respected future times, and not the present case only: shall be unclean by reason of a dead body; see Num_9:6; Maimonides (c)says, this only respects uncleanness by a dead body, and not uncleanness by any creeping thing; for such as were unclean by them might sacrifice,

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though a private person, and eat the passover at evening with purity, when he had been cleansed: yet he says elsewhere (d), that such that had issues, and menstruous women, and those that lay with them, and women in childbed, were unclean, and were put off to the second passover; and so the Targum of Jonathan here adds,"or that has an issue, or a leprous person:" or be in a journey afar off; which, according to Ben Gersom, was fifteen miles; so in the Misnah (e), and the commentators on it: yet he shall keep the passover of the Lord; not the first, but second, according to the directions given in Num_9:11.

HENRY 10-14, " The directions which God gave in this case, and in other similar cases, explanatory of the law of the passover. The disagreeable accident produced good laws. (1.) Those that happened to be ceremonially unclean at the time when the passover should be eaten were allowed to eat it that day month, when they were clean; so were those that happened to be in a journey afar off, Num_9:10, Num_9:11. See here, [1.] That when we are to attend upon God in solemn ordinances it is very necessary both that we be clean and that we be composed. [2.] That that may excuse the deferring of a duty for a time which yet will not justify us in the total neglect and omission of it. He that is at variance with his brother may leave his gift before the altar, while he goes to be reconciled to his brother; but when he has done his part towards it, whether it be effected or no, he must come again and offer his gift, Mat_5:23, Mat_5:24. This secondary passover was to be kept on the same day of the month with the first, because the ordinance was a memorial of their deliverance on that day of the month. Once we find the whole congregation keeping the passover on this fourteenth day of the second month, in Hezekiah's time (2Ch_30:15), which perhaps may help to account for the admission of some that were not clean to the eating of it. Had the general passover been kept in the first month, the unclean might have been put off till the second; but, that being kept in the second month, they had no warrant to eat it in the third month, and therefore, rather than not eat of it at all, they were admitted, though not cleansed according to the purification of the sanctuary, Num_9:19, Num_9:20. (2.) Whenever the passover was kept in the second month, all the rites and ceremonies of it must be strictly observed, Num_9:12. They must not think that, because the time was dispensed with, any part of the solemnity of it might be abated; when we cannot do as we would we must do the utmost we can in the service of God. (3.) This allowance in a case of necessity would be no means countenance or indulge any in their neglect to keep the passover at the time appointed, when they were not under the necessity, Num_9:13. When a person is under no incapacity to eat the passover in the appointed time, if he neglects it then, upon the presumption of the liberty granted by this law, he puts an affront upon God, impiously abuses his kindness, and he shall certainly bear his sin, and be cut off from his people. Note, As those who against their minds are forced to absent themselves from God's ordinances may comfortably expect the favours of God's grace under their affliction, so those who of choice absent themselves

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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 stran