Commentary on Numbers, Book · Chapter 9
CHAP. IX.
Chapter IX Verſe 1 Ver. 1. AND the LORD ſpake unto Moſes in the Wilderneſs of Sinai.] Or, the LORD had ſpoken: for he relates now what was done a Month ago; but not recorded till now, for a ſpecial reaſon. Which was, that God having commanded them in the Month before this, to keep the Paſſover, ſome Perſons were unprepared for it: and thereupon a queſtion aroſe, What Courſe they ſhould take? for they were much troubled they could not do as their Brethren did. Which produced a new Command from God, that they ſhould keep the Paſſover in this ſecond Month of the first Year after they came out of Egypt. This Moſes being to give an account of, as a matter of great importance, he doth it in the proper place for it, when he was relating what things were done in this Month, (I. 1.) and deferred the mention of keeping the Paſſover in the first Month; till he could ſpeak of them both together.
In the first Month of the ſecond year, after they were come out of the Land of Egypt.] In which Month they were commanded to keep the Paſſover, in memory of their wonderful Deliverance from the Land of Egypt.
Verſe 2 Ver. 2. Let the Children of Iſrael alſo keep the Paſsover at his appointed ſeaſon.] Aaron having been lately conſecrated, and having offered all ſorts of Sacrifices for himſelf and for the People; and God having declared his acceptance by Fire from Heaven (VIII & IX Lev.) God commanded the People ſhould keep the Paſſover; which he had lately admoniſhed them was one of the Feaſts of the LORD, XXIII Lev. 5. But the firſt order for the obſervation of it, being that they ſhould keep this Service, when they came to the promiſed Land, XII Exod. 25. they might thence conclude, there lay no Obligation upon them, to keep it here in the Wilderneſs. And therefore by a Special Precept they are required to keep it, (when the year was come about to the time of its firſt Obſervation) that the memory of ſo ſingular a Benefit, might not preſently ſlip out of their mind. See XIII Exod. 5.
Ver. 3. In the fourteenth day of this Month at Even, Verſe 3 ye ſhall keep it in his appointed Seaſon.] So it was ordained XII Exod. 6. XXIII Lev. 5.
According to all the Rites of it.] With unleavened Bread, and bitter Herbs, and the other Rites mentioned XII Exod. 9, 10.
And according to all the Ceremonies thereof.] If there be any difference between Ceremonies and Rites, I ſhould think this belongs to their Eating it in haſte, with their Loyns girt, Shoes on their Feet, and Staves in their hands, XII Exod. 11. Unto which they were not bound, when they came into the Land of Canaan, when they were no longer Travellers; but, it is likely, were obſerved here in the Wilderneſs, when they were in an unſettled Condition.
Ver. 4. And Moſes ſpake unto the Children of Iſrael, Verſe 4 that they ſhould keep the Paſſover.] According to all the Rites and Ceremonies belonging to it.
Ver. 5. And they kept the Paſſover on the fourteenth day of the first Month at Even.] It was not hard to procure ſo much Flour, as would ſerve to make Verſe 5 unleavened Bread for that Even, from ſome of their Neighbours, about the Wilderneſs. See IV. 7.
In the Wilderneſs of Sinai.] Where they reſted almoſt a whole Year. But after they removed from thence, were ſo uncertain in their Motions from place to place, that they did not Circumciſe their Children: who conſequently could not eat of the Paſſover. And therefore we never read of its being kept after this, during their forty Years ſtay in the Wilderneſs: nor would they have been obliged, as I ſaid, to keep it now, without this Special Command. Yet their Doctors ſay, That this is written by Moſes as a reproach to the Iſraelites, that they obſerved no Paſſover in the Wilderneſs, but this one alone. Yet there are Chriſtian Writers, who deliver it as the Opinion of the Hebrews themſelves, that they kept another Paſſover, a little before they ended their Wandrings in the Wilderneſs, viz. in the firſt Month of the Year wherein Miriam died. See Selden de Synedr. Lib. II. cap. 2. n. 1.
According to all that the LORD commanded Moſes, ſo did the Children of Iſrael.] They kept the Paſſover on the fourteenth Day at Even: but perhaps did not keep the Feaſt of Unleavened Bread, for ſeven Days following. For here is no mention of that; and it had not been eaſie to provide ſo much Bread, the want of which was ſupplied by Manna.
Verſe 6 Ver. 6. And there were certain Men who were defiled by the dead Body of a Man.] And by a late Law, (for there is Nothing about this, in the Original Law of the Paſſover, XII Exod.) no Unclean Perſon might eat of Holy Things, VII Lev. 20.
That they could not keep the Paſſover on that day.] On the fourteenth Day of the firſt Month at Even; when the reſt kept the Paſſover, who were not defiled.
And they came before Moſes and before Aaron on that day.] On the very Day that the Paſſover was kept.
Ver. 7. And theſe Men ſaid unto him.] Though Verſe 7 they came before them both, whom they found ſitting together; yet they applied themſelves to Moſes only, as the Supreme Judge in ſuch ſingular Caſes. For the Judges which were conſtituted by the Advice of Jethro, could not reſolve this hard queſtion: and therefore they reſorted to Moſes, unto whoſe Judgment all difficult Cauſes were reſerved, XVIII Exod. 22, 26. See Selden, L. II. de Synedriis, cap. 1. n. 3.
We are defiled by the dead Body of a Man.] And therefore ſome may think ſhould have been excluded out of the Camp, (according to what was ordained V. 2.) and conſequently kept from coming with ſuch Queſtions, or about any other Buſineſs to Moſes. But it muſt be conſidered, that when this hapned, the Law now mentioned was not given: for this was in the firſt Month of the ſecond Year; and that Law was not given till the ſecond Month, when the Camps were formed.
Wherefore are we kept back.] It was againſt their will that they were defiled by the dead Body of a Man, (which perhaps they were bound to bury) and therefore they expoſtulate with Moſes, about their being denied the Liberty which others had: pleading, in effect, it was not their Fault that they were defiled by the Dead, but rather their Unhappineſs; and therefore why might they not challenge a Right in this Sacrifice, as well as others, ſeeing they had not forfeited it by any voluntary Guilt.
That we may not offer an Offering of the LORD.] The Paſſover is called the KORBAN of the LORD; becauſe it was to be killed, and its Blood ſprinkled, (which ſhows it to be properly a Sacrifice) and then eaten by God's Commandment, in a grateful remembrance of an exceeding great Benefit: which ſhows it to be an Euchariſtical Sacrifice. For though the firſt Sacrifice in Egypt was to procure Deliverance to them, and to avert the Evil which fell on the Egyptians by the deſtroying Angel: Yet ever after it was a Thankſgiving for Deliverance then wrought, by God's ſpecial favour to them. Of which there was a compendious Commemoration made, in their Paſchal Rites, XII Exod. 25, 26, 27.
In his appointed ſeaſon among the Children of Iſrael.] For if they did not perform this Service now, they knew it was not lawful to be done at any other time.
Verſe 8 Ver. 8. And Moſes ſaid unto them, stand still.] Or wait here a while. In which words Moſes himſelf acknowledges the difficulty of the caſe; which he could not reſolve, till he had firſt conſulted the Divine Majeſty about it. Which teach Judges not to be aſhamed to confeſs their Ignorance, and take advice in Matters dubious, as the Hieruſalem Targum here obſerves. But I ſee no ſuch good ground for the other part of his Obſervation on this Verſe; that there being four difficult Cauſes brought before Moſes, in two of them he made haſte to determine; but in the other two he was ſlow. Thoſe of the firſt ſort were this, and that of the Daughters of Zelophehad, Chap. XX. theſe he judged preſently, becauſe they were pecuniary Matters; but the other two (viz. about him that blaſphemed, XXIV Levit. and him that gathered Sticks on the Sabbath-day, XV Numb.) being capital Cauſes, he took longer time to judge, for he put them in Ward till the Mind of the LORD was known. To teach thoſe that ſucceeded him in the Office of Judges, to make quick diſpatch in Money Matters, but to proceed ſlowly in Capital Cauſes. But as this was no pecuniary Cauſe; ſo it doth not appear but he took as much time to underſtand the Mind of God in it, as in the other two about Blaſphemy, and Sabbath-breaking: For he went in to conſult with him, as he did alſo in the caſe of Zelophehad's Daughters, whoſe Cauſe he brought before the LORD, XXVII. 5.
I will hear what the LORD will command concerning you.] Theſe words ſeem to ſignifie that Moſes might go into the Holy Place when he pleaſed, to enquire of God; where God ſpake with him in an audible Voice, VII. 89. whenſoever he deſired Satiſfaction about any Doubt. So Abarbinel, who in this forſakes the Talmudiſts: For they fancy, that becauſe God called to Moſes, and then ſpake to him out of the Tabernacle, (I Levit. 1.) he could never go into the Holy Place, but when he was called. Which was true only at that time when the Glory of the LORD had newly filled the Tabernacle; ſo that he durſt not come into it, till he was invited: But was not a general Rule to be obſerved in all his Colloquies with the Divine Majeſty, (that he ſhould wait till he had a ſingular Call to come to him) for it is plain by this place, that he went in to ſpeak with him, whenſoever he had occaſion.
Verſe 9 Ver. 9. And the LORD ſpake unto Moſes, ſaying.] He brought this Caſe before the LORD, as his manner was in ſuch Doubts, and the LORD gave him the following Anſwer: Which was to be a Rule not only to theſe preſent Enquirers, but to all Poſterity.
Verſe 10 Ver. 10. If any Man of you, or of your Poſterity, ſhall be unclean.] From hence the Jews obſerve, that this is a Law concerning particular Perſons only; not concerning all the People, or the major part of them. For, as the Miſchna ſaith in the Title Peſachim, Cap. 7. if all the People, or the greater part, or the Prieſts had contracted any Defilement, they ought notwithſtanding to keep the Paſſover, even in that Defilement. But if the leſſer part only were defiled, then they that were clean ought to keep it in the firſt Month, and they that were defiled in the ſecond. This they ground upon the very firſt words of this Law, v. 6. There were certain Men; and upon theſe, if any Man of you, &c. From whence, ſaith Maimonides, this Doctrine follows, out of ancient Tradition, that there were ſome private Perſons, who were adjourned to the ſecond Paſſover; but if the generality ſhould be defiled by the dead, they were not to be ſo adjourned, but to ſacrifice in that Ʋncleanneſs. A great deal more to the ſame purpoſe may be ſeen in the fore-named Mr. Selden, Lib. 2. de Synedr. Cap. I. n. 3.
By reaſon of a dead body.] This Caſe is mentioned inſtead of all other, of like nature. For there was the ſame reaſon for thoſe who were unclean by a Leproſie; for Women in Child-bed, or that were menſtruous, or thoſe that had a Running-iſſue, or had touched a dead Carcaſs. And this ſome of them ground upon v. 13. Where ſpeaking of thoſe who ſhould keep the Paſſoever, it is ſaid in general, the Man that is clean, &c. therefore he that was any way unclean, might not keep it.
Or be in a Journey afar off.] Out of his own Country, (for it could not be kept any where but in Judaea, XVI Deut. 2.) or at ſuch a diſtance, that he could not reach the Tabernacle upon the Day appointed. In the Miſchna indeed this dereck rechokah, as it is in the Hebrew, (a long way off) is defined to be fifteen Miles from Jeruſalem, or the place where the Tabernacle was. Whence Maimonides ſaith, If any Man on the fourteenth Day of the Month Niſan, at Sun riſing was fifteen Mile, or more from Jeruſalem; this was a remote way: but if he was not ſo far from it, he was not comprehended in this remote way; for he might be at Jeruſalem time enough in the Afternoon, to keep the Paſſover that Evening; though he went but a ſlow pace, and that on foot. But I do not take this to be a reaſonable Explication. Philo hath determined the diſtance a great deal better, according to the Interpretation I mentioned at firſt, (L. III. de Vita Moſis.) Where he ſaith, the ſecond Paſſover was permitted, foreign, &c. To ſuch who were hindred by their Travels into Countries a great way off, from ſacrificing with the reſt of their Nation. For it was not their fault that they were deprived of this honour; eſpecially conſidering that ſo ſmall a Country as Judaea could not contain ſuch a populous Nation, but ſent out Colonies into many places. As for thoſe who were only XV Mile from Jeruſalem, they might eaſily have come to the Feaſt, if not on the Fourteenth day, yet the day before; and if this diſtance had been a good reaſon to excuſe their abſence, moſt of the Nation might have ſtaid away without any danger.
Yet he ſhall keep the Paſſover unto the LORD.] When that Uncleanneſs is gone; and he is returned to his own Country again.
Verſe 11 Ver. 11. The fourteenth day of the ſecond Month at Even, they ſhall keep it.] They had a whole Month's time given them, to diſpoſe themſelves and their Affairs ſo, that they might be able to keep it.
And eat it with unleavened Bread, and bitter Herbs.] Thoſe Jews who are called Karaites, as Mr. Selden obſerves in the place before-named, n. 7. expreſly ſay, that they were not bound in the ſecond Month Paſſover, unto more than this; to eat the Lamb with unleavened Bread, and bitter Herbs: but they were not obliged to keep the Feaſt of Unleavened Bread ſeven days; becauſe they might do that in the Paſſover of the firſt Month. For the Unclean are only prohibited to eat the Paſſover; but not to keep the Feaſt of Unleavened Bread.
If the ſame Perſons that could keep it in the firſt Month, hapned again to be unclean in the ſecond, they could not keep it in the third, or the fourth Months: For this had been to confound one Feaſt with another; and there is no order for it.
Ver. 12. They ſhall leave none of it till the morning, nor break any bone of it.] This belongs to the eating of the Paſchal Lamb, XII Exod. 10, 46.
According to all the Ordinances of the Paſſover, they Verſe 12 ſhall keep it.] See v. 3. This is to be underſtood of all the Rites that were proper to the Offering, and to the eating of the Paſchal Lamb: but not to the keeping of the Seven Days of Unleavened Bread.
Ver. 13. But the Man that is clean, and is not in a Verſe 13 journey, and forbeareth to keep the Paſſover.] In the firſt Month, which was the time appointed for it.
Even the ſame ſhall be cut off from his People.] By the hand of the Judges; or of God.
Becauſe he brought not the Offering of the LORD in his appointed ſeaſon.] See v. 7.
That Man ſhall bear his ſin.] The Puniſhment of it.
Ver. 14. And if a Stranger ſhall ſojourn among you.] Verſe 14 He ſpeaks of a Proſelyte, who had not intirely embraced their Religion; but was no Idolater.
And will keep the Paſſover unto the LORD.] Hath a deſire to joyn with you in this Solemnity.
According to the Ordinance of the Paſſover, and according to the manner thereof, ſo ſhall he do.] He was to be Circumciſed, and his whole Family; or otherwiſe he could not be permitted to keep it. See XII Exod. 44. If he was made an intire Proſelyte after the Paſſover in the firſt Month, and before that in the ſecond; it was a queſtion whether he might keep it then, or no.
Ye ſhall have one Ordinance both for the Stranger, and for him that was born in the Land. See XII Exod. 49.
Ver. 15. And on the day that the Tabernacle was reared up.] This is here mentioned again by Moſes; becauſe he is going to ſpeak of their removal from Verſe 15 Sinai: which was by the direction and guidance of this Cloud; which ſettled upon the Tabernacle when it was firſt erected, XL Exod. 34.
The Cloud covered the Tabernacle, namely the Tent of the Teſtimony.] The words may be exactly rendred out of the Hebrew, The Cloud covered the (Miſchan, or) dwelling place of God, upon (or over) the Tent of the Teſtimony: that is, over that part of the Tabernacle where the Ark was, the Cloud appeared viſible to all, viz. over the moſt holy Place; where the LORD appeared in a glorious Cloud upon the Mercy Seat, XVI Lev. 2.
And at Even.] When it grew dark.
There was upon the Tabernacle.] Upon that part of it now mentioned.
As it were the appearance of fire.] The ſame Cloud which was outwardly dark, was bright within: and turned that light ſide towards them in the Night; when the cloudy part could not be ſeen, nor be uſeful to them.
Till the morning.] Till it was day, when the Cloud was more ſerviceable to them than the Light.
Verſe 16 Ver. 16. So it was alway.] All the time of their continuance in the Wilderneſs. See XIII Exod. 21.
The Cloud covered it by day.] The word by day is not in the Original: it being the manner of the Hebrew Language to omit a word ſometime in one part of a Sentence; which the other part neceſſarily ſupplies: As in LXXXIV Pſal. 11. One day in thy Courts is better than a thouſand; i. e. in any other place. And XCI Pſal. 7. A thouſand ſhall fall at thy ſide, (i. e. on thy left hand) and ten thouſand at thy right hand.
And the appearance of fire by night.] As the dark ſide of the Cloud appeared by Day over the holy Place, when they had need of no other Light but that of the Sun; ſo the bright part appeared every Night, and that like Fire; when the Cloud, by reaſon of darkneſs, could not be ſeen, nor be ſerviceable to them for their direction. See XL Exod. 38.
Ver. 17. And when the Cloud was taken up.] Or Verſe 17 went up from off the Tabernacle, which it before covered, and appeared higher in the Air. From hence, to the end of the Chapter, Moſes gives an account of their removal from Mount Sinai: and the reaſon of their ſtaying a longer or ſhorter time in thoſe places to which they removed, all the time of their Travels in the Wilderneſs.
Then after that the Children of Iſrael journeyed.] They took down the Tabernacle, when the Cloud was gone up from it, (as had been directed IV. 5, &c.] and followed the Cloud, which went before them, and led them to the place where they were to reſt, XIII Exod. 21.
And in the place where the Cloud abode.] Where it ſtopt its motion, and ſtood ſtill.
There the Children of Iſrael pitched their Tents.] Set up the Tabernacle; and encamped round about it.
Ver. 18. At the commandment of the LORD the Verſe 18 Children of Iſrael journeyed.] The motion of the Cloud was an indication of the Divine Pleaſure, that they ſhould move alſo, and go towards another Station: which they did, and went on, as long as the Cloud moved.
And at the commandment of the LORD they pitched.] For when the Cloud ſtood ſtill, that was a Divine Direction to them to ſtand ſtill alſo, and there to ſix their ſtation where the Cloud ſtood. Which, as ſoon as the Tabernacle was ſet up again, came down and ſettled upon it, in its wonted place, over the Tent of the Teſtimony, v. 15.
As long as the Cloud abode upon the Tabernacle, they reſted in the Tents.] And as long as the Cloud reſted immoveable, in that new place to which it had conducted them; they likewiſe reſted in Tents round about it.
Verſe 19 Ver. 19. And when the Cloud tarried long upon the Tabernacle many days.] As it ſometimes did: for Maimonides reckons that they ſtaid eighteen years in one place.
Then the Children of Iſrael kept the Charge of the LORD.] This Phraſe is uſed here ſomething differently from the ſenſe it hath III. 25, 28, &c. ſignifying their Obedience to God in fixing their abode there where the Cloud reſted, till it moved again; though it reſted never ſo long.
And journed not.] This is the Explication of the foregoing words, they kept the charge of the LORD: Not daring to ſtir without the Conduct of God, though ſometimes they ſtaid ſo long in a place, that, no doubt, it was very irkſome to thoſe, who were very deſirous, if not impatient, to be in the Land of Promiſe. This is an Inſtance of ſome regard they had to the Divine Majeſty; though they did not fear and reverence him ſo much as they ought to have done: Which appeared by their frequent Mutinies and Diſobedience, mentioned in the following Story.
Ver. 20. And ſo it was, when the Cloud was a few days upon the Tabernacle, according to the commandment, Verſe 20 &c.] If they had a deſire to reſt a while longer in ſome ſtation, which was very convenient for them; yet, upon the motion of the Cloud, they took down their Tents and moved alſo.
Ver. 21. And ſo it was when the Cloud abode from Verſe 21 Even unto the Morning, and the Cloud was taken up in the Morning, then they journed.] That is, if it did not ſtay a whole Day in a place, but ſettling in the Even upon the Tabernacle, it was taken up again the next Morning; yet they followed its motion. This is a great Inſtance of their Obedience in this Particular: for having reſted but one Night, they might be weary; and very unwilling to take down their Tents and the Tabernacle, and Travel again the next Morning.
Whether it was by Day or by Night that the Cloud was taken up, they journeyed.] This is a further Inſtance of their being perfectly guided by God in this Matter; that though they were at reſt in their Beds, yet if notice was given of the motion of the Cloud, they roſe up and went after it. For they were ſenſible their ſafety depended upon the Protection and Guidance of this Cloud.
Ver. 22. Or whether it were two Days, or a Month, Verſe 22 or a Year, that the Cloud tarried upon the Tabernacle, &c.] Theſe words may ſeem ſuperfluous (ſaith Maimonides, P. III. More Nevochim, cap. 50.) unto thoſe who do not conſider the intention of Moſes in this Relation: Which was to confute the conceit of prophane People, who imagined the reaſon of the Iſraelites ſtaying ſo long in the Wilderneſs, was becauſe they loſt their way. For the Arabians, he ſaith, in his days, ſtill called the Wilderneſs, in which they travelled, the wandring Deſert; fancying the Iſraelites here bewildred, (as we ſpeak) and could not find their way out; but wandred like Men in the dark, backward and forward; not knowing which way to turn themſelves: Therefore the Scripture punctually ſhows, that all their Removals (which were irregular) and the Time they reſted in any Place, (which was very unequal, being ſometimes for eighteen Years, ſome only for one Day, or one Night) were all ordered by a ſpecial direction of God. For which Cauſe all the Circumſtances of their Motion are recited ſo particularly by Moſes. Which ſhows alſo that the way from Horeb to Kadeſh-barnea (on the Borders of the Land of Canaan, was a plain, known and beaten Road, of about eleven days Journey; which it was not eaſie for them to miſs. And therefore the Cauſe of their going about, and of their ſtaying forty years in the Wilderneſs, is that which Moſes relates.
Verſe 23 Ver. 23. At the commandment of the LORD they reſted in the Tents, &c.] This is the uſual recapitulation of what goes before. See Chapt. II. 34. IV. 49. VI. 21. And here was the more neceſſary, becauſe it gives an account of a moſt material thing, their long ſtay in the Deſert, through which God thought fit to lead them, XIII Exod. 17, 18.
They kept the charge of the LORD.] Moved or reſted according to the Direction which God gave them.
At the commandment of the LORD.] See v. 18.
By the hand of Moſes.] By his Miniſtry, who told them they were to be guided in their Motions by the Cloud. And therefore they expected no other Commandment but that: the LORD being in that Cloud, and telling them by its Motion or Reſt what they ſhould do. And when it did move, no queſtion, it was ſo leiſurely, as that they, their Children, and Cattel might follow it with eaſe, and be able to take their neceſſary Refreſhment.
It is obſervable, that in all theſe verſes, 18, 20, 23. where it is ſaid they journeyed or reſted al pi, (at the Mouth) which we well tranſlate at the Commandment of the LORD. Onkelos renders it at the Mouth (or Commandment) of the WORD of the LORD: Which WORD he takes to have given to Moſes all the Commandments he received: For ſo he tranſlates thoſe words XXV Exod. 22. And there will I meet thee, by theſe; and I will prepare, (or appoint) my WORD to thee there: to deliver, that is, the Divine Oracles and Anſwers to him.