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Commentary on Numbers 9 verses 1–14
Here we have,
I. An order given for the solemnization of the passover, the day twelvemonth after they came out of Egypt, on the fourteenth day of the first month of the second year, some days before they were numbered, for that was done in the beginning of the second month. Observe, 1. God gave particular orders for the keeping of this passover, otherwise (it should seem) they would not have kept it, for, in the first institution of this ordinance, it was appointed to be kept when they should come into the land of promise, Exo 12:25. And, no passover till they came to Canaan, Jos 5:10. This was an early indication of the abolishing of the ceremonial institutions at last, that, so soon after they were first appointed, some of them were suffered to lie asleep for so many years. The ordinance of the Lord's supper (which came in the room of the passover) was not thus intermitted or set aside in the first days of the Christian church, though those were days of greater difficulty and distress than Israel knew in the wilderness; nay, in the times of persecution, the Lord's supper was celebrated more frequently than afterwards. The Israelites in the wilderness could not forget their deliverance out of Egypt, their present state was a constant memorandum of it to them. All the danger was when they came to Canaan; there therefore they had need to be reminded of the rock out of which they were hewn. However, because the first passover was celebrated in a hurry, and was rather the substance itself than the sign, it was the will of God that at the return of the year, when they were more composed, and better acquainted with the divine law, they should observe it again, that their children might more distinctly understand the solemnity and the better remember it hereafter. Calvin supposes that they were obliged to keep it now, and notes it as an instance of their carelessness that they had need to be reminded of an institution which they so lately received. 2. Moses faithfully transmitted to the people the orders given him, Num 9:4. Thus Paul delivered to the churches what he received of the Lord concerning the gospel passover, Co1 11:23. Note, Magistrates must be monitors, and ministers must stir up men's minds by way of remembrance to that which is good. 3. The people observed the orders given them, Num 9:5. Though they had lately kept the feast of dedication (ch. 7), yet they did not desire to excuse themselves with that from keeping this feast. Note, Extraordinary performances must not supersede or jostle out or stated services. They kept the passover even in the wilderness: though our condition be solitary and unsettled, yet we must keep up our attendance on God by holy ordinances as we have opportunity, for in them we may find the best conversation and the best repose. Thus is God' Israel provided for in a desert.
II. Instructions given concerning those that were ceremonially unclean when they were to eat the passover. The law of the passover required every Israelite to eat of it. Some subsequent laws had forbidden those that had contracted any ceremonial pollution to eat of the holy things; those whose minds and consciences are defiled by sin are utterly unfit for communion with God, and cannot partake, with any true comfort, of the gospel passover, till they are cleansed by true repentance and faith: and a sad dilemma they are in; if they come not to holy ordinances, they are guilty of a contempt of them; if they do come in their pollution, they are guilty of a profanation of them. They must therefore wash, and then compass God's altar. Now,
1.Here is the case that happened in Israel when this passover was to be kept: Certain men were defiled by the dead body of a man (Num 9:6), and they lay under that defilement seven days (Num 19:11), and in that time might not eat of the holy things, Lev 7:20. This was not their iniquity, but their infelicity: some persons must touch dead bodies, to bury them out of sight, and therefore they could, with the better grace, bring their complaint to Moses.
2.The application made to Moses by the person concerned, Num 9:7. Note, It is people's wisdom, in difficult cases concerning sin and duty, to consult with their ministers whom God has set over them, and to ask the law at their mouth, Mal 2:7. These means we must use in pursuance of our prayers to God to lead us in a plain path. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. They did not complain of the law as unjust, but lamented their unhappiness that they fell under the restraint of it at this time, and desired some expedient might be found out for their relief. Note, It is a blessed thing to see people hungering and thirsting after God's ordinances, and to hear them complaining of that which prevents their enjoyment of them. It should be a trouble to us when by any occasion we are kept back from bringing our offering in the solemnities of a sabbath or a sacrament, as it was to David when he was banished from the altar, Psa 42:1, Psa 42:2.
3.The deliberation of Moses in resolving this case. Here seemed to be law against law; and, though it is a rule that the latter law must explain the former, yet he pitied these Israelites that were thus deprived of the privilege of the passover, and therefore took time to consult the oracles, and to know what was the mind of God in this case: I will hear what the Lord will command concerning you, Num 9:8. Ministers must take example hence in resolving cases of conscience. (1.) They must not determine rashly, but take time to consider, that every circumstance may be duly weighted, the case viewed in a true light, and spiritual things compared with spiritual. (2.) They must ask counsel at God's mouth, and not determine according to the bias of their own fancy or affection, but impartially, according to the mind of God, to the best of their knowledge. We have no such oracle to consult as Moses had, but we must have recourse to the law and the testimony, and speak according to that rule; and if, in difficult cases, we take time to spread the matter in particular before God by humble believing prayer, we have reason to hope that the Spirit who is promised to lead us into all truth will enable us to direct others in the good and right way.
4.The directions which God gave in this case, and in other similar cases, explanatory of the law of the passover. The disagreeable accident produced good laws. (1.) Those that happened to be ceremonially unclean at the time when the passover should be eaten were allowed to eat it that day month, when they were clean; so were those that happened to be in a journey afar off, Num 9:10, Num 9:11. See here, [1.] That when we are to attend upon God in solemn ordinances it is very necessary both that we be clean and that we be composed. [2.] That that may excuse the deferring of a duty for a time which yet will not justify us in the total neglect and omission of it. He that is at variance with his brother may leave his gift before the altar, while he goes to be reconciled to his brother; but when he has done his part towards it, whether it be effected or no, he must come again and offer his gift, Mat 5:23, Mat 5:24. This secondary passover was to be kept on the same day of the month with the first, because the ordinance was a memorial of their deliverance on that day of the month. Once we find the whole congregation keeping the passover on this fourteenth day of the second month, in Hezekiah's time (Ch2 30:15), which perhaps may help to account for the admission of some that were not clean to the eating of it. Had the general passover been kept in the first month, the unclean might have been put off till the second; but, that being kept in the second month, they had no warrant to eat it in the third month, and therefore, rather than not eat of it at all, they were admitted, though not cleansed according to the purification of the sanctuary, Num 9:19, Num 9:20. (2.) Whenever the passover was kept in the second month, all the rites and ceremonies of it must be strictly observed, Num 9:12. They must not think that, because the time was dispensed with, any part of the solemnity of it might be abated; when we cannot do as we would we must do the utmost we can in the service of God. (3.) This allowance in a case of necessity would be no means countenance or indulge any in their neglect to keep the passover at the time appointed, when they were not under the necessity, Num 9:13. When a person is under no incapacity to eat the passover in the appointed time, if he neglects it then, upon the presumption of the liberty granted by this law, he puts an affront upon God, impiously abuses his kindness, and he shall certainly bear his sin, and be cut off from his people. Note, As those who against their minds are forced to absent themselves from God's ordinances may comfortably expect the favours of God's grace under their affliction, so those who of choice absent themselves may justly expect the tokens of God's wrath for their sin. Be not deceived, God is not mocked. (4.) Here is a clause added in favour of strangers, Num 9:14. Though it was requisite that the stranger who would join with them in eating the passover should be circumcised as a proselyte to their religion (Exo 12:48, Exo 12:49), yet this kind admission of those that were not native Israelites to eat the passover was an intimation of the favour designed for the poor Gentiles by Christ. As then there was one law, so in the days of the Messiah there should be one gospel, for the stranger and for him that was born in the land; for in every nation he that fears God and works righteousness is accepted of him, and this was a truth before Peter perceived it, Act 10:34, Act 10:35.
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SUMMARY
Numbers 9:13 issues a profound warning to any Israelite who, being ritually pure and not hindered by travel, deliberately chooses not to observe the Passover at its divinely appointed time. Such an individual, by willfully neglecting to present the required offering to the Lord, would face the severe consequence of being "cut off" from the covenant community, signifying a deep spiritual and social alienation, and would personally bear the full weight of their sin. This verse powerfully underscores the non-negotiable nature of God's commands and the grave implications of covenantal disobedience within the Mosaic Law.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 9:13 employs several potent literary devices to convey its stern and uncompromising message. Legal Language is paramount, utilizing precise, declarative statements to define the conditions for transgression and the prescribed penalty, which is characteristic of the Mosaic law. The verse functions as a clear Conditional Statement, setting up an "if-then" scenario: if one is clean and present, then willful neglect leads to being cut off. There is a strong Contrast established with the preceding verses, particularly Numbers 9:6-12, which differentiate between legitimate impediments to observance (for which grace is provided) and willful negligence (for which severe judgment is pronounced). The phrase "cut off from among his people" serves as a powerful Metaphor for spiritual and social alienation, vividly depicting the severing of covenant relationship and communal identity. Finally, the Repetition of the theme of personal responsibility, culminating in "that man shall bear his sin," underscores the individual's inescapable accountability for their choices before God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 9:13 profoundly emphasizes the absolute necessity of obedience to God's commands within the covenant framework. It highlights that while God is gracious in providing for legitimate impediments, He demands faithful observance from those who are able. The Passover, as a perpetual ordinance, was not merely a historical reenactment but a vital act of worship and covenant renewal, symbolizing Israel's identity as God's redeemed people. Willful neglect of such a command was tantamount to a rejection of the covenant itself, leading to severe consequences. This principle extends beyond specific rituals to the broader call for wholehearted devotion and obedience to God's revealed will, underscoring that a true relationship with God necessitates active participation in the life and worship He prescribes.
REFLECTION AND APPLICATION
Numbers 9:13, though rooted in the Old Testament ceremonial law, carries enduring principles for believers today, serving as a potent reminder that our relationship with God is not merely intellectual assent but requires active, obedient participation in the life He calls us to. Just as the Passover was a tangible expression of Israel's covenant with God, so too are there "appointed seasons" and practices in the Christian life that are vital for spiritual health and growth. These include corporate worship, the regular observance of the Lord's Supper, diligent study of God's Word, and consistent prayer. When we are able, and yet deliberately neglect these means of grace, we risk hindering our fellowship with God, diminishing our spiritual vitality, and failing to fully embrace our identity as His redeemed people. This verse challenges us to examine our priorities: do we treat our spiritual obligations as optional extras, or as essential expressions of our love and devotion to the One who has redeemed us? It calls us to a serious consideration of our personal accountability and the consequences of spiritual apathy or willful disobedience, urging us to embrace every opportunity to draw near to God in the ways He has prescribed for our good and His glory.
Questions for Reflection
FAQ
What does "cut off from among his people" truly mean in this context?
Answer: The phrase "cut off from among his people" (Hebrew: karath) is a severe legal and theological term signifying a definitive severing of the individual from the covenant community of Israel. While it could imply social ostracism or excommunication, it often carries the weight of divine judgment, potentially leading to premature death at the hand of God. It means the individual loses the protection, blessings, and identity associated with being part of God's chosen people. It is a spiritual and communal death sentence, indicating a profound breach of the covenant relationship, as also seen in the penalty for not observing circumcision in Genesis 17:14.
Why was the penalty for not keeping the Passover so severe?
Answer: The severity of the penalty reflects the profound significance of the Passover. It was not merely a ritual; it was the foundational act commemorating God's miraculous deliverance of Israel from slavery in Egypt, establishing their identity as His redeemed people. Neglecting it, especially without legitimate cause, was seen as a deliberate rejection of God's saving act, a contempt for His covenant, and a denial of one's identity within the community. It was a direct affront to God's authority and His established means of worship and remembrance, hence warranting the most serious form of judgment, as it undermined the very basis of their relationship with Him and their claim to His covenant blessings.
Is this verse still relevant for Christians today, given that we are not under the Old Testament ceremonial law?
Answer: While Christians are not bound by the ceremonial laws of the Old Testament (as articulated in Galatians 3:24-25), the underlying principles of Numbers 9:13 remain profoundly relevant. It teaches us about the importance of obedience to God's commands, the seriousness of willful spiritual neglect, and the concept of personal accountability. For believers today, this translates to faithfully participating in the "appointed seasons" of the New Covenant, such as the Lord's Supper (1 Corinthians 11:23-26), corporate worship, prayer, and Bible study. Willful neglect of these means of grace, when able, can hinder our spiritual growth and fellowship with God, reminding us that God still values our faithful devotion and participation in the life of His people.
CHRIST-CENTERED FULFILLMENT
Numbers 9:13, with its stern warning about bearing one's sin for neglecting the Passover, finds its ultimate and profound fulfillment in Jesus Christ. The Passover itself was a powerful foreshadowing of Christ, who is our Passover Lamb. The blood of the lamb on the doorposts in Egypt, which averted God's judgment, pointed forward to the blood of Christ, which atones for the sins of the world (John 1:29). While the Israelite who neglected the Passover had to "bear his sin," Jesus Christ, the spotless Lamb, perfectly fulfilled this requirement by bearing the sin of all humanity on the cross (Isaiah 53:4-6). Through His sacrifice, He took upon Himself the ultimate consequence of our disobedience, ensuring that those who believe in Him are not "cut off" from God but are instead brought into an eternal covenant relationship (Hebrews 9:14). The Old Covenant command to observe the Passover, which pointed to a future deliverance, is now superseded by the New Covenant command to remember Christ's sacrifice through the Lord's Supper, a perpetual ordinance for the church that celebrates our complete deliverance through Him (Luke 22:19-20). Thus, Christ is the fulfillment of the Passover's purpose, the one who bore our sin, and the foundation of our eternal inclusion in God's redeemed people.