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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 9:4 precisely records Moses' divine mandate to the Israelites, instructing them to observe the Passover. This command, issued in the wilderness, transcends a mere historical recollection; it underscores the perpetual nature and vital importance of this divinely ordained memorial. It serves to reinforce Israel's covenant identity, their ongoing obligation to remember God's mighty act of redemption and deliverance from Egyptian bondage, and their call to faithful obedience as His redeemed people, regardless of their circumstances or location.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 9:4 employs several significant literary devices. The most prominent is Direct Command, as the verse presents a clear, unambiguous instruction from God, relayed through Moses, to the Israelite community. This highlights the absolute divine authority behind the ordinance and the expectation of immediate and complete obedience. Implicit in this command is the literary device of Continuity, as the verse explicitly refers back to the initial institution of the Passover in Exodus 12, emphasizing that this was not a new or isolated command but a reaffirmation of an established, perpetual statute. Furthermore, Moses functions as a Mediator Figure, a recurring literary and theological motif throughout the Pentateuch, underscoring the structured relationship between God and His people, where divine will is communicated through a chosen leader, bridging the gap between the transcendent God and His earthly covenant community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 9:4 profoundly underscores the enduring importance of divine ordinances and the principle of faithful obedience within the covenant relationship. The Passover was not merely a historical commemoration but a perpetual act of remembrance, reinforcing Israel's identity as God's redeemed people. It teaches that God's commands are for their good and demand consistent observance as an act of faith and gratitude for His saving acts. The continuity of the command, even in the challenging wilderness, highlights God's unchanging nature and His expectation of faithfulness from His people, demonstrating that true worship transcends circumstances. This verse establishes a pattern of God's people being called to remember and re-enact His redemptive acts, ensuring that the foundational truths of their salvation are passed down through generations and remain central to their communal life and individual devotion.
REFLECTION AND APPLICATION
Numbers 9:4 serves as a potent reminder that God's commands are not arbitrary suggestions but essential expressions of His will for our flourishing and His glory. Just as the Israelites were called to remember God's mighty deliverance through the Passover, believers today are called to remember and live out the profound salvation wrought by Christ. This verse challenges us to consider the consistency of our obedience, not just in times of ease but also in the "wilderness" seasons of life—periods of uncertainty, hardship, or transition where faithfulness might be tested. It invites us to reflect on how deeply we value divine ordinances and whether our lives truly reflect a grateful response to God's redemptive work, leading us to active participation in the spiritual disciplines and communal observances He has established for our good and His honor. Our faithfulness in "keeping" God's commands is a tangible expression of our love and trust in Him, echoing the ancient Israelites' commitment to their covenant Lord and demonstrating our ongoing reliance on His grace and provision, even when circumstances seem to defy easy observance.
Questions for Reflection
FAQ
Why is the Passover being observed again in Numbers, not long after its initial institution in Exodus?
Answer: This observance, recorded in Numbers 9:1-5, takes place approximately one year after the first Passover in Egypt, while the Israelites are still encamped at Mount Sinai. The text explicitly states it was "in the first month of the second year" after their departure from Egypt. This repetition underscores the Passover's nature as a perpetual ordinance, not a one-time event. God commanded that it be kept "at its appointed time" (Numbers 9:2), emphasizing its ongoing significance as a memorial of God's deliverance and a foundational element of Israel's covenant identity, regardless of their physical location or circumstances. It served to embed the memory of God's saving power deeply within the national consciousness.
What does it mean for the Israelites to "keep" the Passover?
Answer: To "keep" (Hebrew: ʻâsâh) the Passover means to actively observe, perform, or celebrate it according to God's precise instructions. This involved specific rituals, including the sacrifice of a lamb, the application of its blood, and the eating of unleavened bread and bitter herbs, as detailed in Exodus 12. It was a comprehensive act of worship and remembrance, designed to ensure that the memory of God's mighty act of salvation—His "passing over" their homes during the final plague—was continually passed down through generations. It was a tangible expression of their covenant loyalty, gratitude for redemption, and ongoing reliance on God's protection.
Was it challenging for the Israelites to observe the Passover while in the wilderness?
Answer: While the logistics of observing such a large-scale festival in the wilderness for a nation of millions would certainly present challenges, the biblical text does not focus on these difficulties. Instead, it highlights their obedience: "[And the children of Israel did keep the passover at his appointed season in the wilderness of Sinai]" (Numbers 9:5). This demonstrates their commitment to God's commands even in non-ideal circumstances. The fact that God specifically commanded its observance in the wilderness underscores that His ordinances are binding regardless of external conditions, and He provides the means for His people to obey, demonstrating His expectation of faithfulness even amidst hardship and transience.
CHRIST-CENTERED FULFILLMENT
The command in Numbers 9:4 for Israel to "keep the passover" finds its profound and ultimate fulfillment in Jesus Christ. The original Passover lamb, whose innocent blood protected Israel from divine judgment, was a powerful type foreshadowing the ultimate sacrifice of the Lamb of God who takes away the sin of the world. Just as the blood of the lamb secured physical deliverance for Israel from Egyptian bondage and death, the shed blood of Christ on the cross provides spiritual deliverance from the bondage of sin and eternal death for all who believe. Paul explicitly declares that "Christ our Passover is sacrificed for us," identifying Jesus as the perfect, once-for-all sacrifice that the Old Testament Passover anticipated. The New Covenant "Passover" is not merely a remembrance of a past event but a participation in the ongoing reality of Christ's triumph over sin and death, celebrated in the Lord's Supper, which proclaims His death until He comes again. Thus, the imperative to "keep the passover" for ancient Israel transforms into the call for New Covenant believers to live in grateful obedience to Christ, our true and eternal Passover, whose perfect sacrifice ushered in a new era of grace and redemption, fulfilling the very essence of God's saving plan and offering ultimate freedom from judgment.