Numbers · Chapter 9

1-5. On the 14th day of the second month, by those who had been hindered, ver. 8-12. Concerning the negligent and the stranger, ver. 13, 14. Concerning the pillar of cloud and fire, ver. 15-23

V. 1. In the first month-And therefore before the numbering of the people, which was not till the second month, Numbers 1:1,2. But it is placed after it, because of a special case relating to the passover, which happened after it, upon occasion whereof he mentions the command of God for keeping the passover in the wilderness, which was done but once, and without this command they had not been obliged to keep it at all, till they came to the land of Canaan.

Verse 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.

Verse 1. The Lord spake. Better, The Lord had spoken. See Numbers 1:1.

1. And the Lord spake — The Hebrew preterite may be translated as a pluperfect, thus, had spoken. This would give this section of the law an earlier origin than the present rendering, namely, immediately after the erection of the tabernacle. Exodus 40:2, 17.

Verse 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.

Ver. 2. The passover. This was the second passover, and many have supposed that they used manna instead of unleavened bread. But after the first removal of the camp from the plain before Sinai, they ceased circumcising on account of the journey, not knowing the day on which the cloud would remove; consequently, the third passover was eaten in the land of Canaan after Joshua had circumcised all the males born since the cloud was first taken up.

Verse 3. According to all the rites of it] See all those rites and ceremonies largely explained in Clarke’s notes on Exodus 12:1-51.

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 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. 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 Moses’s 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.

Verse 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.

V. 6. They came-For resolution of their difficulty.

Verse 6. They came before Moses — For resolution of their difficulty. The law, mentioned Numbers 5:2, commanding such persons to be put out of the camp, was not yet made.

THE SUPPLEMENTAL PASSOVER, 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.

6. Certain men… were defiled — It is a principle of the Mosaic legislation to give supplementary statutes only when an emergency actually arose in which the strict application of the general law would be a hardship. See Introduction, (1.) Defiled by the dead — See Leviticus 21:1, 11; Numbers 5:2, notes.

V. 7. 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?

Verse 7. 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 Numbers 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 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, Numbers 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.

Verse 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?

Ver. 7, 10. Defiled by a dead body. In both these places the Hebrew puts nephesh, or soul, for the body of a man, probably because the body was the habitation of the soul, and shall be so again at the resurrection.

7. Kept back — Greek, fall short or fail; Vulgate, defrauded. Since their defilement was involuntary, and even commendable, arising as it did from attending to the burial of the dead, the demand was reasonable, and worthy of being carried to the Lord.

Verse 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.

Ver. 7, 10. Defiled by a dead body. In both these places the Hebrew puts nephesh, or soul, for the body of a man, probably because the body was the habitation of the soul, and shall be so again at the resurrection.

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.

Ver. 7, 10. Defiled by a dead body. In both these places the Hebrew puts nephesh, or soul, for the body of a man, probably because the body was the habitation of the soul, and shall be so again at the resurrection.

THE SUPPLEMENTAL PASSOVER, 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.

6. Certain men… were defiled — It is a principle of the Mosaic legislation to give supplementary statutes only when an emergency actually arose in which the strict application of the general law would be a hardship. See Introduction, (1.) Defiled by the dead — See Leviticus 21:1, 11; Numbers 5:2, notes.

V. 10. Unclean or in a journey-Under these two instances the Hebrews think that other hindrances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law which is the same in other cases.

Verse 10. Unclean — or on a journey — Under these two circumstances the Hebrews think that other hinderances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law, which is the same in other cases.

Ver. 10. If any man be unclean—yet shall he eat. This leniency of the paschal rite extended, no doubt, to uncleanness by war, by disease, and other impurities. This law seems to have influenced king Hezekiah, to permit those to eat of his passover, who had but just been reclaimed from partial idolatry. 2 Chronicles 30. It is equally encouraging to christians to approach the Lord’s table, though through business and other causes, they may not be prepared as they would wish.

10. Afar off — According to the Hebrew doctors this must be at least fifteen miles from the camp, or afterward fifteen miles beyond the boundary of the Holy Land. For in Deuteronomy 12:5, 6; 16:2, we are told that the passover cannot be lawfully kept in a foreign land.

11. The fourteenth day of the second month — Thus a fundamental law is supplemented, and a standing ordinance is permanently established, in answer to prayer, first to Moses and then to the Lord. See chap. xxxvi for another instance. Bitter herbs of five kinds are eaten by the Jews as a salad with the paschal lamb; namely, lettuce, endive, chicory, and two others, the Hebrew names of which have not been identified with known plants. A very large number of bitter plants are eaten as salads in Syria, even the hearts of all the larger wild thistles. Says Tristram: “The leaves of the elecampane were gathered for salad by the Jehalin Arabs who accompanied us, as well as many cresses which grew in the southern desert, or at the south of the Dead Sea.”

THE SUPPLEMENTAL PASSOVER, 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.

6. Certain men… were defiled — It is a principle of the Mosaic legislation to give supplementary statutes only when an emergency actually arose in which the strict application of the general law would be a hardship. See Introduction, (1.) Defiled by the dead — See Leviticus 21:1, 11; Numbers 5:2, notes.

13. Forbeareth to keep the passover — For sins of omission resulting from obstinate unbelief the wicked will be sentenced to everlasting punishment. See Matthew 25:45, 46; John 3:18; 16:9. Shall be cut off — It is not easy to determine the precise meaning of these words. The original terms are too strong for the idea of excommunication, and they legitimately imply capital punishment. This was done by the sentence of the judge when the crime is known, otherwise it is implied, say the Jewish writers, that he should fall by the hand of Jehovah cutting him off prematurely. See Leviticus 17:10, note. But several of the rabbinical writers, as Maimonides, interpret these words as signifying not only temporal but eternal death. The threatening is a severe one, and is designed to inspire the deepest reverence for the divine ordinances. Shall bear his sin — The punishment of sin. Leviticus 10:17; 22:9, notes. Dr. Hodge asserts that “when acn, nasah, is construed with sin, it plainly means, ‘to bear sin’ in the sense of being personally responsible for it.” According to this, Jesus Christ was punished for our sins, a statement which we cannot receive. We prefer a broader signification of the phrase. (1.) One bears his own sin by suffering its punishment. (2.) He may bear another’s sin by suffering in consequence of it. (3.) He may bear another’s sin aimed against himself by withholding his displeasure and treating the offender graciously. See Leviticus 10:17, note. (4.) Or he may endure sufferings which are not penal, but a conditional substitute for the penal sufferings of guilty persons. Such were the sufferings of Christ in taking away the sin of the world. For an exhaustive discussion see Bibliotheca Sacra, 18:284; 30:422; 32:475; and Dr. Miley’s Atonement in Christ.

V. 14. A stranger-Who is a proselyte.

Verses 14, 15. A stranger — Who is a proselyte. Namely, the tent of the testimony — Or, the tabernacle above the tent of the testimony; that is, that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood. This was an evident token of God’s special presence with, and providence over them. And this cloud was easily distinguished from other clouds, both by its peculiar figure, and by its constant residence in that place. Fire — That they might better discern it, and direct themselves and their journeys or stations by it. Had it been a cloud only, it had scarce been visible by night: and had it been a fire only, it would have scarce been discernible by day. But God was pleased to give them sensible demonstrations that he kept them night and day.

14. If a stranger shall sojourn — “If one shall dwell among you who has been converted unto me.” — Syriac. “If a proselyte come unto you in your land.” — Septuagint. Naturalized and circumcised aliens who have been incorporated into Israel as “proselytes of righteousness” were to partake of the paschal lamb as the native Hebrew. Thus was prefigured the determination of God, “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel.” Ephesians 3:6.

V. 15. Namely, the tent of the testimony-Or, the tabernacle above the tent of the testimony, that is, that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood. This was an evident token of God’s special presence with, and providence over them. And this cloud was easily distinguished from other clouds, both by its peculiar figure and by its constant residence in that place. Fire-That they might better discern it and direct themselves and their journeys or stations by it. Had it been a cloud only, it had scarce been visible by night: And had it been a fire only, it would have been scarce discernable by day. But God was pleased to give them sensible demonstrations, that he kept them night and day.

Verse 15. The cloud covered the tabernacle] See the whole account of this supernatural cloud largely explained, Exodus 23:21; and Exodus 40:34-38.

Calmet observes that the 15th verse, beginning a new subject, should begin a new chapter, as it has no connection with what goes before; and he thinks this chapter, begun with the 15th verse, should end with the 28th verse of the following.

Verses 14, 15. A stranger — Who is a proselyte. Namely, the tent of the testimony — Or, the tabernacle above the tent of the testimony; that is, that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood. This was an evident token of God’s special presence with, and providence over them. And this cloud was easily distinguished from other clouds, both by its peculiar figure, and by its constant residence in that place. Fire — That they might better discern it, and direct themselves and their journeys or stations by it. Had it been a cloud only, it had scarce been visible by night: and had it been a fire only, it would have scarce been discernible by day. But God was pleased to give them sensible demonstrations that he kept them night and day.

Ver. 15. The cloud. Porphyrius, a heathen writer, mentions fire as the symbol of the divine presence, and by consequence the crime was capital to let the fire go out. Therefore the heathen priests affected to have those marks of the presence of their gods. See on Exodus 13:21.

THE CLOUD AND THE TABERNACLE, 15-23.

Jehovah might have directed the movements of the tabernacle and the location of the camp by speaking to Moses. But he chose to make his will in this respect known to all the people by visible tokens. Perhaps in the retrograde movements of the tabernacle it would have been too great a strain of Israel’s faith to have obeyed the command of Moses without the emphasis of supernatural signs. Even with these they often rebelled against his word. Numbers 20:24.

15. Cloud covered… tabernacle — For a striking note on the cloud see Exodus 13:21. As soon as the tabernacle was dedicated the CLOUD came down upon it and the glory filled it, so that Moses was not able to enter in. Exodus 40:35. From this time onward, till the entrance into Canaan, the cloud which had guided them to Sinai never removed from the tabernacle except to indicate the direction in which the host was to advance. The tent of the testimony, or holy of holies, is signalized by the cloud because it contained the ark of the covenant, the tables of the decalogue, the basis of the covenant of Jehovah. Rosenmuller and Knobel say, that “the cloud covered the dwelling at the tent of witness,” that is, stood over the most holy place. Keil objects to this, inasmuch as l, to, is a preposition of motion and not of rest. Moreover, in Exodus 40:34, 35, the whole tabernacle of the congregation was covered by the cloud, and not merely one portion. These passages may be harmonized by the supposition that the cloud which at first filled the whole tabernacle, and covered its whole extent, afterward gathered itself into a well defined pillar which stood over the holy of holies.

16. So it was alway — “The covering of the dwelling with the cloud which shone by night with a fiery aspect was constant, and not merely a phenomenon which appeared when the tabernacle was first erected, and then vanished away.” — Keil. By night — In the East, when the heat of the day is very oppressive, and day traveling is perilous by reason of the sunstroke, it is customary to travel by night. “The Arabs of the present day, when they wish to reach a particular spot in a given time, often travel for six or eight hours, and then, after a short rest, resume their journey and perform the remainder by night.” — E.H. Palmer.

V. 17. Was taken up-Or, ascended on high, above its ordinary place, by which it became more visible to all the camp.

Verses 17-19. Was taken up — Or, ascended on high, above its ordinary place, by which it became more visible to all the camp. The motion or stay of the cloud is fitly called the command of God, because it was a signification of God’s will and their duty. The charge — That is, the command of God that they should stay as long as the cloud stayed.

17. Taken up… pitched their tents — “The movement of the mysterious cloud was the signal for striking or pitching the camp. When it was taken up from off the tabernacle, the advance was sounded on silver trumpets by the Levites, Moses repeating the words, ‘Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee;’ the whole host re-echoing them, far and near, in a mighty shout as the ark moved off before them, ‘to search out their next resting-place.’ In the same way the descent of the cloud to its accustomed place was the intimation to halt, and then, as the ark was once more solemnly laid down from the shoulders of the Kohathites, the prayer, caught up from the lips of Moses and intoned by the whole camp, rose with overpowering sublimity; ‘Return, O Lord, unto the many thousands of Israel.’” — Geikie. Thus during forty years there was a standing miracle before the eves of all Israel, by day and by night. Yet its moral influence upon the people, becoming semi-natural in their estimation by its long duration, seems to have been very slight. They followed whither the supernatural cloud led the way, but often with unbelieving, lustful, and rebellious hearts. Though often deserving to be abandoned by Jehovah, he continued to guide them. Nehemiah (Nehemiah 9:19) gratefully records the divine compassion: “Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go.” The sublimity of this scene transcends the most poetical imagination, especially when by night the Lord carried his lantern before his bannered hosts in the wilderness.

V. 18. The motion or stay of the cloud is fitly called the command of God, because it was a signification of God’s will and their duty.

Verses 17-19. Was taken up — Or, ascended on high, above its ordinary place, by which it became more visible to all the camp. The motion or stay of the cloud is fitly called the command of God, because it was a signification of God’s will and their duty. The charge — That is, the command of God that they should stay as long as the cloud stayed.

18. At the commandment of the Lord — As indicated by the moving or resting cloud, they journeyed. C. Wesley thus beautifully spiritualizes this passage:

“To work for God is good,

If God our work ordain;

But stayed by the incumbent cloud

We in our place remain.

To cease from work is best,

If after Jesus’ will;

For when at his command we rest

We please our Saviour still.”

“God’s commands — halt, forward, the right, or left — were not heard, but were seen. His signal service was equally good by night or day. Banners more beautiful than sunrise, and brighter than stars, testify the Leader’s presence. Ballooning is a pitiable device for discerning roads, food, water, or enemies, compared with the sleepless eye in the uplifted chariot of cloud.

“It was not only guidance, but protection; a cover from the excessive heat of the desert. I myself went down into the plain of the Dead Sea under threat of intolerable heat; but God canopied the whole day with a cloud and a shield from the sun. Quails, manna, divided sea, and imperishable shoes are no more evident signs of God’s care than the cover by day and the light by night. ‘I will abide under the shadow of the Almighty.’” — Bishop H.W. Warren.

V. 19. The charge-That is, the command of God, that they should stay as long as the cloud stayed.

Verses 17-19. Was taken up — Or, ascended on high, above its ordinary place, by which it became more visible to all the camp. The motion or stay of the cloud is fitly called the command of God, because it was a signification of God’s will and their duty. The charge — That is, the command of God that they should stay as long as the cloud stayed.

THE CLOUD AND THE TABERNACLE, 15-23.

Jehovah might have directed the movements of the tabernacle and the location of the camp by speaking to Moses. But he chose to make his will in this respect known to all the people by visible tokens. Perhaps in the retrograde movements of the tabernacle it would have been too great a strain of Israel’s faith to have obeyed the command of Moses without the emphasis of supernatural signs. Even with these they often rebelled against his word. Numbers 20:24.

15. Cloud covered… tabernacle — For a striking note on the cloud see Exodus 13:21. As soon as the tabernacle was dedicated the CLOUD came down upon it and the glory filled it, so that Moses was not able to enter in. Exodus 40:35. From this time onward, till the entrance into Canaan, the cloud which had guided them to Sinai never removed from the tabernacle except to indicate the direction in which the host was to advance. The tent of the testimony, or holy of holies, is signalized by the cloud because it contained the ark of the covenant, the tables of the decalogue, the basis of the covenant of Jehovah. Rosenmuller and Knobel say, that “the cloud covered the dwelling at the tent of witness,” that is, stood over the most holy place. Keil objects to this, inasmuch as l, to, is a preposition of motion and not of rest. Moreover, in Exodus 40:34, 35, the whole tabernacle of the congregation was covered by the cloud, and not merely one portion. These passages may be harmonized by the supposition that the cloud which at first filled the whole tabernacle, and covered its whole extent, afterward gathered itself into a well defined pillar which stood over the holy of holies.

THE CLOUD AND THE TABERNACLE, 15-23.

Jehovah might have directed the movements of the tabernacle and the location of the camp by speaking to Moses. But he chose to make his will in this respect known to all the people by visible tokens. Perhaps in the retrograde movements of the tabernacle it would have been too great a strain of Israel’s faith to have obeyed the command of Moses without the emphasis of supernatural signs. Even with these they often rebelled against his word. Numbers 20:24.

15. Cloud covered… tabernacle — For a striking note on the cloud see Exodus 13:21. As soon as the tabernacle was dedicated the CLOUD came down upon it and the glory filled it, so that Moses was not able to enter in. Exodus 40:35. From this time onward, till the entrance into Canaan, the cloud which had guided them to Sinai never removed from the tabernacle except to indicate the direction in which the host was to advance. The tent of the testimony, or holy of holies, is signalized by the cloud because it contained the ark of the covenant, the tables of the decalogue, the basis of the covenant of Jehovah. Rosenmuller and Knobel say, that “the cloud covered the dwelling at the tent of witness,” that is, stood over the most holy place. Keil objects to this, inasmuch as l, to, is a preposition of motion and not of rest. Moreover, in Exodus 40:34, 35, the whole tabernacle of the congregation was covered by the cloud, and not merely one portion. These passages may be harmonized by the supposition that the cloud which at first filled the whole tabernacle, and covered its whole extent, afterward gathered itself into a well defined pillar which stood over the holy of holies.

V. 21. When the cloud abode-This is repeated again and again, because it was a constant miracle, and because it is a matter we should take particular notice of, as highly significant and instructive. It is mentioned long after by David, Psalm 105:39, and by the people of God after their captivity, Nehemiah 9:19. And the guidance of this cloud is spoken of, as signifying the guidance of the Blessed Spirit, Isaiah 63:14. The Spirit of the Lord caused him to rest, and so didst thou lead the people. And thus, in effect, does he guide, all those, who commit their ways unto the Lord. So that they may well say, Father, thy will be done! Dispose of me and mine as thou pleasest. Here I am, waiting on my God, to journey and rest at the commandment of the Lord. What thou wilt, and where thou wilt: only let me be thine, and always in the way of my duty.

Verse 21. Whether-by day or by night] As the heat of the day is very severe in that same desert, the night season is sometimes chosen for the performance of a journey; though it is very likely that in the case of the Israelites this was seldom resorted to.

Verse 21. When the cloud abode — This is repeated again and again, because it was a constant miracle, and because it is a matter we should take particular notice of, as highly significant and instructive. It is mentioned long after by David, Psalm 105:39; and by the people of God after their captivity, Nehemiah 9:19. And the guidance of this cloud is spoken of, as signifying the guidance of the blessed Spirit, Isaiah 63:14; “The Spirit of the Lord caused him to rest, and so didst thou lead thy people.” And thus, in effect, does he guide all those who commit their ways unto the Lord. So that they may well say, Father, thy will be done! Dispose of me and mine as thou pleasest. Here I am, waiting on my God, to journey and rest at the commandment of the Lord. What thou wilt, and where thou wilt: only let me be thine, and always in the way of my duty.

THE CLOUD AND THE TABERNACLE, 15-23.

Jehovah might have directed the movements of the tabernacle and the location of the camp by speaking to Moses. But he chose to make his will in this respect known to all the people by visible tokens. Perhaps in the retrograde movements of the tabernacle it would have been too great a strain of Israel’s faith to have obeyed the command of Moses without the emphasis of supernatural signs. Even with these they often rebelled against his word. Numbers 20:24.

15. Cloud covered… tabernacle — For a striking note on the cloud see Exodus 13:21. As soon as the tabernacle was dedicated the CLOUD came down upon it and the glory filled it, so that Moses was not able to enter in. Exodus 40:35. From this time onward, till the entrance into Canaan, the cloud which had guided them to Sinai never removed from the tabernacle except to indicate the direction in which the host was to advance. The tent of the testimony, or holy of holies, is signalized by the cloud because it contained the ark of the covenant, the tables of the decalogue, the basis of the covenant of Jehovah. Rosenmuller and Knobel say, that “the cloud covered the dwelling at the tent of witness,” that is, stood over the most holy place. Keil objects to this, inasmuch as l, to, is a preposition of motion and not of rest. Moreover, in Exodus 40:34, 35, the whole tabernacle of the congregation was covered by the cloud, and not merely one portion. These passages may be harmonized by the supposition that the cloud which at first filled the whole tabernacle, and covered its whole extent, afterward gathered itself into a well defined pillar which stood over the holy of holies.

Verse 22. Two days-a month-a year] It was by the Divine counsel alone that they were directed in all their peregrinations: and from the above words we see that their times of tarrying at different stations were very unequal.

22. Two days, or a month, or a year — The periods varied from a single night to eighteen years, the longest halt. The irregularities in the intervals of motion and rest kept the people always watchful for the signal and always in a state of readiness to obey. Thus they were in a school wherein were taught the important lessons of constant vigilance, implicit faith, unquestioning obedience, and perfect patience.

Verse 23. Kept the charge of the Lord] When we consider the strong disposition which this people ever testified to follow their own will in all things, we may be well surprised to find them, in these journeyings, so implicitly following the directions of God. There could be no trick or imposture here. Moses, had he been the most cunning of men, never could have imitated the appearances referred to in this chapter. The cloud, and every thing in its motion, was so evidently supernatural, that the people had no doubt of its being the symbol of the Divine presence. GOD chose to keep this people so dependent upon himself, and so submissive to the decisions of his own will, that he would not even give them regular times of marching or resting; they were to do both when and where God saw best. Thus they were ever kept ready for their march, though perfectly ignorant of the time when they should commence it. But this was all well; they had the presence of God with them; the cloud by day and the fire by night demonstrated that God was amongst them. Reader, thou art here a tenant at will to God Almighty. How soon, in what place, or in what circumstances, he may call thee to march into the eternal world, thou knowest not. But this uncertainty cannot perplex thee, if thou be properly subject to the will of God, ever willing to lose thy own in it. But thou canst not be thus subject, unless thou have the testimony of the presence and approbation of God. How awful to be obliged to walk into the valley of the shadow of death without this! Reader, prepare to meet thy God.

NUMBERS

23. They kept the charge of the Lord — The lesson of trust in Jehovah and of patient waiting for his leadings was well learned, and always practised except on one memorable occasion, (Numbers 14:40-45,) when they presumed to advance without the guidance of the cloud, and met discomfiture and death. The term charge has special reference to following the guidance of Jehovah in marching and encamping, as is seen in verse 19. When we consider the proneness of men to lean upon their own understanding, and to direct their own steps, this record is highly creditable to the Israelites, especially in view of their long periods of encampment, when their entrance into the promised land seemed to be indefinitely postponed for reasons in the divine mind to them utterly incomprehensible. In this whole account of the cloud the fact of Jehovah’s guidance is reiterated again and again with emphasis. Maimonides says, that this particularity and repetition of statement was designed to confute the opinions of the Arabians and others, that the Israelites were so long detained in the “Wilderness of Wandering,” as Arabic writers style it, because they had lost their way, and therefore spent forty years in vaguely wandering over the desert. This, he observes, is a very idle conceit, as the way from Sinai to Kadesh-Barnea was a well known and frequented route, and not above eleven days’ journey, so that they could not be supposed to have missed it, and far less should have wandered in a bewildered condition forty years.

CONCLUDING NOTES.

(1.) “For the further study of the subject of the pillar of cloud we add some passages from Holy Scripture which seem connected with the manifestation of God in cloud and fire. In the Old Testament the following may here be compared: Psalm 78:14; 99:7; 105:39; and from another point of view, Psalm 27:1; 91:5, 6; 121:6; and again, Isaiah 4:5; 6:4; 52:12; Ezekiel 10:4. In the New Testament we read of the cloud that overshadowed the Christ on the mount of transfiguration, (Matthew 17:5, and parallels;) of that in which the risen Saviour visibly ascended, (Acts 1:9;) and, lastly, retrospectively, of that in which Israel was baptized unto Moses. 1 Corinthians 10:1, 2.… This visible divine presence among Israel gave origin to the well known Jewish term Shekina, which does not occur in the Old Testament itself. On the Jewish traditions connected with the Shekina, this is not the place to enter. It is one of the few ideas and terms derived from later Judaism which we love to see transferred into Christian theology. But to us it means better than to them. It means the abiding presence of the Holy Spirit in the Church and in the hearts of all his faithful people.” — Dr. Edersheim.

(2.) It is taken for granted by many, that this whole history of the wanderings of the children of Israel “was obviously intended to be typical of the varied experience of the Lord’s people in their life-journey through the world, so that we may regard these apparently zigzag marches and longer or shorter stations as pointing to that vast diversity of states through which the Lord’s pilgrims pass on their way to the heavenly Canaan.” But there is not only an entire lack of scriptural basis for this theory, but it is attended by great spiritual peril. If the spiritual wanderings of the Christian are the antitype of a type fashioned by the divine hand thousands of years ago, such wanderings are proper and normal in the creed of the Arminian, and necessary in the creed of the Calvinist, since a type implies a designed correspondence. Hence in either case a straight course from justification to entire sanctification, avoiding a zigzag of sinning and repenting, is considered abnormal and unscriptural. The history of Israel in the wilderness affords striking admonitory lessons or warning beacons, as is indicated in 1 Corinthians 10:1-12, and in the Epistle to the Hebrews. But to make the sins and stumblings of the Church in the wilderness a model of the life of the Church under the dispensation of the Spirit is to defeat the purpose of the New Testament writers when they hold up these instances of unbelief and failure as warnings to all following generations. It is one thing to say that the seventh chapter of the Epistle to the Romans illustrates the actual life of multitudes of believers, but quite another to say that St. Paul therein portrays his ideal Christian. This assumption, that the actual must have been the divine ideal, is akin to the mistake of supposing that all the sins and backslidings of the modern Church are the designed antitype of the defections of Israel, and in a measure justified by this typical relation.