In the second month, on the fourteenth day at evening they shall keep it; they shall eat it with unleavened bread and bitter herbs. They shall leave none of it until the morning, nor break a bone of it. According to all the statute of the Passover they shall keep it. But the man who is clean, and is not on a journey, and fails to keep the Passover, that soul shall be cut off from his people. Because he didn’t offer the offering of Yahweh in its appointed season, that man shall bear his sin.
“ ‘If a foreigner lives among you, and desires to keep the Passover to Yahweh, then he shall do so according to the statute of the Passover, and according to its ordinance. You shall have one statute, both for the foreigner, and for him who is born in the land.’ ”
On the day that the tabernacle was raised up, the cloud covered the tabernacle, even the Tent of the Testimony. At evening it was over the tabernacle, as it were the appearance of fire, until morning. So it was continually. The cloud covered it, and the appearance of fire by night. Whenever the cloud was taken up from over the Tent, then after that the children of Israel traveled; and in the place where the cloud remained, there the children of Israel encamped. At the commandment of Yahweh, the children of Israel traveled, and at the commandment of Yahweh they encamped. As long as the cloud remained on the tabernacle they remained encamped. When the cloud stayed on the tabernacle many days, then the children of Israel kept Yahweh’s command, and didn’t travel. Sometimes the cloud was a few days on the tabernacle; then according to the commandment of Yahweh they remained encamped, and according to the commandment of Yahweh they traveled. Sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they traveled; or by day and by night, when the cloud was taken up, they traveled.
Geneva Bible translators 1599 · Public Domain On vv11, 13, 15, 18, 19, 20 So that the unclean, and they that are not…
So that the unclean, and they that are not at home, have a month longer granted unto them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11, 12, 17, 19 Num 9:11 The fourteenth day of the second month…
Num 9:11 The fourteenth day of the second month at even they shall keep it, [and] eat it with unleavened bread and bitter [herbs].
Ver. 11. With unleavened bread.] Teaching them to "purge out the old leaven," that fusty, swelling, souring, spreading, corruption of nature and practice.
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And bitter herbs.] Directing them to true humiliation and bitterness for sin; without which there can be no sweetness in the blood of Christ.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 14, 15, 17, 18, 19 Leave none of it unto the morning, but either…
Leave none of it unto the morning, but either eat or burn it before that time.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 We have here the history of the cloud; not…
We have here the history of the cloud; not a natural history: who knows the balancings of the clouds? but a divine history of a cloud that was appointed to be the visible sign and symbol of God's presence with Israel.
I. When the tabernacle was finished this cloud, which before had hung on high over their camp, settled upon the tabernacle, and covered it, to show that God manifests his presence with his people in and by his ordinances; there he makes himself known, and to them we must look if we would see the beauty of the Lord, Psa 27:4; Eze 37:26, Eze 37:27. Thus God glorified his own appointments, and signified his acceptance of his people's love and obedience.
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II. That which appeared as a cloud by day appeared as a fire all night. Had it been a cloud only, it would not have been visible by night; and, had it been a fire only, it would have been scarcely discernible by day; but God would give them sensible demonstrations of the constancy of his presence with them, and his care of them, and that he kept them night and day, Isa 27:3; Psa 121:6. And thus we are taught to set God always before us, and to see him near us both night and day. Something of the nature of that divine revelation which the Old Testament church was governed by might also be signified by these visible signs of God's presence, the cloud denoting the darkness and the fire the terror of that dispensation, in comparison with the more clear and comfortable discoveries God has made of his glory in the face of Jesus Christ.
III. This pillar of cloud and fire directed and determined all the motions, marches, and encampments, of Israel in the wilderness. 1. As long as the cloud rested upon the tabernacle, so long they continued in the same place, and never stirred; though no doubt they were very desirous to be pressing forward in their journey towards Canaan, where they longed to be and hoped to be quickly, yet as long as the cloud rested, if it was a month or a year, so long they rested, Num 9:22. Note, He that believeth doth not make haste. There is no time lost while we are waiting God's time. It is as acceptable a piece of submission to the will of God to sit still contentedly when our lot requires it as to work for him when we are called to it. 2. When the cloud was taken up, they removed, how comfortably soever they were encamped, Num 9:17. Whether it moved by day or night, they delayed not to attend its motions (Num 9:21), and probably there were some appointed to stand sentinel day and night within sight of it, to give timely notice to the camp of its beginning to stir, and this called keeping the charge of the Lord. The people, being thus kept at a constant uncertainty, and having no time fixed for stopping or removing, were obliged to hold themselves in constant readiness to march upon very short warning. And for the same reason we are kept at uncertainty concerning the time of our putting off the earthly house of this tabernacle, that we may be always ready to remove at the commandment of the Lord. 3. As long and as far as the cloud moved, so long and so far they marched, and just where it abode they pitched their tents about it, and God's tent under it, Num 9:17. Note, It is uncomfortable staying when God has departed, but very safe and pleasant going when we see God go before us and resting where he appoints us to rest. This is repeated again and again in these verses, because it was a constant miracle, and often repeated, and what never failed in all their travels, and because it is a matter which we should take particular notice of as very significant and instructive. It is mentioned long after by David (Psa 105:39), and by the people of God after their captivity, Neh 9:19. And the guidance of this cloud is spoken of as signifying the guidance of the blessed Spirit. Isa 63:14, The Spirit of the Lord caused him to rest, and so didst thou lead thy people. This teaches us, (1.) The particular care God takes of his people. Nothing could be more expressive and significant of God's tenderness of Israel than the guidance of this cloud was; it led them by the right way (Psa 107:7), went on their pace: God did by it, as it were, cover them with his feathers. We are not now to expect such sensible tokens of the divine presence and guidance as this was, but the promise is sure to all God's spiritual Israel that he will guide them by his counsel (Psa 73:24), even unto death (Psa 48:14), that all the children of God shall be led by the Spirit of God (Rom 8:14), that he will direct the paths of those who in all their ways acknowledge him, Pro 3:6. There is a particular providence conversant about all their affairs, to direct and overrule them for the best. The steps of a good man are ordered by the Lord, Psa 37:23. (2.) The particular regard we ought to have to God in all our ways. In our affections and actions we must follow the direction of his word and Spirit; all the motions of our souls must be guided by the divine will; at the commandment of the Lord our hearts should always move and rest; in all our affairs we must follow Providence, reconciling ourselves to all its disposals, and bringing our mind to our condition, whatever it is. The people of Israel, having the cloud for their guide, were eased of the trouble of holding councils of war, to consider when and whither they should march, which might have occasioned strifes and debates among them: nor needed they to send spies before to inform them of the posture of the country, or pioneers to clear the way, or officers to mark out their camp; the pillar of cloud did all this for them: and those that by faith commit their works to the Lord, though they are bound to the prudent use of means, yet may in like manner be easy in the expectation of the event. "Father, thy will be done; dispose of me and mine as thou pleasest; here I am, desirous to be found waiting on my God continually, 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."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–21 They shall leave none of it unto the morning,....…
They shall leave none of it unto the morning,.... None of the flesh of the passover lamb, what was left was to be burnt with fire, Exo 12:10,
nor break any bone of it; the same was enjoined; see Gill on Exo 12:46,
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according to all the ordinances of the passover they shall keep it: as when observed in its time, excepting the feast of unleavened bread, which followed the first passover, and those rites which were peculiar to the passover, as kept at their first coming out of Egypt; as the sprinkling the blood of the lamb on the doorposts, eating it in haste, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 15, 17, 18, 19, 21 A stranger - Who is a proselyte.
A stranger - Who is a proselyte.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 21 Verse 15. The cloud covered the tabernacle] See the…
Verse 15. The cloud covered the tabernacle] See the whole account of this supernatural cloud largely explained, Ex 23:21; and Ex 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 17, 21 Num 9:14-15. A stranger — Who is a proselyte.…
Num 9:14-15. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11, 12, 15 The later Jews speak of this as the “little…
The later Jews speak of this as the “little Passover.” Coming, as it did, a month after the proper Passover, it afforded ample time for a man to purify himself from legal defilement, as also to return from any but a very distant journey. Compare Hezekiah’s act 2Ch 30:1-3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14, 15, 16, 20 Stranger. Both the Jews who lived at a distance…
Stranger. Both the Jews who lived at a distance from the promised land, and those of other nations who had embraced their religion, were obliged to observe this law; while the uncircumcised were absolutely excluded. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14, 15, 17, 19 if a stranger shall sojourn among you, and will…
if a stranger shall sojourn among you, and will keep the passover--Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the same privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11, 13, 14, 15, 16, 17, 18 11. The fourteenth day of the second month —…
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.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12, 13, 14, 15, 18, 21 12. nor break a bone thereof] Cf. Joh_19:36.
12. nor break a bone thereof] Cf. Joh_19:36.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 14, 15, 16, 17, 19, 20, 21 (12) According to all the ordinances.—The word rendered ordinances…
(12) According to all the ordinances.—The word rendered ordinances is in the singular number: according to all the ordinance (or statute). The primary reference is probably to the law respecting the Paschal Lamb. According to Jewish tradition the feast was only observed for one day instead of seven, and it was not necessary to put away leaven.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11, 12, 13, 14, 15, 16, 17, 19, 20, 21 The fourteenth day of the second month. The interval…
The fourteenth day of the second month. The interval gave ample time to return from any ordinary journey, or to be purified from pollution of death. It was in the spirit of this command, though not in the letter of it, that Hezekiah acted. (2Ch_30:2) And possibly it was in the spirit of this command that our Lord acted when he ate the passover by anticipation with his disciples twenty-four hours before the proper time at which time he was himself to be the Lamb slain. With unleavened bread and bitter herbs. These and the following directions are expressly added for fear lest any should think that the little passover might be celebrated with less solemnity and with less carefulness than the great passover.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v15 The Cloud.
Num_9:15-23
The Cloud.
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The history of the cloud
We have here the history of the cloud. Not a natural history--who knows the balancings of the clouds? but a Divine history, of a cloud that was appointed to be the visible symbol of Gods presence with Israel.
I. When the tabernacle was finished this cloud, which before had hung on high over their camp, settled upon the tabernacle and covered it; to show that god manifests his presence with his people in and by his ordinances.
II. That which appeared as a cloud by day appeared as a fire all night; to teach Israel the constancy of his presence with them and care of them (Isa_27:5; Psa_121:6).
III. This pillar of cloud and fire directed and determined all the motions, marches, and encampments of Israel in the wilderness.
1. As long as the cloud rested upon the tabernacle, so long they continued in the same place and never stirred. Though no doubt they were very desirous to be pressing forward in their journey towards Canaan, where they hoped to be quickly, yet as long as the cloud rested, if it were a month or a year, so long they rested (Num_9:22). Note, he that believeth doth not make haste. There is no time lost whilst we are waiting Gods time. It is as acceptable a piece of submission to the will of God to sit still contentedly when our lot requires it, as to work for Him when we are called to it.
2. When the cloud was taken up they removed, how comfortably soever they were encamped (Num_9:17). Whether it moved by day or night they delayed not to attend its motions (Num_9:21). And probably there were some appointed to stand sentinel day and night within ken of it, to give timely notice to the camp of its beginning to stir; and this is called keeping the charge of the Lord. The people being thus kept at a constant uncertainty, and having no time fixed for their stays and removes, were obliged to hold themselves in a constant readiness to march upon very short warning. And for the same reason we are kept at uncertainty concerning the time of our putting off the earthly house of this tabernacle, that we may be always ready to remove at the commandment of the Lord.
3. As long and as far as the cloud moved, so long and so far they marched; and just there where it abode they pitched their tents about it, and Gods tent under it (Num_9:17). Note, it is uncomfortable staying when God is departed, but very safe and pleasant going when we see God go before us, and resting where He appoints us to rest.
Lessons:
1. The particular care God takes of His people. Nothing could be more significant of Gods tenderness of Israel than the conduct of this cloud was. It led them by the right way (Psa_107:7); went on their pace; God did by it, as it were, cover them with His feathers. We are not now to expect such sensible tokens of the Divine presence and guidance as this was. But the promise is sure to all Gods spiritual Israel, that He will guide them by His counsel (Psa_73:24) even unto death (Psa_48:14); that all the children of God shall be led by the Spirit of God (Rom_8:14); that He will direct their paths who in all their ways acknowledge Him (Pro_3:6). There is a particular providence conversant about all their affairs to direct and overrule them for the best. The steps of a good man are ordered by the Lord (Psa_37:22).
2. The particular regard we ought to have to God in all our ways. In our affections and actions we must follow the direction of His Word and Spirit; all the motions of our soul must be guided by the Divine will; at the commandment of the Lord our heart should always move and rest. In all our affairs we must follow providence, reconciling ourselves to all its disposals, and bringing our mind to our condition, whatever it is. (Matthew Henry, D. D.)
The pillar of cloud and fire
I. As an emblem of divine truth.
1. Supernatural as to origin.
2. Stable: only a cloud, yet not dispersed.
3. Adapted to both night and day.
4. Reliable.
5. Intolerant: This is the way, and no other.
II. As a symbol of divine providence.
1. Different appearance to different characters.
2. Presented alternations of aspect to the same people.
3. Mysterious in its movements.
4. Aims at the good of all who follow its guidance.
III. As a type of the divine saviour.
1. Mysterious nature.
2. Challenges attention.
3. His purpose beneficent.
4. The source of great comfort.
5. Constant in His attachment.
Lessons:
1. Seek to be on the right side of the cloud.
2. Seek it in the right place--over the tabernacle.
3. Follow its guidance. (J. C. Gray.)
The pillar of cloud and of fire
I. The pillar of cloud and of fire is a perpetual fact in the life of Gods people.
1. We see the pillar in Gods Word. The Bible has not a precept for every emergency which can arise in daily life, so that at such a point you can see a guide-board, like the signs pointing to the old cities of refuge; but it is full of general principles which, if obeyed, will direct without mistake to the promised land.
2. We see the pillar in Gods providences. Sometimes it appears in prosperity, beckoning us onward; sometimes in adversity, turning us back.
3. We see the pillar in Gods special revelations. They come, perhaps, at the threshold of some great undertaking. Shall we move out from Egypt toward the Red Sea? And there, if we are watching, will be the sign in the sky I When Pastor Harms, in Germany, was deliberating whether, without one dollar in his possession, he should build a ship to carry missionaries to Africa, he says, describing his conflict: I prayed fervently to the Lord, laid the matter in His hands, and as I rose up at midnight from my knees I said, with a voice that almost startled me in my quiet room, Forward now, in Gods name. From that moment there never came a thought of doubt into my mind. Such an experience must, indeed, be interpreted with great care, there is so much danger of delusion. Yet it is true that with a prayerful mind, with diligent study of the Word, especially with the intuitions of a filial spirit, such revelations may be as distinct as any that ever came to Moses.
II. The pillar is a blessing only to those who trust and follow it. On some sides the Israelites are a poor example for us, but we may learn something from them in this particular: that they followed the pillar.
1. They followed it promptly. Whenever and wherever it moved, then and thither they moved without delay. If it aroused them from their sleep they obeyed with alacrity. It is when the cloud speaks to us suddenly, unexpectedly, that our obedience is most severely tested. But that is our standard; a mind to run in the way of Gods commandments.
2. They followed the pillar constantly (Num_9:21-22).
3. They followed the pillar by faith. They obeyed even when they could not understand. If troubles were only explained they would be so much easier to bear. But the best faith endures without understanding. A generation ago some of us used to hear of an afflicted woman in Connecticut named Chloe Lankton, who, many will be surprised to know, is living still. For fifty-five years she has lain upon her bed and suffered, but without losing her Christian faith. Acknowledging, not long ago, a remittance sent for her support, she wrote: Jesus only knows how much I endure. He knows it all and supports me I have a strong arm to lean upon and will trust Him to the end Oh, how thankful I feel . . . for the many comforts and blessings God gives me! Poor soul! How long, for her, the cloud has tarried! And she is only one of the great shut-in-society who have learned to trust and follow two days or a month or a year, or a lifetime, if God wills, It would be a mistake, however, to think of this truth as applying only to the darker side of human experience. It is great joy in the brightest prosperity to see the pillar; and no one has so good a right to live in the sunshine as a Christian. Friendship is joy, home is joy, music is joy, learning is joy. The world is full of such pleasures. But does it not intensify these to realise that they are all signs of the Fathers love? Is not the water at Elim more sweet if, as we quench our thirst, we can look up and see the pillar? Then, too, is there not comfort in knowing that if farther on we have cause to apprehend another experience of thirst and suffering, we shall be under the same heavenly presence and can hear the voice out of the cloud? So for all, in every condition and need, the pillar has heavenly blessing. Still we must remember the blessing is only for those who trust and follow. (T. J. Holmes.)
The guiding pillar:
I. The double form of the guiding pillar. The fire was the centre, the cloud was wrapped around it. The former was the symbol, making visible to a generation who had to be taught through their senses the inaccessible holiness and flashing brightness and purity of the Divine nature; the latter tempered and veiled the too great brightness for feeble eyes. The same double element is found in all Gods manifestations of Himself to men. In every form of revelation are present both the core of light, that no eye can look upon, and the merciful veil which, because it veils, unveils; because it hides, reveals; makes visible because it conceals; and shows God because it is the hiding of His power. So, through all the history of His dealings with men, there has ever been what is called in Scripture language the face, or the name of God; the aspect of the Divine nature on which eye can look; and manifested through it there has always been the depth and inaccessible abyss of that infinite Being. We have to be thankful that in the cloud is the fire, and that round the fire is the cloud. God hides to make better known the glories of His character. So a light, set in some fair alabaster vase, shines through its translucent walls, bringing out every delicate tint and meandering vein of color, while itself diffused and softened by the enwrapping medium which it beautifies by passing through its pure walls. Both are made visible and attractive to dull eyes by the conjunction. He that hath seen Christ hath seen the Father, and he that hath seen the Father in Christ hath seen the man Christ as none see Him who are blind to the incarnate Deity which illuminates the manhood in which it dwells. But we have to note also the varying appearance of the pillar according to need. There was a double change in the pillar according to the hour, and according as the congregation was on the march or encamped. Both these changes of aspect symbolise for us the reality of the Protean capacity of change according to our ever-varying needs, which for our blessing we may find in that ever-changing, unchanging Divine presence which will be our companion if we will. When the deceitful brightness of earth glistens and dazzles around me, my vision of Him may be a cloudy screen to temper the deceitful ray; and when there stoops on our path in storm and shade the frequent night, as earth grows darker, and life becomes grayer and more sombre, and verges to its even, the pillar blazes brighter before the weeping eye, and draws near to the lonely heart. We have a God that manifests Himself in the pillar of cloud by day and in the flaming fire by night.
II. The guidance of the pillar. When it lifts the camp marches; when it glides down and lies motionless the march is stopped and the tents are pitched. The main thing which is dwelt upon in this description of the God-guided pilgrimage of the wandering people is the absolute uncertainty in which they were kept as to the duration of their encampment, and as to the time and circumstances of their march. Is not that all true about us P We have no guiding cloud like this. So much the better. Have we not a more real guide than that? God guides us by circumstances, God guides us by His Word, God guides us by His Spirit, speaking through our common sense and in our understandings, and, most of all, God guides us by that dear Son of His, in whom is the fire and round whom is the cloud. The pillar that we follow, which will glow with the ruddy flame of love in the darkest hours of life, will glide in front of us through the valley of the shadow of death, brightest then when the murky midnight is blackest, nor will that pillar which guides us cease to blaze as did the guide of the desert march when Jordan has been crossed, but it will still move before us on paths of continuous and ever increasing approach to infinite perfection. They who follow Christ afar off and with faltering steps here, shall there follow the Lamb whithersoever He goeth. In like manner, the same absolute uncertainty which kept on was intended to keep the Israelites (though it failed often) in the attitude of constant dependence, is the condition in which we all have to live, though we mask it from ourselves. That we do not know what lies before us is a commonplace. The same long tracts of monotonous continuance in the same place, and doing the same duties, befall us that befell these men. Years pass, and the pillar spreads itself out, a defence above the unmoving sanctuary. And then, all of a flash, when we are least thinking of change, it gathers itself together, is a pillar again, shoots upwards and moves forwards; and it is for us to go after it. And so our lives are shuttlecocked between uniform sameness, which may become mechanical monotony, and agitation by change which may make us lose our hold of fixed principles and calm faith, unless we recognise that the continuance and the change are alike the will of the guiding God whose will is signified by the stationary or moving pillar.
III. The docile following of the guide. That is what we have to set before us as the type of our lives--that we should be as ready for every indication of Gods will as they were. The peace and blessedness of our lives largely depend on our being eager to obey, and therefore quick to perceive the slightest sign of motion in the resting or of rest in the moving pillar which regulates our march and our encamping. What do we want in order to cultivate and keep such a disposition? We need perpetual watchfulness lest the pillar should lift unnoticed. When Nelson was second in command at Copenhagen, the admiral in command of the fleet hoisted the signal for recall, and Nelson put his telescope to his blind eye and said, I do not see it. That is very like what we are tempted to do; the signal for unpleasant duties that we want to get out of is hoisted, we are very apt to put the telescope to the blind eye, and pretend to ourselves that we do not see the fluttering flags. We need still more to keep our wills in absolute suspense if His will has not declared itself. Do not let us be in a hurry to run before God. We need to hold the present with a slack hand, so as to be ready to fold our tents and take to the road if God will. We must not reckon on continuance, nor strike our roots so deep that it needs a hurricane to remove us. To those who set their gaze on Christ no present from which He wishes them to remove can be so good for them as the new conditions into which He would have them pass. We need, too, to cultivate the habit of prompt obedience. I made haste and delayed not to keep Thy commandments is the only safe motto. It is reluctance which usually puts the drag on, and slow obedience is often the germ of incipient disobedience. In matters of prudence and of intellect second thoughts are better than first, and third thoughts, which often come back to first ones, better than second; but, in matters of duty, first thoughts are generally best. They are the instinctive response of conscience to the voice of God, while second thoughts are too often the objections of disinclination or sloth or cowardice. It is easiest to do our duty when we are first sure of it. It then comes with an impelling power which carries us over obstacles on the crest of a wave, while hesitation and delay leave us stranded in shoal water. If we would follow the pillar we must follow it at once. (A. Maclaren, D. D.)
The pillar of cloud and fire
I. The advantages of its possession.
1. The distinction it maintains. Only Israel so privileged. Christians, you are a peculiar people, your origin is peculiar, your character is peculiar, your spirit, your desires and affections, the objects of your pursuit. You have peculiar privileges and honours conferred on you. There must be a marked difference between you and the world.
2. The guidance it ensures. Jesus is now the guide of His people. He leads in the way of truth and wisdom. How?
(1) By His example. He has gone before us in the path of duty, temptation, and sorrow. By His Word. This is our rule.
(2) By His ordinances. He sends His ministers as your guides.
(3) By His Spirit effectually.
(4) By the leadings of His providence.
3. The protection it affords. God is the Christians hiding-place.
4. The joy it inspires. God is the source of happiness, the fountain of life.
5. The glory it confers. The presence of God is our highest, best, only real glory. This is the glory of our nation--this is the glory of our churches--this is the glory of our religious assemblies--this is the glory of our families--and this is our individual glory. But what is all that God confers here to what is in reserve? Everything shall be glorious there.
II. The perpetuity of its enjoyment.
1. Its necessity. We always need the Divine presence. We are dependent on Him for everything. We need His providential presence and agency to continue us in being and supply our numerous wants; and we require His gracious presence for the maintenance of spiritual life and for the reception of spiritual blessings.
2. The manner in which it is ensured. This may be seen three ways. From what He has done, is doing, and has promised to do. (E. Temple.)
Dependence on Divine guidance
A more lovely picture Of absolute dependence upon, and subjection to, Divine guidance it were impossible to conceive than that presented here. There was not a footprint or a landmark throughout the great and terrible wilderness. It was therefore useless to look for any guidance from those who had gone before. They were wholly cast upon God for every step of the way. They were in a position of constant waiting upon Him. This to an unsubdued mind, an unbroken will, would be intolerable; but to a soul knowing, loving, confiding, and delighting in God, nothing could be more deeply blessed. Here lies the real gist of the whole matter. Is God known, loved, and trusted? If He be, the heart will delight in the most absolute dependence upon Him. If not, such dependence would be perfectly insufferable. The unrenewed man loves to think himself independent, loves to fancy himself free, loves to believe that he may do what he likes, go where he likes, say what he likes. Alas; it is the merest delusion. Man is not free. Satan holds the natural man--the unconverted, unrepentant man in terrible bondage. Satan rules man by means of his lusts, his passions, and his pleasures. There is no freedom save that with which Christ makes His people free. He it is who says, Ye shall know the truth, and the truth shall make you free. And again, If the Son shall make you free, ye shall be free indeed. Here is true liberty. It is the liberty which the new nature finds in walking in the Spirit and doing those things that are pleasing in the sight of God. (C. H. Mackintosh.)
The day and the night journey
We must look to have our portion of the cloud so long as we remain below the skies. It will be the lot of the believer, in the somewhat analogous image of St. Paul, to see through a glass darkly so long as he remains in this tabernacle. Possibly a clearer light to our imperfect organs of spiritual vision would only tend to dazzle and obscure. Enough for us to know there is light enough, and that what there is is light from Heaven that cannot lead astray. In following the cloud Israel followed God. In our obedience to the will of God, as expressed in His providence or revealed in His Word, we obey Him too; and the true believers attachment to and connection with God, is like that which is expressed in the touching and holy plighted troth of marriage--for richer for poorer, in sickness and in health.
I. If the cloud be taken up by day--that is, if God blesses a man with prosperity--it is, in the first place, to make him an eleemosynary ordinance, or means of usefulness to others. It is entrusting him with the five talents, as compared with the two or the one talent.
II. We have to learn, in the second place, that difficulty is no ground for dispensing with duty: whether it was by day or by night the cloud was taken up, they journeyed. To obey under embarrassment is the more characteristic obedience of a Christian. There are many forms of the night-journey of the pilgrim of Christ. We have considered the day-journey under the illustration of wealth and easy circumstances, or in any other shape of general prosperity; let us meditate upon the night-journey in the shape of poverty, sickness, bereavement, or domestic opposition to the Christian life. (J. B. Owen, M. A.)
The journey of life
There is no strain upon the imagination in thinking of life as a journey. That is one of the simplest and most beautiful figures by which the action of life can be represented. We are travellers; we are here but for a little time; on our feet are sandals and in our hands are staves; here We have no continuing city, and we are called upon to testify to the age that we seek a country out of sight. So, then, we are familiar with the figure; it commends itself to us, as life enlarges, as quite expressive of the reality of the case--every day a milestone, every year so much nearer the end. Regarding life, then, as a journey, according to the pattern of this text, is there not a mysterious presence or influence in life which really affects our action? In the text that influence is spoken of as a cloud by day and a fire by night--two striking natural images. Our controversy is not about the image or the metaphor; behind it is there not this ever-abiding solemnity, that in life there is a mysterious action--a ministry we cannot comprehend, an influence we cannot overrule? We speak of impression. When we think of changing our position in life, we say we have an impression. What is an impression? Who created it? Who determined its meaning? How do you account for the impression? Upon what is the impression made?--upon the mind, upon something subtler than itself, upon the consciousness, the soul, the spirit--the innermost man. That is a mystery! Or we speak of circumstances. We say that circumstances seem to point in this direction or that. What are circumstances? Where do they begin? How do they sum themselves up into influence or into definiteness? Having spoken about impression and circumstances, we speak about another mysterious thing which has come to be known by the name of tendency. We say the tendency of things is--; or the tendency of life seems to indicate--. We have created a species of rhythm, or harmonic movement, falling into which we say, This is the sweep of tendency, and to resist tendency is impossible. How anxious we are to get rid of religious names! Men who will speak of impression, circumstances, and tendency, will hesitate before saying Providence, God, Father in heaven. Let the Church beware how it gives up the grand old names--God, Providence, heavenly direction, spiritual influence! Why shrink from the definite religious testimony of the eighteenth verse, At the commandment of the Lord, &c. When a man rises in the morning in Gods strength, lies down at night in Gods blessing, walks all day in Gods energy, he lives and moves and has his being in God; God is in his inmost thought, and every word upon his tongue is an implied or actual confession of childlike trust in God. We need not be ashamed of this definite testimony. It exalts human life. What is the meaning of it? Evidently that our life is recognised by God, our movements are of some consequence to Him; He knows our downsitting and our uprising, our going out and our coming in; and there is not a word upon our tongue, there is not a thought in our heart, but lo, it is known wholly in heaven. This consciousness of Divine guidance in life, Divine care of life, Divine redemption of life, necessitates prayer. The man who seizes this view of things must pray. This religious view of life brings the spirit into the restfulness and blessed joy of obedience. The children of Israel simply obeyed. Theirs was not a life of controversy, ours, unhappily, is. We have made it a life of controversy when we need not. We are always arguing with our orders; we are trying to construe them into different and inferior meanings; we are wasting life by discussing in idle words, which can settle nothing, the gravity and authority of our marching orders. If we accept Gods Book, do let us accept it with full trust, not as a field for criticism, but as a code of life--the Word, or the testimony, by which every thought, feeling, and action is to be determined. Live that life and risk your destiny. To obey is to live. (J. Parker. D. D.)
The cloud tarrying
I. A word of description. The time the cloud tarried was--
1. One of rest.
2. One of spiritual activity.
3. Peculiarly a time of temptation.
II. A word of exhortation.
1. Be more anxious to keep the cloud in sight than to see it tarry. We are responsible for the one, but not for the other.
2. Be more anxious to improve than to enjoy these refreshing times.
3. Be more anxious to improve than prolong these periods.
III. A WORD OF CAUTION.
1. If the cloud tarry long, think not that it will never move. Rest should be the preparation time for exertion.
2. Be not impatient if it tarry when you wish to journey. It does rest sometimes over a desert land.
3. Be ready, that whenever the cloud moves you may be ready to journey. (R. A. Griffin.)
The cloud and the tabernacle:
I. Why is the church in our day so much of the time under the cloud, and seemingly put back in the progress of long-continued revivals of religion? Sin is the trouble. It took but a few moments to bring it into the world, but it takes ages to get it out. It makes us ignorant, weak, self-reliant, and self-seeking, so that we cannot march long at a time without getting so elated that God must let down the cloud a little while; a day, a month, or a year, as our case may be, to get us ready to march again. It requires great grace and a large measure of previous discipline, and frequent humiliations to keep us feeling and saying, as we go to our work of conquest for Christ, Not by might, nor by power, but by Thy Spirit, O Lord. And so, God must often bring us into pecuniary straits, and cut off our men and our means, and cause painful delays, and sad embarrassments, and short triumphs, and unforeseen obstacles, and cloud-falling times, that we may feel our weakness and renew our strength; and, with all our facilities for saving ourselves and the world, that we may just lay ourselves over, with the simplicity of children, upon the supernatural power of God, and the sole guidance of Christ, saying, Help, Lord, for without Thee we can do nothing.
II. What are some of the prominent duties which god requires from us while under the cloud, that we may be ready the sooner to arise and go forward in the more active duties, and in the more joyful experiences of the revival days?
1. In general, to be ready for the lifting up of the cloud, that we may go forth in efficient service in revival scenes, we must be diligent in all the ordinary duties of the tabernacle when it is resting.
2. Among the duties which are specially incumbent when the Church is under the cloud we will enumerate those which God has signalised in the history of the tabernacle as those which are at all times essential to the Christian character and life.
(1) Christian benevolence, which answers quickly to the voice of God, as stewards of His manifold grace, in liberal and conscientious giving to the various objects of religious charity which are designed to promote the good of men and the glory of Christ.
(2) The ordinary means of grace should be specially improved by the entire membership of the Church as a preparation for seasons of extraordinary effort. It is not by artificial stimulants, occasionally taken, that we gain the compactness of muscle and the strength of frame which fit us for those emergencies which call forth great physical strength. This strength is the slow growth of nutriment habitually taken to satisfy the cravings of hunger and to supply the daily waste of the system. (E. S. Wright.)
Gods guidance:--A preacher of the gospel was travelling by steamboat from Chicago to the north of Lake Michigan, and found that at a certain point the course lay through a narrow and difficult channel between several small islands and the shore. The difficulty of advancing here is greatly increased by the fact that a dense fog almost always rests upon the surface of the water. When, therefore, this part of the voyage is reached, a man is sent up to the mast-head where he can see the landmarks on either side rising above the fog, and, though himself out of sight, is able to give directions for steering to those below. Thus the vessel is guided safely through. So our gracious God sits above the clouds of temptation and trial which surround us on earth, and make our voyage through life so perilous, and, seeing all the dangers of the way, He counsels us as to the track of safety. Let us fully trust the guidance of His eye, and boldly proceed as He directs.
A trustworthy guide
I trust myself implicitly to the pilots on the ferry-boats. I do not know the tides and currents that change with every trip across the river, but I have no doubt that they know them, and I have never stopped to question them as to how they came by their knowledge. I am satisfied that they are good pilots, for I see them carrying millions of people back and forth between the two cities without accident; and I think that our Brooklyn and New York ferries as they are served are a miracle of safety; and if I put my life, my happiness, all that is dear to me, in the hands of those men because I believe that they know what they can do, and know what they are about, how much more can I put my trust in Jesus Christ, who has, by His deeds, by His death and by His resurrection, manifested Himself as worthy of all trust. (H. W. Beecher.)
Following the Divine leading:
I said to an aged minister of much experience, All the events of my life seem to have been Divinely connected. Do you suppose it is so in all lives? He answered, Yes, but most people do not notice the Divine leadings. I stand here this morning to say from my own experience that the safest thing in all the world to do is to trust the Lord. I never had a misfortune or a trial or a disappointment, however excruciating at the time, that God did not make turn out for my good. My one wish is to follow the Divine leading. (T. De Witt Talmage.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v15
THE CLOUD AND THE MARCH
1. THE GUIDING CLOUD
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Num_9:15-23
THE pillar of cloud, the ensign of Jehovahs royalty among the Hebrews, and for us one of the most ancient symbols of His grace, is first mentioned in the account of the departure from Egypt. "Jehovah went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light." At the passage of the Red Sea this murky cloud removed and came between the host of Israel and their pursuers. In the morning watch "Jehovah looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians." On that occasion it followed or represented "the angel of God." There is nowhere any attempt to give a complete account of the symbol. We read of its glory filling the inner shrine and even the holy place. At other times it only hovers above the western end of the tabernacle, marking the situation of the ark. Now and again it moves from that position, and covers the door of the tent of meeting into which Moses has entered. The targums use the term Shechinah to indicate what it was conceived to be-a luminous cloud, the visible manifestation of the Divine presence; and Philo speaks of the fiery appearance of the Deity shining forth from a cloud. But these are glosses on the original descriptions and cannot be altogether harmonised. In one passage only {Isa_4:5} do we find a reference which appears to throw any light on the real nature of the symbol. Evidently recalling it, the prophet says, "Jehovah will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night." To him the cloud is one of smoke rising from a fire which at night sends up tongues of flame; and the reflection of the bright fire on the overhanging cloud resembles a canopy of glory.
Ewalds view is that the smoke of the altar which went up in a thick column, visible at a great distance by day, ruddy with flame by night, was the origin of the conception. There are various objections to this theory, which the author of it himself finds difficult to reconcile with many of the statements. At the same time the pillar of cloud does not need to be thought of as in any respect a more Divine symbol than others which were associated with the tabernacle. Certainly the ark of the covenant which Bezaleel made according to the instructions of Moses was, far beyond anything else, the sacred centre around which the whole of the worship gathered, the mysterious emblem of Jehovahs character, the guarantee of His presence with Israel. It was from the space above the mercy-seat, as we have seen, that the Voice proceeded, not from the pillar of cloud. The sanctity of the ark was so great that it was never exposed to the view of the people, nor even of the Levites who were set apart to carry it. The cloud, on the other hand, was seen by all, and had its principal function in showing where the ark was in the camp or on the march.
Now assuming, in harmony with the reference in Isaiah, that the cloud was one of smoke, some may be disposed to think that, like the ark of the covenant, the holiest symbol of all, this was produced by human intervention, yet in a way not incompatible with its sacredness, its mystery, and value as a sign of Jehovahs presence. Where Moses was as leader, law-giver, prophet, mediator, there God was for this people: what Moses did in the spirit of Divine zeal and wisdom was done for Israel by God. Through his inspiration the ritual and its elaborate symbolism had their origin. And is it not possible that after the manner of the emblem of Jehovah which appeared in the desert of Horeb the fire and cloud were now realised? While some may adopt this explanation, others again will steadily believe that the appearance and movements of the cloud were quite apart from human device or agency.
Scarcely any difficulty greater than that connected with the pillar of cloud presents itself to thoughtful modern readers of the Pentateuch. The traditional view, apparently involved in the narrative, is that in this cloud and in this alone Jehovah revealed Himself in the interval between His appearance to Jacob and, long afterwards, to Joshua in angelic form. Many will maintain that unless the cloud was of supernatural origin the whole relation of the Israelites to their Divine King must fall into shadow. Was not this one of the miracles which made Hebrew history different in kind from that of every other nation? Is it not one of the revelations of the Unseen God on which we must build if we are to have sure faith in the Old Testament economy, and indeed in Christianity itself, as of superhuman revelation? If we are not to interpret literally what is said in Exodus-"The Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light"-shall we not practically abandon the whole Divine element in the history of Israels deliverance and education? Thus the difficulty stands.
Yet, it may be argued, since we have now the revelation of God in the human life of Christ and the gospel of salvation through the ministry of men, what need is there to doubt that, for the guidance of a people from place to place in the wilderness, the wisdom, foresight, and faithfulness of an inspired man were the appointed means? It is admitted that in many things Moses acted for Jehovah, that his mind received in idea, and his intellectual skill expressed in verbal form, the laws and statutes which were to maintain Israels relation to God as a covenant people. We follow our Lord Himself in saying that Moses gave Israel the law. But the legislation of the Decalogue was far more of the nature of a disclosure of God, and had far higher aims and issues than could be involved in the guidance through the desert. The law was for the spiritual nature of the Hebrews. It brought them into relation with God as just, pure, true, the sole source of moral life and progress. As the nucleus of the covenant it was symbolic in a sense that fire could never be. It may be asked, then, What need is there to doubt that Moses had his part in this symbol which has so long appeared, more than the other, important as a nexus between heaven and earth? To interpret the words "whenever the cloud was taken up from over the tent," as meaning that it was self-moved, would imply that Moses, though he is called the leader, did not lead but was led like the rest. And this would reduce his office to a point to which no prophets work is reduced throughout the entire Old Testament. Was he unable to direct the march from Moseroth to Bene-jaakan? An inspired man, on whom, according to the will of God, lay the whole responsibility for Israels national development, was he unable to determine when the pastures in one region were exhausted and others had to be sought? Then indeed the mediation of his genius would be so minimised that our whole idea of him must be changed. Especially would we have to set aside that prediction applied to Christ: "A prophet shall the Lord raise up unto you, from your brethren, like unto me."
And further, it may be said, the pillar of cloud and fire retains the whole of its value as a symbol when the intervention of Moses is admitted; and this may be proved by the analogy of other emblems. Almost parallel to the cloud, for instance, is the serpent of brass, which became a sign of Jehovahs healing power, and conveyed new life to those who looked towards it in faith. The fact that this rude image of a serpent was made by human hands did not in the least impair its value as an instrument of deliverance, and the efficacy of that particular symbol was selected by Christ as an illustration of His own redeeming energy which was to be gained through the cross: "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up." For certain occasions and needs of a people one symbol avails; in other circumstances there must be other signs. The smoke-cloud was not enough when the serpents terrified the host. Elijah in this same desert saw a flashing fire; but Jehovah was not in the fire. Natural symbols, however impressive, do not avail by themselves; and when God by His prophet says, "This cloud, this fire, symbolise My presence," and the people believe, is it not sufficient? The Divine Friend is assuredly there. The symbol is not God; it represents a fact, impresses a fact which altogether apart from the symbol would still hold good. In the course of the passage {Num_9:17-23} the manner of the guidance given by means of the cloud is carefully detailed. Sometimes the tribes remained encamped for many days, sometimes only from evening to morning. "Whether it were two days, or a month, or a year, that the cloud tarried on the tabernacle, abiding thereon, the children of Israel remained encamped, and journeyed not: but when it was taken up, they journeyed." Here is emphasised the authority which lay in "the commandment of the Lord by the hand of Moses." (Num_4:23). For Israel, as for every nation that is not lost in the desert of the centuries, and every society that is not on the way to confusion, there must be wise guidance and cordial submission thereto. We are not, however, saved now, as the Israelites were, by a great movement of society, or even of the Church. Individually we must see the signal of the Divine will, and march where it points the way. And in a sense there are no rests of many days. Each morning the cloud moves forward; each morning we must strike our tents. Our march is in the way of thought, of moral and spiritual progress; and if we live in any real sense, we shall press on along that way. The indication of duty, the guidance in thought which we are to follow, impose a Divine obligation none the less that they are communicated through the instrumentality of men. For every group of travellers, associated in worship, duty, and aim, there is some spiritual authority pointing the direction to be followed. As individuals we have our separate calling, our responsibility to Christ, with which nothing is to interfere. But the unity of Christians in the faith and work of the kingdom of God must be kept; and for this one like Moses is needed, or at least a consensus of judgment, a clear expression of the corporate wisdom. The standard must be carried forward, and where it moves on to quiet pasturage or grim conflict the faithful are to advance.
"Ye armies of the living God,
His sacramental host,
Where hallowed footsteps never trod
Take your appointed post."
"Follow the cross; the ark of peace
Accompany your path."
Thus, we may say, the general direction runs; and in the changing circumstances of the Church submission is given by its members to those who hold command at once from the Lord Himself and from His people. But in the details of duty each must follow the guidance of a cloud that marks his own path to his own eye.
2. THE SILVER TRUMPETS
Num_10:1-10
An air of antique simplicity is felt in the legislation regarding the two trumpets of silver, yet we are not in any way hindered from connecting the statute with the idea of claiming human art for Divine service. Instrumental music was of course rudimentary in the wilderness; but, such as it was, Jehovah was to control the use of it through the priests; and the developed idea is found in the account of the dedication of the temple of Solomon, as recorded in 2 Chronicles 5, where we are told that besides the Levites, who had cymbals, psalteries, and harps, a hundred and twenty priests sounding with trumpets took part in the music.
There is no need to question the early use of these instruments; nevertheless, the legislation in our passage assumes the settlement in Canaan, and times when defensive war became necessary and the observance of the sacred feasts fell into a fixed order. The statute is instructive as to the meaning of the formula "The Lord spake unto Moses," and not less as to the gradual accretion of particulars around an ancient nucleus. We cannot set aside the sincere record, though it may seem to make Jehovah speak on matters of small importance. But interpretation must spring from a right understanding of the purpose suggested to the mind of Moses. Uses found for the trumpets in the course of years are simply extensions of the germinal idea of reserving for sacred use those instruments and the art they represented. It was well that whatever fear or exhilaration the sounding of them caused should be controlled by those who were responsible to God for the moral inspiration of the people.
According to the statute, the two trumpets, which were of very simple make, and capable of only a few notes, had their use first in calling assemblies. A long peal blown on one trumpet summoned the princes who were the heads of the thousands of Israel: a long peal on both trumpets called the whole congregation to the "tent of meeting." There were occasions when these assemblies were required not for deliberation, but to hear in detail the instructions and orders of the leader. At other times the convocations were for prayer or thanksgiving; or, again, the people had to hear solemn reproofs and sentences of punishment. We may imagine that with varying sound, joyful or mournful, the trumpets were made to convey some indication of the purpose for which the assembly was called.
A sacred obligation lay on the Israelites to obey the summons, whether for joy or sorrow. They heard in the trumpet-blast the very voice of God. And upon us, bound to His service by a more solemn and gracious covenant, rests an obligation even more commanding. The unity of the tribes of Israel, and their fellowship in the obedience and worship of Jehovah, could never be of half so much importance as the unity of Christians in declaring their faith and fulfilling their vocation. To come together at the call of recurring opportunity, that we may confess Christ and hear His word anew, is essential to our spiritual life. Those who hear the call should know its urgency and promptly respond, lest in the midst of the holiest light there come to be a shadow of deep darkness, the midnight gloom of paganism and death.
Again, in the wilderness, the trumpets gave the signal for striking the camp and setting out on a new stage of the journey. Blown sharply by way of alarm, the peals conveyed now to one, now to another part of the host the order to advance. The movement of the pillar of cloud, we may assume, could not be seen everywhere, and this was another means of direction, not only of a general kind, but with some detail.
Taking Num_10:5-6, along with the passage beginning at Num_10:14, we have an ideal picture of the order of movement. One peal, sharply rung out from the trumpets, would signify that the eastern camp, embracing the tribes of Judah, Issachar, and Zebulun, should advance. Then the tabernacle was to be taken down, and the Levites of the families of Gershon and Merari were to set forward with the various parts of the tent and its enclosure. Next two alarms gave the signal to the southern camp, that of Reuben, Simeon, and Gad. The Levites of the family of Kohath followed, bearing the ark, the altar of incense, the great altar, the table of shewbread, and other furniture of the sanctuary. The third and fourth camps, of which Ephraim and Benjamin were the heads, brought up the rear. In these movements the trumpets would be of much use. But it is quite clear that the real difficulty was not to set the divisions in motion each at a fit time. The camps were not composed only of men under military discipline. The women and children, the old and feeble, had to be cared for. The flocks and herds also had to be kept in hand. We cannot suppose that there was any orderly procession; rather was each camp a straggling multitude, with its own delays and interruptions.
And so it is in the case of every social and religious movement. Clear enough may be the command to advance, the trumpet of Providence, the clarion of the Gospel. But men and women are undisciplined in obedience and faith. They have many burdens of a personal kind to bear, many private differences and quarrels. How very seldom can the great Leader find prompt response to His will, though the terms of it are distinctly conveyed and the demand is urgent! God makes a plan for us, opens our way, shows us our need, proclaims the fit hours; but our unbelief and fear and incapacity impede the march. Nevertheless, through the grace of His providence, as Israel slowly made its way across the desert and reached Canaan at last, the Church moves, and will continue to move, towards the holy future, the millennial age.
Turning now to the uses of the silver trumpets after the settlement in Canaan, there is first that connected with war. The people are presumed to be living peaceably in their country; but some neighbouring power has attacked them. The sounding of the trumpets then is to be of the nature of a prayer to the Divine Protector of the nation. The cry of the dependent tribes will be gathered up, as it were, into the shrill blast which carries the alarm to the throne of the Lord of Hosts. To the army and to the nation assurance is given that the old promise of Jehovahs favour remains in force, and that the promise, claimed by the priests according to the covenant, will be fulfilled. And this will make the trumpet-blast exhilarating, a presage of victory. The claim and hope of the nation rise heavenward. The men of war stand together in faith, and put to flight the armies of the aliens.
For the battles we have to fight, the conflicts of faith with unbelief, and righteousness with aggressive iniquity, an inspiration is needed like that conveyed to Israel in the peal of the silver trumpets. Have we any means of assurance resembling that which was to animate the Hebrews when the enemy came upon them? Even the need is often unrecognised. Many take for granted that religion is safe, that the truth requires no valour of theirs in maintaining it, and the Gospel of Christ no spirited defence. The trumpet is not heard because the duty to which all Christians are called as helpers of the Gospel is never considered. Messages are accepted as oracles of God only when they tell the trustful of safety and confirm them in easy enjoyment of spiritual privilege and hope. One kind of trumpet peal alone is liked-that which sounds an alarm to the unconverted, and bids them prepare for the coming of the Judge.
But there are for all Christians frequent calls to a service in which they need the courage of faith and every hope the covenant can give. At the present time no greater mistake is possible than to sit in comfort under the shadow of ancient forms and creeds. We cannot realise the value of the promise given to genuine faith unless we abandon the crumbling walls and meet our assailants in the open ground, where we can see them face to face, and know the spirit with which they fight, the ensigns of their war. There is no brave thinking now in those old shelters, no room to use the armour of light. Christianity is one of the free forces of human life. Its true inspiration is found only when those who stand by it are bent on securing and extending the liberties of men. The trumpets that lift to heaven the prayers of the faithful and fill the soldiers of the Cross with the hope of victory can never be in the hands of those who claim exclusive spiritual authority, nor will they ever again sound the old Hebrew note. They inspire those who are generous, who feel that the more they give the more they are blessed, who would impart to others their own life that Gods love to the world may be known. They call us not to defend our own privileges, but to keep the way of salvation open to all, to prevent the Pharisee and the unbeliever from closing against men the door of heavenly grace.
Once more; in the days of gladness and solemn feasting the trumpets were to be blown over the burnt offerings and peace offerings. The joy of the Passover, the hope of the new-moon festival, especially in the beginning of the seventh month, were to be sent up to heaven with the sound of these instruments, not as if Jehovah had forgotten His people and His covenant, but for the assurance and comfort of the worshippers. He was a Friend before whom they could rejoice, a King whose forgiveness was abundant, who showed mercy unto the thousands who loved Him and kept His commandments. The music, loud, and clear, and bold, was to carry to all who heard it the conviction that God had been sought in the way of His holy law, and would cause blessing to descend upon Israel.
We claim with gentler sounds, those of lowly prayer and pleading, the help of the Most High. Even in the secret chamber when the door is shut we can address our Father, knowing that our claim will be answered for the sake of Christ. Yet there are times when the loud and clear hallelujahs, borne heavenward by human voices and pealing organ, seem alone to express our exultation. Then the instruments and methods of modern art may be said to bind the old Hebrew times, the ancient faith of the wilderness and of Zion, to our own. We carry out ideas that lie at the heart of the race; we realise that human skill, human discovery, find their highest use and delight when they make beautiful and inspiring the service of God.
3. THE ORDER OF MARCH
Num_10:11-28
The difficulties connected with the order of march prescribed in this passage have been often and fully rehearsed. According to the enumeration given in chapter 2, the van of the host formed by the division of Judah, men, women, and children, must have reached some six hundred thousand at least. The second division, headed by Reuben, would number five hundred thousand. The Levites, with their wives and children, according to the same computation would be altogether about seventy thousand. Then came "the two remaining camps, about nine hundred thousand souls. At the first signal six hundred thousand would have to get into marching order and move off across the desert. There could be no absolute separation of the fighting men from their families and flocks, and even if there were no narrow passes to confine the vast multitude, it would occupy miles of road. We must not put a days journey at more than ten miles. The foremost groups would therefore have reached the camping ground, let us say, when the last ranks of the second division were only beginning" to move; and the rear would still be on its way when night had long fallen upon the desert. Whatever obstacles were removed for the Israelites, the actual distance to be traversed could not be made less; and the journey is always represented as a stern and serious discipline. When we take into account the innumerable hindrances which so vast a company would certainly have to contend with, it seems impossible that the order of march as detailed in this passage could have been followed for two days together.
Suppose we receive the explanation that the numbers have been accidentally increased in the transcription of records. This would relieve the narrative, not only here but at many points, of a burden it can hardly carry. And we remember that according to the Book of Nehemiah less than fifty thousand Jews, returning from Babylon at the close of the captivity, reconstructed the nation, so that it soon showed considerable spirit and energy. If the numbers as they stand in the Pentateuch were reduced, divided by ten, as some propose, the desert journey would appear less of a mere marvel. It would remain one of the most striking and important migrations known to history; it would lose none of its religious significance. No religious idea is affected by the numbers who receive it; nor do the great purposes of God depend on multitudes for their fulfilment. We can view with composure the criticism which touches the record on its numerical side, because we know the prophetic work of Moses and the providential education of Israel to be incontrovertible facts.
It has been suggested that the order of march as described did not continue to be kept throughout the whole of the wilderness journey; that in point of fact it may have been followed only so far as Kadesh. Whether this was so or not it must be taken into account that for the greater part of the forty years there was absolutely no travelling: the tribes were settled in the wilderness of Paran. The proofs are incidental but conclusive. From a central point, where the cloud rested (Num_10:12), the people spread themselves, we may suppose, in various directions, seeking grass for their cattle, and living for the most part like the other inhabitants of the district. Even if there were but three years of travelling in all, before and after the sojourn in the neighbourhood of Kadesh, there would be ample time for the movement from one place to another mentioned in the records.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Alexander MacLaren 1905 · Public Domain On v16
Numbers
THE GUIDING PILLAR
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Num 9:16.
The children of Israel in the wilderness, surrounded by miracle, had nothing which we do not possess. They had some things in an inferior form; their sustenance came by manna, ours comes by God’s blessing on our daily work, which is better. Their guidance came by this supernatural pillar; ours comes by the reality of which that pillar was nothing but a picture. And so, instead of fancying that men thus led were in advance of us, we should learn that these, the supernatural manifestations, visible and palpable, of God’s presence and guidance were the beggarly elements: ‘God having provided some better thing for us that they without us should not be made perfect.’
With this explanation of the relation between the miracle and symbol of the Old, and the reality and standing miracle of the New, Covenants, let us look at the eternal truths, which are set before us in a transitory form, in this cloud by day and fiery pillar by night.
I. Note, first, the double form of the guiding pillar.
The fire was the centre, the cloud was wrapped around it. The former was the symbol, making visible to a generation who had to be taught through their senses, the inaccessible holiness and flashing brightness and purity of the divine nature; the latter tempered and veiled the too great brightness for feeble eyes.
The same double element is found in all God’s manifestations of Himself to men. In every form of revelation are present both the heart and core of light, which no eye can look upon, and the merciful veil which, because it veils, unveils; because it hides, reveals; makes visible because it conceals; and shows God because it is ‘the hiding of His power.’ So, through all the history of His dealings with men, there has ever been what is called in Scripture language the ‘face,’ or the ‘name of God’; the aspect of the divine nature on which the eye can look; and manifested through it, there has always been the depth and inaccessible abyss of that Infinite Being. We have to be thankful that in the cloud is the fire, and that round the fire is the cloud. For only so can our eyes behold and our hands grasp the else invisible and remote central Sun of the universe. God hides to make better known the glories of His character. His revelation is the flashing of the uncreated and intolerable light of His infinite Being through the encircling clouds of human conceptions and words, or of deeds which each show forth, in forms fitted to our apprehension, some fragment of His lustre. After all revelation, He remains unrevealed. After ages of showing forth His glory, He is still ‘the King invisible, whom no man hath seen at any time nor can see.’ The revelation which He makes of Himself is ‘truth and is no lie.’ The recognition of the presence in it of both the fire and the cloud does not cast any doubt on the reality of our imperfect knowledge, or of the authentic participation in the nature of the central light, of the sparkles of it which reach us. We know with a real knowledge what we know of Him. What He shows us is Himself, though not His whole self.
This double aspect of all possible revelation of God, which was symbolised in comparatively gross external form in the pillar that led Israel on its march, and lay stretched out and quiescent, a guarding covering above the Tabernacle when the weary march was still, recurs all through the history of Old Testament revelation by type and prophecy and ceremony, in which the encompassing cloud was comparatively dense, and the light which pierced it relatively faint. It reappears in both elements in Christ, but combined in new proportions, so as that ‘the veil, that is to say, His flesh,’ is thinned to transparency and all aglow with the indwelling lustre of manifest Deity. So a light, set in some fair alabaster vase, shines through its translucent walls, bringing out every delicate tint and meandering vein of colour, while itself diffused and softened by the enwrapping medium which it beautifies by passing through its purity. Both are made visible and attractive to dull eyes by the conjunction. ‘He that hath seen Christ hath seen the Father,’ and he that hath seen the Father in Christ hath seen the man Christ, as none see Him who are blind to the incarnate deity which illuminates the manhood in which it dwells.
But we have to note also the varying appearance of the pillar according to need. There was a double change in the pillar according to the hour, and according as the congregation was on the march or encamped. By day it was a cloud, by night it glowed in the darkness. On the march it moved before them, an upright pillar, as gathered together for energetic movement; when the camp rested it ‘returned to the many thousands of Israel’ and lay quietly stretched above the Tabernacle like one of the long-drawn, motionless clouds above the setting summer sun, glowing through all its substance with unflashing radiance reflected from unseen light, and ‘on all the glory’ {shrined in the Holy Place beneath} was ‘a defence.’
Both these changes of aspect symbolise for us the reality of the Protean capacity of change according to our ever-varying needs, which for our blessing we may find in that ever-changing, unchanging, divine Presence which will be our companion, if we will.
It was not only by a natural process that, as daylight declined, what had seemed but a column of smoke in the fervid desert sunlight, brightened into a column of fire, blazing amid the clear stars. But we may well believe in an actual admeasurement of the degree of light, correspondent to the darkness and to the need for certitude and cheering sense of God’s protection, which the defenceless camp would feel as they lay down to rest.
When the deceitful brightness of earth glistens and dazzles around us, our vision of Him may be ‘a cloudy screen to temper the deceitful ray’; and when ‘there stoops on our path, in storm and shade, the frequent night,’ as earth grows darker, and life becomes greyer and more sombre, and verges to its eventide, the pillar blazes brighter before the weeping eye, and draws nearer to the lonely heart. We have a God who manifests Himself in the pillar of cloud by day, and in flaming fire by night.
II. Note the guidance of the pillar.
When it lifts the camp marches; when it glides down and lies motionless the march is stopped, and the tents are pitched. The main point which is dwelt upon in this description of the God-guided pilgrimage of the wandering people is the absolute uncertainty in which they were kept as to the duration of their encampment, and as to the time and circumstances of their march. Sometimes the cloud tarried upon the Tabernacle many days; sometimes for a night only; sometimes it lifted in the night. ‘Whether it was by day or by night that the cloud was taken up, they journeyed. Or whether it were two days, or a month, or a year that the cloud tarried upon the Tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up they journeyed.’ So never, from moment to moment, did they know when the moving cloud might settle, or the resting cloud might soar. Therefore, absolute uncertainty as to the next stage was visibly represented before them by that hovering guide which determined everything, and concerning whose next movement they knew absolutely nothing.
Is not that all true about us? We have no guiding cloud like this. So much the better. Have we not a more real guide? God guides us by circumstances, God guides us by His word, God guides us by His Spirit, speaking through our common-sense and in our understandings, and, most of all, God guides us by that dear Son of His, in whom is the fire and round whom is the cloud. And perhaps we may even suppose that our Lord implies some allusion to this very symbol in His own great words, ‘I am the Light of the world. He that followeth Me shall not walk in darkness, but shall have the light of life.’ For the conception of ‘following’ the light seems to make it plain that our Lord’s image is not that of the sun in the heavens, or any such supernal light, but that of some light which comes near enough to a man to move before him, and behind which he can march. So, I think, that Christ Himself laid His hand upon this ancient symbol, and in these great words said in effect, ‘I am that which it only shadowed and foretold.’ At all events, whether in them He was pointing to our text or no, we must feel that He is the reality which was expressed by this outward symbol. And no man who can say, ‘Jesus Christ is the Captain of my salvation, and after His pattern I march; at the pointing of His guiding finger I move; and in His footsteps, He being my helper, I try to tread,’ need feel or fancy that any possible pillar, floating before the dullest eye, was a better, surer, or diviner guide than he possesses. They whom Christ guides want none other for leader, pattern, counsellor, companion, reward. This Christ is our Christ ‘for ever and ever, He will be our guide even unto death’ and beyond it. The pillar that we follow, which will glow with the ruddy flame of love in the darkest hours of life-blessed be His name!-will glide in front of us through the ‘valley of the shadow of death,’ brightest then when the murky midnight is blackest. Nor will the pillar which guides us cease to blaze, as did the guide of the desert march, when Jordan has been crossed. It will still move before us on paths of continuous and ever-increasing approach to infinite perfection. They who here follow Christ afar off and with faltering steps shall there ‘follow the Lamb whithersoever He goeth.’
In like manner, the same absolute uncertainty which was intended to keep the Israelites {though it failed often to do so} in the attitude of constant dependence, is the condition in which we all have to live, though we mask it from ourselves. That we do not know what lies before us is a commonplace. The same long tracts of monotonous continuance in the same place and doing the same duties befall us that befell these men. Years pass, and the pillar spreads itself out, a defence above the unmoving sanctuary. And then, all in a flash, when we are least thinking of change, it gathers itself together, is a pillar again, shoots upwards, and moves forwards; and it is for us to go after it. And so our lives are shuttlecocked between uniform sameness which may become mechanical monotony, and agitation by change which may make us lose our hold of fixed principles and calm faith, unless we recognise that the continuance and the change are alike the will of the guiding God, whose will is signified by the stationary or moving pillar.
III. That leads me to the last thing that I would note-viz. the docile following of the Guide.
In the context, the writer does not seem to be able to get away from the thought that whatever the pillar indicated, immediate prompt obedience followed. He says so over and over and over again. ‘As long as the cloud abode they rested, and when the cloud tarried long they journeyed not’; and ‘when the cloud was a few days on the Tabernacle they abode’; and ‘according to the commandment they journeyed’; and ‘when the cloud abode until the morning they journeyed’; and ‘whether it were two days, or a month, or a year that the cloud tarried they journeyed not, but abode in their tents.’ So, after he has reiterated the thing half a dozen times or more, he finishes by putting it all again in one verse, as the last impression which he would leave from the whole narrative-’at the commandment of the Lord they rested in their tents, and at the commandment of the Lord they journeyed.’ Obedience was prompt; whensoever and for whatsoever the signal was given, the men were ready. In the night, after they had had their tents pitched for a long period, when only the watchers’ eyes were open, the pillar lifts, and in an instant the alarm is given, and all the camp is in a bustle. That is what we have to set before us as the type of our lives. We are to be as ready for every indication of God’s will as they were. The peace and blessedness of our lives largely depend on our being eager to obey, and therefore quick to perceive, the slightest sign of motion in the resting, or of rest in the moving, pillar which regulates our march and our encamping.
What do we need in order to cultivate and keep such a disposition? We need perpetual watchfulness lest the pillar should lift unnoticed. When Nelson was second in command at Copenhagen, the admiral in command of the fleet hoisted the signal for recall, and Nelson put his telescope to his blind eye and said, ‘I do not see it.’ That is very like what we are tempted to do. When the signal for unpleasant duties that we would gladly get out of is hoisted, we are very apt to put the telescope to the blind eye, and pretend to ourselves that we do not see the fluttering flags. We need still more to keep our wills in absolute suspense, if His will has not declared itself. Do not let us be in a hurry to run before God. When the Israelites were crossing the Jordan, they were told to leave a great space between themselves and the guiding ark, that they might know how to go, because they had ‘not passed that way heretofore.’ Impatient hurrying at God’s heels is apt to lead us astray. Let Him get well in front, that you may be quite sure which way He desires you to go, before you go. And if you are not sure which way He desires you to go, be sure that He does not at that moment desire you to go anywhere.
We need to hold the present with a slack hand, so as to be ready to fold our tents and take to the road, if God will. We must not reckon on continuance, nor strike our roots so deep that it needs a hurricane to remove us. To those who set their gaze on Christ, no present, from which He wishes them to remove, can be so good for them as the new conditions into which He would have them pass. It is hard to leave the spot, though it be in the desert, where we have so long encamped that it has come to feel like home. We may look with regret on the circle of black ashes on the sand where our little fire glinted cheerily, and our feet may ache, and our hearts ache more, as we begin our tramp once again, but we must set ourselves to meet the God-appointed change cheerfully, in the confidence that nothing will be left behind which it is not good to lose, nor anything met which does not bring a blessing, however its first aspect may be harsh or sad.
We need, too, to cultivate the habit of prompt obedience. It is usually reluctance which puts the drag on. Slow obedience is often the germ of incipient disobedience. In matters of prudence and of intellect, second thoughts are better than first, and third thoughts, which often come back to first ones, better than second; but in matters of duty, first thoughts are generally best. They are the instinctive response of conscience to the voice of God, while second thoughts are too often the objections of disinclination, or sloth, or cowardice. It is easiest to do our duty when we are at first sure of it. It then comes with an impelling power which carries us over obstacles as on the crest of a wave, while hesitation and delay leave us stranded in shoal water. If we would follow the pillar, we must follow it at once.
A heart that waits and watches for God’s direction, that uses common-sense as well as faith to unravel small and great perplexities, and is willing to sit loose to the present, however pleasant, in order that it may not miss the indications which say, ‘Arise, this is not your rest,’ fulfils the conditions on which, if we keep them, we may be sure that He will guide us by the right way, and bring us at last to ‘the city of habitation.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 second month
second month
i.e. May.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 The Cloud of the Lord’s Presence
The Cloud of the Lord’s Presence
v. 15. And on the day that the Tabernacle was reared up, the cloud covered the Tabernacle, namely, the Tent of the Testimony, Exo 40:34; and at even there was upon the Tabernacle as it were the appearance of fire until the morning. It was not a pillar of physical, earthly fire, but the brightness of the Lord’s presence, as He kept watch over His people in the midst of the camp. The Tabernacle is called the Tent of Testimony because the two tables of the Law, of the witness of the Lord to His people, were kept in the Ark of the Covenant, in the Most Holy Place.
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v. 16. So it was alway, not only on the day of the dedication of the Tabernacle; the cloud covered it by day and the appearance of fire by night.
v. 17. And when the cloud was taken up from the Tabernacle, immediately after its removal, which was a signal to all the people, then after that the children of Israel journeyed, they struck their tents and set forth in their armies; and in the place where the cloud abode, where it sank to the ground, there the children of Israel pitched their tents.
v. 18. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched, they observed the signals of the cloud as He had told them; as long as the cloud abode upon the Tabernacle, they rested in tents, they remained in camp.
v. 19. And when the cloud tarried long upon the Tabernacle many days, if it extended its resting over a long period of time, then the children of Israel kept the charge of the Lord, and journeyed not, they observed that which was given them to observe by the Lord, attending to His worship. Lev 8:35.
v. 20. And so it was, when the cloud was a few days upon the Tabernacle, a number of days which was quickly counted; according to the commandment of the Lord they abode in their tents, and according- to the commandment of the Lord they journeyed.
v. 21. And so it was, when the cloud abode from even unto the morning, only overnight, and that the cloud was taken up in the morning, then they journeyed; whether it was by day or by night that the cloud was taken up, they journeyed.
v. 22. Or whether it were two days, or a month, or a year, that the cloud tarried upon the Tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not; but when it was taken up, they journeyed.
v. 23. At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed; they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses. This detailed description of the manner of signaling to the entire host and of the unquestioning obedience rendered by the people serves to emphasize not only the dependence of the children of Israel upon the Lord, but especially His providential care for them. Every believer that places himself under the gracious direction of the Lord in all matters pertaining to his life will find this to his temporal and eternal advantage.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15, 18, 20 eat the Passover
eat the Passover
Here the word "eat" means to observe. AT: "observe the Passover" or "celebrate the Passover" (See: Idiom)
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the second month on the fourteenth day
"day 14 of month 2." This refers to time in the Jewish calendar. (See: Hebrew Months and Ordinal Numbers)
at evening
"at sunset"
with bread that is made without yeast
"with bread that contains no yeast"
bitter herbs
These are small plants that have a strong and usually bad taste.
or break any of its bones
"and they must not break any of its bones"
translationWords
day
bread
yeast
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 13, 14, 15, 19 9:12 The bones of the Passover lamb were not…
9:12 The bones of the Passover lamb were not to be broken (see Exod 12:46; Ps 34:20; John 19:32-36; cp. John 1:29; 1 Cor 5:7). The apostle John made reference to this instruction when reporting that Jesus’ legs were not broken on the cross (John 19:36).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.