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This chapter is, I. Concerning the great ordinance of the passover; 1. Orders given for the observance of it, at the return of the year, Nu 9:1-5. 2. Provisos added in regard to such as should be ceremonially unclean, or otherwise disabled, at the time when the passover was to be kept, Nu 9:6-14. II. Concerning the great favour of the pillar of cloud, which was a guide to Israel through the wilderness, Nu 9:15, etc.
1-14
The Law of the Passover (1490 BC)
简体中文
逾越节的律例（公元前1490年）
¹ 以色列人出埃及地以后，第二年正月，耶和华在西奈的旷野晓谕摩西说： ² "以色列人应当在所定的日期守逾越节， ³ 就是本月十四日黄昏的时候，你们要在所定的日期守这节，要按逾越节的一切律例、一切典章而守。" ⁴ 于是摩西吩咐以色列人守逾越节。 ⁵ 他们就在西奈的旷野，正月十四日黄昏的时候，守了逾越节。凡耶和华所吩咐摩西的，以色列人都照样行了。 ⁶ 有几个人因死尸而不洁净，不能在那日守逾越节；当日他们来到摩西、亚伦面前， ⁷ 对他说："我们因死尸而不洁净；为何被阻止，不得同以色列人在所定的日期献耶和华的供物呢？" ⁸ 摩西对他们说："你们暂且等候，我可以听耶和华指着你们是怎样吩咐的。" ⁹ 耶和华对摩西说： ¹⁰ "你晓谕以色列人说：你们和你们的后代中，若有人因死尸而不洁净，或在远方行路，他还要向耶和华守逾越节。 ¹¹ 他们要在二月十四日黄昏的时候守逾越节，要用无酵饼与苦菜同吃； ¹² 一点不可留到早晨，骨头一根也不可折断：要按逾越节的一切律例而守。 ¹³ 那洁净而不行路的人，若推辞不守逾越节，那人要从民中剪除，因为他在所定的日期不献耶和华的供物，应当担当他的罪。 ¹⁴ 若有外人寄居在你们中间，要向耶和华守逾越节，他要照逾越节的律例典章而行；不管是寄居的，是本地人，归同一例。"
此处我们看到，
I. 一条守逾越节的命令，是在他们出埃及满一年之际——第二年正月十四日——颁布的，比他们被数点早几天，因为数点是在二月初开始的。请观察，1. 神特别下令守这次逾越节，否则（看来）他们不会守，因在这条例初次设立时，原是定规在他们进入应许之地时才守（出12:25）；而他们直到进了迦南才守逾越节，书5:10。这是礼仪条例终将被废除的早期征兆：它们刚一设立不久，其中有些就被容许搁置如此多年。主的圣餐（取代了逾越节）在基督教会初期并未这样被中断或搁置，尽管那些日子比以色列在旷野中所经历的更为艰难困苦；不，在逼迫年代，圣餐的举行比后来更为频繁。旷野中的以色列人不会忘记他们出埃及的拯救，他们目前的光景本身就是对这事的不断记念。一切的危险都在他们到了迦南之后；所以在那里他们才需要被提醒所被凿而出的磐石。然而，因第一次逾越节是在仓促中度过的，而且更像是本体本身而非记号，所以神的旨意是，当一年届满、他们较为安定、并更熟悉神圣律法之时，他们当再次守节，使他们的儿女可以更清楚地明白此大典，并在此后更好地记念。加尔文（Calvin）以为他们如今有义务守节，并指出他们如此不久前才领受的条例竟需被提醒，正是他们疏忽之一例。2. 摩西忠实地将所领的命令传给百姓，民9:4。照样，保罗把从主所领受关于福音逾越节的吩咐传给众教会，林前11:23。注意，官长当作提醒者，传道人当藉着记念提醒众人的心行善。3. 百姓遵行了所吩咐的命令，民9:5。他们虽刚刚守过献坛之礼（民7:1-89），却并不以此为借口推诿不守此节。注意，非常的操练不可取代或挤掉既定的事奉。他们在旷野中也守了逾越节：尽管我们的处境孤立而不稳定，仍当把握机会藉圣礼维持对神的敬拜，因为我们在其中可得着最好的相交与最好的安息。神的以色列在荒漠中就是这样得供应的。
II. 关于在当吃逾越节之时却在礼仪上不洁之人的指示。逾越节的律法要求每一个以色列人都吃这祭。其后的一些律法禁止那些染了礼仪污秽的人吃圣物；凡心思和良心被罪玷污的人，完全不配与神相交；他们在因真诚悔改和信心得洁净之前，无法以真安慰领受福音的逾越节：他们正处在一个可悲的进退两难之中；若不来守圣礼，他们就有轻慢之罪；若带着污秽而来，他们就有亵渎之罪。所以他们必须先洗净，然后绕神的坛而行。如今，
1. 这里发生了守这次逾越节时以色列中的一件事：有几个人因死尸而不洁净（民9:6），他们要在这种污秽中持续七天（民19:11），在此期间不可吃圣物，利7:20。这不是他们的罪，而是他们的不幸：总得有人去触碰死尸以便掩埋，所以他们更能有理由地向摩西陈述他们的难处。
2. 当事人向摩西提出的请求，民9:7。注意，在关于罪与本分的难解之事上，百姓的智慧在于向神所设立的牧者请教，并从他们口中寻求律法，玛2:7。这些方法我们必须使用，作为我们求神领我们走平坦之路的祷告的途径。请观察这些人带着何等忧愁关切之情，抱怨自己被拦阻不得献祭给耶和华。他们并不抱怨律法不公，而是叹息自己在此时不巧落在律法的约束之下，并盼望能寻出某种解救之法。注意，看见百姓渴慕神的律例，听见他们抱怨那妨碍他们享受律例的事，这是一件有福的事。我们若因任何缘故被拦阻，不能在安息日或圣礼的庄严场合献上供物，就当以此为忧，正如大卫被隔绝于坛外时那样，诗42:1,2。
3. 摩西在解决此事上的审慎。这里似乎律法与律法相抵触；虽有一条规则说后来的律法当解释先前的，但他怜悯这些以色列人竟因此被剥夺了守逾越节的特权，于是容让自己时间去求问神谕，好知道神在此事上旨意如何：我可以听耶和华指着你们是怎样吩咐的，民9:8。传道人在解决良心之案例上当从此取法。(1.) 他们不可轻率定夺，而当从容考量，使每一情形都得适当权衡，使案例显出真貌，并将属灵的事与属灵的事相比较。(2.) 他们当从神口中求问谋略，不可凭自己偏好或情感的偏向而定，而当照着他们对神心意的认识，不偏不倚地判断。我们没有摩西那样的神谕可求问，但我们当诉诸律法和见证，并照那准则说话；并且在难解之事上，我们若从容地藉着谦卑信心的祷告将事情在神面前一一陈明，我们就有理由盼望那应许要引导我们进入一切真理的圣灵，必能使我们指引别人走善道正路。
4. 神在此案以及类似案例中所赐下的指示，为要解释逾越节的律法。这一不快的事件产生了好的律法。(1.) 那些在当吃逾越节之时恰好在礼仪上不洁的人，被允许在一个月之后他们得洁净之时补吃；那些恰在远方行路的人也是如此，民9:10,11。请看这里，[1.] 当我们要在庄严的条例中事奉神时，自己既洁净又安定，是非常必要的。[2.] 那些可以作为暂时推迟一项本分之理由的事，却不能成为我们完全忽略和省略它的正当依据。那与弟兄不和的人，可以把礼物留在坛前，去与弟兄和好；但当他尽了自己的本分——无论是否成就——之后，他必须回来献上礼物，太5:23,24。这第二次的逾越节当在正月那一天的同一日子守，因为此条例是为记念他们在那日蒙拯救。我们有一次看见全会众在希西家年间于二月十四日守逾越节（代下30:15），这或许可以帮助说明为何有些不洁的人也被允许吃这祭。若普遍的逾越节是在正月守的，不洁的人可以推迟到二月；但那次既在二月守，他们就没有权柄在三月吃，所以与其完全不吃，不如尽管未按圣所的洁净之礼得洁净，也被准入席，民9:19,20。(2.) 无论何时在二月守逾越节，其中一切礼仪典章都必须严格遵守，民9:12。他们不可因时间既已获通融，大典的庄严便可削减几分；当我们不能照所愿而行时，就当在事奉神的事上尽我们所能。(3.) 这一在必要情况下的通融，绝不容许任何人据此在无必要之时 neglected 在所定的时候不守逾越节，民9:13。当一个人并无任何不能在所定日子吃逾越节的障碍，却因恃此律法所赐的自由而故意忽略，他就是冒犯神、不敬地滥用他的恩慈；他必担当自己的罪，并被从民中剪除。注意，正如那些违心被迫缺席神律例的人，可在其患难中安稳地期望神恩惠的眷顾；照样，那些故意缺席的人，也必公正地为自己犯罪的缘故而遭受神震怒的记号。不要自欺，神是轻慢不得的。(4.) 此处附有一条为外人着想的条款，民9:14。虽然愿意与他们同吃逾越节的外人必须受割礼归入他们的宗教（出12:48,49），但这种对非以色列本地人之人的善意接纳，正预示着基督为可怜的外邦人所预备的恩惠。正如当时只有一部律法，照样在弥赛亚的日子也必只有一种福音——为外人、也为本地人；因为在各国的人，凡敬畏他、行义的，都为他所悦纳；这在彼得领悟之先，早已是真理，徒10:34,35。
英文原文
The Law of the Passover (1490 BC)
¹ And the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying,
² Let the children of Israel also keep the passover at his appointed season.
³ In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it.
⁴ And Moses spake unto the children of Israel, that they should keep the passover.
⁵ And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel.
⁶ And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:
⁷ And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?
⁸ And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you.
⁹ And the LORD spake unto Moses, saying,
¹⁰ Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD.
¹¹ The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs.
¹² They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it.
¹³ But the man that is clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin.
¹⁴ And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.
Here we have,
I. An order given for the solemnization of the passover, the day twelvemonth after they came out of Egypt, on the fourteenth day of the first month of the second year, some days before they were numbered, for that was done in the beginning of the second month. Observe, 1. God gave particular orders for the keeping of this passover, otherwise (it should seem) they would not have kept it, for, in the first institution of this ordinance, it was appointed to be kept when they should come into the land of promise, Ex 12:25. And, no passover till they came to Canaan, Jos 5:10. This was an early indication of the abolishing of the ceremonial institutions at last, that, so soon after they were first appointed, some of them were suffered to lie asleep for so many years. The ordinance of the Lord's supper (which came in the room of the passover) was not thus intermitted or set aside in the first days of the Christian church, though those were days of greater difficulty and distress than Israel knew in the wilderness; nay, in the times of persecution, the Lord's supper was celebrated more frequently than afterwards. The Israelites in the wilderness could not forget their deliverance out of Egypt, their present state was a constant memorandum of it to them. All the danger was when they came to Canaan; there therefore they had need to be reminded of the rock out of which they were hewn. However, because the first passover was celebrated in a hurry, and was rather the substance itself than the sign, it was the will of God that at the return of the year, when they were more composed, and better acquainted with the divine law, they should observe it again, that their children might more distinctly understand the solemnity and the better remember it hereafter. Calvin supposes that they were obliged to keep it now, and notes it as an instance of their carelessness that they had need to be reminded of an institution which they so lately received. 2. Moses faithfully transmitted to the people the orders given him, Nu 9:4. Thus Paul delivered to the churches what he received of the Lord concerning the gospel passover, 1Co 11:23. Note, Magistrates must be monitors, and ministers must stir up men's minds by way of remembrance to that which is good. 3. The people observed the orders given them, Nu 9:5. Though they had lately kept the feast of dedication (Nu 7:1-89), yet they did not desire to excuse themselves with that from keeping this feast. Note, Extraordinary performances must not supersede or jostle out or stated services. They kept the passover even in the wilderness: though our condition be solitary and unsettled, yet we must keep up our attendance on God by holy ordinances as we have opportunity, for in them we may find the best conversation and the best repose. Thus is God' Israel provided for in a desert.
II. Instructions given concerning those that were ceremonially unclean when they were to eat the passover. The law of the passover required every Israelite to eat of it. Some subsequent laws had forbidden those that had contracted any ceremonial pollution to eat of the holy things; those whose minds and consciences are defiled by sin are utterly unfit for communion with God, and cannot partake, with any true comfort, of the gospel passover, till they are cleansed by true repentance and faith: and a sad dilemma they are in; if they come not to holy ordinances, they are guilty of a contempt of them; if they do come in their pollution, they are guilty of a profanation of them. They must therefore wash, and then compass God's altar. Now,
1. Here is the case that happened in Israel when this passover was to be kept: Certain men were defiled by the dead body of a man (Nu 9:6), and they lay under that defilement seven days (Nu 19:11), and in that time might not eat of the holy things, Le 7:20. This was not their iniquity, but their infelicity: some persons must touch dead bodies, to bury them out of sight, and therefore they could, with the better grace, bring their complaint to Moses.
2. The application made to Moses by the person concerned, Nu 9:7. Note, It is people's wisdom, in difficult cases concerning sin and duty, to consult with their ministers whom God has set over them, and to ask the law at their mouth, Mal 2:7. These means we must use in pursuance of our prayers to God to lead us in a plain path. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. They did not complain of the law as unjust, but lamented their unhappiness that they fell under the restraint of it at this time, and desired some expedient might be found out for their relief. Note, It is a blessed thing to see people hungering and thirsting after God's ordinances, and to hear them complaining of that which prevents their enjoyment of them. It should be a trouble to us when by any occasion we are kept back from bringing our offering in the solemnities of a sabbath or a sacrament, as it was to David when he was banished from the altar, Ps 42:1,2.
3. The deliberation of Moses in resolving this case. Here seemed to be law against law; and, though it is a rule that the latter law must explain the former, yet he pitied these Israelites that were thus deprived of the privilege of the passover, and therefore took time to consult the oracles, and to know what was the mind of God in this case: I will hear what the Lord will command concerning you, Nu 9:8. Ministers must take example hence in resolving cases of conscience. (1.) They must not determine rashly, but take time to consider, that every circumstance may be duly weighted, the case viewed in a true light, and spiritual things compared with spiritual. (2.) They must ask counsel at God's mouth, and not determine according to the bias of their own fancy or affection, but impartially, according to the mind of God, to the best of their knowledge. We have no such oracle to consult as Moses had, but we must have recourse to the law and the testimony, and speak according to that rule; and if, in difficult cases, we take time to spread the matter in particular before God by humble believing prayer, we have reason to hope that the Spirit who is promised to lead us into all truth will enable us to direct others in the good and right way.
4. The directions which God gave in this case, and in other similar cases, explanatory of the law of the passover. The disagreeable accident produced good laws. (1.) Those that happened to be ceremonially unclean at the time when the passover should be eaten were allowed to eat it that day month, when they were clean; so were those that happened to be in a journey afar off, Nu 9:10,11. See here, [1.] That when we are to attend upon God in solemn ordinances it is very necessary both that we be clean and that we be composed. [2.] That that may excuse the deferring of a duty for a time which yet will not justify us in the total neglect and omission of it. He that is at variance with his brother may leave his gift before the altar, while he goes to be reconciled to his brother; but when he has done his part towards it, whether it be effected or no, he must come again and offer his gift, Mt 5:23,24. This secondary passover was to be kept on the same day of the month with the first, because the ordinance was a memorial of their deliverance on that day of the month. Once we find the whole congregation keeping the passover on this fourteenth day of the second month, in Hezekiah's time (2Ch 30:15), which perhaps may help to account for the admission of some that were not clean to the eating of it. Had the general passover been kept in the first month, the unclean might have been put off till the second; but, that being kept in the second month, they had no warrant to eat it in the third month, and therefore, rather than not eat of it at all, they were admitted, though not cleansed according to the purification of the sanctuary, Nu 9:19,20. (2.) Whenever the passover was kept in the second month, all the rites and ceremonies of it must be strictly observed, Nu 9:12. They must not think that, because the time was dispensed with, any part of the solemnity of it might be abated; when we cannot do as we would we must do the utmost we can in the service of God. (3.) This allowance in a case of necessity would be no means countenance or indulge any in their neglect to keep the passover at the time appointed, when they were not under the necessity, Nu 9:13. When a person is under no incapacity to eat the passover in the appointed time, if he neglects it then, upon the presumption of the liberty granted by this law, he puts an affront upon God, impiously abuses his kindness, and he shall certainly bear his sin, and be cut off from his people. Note, As those who against their minds are forced to absent themselves from God's ordinances may comfortably expect the favours of God's grace under their affliction, so those who of choice absent themselves may justly expect the tokens of God's wrath for their sin. Be not deceived, God is not mocked. (4.) Here is a clause added in favour of strangers, Nu 9:14. Though it was requisite that the stranger who would join with them in eating the passover should be circumcised as a proselyte to their religion (Ex 12:48,49), yet this kind admission of those that were not native Israelites to eat the passover was an intimation of the favour designed for the poor Gentiles by Christ. As then there was one law, so in the days of the Messiah there should be one gospel, for the stranger and for him that was born in the land; for in every nation he that fears God and works righteousness is accepted of him, and this was a truth before Peter perceived it, Ac 10:34,35.
15-23
The Pillar of Cloud and Fire (1490 BC)
简体中文
云柱与火柱（主前1490年）
¹⁵ 立起帐幕的那日，有云彩遮盖帐幕，就是法柜的帐幕；晚上帐幕上如火焰的样子，直到早晨。
¹⁶ 常常这样：白日有云彩遮盖，夜间形状如火焰。
¹⁷ 云彩几时从帐幕收上去，以色列人就几时起行；云彩在哪里停住，以色列人就在那里安营。
¹⁸ 以色列人遵耶和华的吩咐起行，也遵耶和华的吩咐安营；云彩在帐幕上停住几时，他们就住营几时。
¹⁹ 云彩在帐幕上停留许多日子，以色列人就守耶和华的吩咐，不起行。
²⁰ 有时云彩在帐幕上几天，他们就照耶和华的吩咐住营，也照耶和华的吩咐起行。
²¹ 有时云彩从晚上到早晨停住，次日早晨云彩收上去，他们就起行；云彩白日或夜间一收上去，他们就起行。
²² 云彩在帐幕上停留两天，或一个月，或一年，无论停住多久，以色列人就住营不起行；但云彩一收上去，他们就起行。
²³ 他们遵耶和华的吩咐安营，也遵耶和华的吩咐起行；他们遵耶和华借摩西所吩咐的，守耶和华的吩咐。
此处我们看见云彩的史载——并非自然的历史："谁知道云彩如何平衡？"而是神所指定、作为神与以色列同在之可见记号与象征的那朵云彩的神圣历史。
I. 帐幕一立成，这原本悬在营盘上空的云彩，就降在帐幕上，遮盖它，表明神是在他的圣礼典章中、并借这些典章向他百姓显现他与他们同在；在那里他使自己被认识，我们要在那里才能"得见耶和华的荣美"（诗27:4，结37:26、27）。这样神便荣耀了他自己所设立的，又表明他悦纳百姓的爱心与顺服。
II. 白日显为云彩的，整夜显为火焰。若只是云，夜间便不得见；若只是火，白日便难分辨；但神要给他们切实的证据，表明他与他们同在的不变，以及他对他们的眷顾——他"昼夜看顾他们"（赛27:3，诗121:6）。这样我们也就受教"常将耶和华摆在我面前"，看见他昼夜与我们相近。旧约教会所受治理的那神圣启示的某些性质，或许也借这些神同在的可见记号表明出来——云表明那启示的幽暗，火表明其威严——这与神在耶稣基督脸上所赐下那更清晰、更令人得安慰的荣耀彰显相比，便显出逊色。
III. 这云火之柱引导并决定以色列在旷野中的一切行动、行军与安营。1. 云彩只要停在帐幕上，他们就在原处不动，绝不挪移；虽然他们无疑极其渴望向迦南进发——他们渴想快快到达那里——但只要云彩停住，纵或一月或一年，他们也就这样安营（民9:22）。注意：信的人不急躁。当我们等候神的时间，没有一刻是虚掷的。当我们所处的境遇要求我们安静坐候时，能知足地安静坐候，正如我们蒙召时为他作工一样，都是同样可悦纳的顺服神旨的工夫。2. 云彩一收上去，他们就起行，无论他们安营得多么舒适（民9:17）。无论白日或夜间云彩行动，他们都毫不耽延地随从而动（民9:21）；大概有人受派昼夜在能看见云彩之处把守，及时向营中通报它开始移动的消息——这就称为"守耶和华的吩咐"。百姓既常处于这种不确定之中——没有固定的停留或起行之时——便不得不保持随时准备的状态，一接到短促的通知便可拔营起行。同样，我们何时要脱去这帐幕的地上房屋，也被保守在不确定之中，好叫我们随时预备好"遵耶和华的吩咐起行"。3. 云彩行多久、行多远，他们也行多久、行多远；云彩在哪里停住，他们就在哪里围着它支搭帐棚，神的帐幕在它之下（民9:17）。注意：神一离开，住下便令人不安；但当我们看见神在我们前面先行，又在他所指定之处安息，那样的前行便既安全又愉快。这些事在以上几节经文中反反复复地记着，因为这是常常施行、反复出现的持续神迹，在他们一切行程中从不失败；又因为这是我们当特别留意、极具意义和教训的事。许久之后，大卫仍提到它（诗105:39）；被掳归回之后的神的百姓也提到它（尼9:19）。这云彩的引导，也被说成是表明圣灵——那蒙福之灵——的引导。赛63:14："耶和华的灵使他安息；你怎样引导你的百姓"。这教导我们：(1.) 神对他百姓所怀的特别眷顾。没有什么比这云彩的引导更能生动地表明神对以色列的慈爱了；它领他们走"直路"（诗107:7），按着他们的步伐而行——神借它"如羽毛遮盖他们"。如今我们虽不可指望再有这样神同在与引导的有形记号，但神对他一切属灵以色列人的应许是确实的：他必"以他的训言引导你"（诗73:24），"直到死时"（诗48:14）；凡神的儿女都必"被神的灵引导"（罗8:14）；凡"在一切所行的事上认定他"的，他必"指引他的路"（箴3:6）。他们的凡事都有特别的护理在看顾，引导并统管，使之至终归于至善。"义人的脚步被耶和华立定"（诗37:23）。(2.) 我们在一切所行的事上对神所当有的特别顾念。在我们的情感和行动上，我们必须顺从他的道和圣灵的引导；我们心灵的一切动作都当受神旨意的引导；我们当在耶和华的吩咐下举心、安息；在我们一切的事务上，我们都当随从护理，顺服它一切的安排，使我们的心境与处境相合，无论处境如何。以色列人既有云彩为引导，便免去了召开作战会议来商议何时、往何处进军的麻烦——这本可能引起他们中间的争论纷争；他们也不必打发探子在前面去窥探那地的形势，不必派工兵去开通道路，不必派军官去标定营盘的位置——云柱为他们做了这一切；那凭信心将所作的交托耶和华的人，虽然仍有责任审慎地使用手段，却同样可以在期望结果上坦然无忧。"父啊，愿你的旨意成就；愿你看怎样好，就怎样处置我和我所有的；我在此，只愿常常等候我的神，在耶和华的吩咐之下或行或止。你愿意什么、在哪里都好，只要让我属乎你，常常行在我的本分之中。"
英文原文
The Pillar of Cloud and Fire (1490 BC)
¹⁵ And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.
¹⁶ So it was alway: the cloud covered it by day, and the appearance of fire by night.
¹⁷ And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents.
¹⁸ At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents.
¹⁹ And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not.
²⁰ And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed.
²¹ And so it was, when the cloud abode from even unto the morning, 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.
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.
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.
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, Ps 27:4, Eze 37:26,27. Thus God glorified his own appointments, and signified his acceptance of his people's love and obedience.
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, Ps 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, Nu 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, Nu 9:17. Whether it moved by day or night, they delayed not to attend its motions (Nu 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, Nu 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 (Ps 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 (Ps 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 (Ps 73:24), even unto death (Ps 48:14), that all the children of God shall be led by the Spirit of God (Ro 8:14), that he will direct the paths of those who in all their ways acknowledge him, Pr 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, Ps 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."
本章：I. 论及逾越节这一重大典章：1. 吩咐在岁首届时守节的命令，民 9:1-5。2. 对于在守逾越节时礼仪上不洁、或因故不能守节之人所作的补充规定，民 9:6-14。II. 论及云柱这一重大恩典，它一路引导以色列人穿过旷野，民 9:15 等。