John Calvin Commentary Numbers 9:6

"And there were certain men, who were unclean by reason of the dead body of a man, so that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:" — Numbers 9:6 (ASV)

And there were certain men. A question is introduced here incidentally, namely, what must be done if any sudden defilement should prevent any persons from celebrating the Passover with the rest, since God would cut off from among His people whoever should not observe this memorial of their redemption. Although the history is touched upon here, yet because the doctrine concerning the just and pure observance of the Passover is its main subject, indeed, because this passage is a kind of supplement to the general command, I have thought it proper to connect them here.

Moses says that certain men were found defiled over the soul of a man,³²⁴ that is, either because they had touched a dead body, had gone into a house of mourning, or had been present at a man's funeral; for the Law accounted such persons to be polluted, as will be seen elsewhere. From this arose a kind of discrepancy: while the unclean were not permitted to approach the sacred feast, it was sinful to neglect this exercise of religion. Even Moses confessed that he was perplexed about this matter, as he sought time to inquire of God.

The extraordinary modesty of the Prophet displays itself here, in not daring to pronounce on a doubtful matter, although he was their lawgiver. But he thus more clearly showed that he by no means delivered the Law from his own understanding, since he did not dare even to interpret it, except after receiving a new command. God, therefore, by establishing a special exception, removes the contradiction (ἀντινομίαν). For to those whom just necessity excused, He assigns the second month, so that they too might be partakers of the Passover, though they might not change the day at their own option.

By this privilege He not only relieves the unclean but also those who might be at a distance³²⁵ from the company of their fellows, concerning whom the same question might be raised. For it was not suitable that anyone should eat the Passover by himself; and even if a family were too small, neighbors were called in so that the number might be sufficient to eat the whole lamb. Therefore, the traveler abroad, or even at home, if he was far from his friends, needed some provision to preserve him from punishment.

Moreover, we must remember that this was not a concession to despisers, nor was profane carelessness encouraged by this indulgence. It was only a provision for the necessity of those who had inadvertently contracted defilement, could not escape it, or were unexpectedly delayed on their journey. For they are said to have complained of their own accord to Moses that, on account of their uncleanness, they were prevented from eating the Passover lamb; from this, we infer their pious solicitude.

For such persons, then, another Passover is permitted, so that in the second month they might recover what they had lost without their fault. Meanwhile, it is strictly enjoined on them that they should change nothing in the whole ceremony. On this account, what we have already seen is again repeated, namely, that they should eat it with bitter herbs, that they should not break a bone of it, and the like. But, so that the permission might not be extended too far, the penalty is again proclaimed if anyone, except for these two reasons, should have neglected to celebrate the Passover. For we know how people, unless they are restrained, allow themselves too much freedom in searching for excuses.

It is more clearly expressed here than before that the Passover lamb was a victim.³²⁶ For it is said in verse 7, “Wherefore are we kept back, that we may not offer an offering?” (Numbers 9:7) and in verse 13, “because he brought not the offering of the Lord” (Numbers 9:13). I call attention to this because there are some who think that the Passover lamb was so slain as not to be the offering of a sacrifice, whereas Paul distinctly teaches that a victim was offered in it, and then the feast was connected with it. For such is the meaning of his words, “Christ our Passover is sacrificed for us; therefore let us keep the feast,” etc. (1 Corinthians 5:7–8).

Whenever the word “soul”³²⁷ is used for a dead body, I take it to be a fairly common metaphor in the Hebrew language.

³²⁴ “By occasion of the soul of a man.” — Douay Version. “Ex funere.” —. “Ex funere.” — Dathe.

³²⁵ Hors leurs maisons et pays. — Fr..

³²⁶ Sacrifice. — FR.

³²⁷ “The soul is here put for the body; and that dead, as often otherwhere; see Leviticus 19:28, and , and Numbers 5:2. Sometime the Scripture explaineth it, calling it a ‘dead soul,’ . Sometime the Scripture explaineth it, calling it a ‘dead soul,’Numbers 6:6. The Chaldee, Greek, and Latin keep the Hebrew phrase.” —. The Chaldee, Greek, and Latin keep the Hebrew phrase.” — Ainsworth in loco.