(6) And there were certain men . . . --It has been supposed that the reference is to Mishael and Elzaphan, who appear to have buried their cousins, Nadab and Abihu, about this time (Blunt's "Script. Coincidences," pp. 66, 67,1850). If the consecration of Aaron and his sons began on the first day of the first month (Exodus 40:2; Exodus 40:12), and the death of Nadab and Abihu could not have taken place until the eighth day (Leviticus 9:1; Leviticus 9:12; Leviticus 10:19), inasmuch as the defilement caused by contact with the dead lasted for seven days (Numbers 19:11), it will follow, if this law was already in force, that those who buried Nadab and Abihu must have been unclean on the fourteenth day of the first month. Independently, then, of the doubtful inference which Professor Blunt draws from the identity of the numbers of the other tribes at the two numberings taken, the one before and the other after this time, from which he concludes that the deaths must have occurred amongst those who belonged to the tribe of Levi, which was not included in the census, this circumstance may fairly be adduced as one of the numerous undesigned coincidences with which Holy Scripture abounds. It may be observed further that, whilst reference would naturally be made to Moses on all doubtful occasions, none would be so likely to have recourse to him with the inquiry contained in Numbers 9:7 as those who had been employed by his direction (Leviticus 10:4) in the burial of Nadab and Abihu. The law contained in Leviticus 7:21 appears to have been understood to refer to all sacrificial meals. The legal uncleanness which disqualified the Israelites for participation in the Passover may be regarded as typical of the moral and spiritual disqualifications which render men unfit for participation in the Lord's Supper.

Verse 6. - There were certain men. It has been supposed by many that these men must have been Mishael and Elizaphan, who had recently (cf. Exodus 40:17; Leviticus 9:1; Leviticus 10:4) been defiled by burying their cousins Nadab and Abihu. This, however, is based upon the assumption that the totals given in Exodus 38:26 and in Numbers 1:46 are really independent, and that therefore no one belonging to any other tribe than that of Levi had died in the interval. As that assumption is untenable (see above on chapter Numbers 1:46), so this "coincidence" falls to the ground. We know indeed that Mishael and Elizaphan were defiled at this time, and we do not know that any one else was; but, on the other hand, the words "the dead body of a man" seem to point to a single corpse only. Dead body. Hebrew, nephesh, as in Numbers 5:2; Numbers 6:11, and other places. It is inexplicable how this word, which properly means "soul," should have come to be used of a corpse; perhaps it is an additional testimony to the complete absence from Jewish teaching of any doctrine of an immortal spirit. The Septuagint uses ψύχη here.

9:1-14 God gave particular orders for the keeping of this passover, and, for aught that appears, after this, they kept no passover till they came to Canaan, Jos 5:10. It early showed that the ceremonial institutions were not to continue always, as so soon after they were appointed, some were suffered to sleep for many years. But the ordinance of the Lord's Supper was not thus set aside in the first days of the Christian church, although 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 afterward. Israelites in the wilderness could not forget the deliverance out of Egypt. There was danger of this when they came to Canaan. Instructions were given concerning those who were ceremonially unclean, when they were to eat the passover. Those whose minds and consciences are defiled by sin, are unfit for communion with God, and cannot partake with comfort of the gospel passover, till they are cleansed by true repentance and faith. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. It should be a trouble to us, when by any occasion we are kept back from the solemnities of a sabbath or a sacrament. Observe the deliberation of Moses in resolving this case. Ministers must ask counsel of God's mouth, not determine according to their own fancy or affection, but according to the word of God to the best of their knowledge. And if, in difficult cases, time is taken to spread the matter before God by humble, believing prayer, the Holy Spirit assuredly will direct in the good and right way. God gave directions in this case, and in other similar cases, explanatory of the law of the passover. As those who, against their minds, are forced to absent themselves from God's ordinances, may expect the favours of God's grace under their affliction, so those who, of choice, absent themselves, may expect God's wrath for their sin. Be not deceived: God is not mocked.And there were certain men who were defiled by the dead body of a man,.... The Targum of Jonathan adds,"who died by them suddenly,''whereby pollution was contracted, see Numbers 6:9; though perhaps this was a whole house or family, one of which was dead, and so all were defiled, being in the place where the dead body was, or had touched it, or been concerned however in the burying of it, and on account of which were unclean seven days, and so might not eat of any holy things, as the passover; and though at the first institution there was no such law, yet since that time there was, which obliged them, see Leviticus 7:20; and it is said (z), that the section concerning the red heifer, and so of defilement by a dead body, was delivered on the day the tabernacle was erected, even on the first day of the first month; and though recorded in Numbers 19:1; yet was given out before this; and indeed otherwise it is not easy to conceive how these men should know that the dead body of a man was defiling:

that they could not keep the passover on that day; as others did, the fourteenth of Nisan, it being, according to the Targum of Jonathan, the seventh day of their defilement:

and they came before Moses, and before Aaron, on that day; on the selfsame day the passover was kept, and they were sensible of their pollution, which disqualified for it; and therefore it should rather seem to be the first day of their pollution than their last; since otherwise they would doubtless have inquired about this matter before the passover came; unless the time of their pollution was so near out, that they thought they might eat it safely, on which they desired advice.

(z) Chaskuni in loc.