Holy Bible

Keep the Passover. Numbers 9:1-5 Ordinance of the Passover William Sleigh. The design of God in instituting this remarkable ordinance, the Passover, was to explain to us, as well as to prefigure to the Jews, the method of salvation through the blood of Christ. He is the one great Sacrifice for sin; and here the application to Him in His mediatorial work is most comprehensive. Behold the analogy. It holds — I. WITH REGARD TO THE VICTIM WHICH WAS CHOSEN. Was it a lamb? Christ is often so called on account of His innocence, meekness, and resignation ( Isaiah 53:7 ; John 1:29 ; 1 Peter 1:19 ; Revelation 5:6 ). Was it chosen from the flock? Christ was taken from among His brethren ( Acts 3:22 ). Was it a male of the first year? Christ suffered in the prime of His days. Was it without blemish? Christ was altogether perfect ( Hebrews 7:26 ; 1 Peter 1:19 ). II. WITH REGARD TO THE OBLATION WHICH WAS MADE. AS the lamb was slain, so was Jesus ( Revelation 5:9 ). As the lamb was slain before the whole assembly ( Exodus 12:6 ), so Jesus was publicly put to death. As the lamb was slain between the two evenings, so Jesus was offered between three o'clock and six ( Matthew 27:45 ). As the lamb was set apart four days before it was slain ( Exodus 12:3, 6 ), so Christ entered the city four days before His crucifixion ( Matthew 21:1 , &c.). III. WITH REGARD TO THE BLOOD WHICH WAS SPRINKLED. The blood was sprinkled with a bunch of hyssop ( Exodus 12:22 ), dipped into the bason; so the blood of Christ is the blood of the everlasting covenant, the deposit of privileges, which all become ours by the exercise of faith. The blood was sprinkled upon the door-posts of their dwellings. So the blood of Christ is to be applied to the hearts and consciences of believers ( Hebrews 9:13, 14 ; Hebrews 10:22 ). The blood was sprinkled upon the lintel and the side-posts; but not behind nor below the door. So the blood of Christ is not to be trodden under foot ( Hebrews 10:29 ). The blood secured every family where it was sprinkled, it being within the limits of the Divine protection, so that the destroying angel was forbidden to hurt them. So the blood of Jesus is the only refuge for the guilty. IV. WITH REGARD TO THE FLESH WHICH WAS EATEN. The flesh of the lamb was eaten roasted with fire, strikingly exhibiting the severity of our Saviour's sufferings ( Isaiah 50:6 ; Isaiah 52:14, 15 ; Psalm 22:14, 15 ). It was eaten whole, and not a bone broken, which was amazing]y fulfilled in reference to Christ ( John 19:31-36 ). It was eaten in haste, with the staff in their hands, to intimate that Christ is to be received immediately without delay. It was eaten with bitter herbs, importing our looking to Christ with sorrow of heart, in remembrance of sin, as expressed in Zechariah 12:10 . It was eaten with the loins girded, implying that we must be prepared for His coming ( Ephesians 6:14 ). It was eaten with the feet shod, to remind us of the freedom and happiness which Christ imparts to the believing Israelites (compare Isaiah 20:2-4 with Romans 5:11 ). It was eaten with unleavened bread, because we are to receive and profess Christ with unfeigned sincerity ( 1 Corinthians 5:7, 8 ; John 1:47 ). Upon the whole, we learn from the subject the happy state of believers, who, though once afar off, are now made nigh by the blood of Christ; and likewise the unhappy state of unbelievers, who, rejecting the atonement, must inevitably perish. ( William Sleigh. ) The Passover and the Lord's Supper C. H. Mackintosh. There is this connection between the passover and the Lord's Supper, that the former was the type, the latter the memorial, of the death of Christ. Thus we read in 1 Corinthians 5 ., "Christ our passover is sacrificed for us." This sentence establishes the connection. The passover was the memorial of Israel's redemption from the bondage of Egypt; and the Lord's Supper is the memorial of the Church's redemption from the heavier bondage of sin and Satan. Hence, as every faithful Israelite would surely be found keeping the passover, in the appointed season, according to all the rites and ceremonies thereof, so will every true and faithful Christian be found celebrating the Lord's Supper in its appointed season, and according to all the principles laid down in the New Testament respecting it. If an Israelite had neglected the passover, even on one single occasion, he would have been cut off from the congregation. And may we not ask in the face of this solemn fact, Is it a matter of no moment for Christians to neglect, from week to week, and month to month, the supper of their Lord? Are we to suppose that the One who, in Numbers 9 ., declared that the neglecter of the passover should be cut off, takes no account of the neglecter of the Lord's table? We cannot believe it for a moment. To a pious Israelite there was nothing like the passover, because it was the memorial of his redemption. And to a pious Christian there is nothing like the Lord's Supper, because it is the memorial of his redemption and of the death of his Lord. How is it, then, that any of God's people should be found neglecting the Lord's table? If the Lord Christ instituted the supper; if God the Holy Ghost led the early Church to celebrate it, and if He has also expounded it unto us, who are we that we should set up our ideas in opposition to God? No doubt, the Lord's Supper should be an inward spiritual mystery to all who partake of it; but it is also an outward, literal, tangible thing. There is literal bread, and literal wine — literal eating, and literal drinking. If any deny this, they may, with equal force, deny that there are literal people gathered together. We have no right to explain away scripture after such a fashion. Nor is it merely a question of subjection to the authority of scripture. There is such a thing as the response of love in the heart of the Christian, answering to the love of the heart of Christ. If our blessed and adorable Lord has in very deed appointed the bread and the wine in the supper as memorials of His broken body and shed blood; if He has ordained that we should eat of that bread and drink of that cup in remembrance of Him, ought we not, in the power of responsive affection, to meet the desire of His loving heart? ( C. H. Mackintosh. ) The Cloud. Numbers 9:15-23 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 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. 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 ( Isaiah 27:5 ; Psalm 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 (ver. 22). Note, he that believeth doth not make haste. There is no time lost whilst 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 (ver. 17). Whether it moved by day or night they delayed not to attend its motions (ver. 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 God's tent under it (ver. 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 God's tenderness of Israel than the conduct of this cloud was. It led them by the right way ( Psalm 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 (Psalm 83:24) even unto death ( Psalm 48:14 ); that all the children of God shall be led by the Spirit of God ( Romans 8:14 ); that He will direct their paths who in all their ways acknowledge Him ( Proverbs 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 ( Psalm 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 J. C. Gray. 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 T. J. Holmes. I. THE PILLAR OF CLOUD AND OF FIRE IS A PERPETUAL FACT IN THE LIFE OF GOD'S PEOPLE. 1. We see the pillar in God's 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 God's providences. Sometimes it appears in prosperity, beckoning us onward; sometimes in adversity, turning us back. 3. We see the pillar in God's 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 God's 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 God's commandments. 2. They followed the pillar constantly (vers. 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 Father's 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 A. Maclaren, D. D. 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 God's 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 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 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 E. Temple. 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 Christian's 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 C. H. Mackintosh. 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 J. B. Owen, M. A. 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 believer's 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 J. Parker. D. D. 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 God's strength, lies down at night in God's blessing, walks all day in God's 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 God's 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 R. A. Griffin. 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 E. S. Wright. 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

Benson Commentary Numbers 9:1 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, Numbers 9:1 . The Lord spake — Or had spoken; for he now relates what happened before the numbering of the people, the consecration of the Levites, and other matters recorded in the former chapters. In the first month — This proves that it was before the numbering of the people, which was not till the second month, Numbers 1:1-2 . Numbers 9:2 Let the children of Israel also keep the passover at his appointed season. Numbers 9:2 . Let the children of Israel keep the passover — The first order for the observation of it being, that they should keep this service when they came to the promised land, ( Exodus 12:25 ,) they might have concluded there was no obligation upon them to keep it in the wilderness, had it not been for this special precept. Numbers 9:3 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. Numbers 9:4 And Moses spake unto the children of Israel, that they should keep the passover. Numbers 9:5 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. Numbers 9:5 . They kept the passover — in the wilderness — Where they rested almost a whole year; but after they removed from thence, they were in so unsettled a condition that they did not even circumcise their children, ( Joshua 5:5 ,) who consequently could not eat the passover, Exodus 12:48 . Numbers 9:6 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: Numbers 9:6 . They came before Moses — For resolution of their difficulty. The law, mentioned Numbers 5:2 , commanding such persons to be put out of the camp, was not yet made. Numbers 9:7 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? Numbers 9:7 . Wherefore are we kept back — They thus confidently expostulate with Moses, because in the first institution of the passover no mention is made of excluding such unclean persons from that ordinance. And although it might possibly have been inferred from the law recorded Leviticus 7:20 , that persons in their condition were not to partake of that sacrifice; yet, considering that all the Israelites were expressly commanded to celebrate the passover, ( Exodus 12:47 ,) they might well entertain doubts respecting their duty in this matter, and therefore have recourse to Moses for decision. That we may not offer an offering — Which if we neglect we must be cut off, and if we keep it in these circumstances, we must also be cut off. What shall we do? Numbers 9:8 And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you. Numbers 9:8 . Moses said, I will hear what the Lord will command — It appears from hence that Moses went into the sanctuary to consult the oracle of God whenever he had occasion, and was answered by an audible voice from the mercy-seat, Numbers 7:8-9 . Numbers 9:9 And the LORD spake unto Moses, saying, Numbers 9:10 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. Numbers 9:10 . Unclean — or on a journey — Under these two circumstances the Hebrews think that other hinderances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law, which is the same in other cases. Numbers 9:11 The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs . Numbers 9:12 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. Numbers 9:13 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. Numbers 9:14 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. Numbers 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. Numbers 9:15 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. Numbers 9:16 So it was alway: the cloud covered it by day , and the appearance of fire by night. Numbers 9:17 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. Numbers 9:17-19 . Was taken up — Or, ascended on high, above its ordinary place, by which it became more visible to all the camp. The motion or stay of the cloud is fitly called the command of God, because it was a signification of God’s will and their duty. The charge — That is, the command of God that they should stay as long as the cloud stayed. Numbers 9:18 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. Numbers 9:19 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. Numbers 9:20 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. Numbers 9:21 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. Numbers 9:21 . When the cloud abode — This is repeated again and again, because it was a constant miracle, and because it is a matter we should take particular notice of, as highly significant and instructive. It is mentioned long after by David, Psalm 105:39 ; and by the people of God after their captivity, Nehemiah 9:19 . And the guidance of this cloud is spoken of, as signifying the guidance of the blessed Spirit, Isaiah 63:14 ; “The Spirit of the Lord caused him to rest, and so didst thou lead thy people.” And thus, in effect, does he guide all those who commit their ways unto the Lord. So that they may well say, Father, thy will be done! Dispose of me and mine as thou pleasest. Here I am, waiting on my God, to journey and rest at the commandment of the Lord. What thou wilt, and where thou wilt: only let me be thine, and always in the way of my duty. Numbers 9:22 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. Numbers 9:23 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Numbers 9:1 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, 3. THE PASSOVER Numbers 9:1-14 The day fixed by statute for the feast which commemorated the deliverance from Egypt was the fourteenth of the first month-the year beginning with the month of the exodus. Chapter 9 opens by reiterating this statute, already recorded in Exodus 12:1-51 and Leviticus 23:1-44 , and proceeds to narrate the observance of the Passover in the second year. A supplementary provision follows which met the case of those excluded from the feast through ceremonial uncleanness. In one passage it is assumed that the statutes and ordinances of the celebration are already known. The feast proper, ordered to be kept between the two evenings of the fourteenth day, is, however, alone spoken of; there is no mention of the week of unleavened bread {Exo 12:15 Lev 23:6} , nor of the holy convocations with which that week was to open and close. It is almost impossible to avoid the conclusion that the Passover in the wilderness was a simple family festival at which every head of a household officiated in a priestly capacity. The supplementary Passover of this chapter was, according to the rabbis, distinguished from the great feast by the rites lasting only one day instead of seven, and by other variations. There is, however, no trace of such a difference between the one observance and the other. What was done by the congregation on the fourteenth of Abib was apparently to be done at the "Little Passover" of the following month. On every male Israelite old enough to understand the meaning of the Passover, the observance of it was imperative. Lest the supplementary feast should be made an excuse for failure to keep the fourteenth day of the first month, it is enacted {Num 9:13} that he who wilfully neglects shall be "cut off from his people." For strangers who sojourn among the Israelites provision is made that if they wish to keep the feast they may do so under the regulations applied to the Hebrews: these, of course, including the indispensable rite of circumcision, which had to precede any observance of a feast in honour of God. Noticeable are the terms with which this statute concludes: "Ye shall have one statute, both for the stranger and for him that is born in the land." The settlement in Canaan is assumed. Regarding the Passover in the wilderness, difficulties have been raised on the ground that a sufficient number of lambs, males of the first year. could scarcely have been provided, and that the sacrificing of the lambs by Aaron and his two sons within the prescribed time would have been impossible. The second point of difficulty disappears if this Passover was, as we have seen reason to believe, a family festival like that observed on the occasion of the exodus. Again. the number of yearling male lambs required would depend on the number who partook of the feast. Calculations made on the basis that one lamb sufficed for about fifteen, and that men alone ate the Passover, leave the matter in apparent doubt. Some fifty thousand lambs would still be needed. Keeping by the enumeration of the Israelites given in the muster-roll of Numbers, some writers explain that the desert tribes might supply large numbers of lambs, and that kids also were available. The difficulty, however, remains, and it is one of those which point to the conclusion that the numbers given have somehow been increased in the transcription of the ancient records century after century. The case of certain men who could not partake of the Passover in the first month, because they were unclean through the dead, was brought before Moses and Aaron. The men felt it to be a great loss of privilege, especially as the march was about to begin, and they might not have another opportunity of observing the feast. Who indeed could tell whether in the first conflict it might not be his lot to fall by the sword? "We are unclean by the nephesh of a man," they said: "wherefore are we kept back, that we may not offer the oblation of the Lord in its appointed season among the children of Israel?" The result of the appeal was the new law providing that two disabilities, and two only, should be acknowledged. The supplementary Passover of the second month was appointed for those unclean by the dead, and those on a journey who found themselves too far off to reach in time the precincts of the sanctuary. Those unclean would be in a month presumably free from defilement; those on a journey would probably have returned. The concession is a note of the gracious reasonableness that in many ways distinguished the Hebrew religion; and the Passover observances of Jews at the present day are based on the conviction that what is practicable is accepted by God, though statute and form cannot be kept. The question presents itself, why keeping of the Passover should be necessary to covenant union with Jehovah. And the reply bears on Christian duty with regard to the analogous sacrament of the Lord’s Supper, for it rests on the historical sanction and continuity of faith. If God was to be trusted as a Saviour by the Hebrew, certain facts in the nation’s history had to be known, believed, and kept in clear remembrance; otherwise no reality could be found in the covenant. And under the new covenant the same holds good. The historical fact of Christ’s crucifixion must be kept in view, and constantly revived by the Lord’s Supper. In either case redemption is the main idea presented by the commemorative ordinance. The Hebrew festival is not to be held on the anniversary of the giving of the law; it recalls the great deliverance connected with the death of the first-born in Egypt. So the Christian festival points to the deliverance of humanity through the death of Christ. Remarkable is the congruity between the view of the law presented by Paul and the fact that the great commemorative feast of Hebraism is attached, not to the legislation of Sinai, but to the rescue from Egyptian bondage. The law kept the Hebrew nation in ward ( Galatians 3:23 ); "it was added because of transgressions, till the seed should come to whom the promise had been made" ( Galatians 3:19 ); it "came in beside, that the trespass might abound" ( Romans 5:20 ). The Hebrews were not required to commemorate that ordinance which laid on them a heavy burden and was found, as time went on, to be "unto death" ( Romans 7:10 ). And, in like manner, the feast of Christianity does not recall the nativity of our Lord, nor that agony in the garden which showed Him in the depths of human sorrow, but that triumphant act of His soul which carried Him, and humanity with Him, through the shadow of death into the free life of spiritual energy and peace. The Sacrament of the Lord’s Supper is the commemoration of a victory by which we are enfranchised. Partaking of it in faith, we realise our rescue from the Egypt of slavery and fear, our unity with Christ and with one another as "an elect race, a royal priesthood, a holy nation, a people for God’s own possession." The wilderness journey lies before us still; but in liberty we press on as the ransomed of the Lord. Mr. Morley has said, not without reason, that "the modern argument in favour of the supernatural origin of the Christian religion, drawn from its suitableness to our needs and its Divine response to our aspirations," is insufficient to prove it the absolute religion. "The argument," he says, "can never carry us beyond the relativity of religious truth." Christians may not assume that "their aspirations are the absolute measure of those of humanity in every stage." To dispense with faith in the historical facts of the life of Christ, His claims, and the significance of His cross, to leave these in the haze of the past as doubtful, incapable of satisfactory proof, and to rest all on the subjective experience which any one may reckon sufficient, is to obliterate the covenant and destroy the unity of the Church. Hence, as the Hebrews had their Passover, and the observance of it gave them coherence as a people and as a religious body, so we have the Supper. No local centre, indeed, is appointed at which alone our symbolic feast can be observed. Wherever a few renew their covenant with God in proclaiming the Lord’s death till He come, there the souls of the faithful are nourished and inspired through fellowship with Him who brought spiritual life and liberty to our world. Numbers 9:15 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. THE CLOUD AND THE MARCH 1. THE GUIDING CLOUD Numbers 9:15-23 THE pillar of cloud, the ensign of Jehovah’s 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. Ewald’s 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 Jehovah’s 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 Jehovah’s 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 Israel’s 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 Israel’s 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 prophet’s 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 Israel’s 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 Jehovah’s 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." ( Numbers 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. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.