Numbers 16 commentary

NUMBERS 16 COMMENTARY
EDITED BY GLENN PEASE
Korah, Dathan and Abiram
1 Korah son of Izhar, the son of Kohath, the son
of Levi, and certain Reubenites—Dathan and
Abiram, sons of Eliab, and On son of Peleth—
became insolent[a]
BARNES, "Amram and Izhar were brothers (compare Exo_6:18), and thus Korah,
the “son,” i. e. descendant of Izhar, was connected by distant cousinship with Moses and
Aaron. Though being a Kohathite, he was of that division of the Levites which had the
most honorable charge, yet as Elizaphan, who had been made “chief of the families of
the Kohathites” Num_3:30, belonged to the youngest branch descended from Uzziel
Num_3:27, Korah probably regarded himself as injured; and therefore took the lead in
this rebellion. Of the others, On is not again mentioned. He probably withdrew from the
conspiracy. Dathan, Abiram, and On were Reubenites; and were probably discontented
because the birthright had been taken away from their ancestor Gen_49:3, and with it
the primacy of their own tribe among the tribes of Israel. The Reubenites encamped near
to the Kohathites (compare Num_2:25 and plan), and thus the two families were
conveniently situated for taking counsel together. One pretext of the insurrection
probably was to assert the rights of primogeniture - on the part of the Reubenites against
Moses, on the part of Korah against the appointment of Uzziel.
CLARKE, "Now Korah - took men - Had not these been the most brutish of
men, could they have possibly so soon forgotten the signal displeasure of God
manifested against them so lately for their rebellion. The word men is not in the original;
and the verb ‫ויקח‬ vaiyikkach, and he took, is not in the plural but the singular, hence it
cannot be applied to the act of all these chiefs. In every part of the Scripture where this
rebellion is referred to it is attributed to Korah, (see Num_26:3, and Jud_1:11),
therefore the verb here belongs to him, and the whole verse should be translated thus: -
Now Korah, son of Yitsar son of Kohath, son of Levi, He Took even Dathan and Abiram,
the sons of Eliab, and On, son of Peleth, Son Of Reuben; and they rose up, etc. This
makes a very regular and consistent sense, and spares all the learned labor of Father
1

Houbigant, who translates ‫יקח‬ yikkach, by rebellionem fecerunt, they rebelled, which
scarcely any rule of criticism can ever justify. Instead of ‫ראובן‬ ‫בני‬ beney Reuben, Sons of
Reuben, some MSS. have ‫בן‬ ben, Son, in the singular; this reading, supported by the
Septuagint and the Samaritan text, I have followed in the above translation. But as Eliab
and Peleth were both Reubenites, the common reading, Sons, may be safely followed.
GILL, "Now Korah, the son of Izhar, the son of Kohath, the son of Levi,.... A
great grandson of Levi's, and own cousin to Moses and Aaron, being brothers children;
for Amram the father of Moses and Aaron, and Izhar the father of Korah, were own
brothers, both of them the sons of Kohath, and Amram the eldest, and Izhar the next,
Exo_6:16; this man is mentioned first, being the contriver, and plotter, and ringleader of
the following sedition, and which is called "the gainsaying of Core", Jud_1:11; when this
was made is not certain; Aben Ezra thinks this affair happened in the wilderness of
Sinai, when the firstborn were exchanged, and the Levites were separated for holy
service, Num_3:1; but, according to the Targum of Jonathan, it was after the law
concerning the fringes was given, which it here follows, and was on that account; for it
says, that Korah took his coat, which was all blue, and that the men with him rose up,
and in the face of Moses taught the rite concerning the blue ribbon; when Moses
declared he had it from God, that the fringe should be of white, and one thread of blue
should be in it; but Korah and his company made their coats and fringes all of blue,
which the Lord commanded not: but what Korah is said to take is either himself, or men,
or both, and not clothes, as follows:
and Dathan and Abiram, the sons of Eliab, and On the son of Peleth,
sons of Reuben, took men; which men are described in Num_16:2, even princes of
the assembly, &c. or he, Korah, took himself, as Ben Melech, or divided himself, as
Onkelos, separated himself from the congregation, and set himself at the head of a party
he gathered together; and the "vau" or "and" before "Dathan" may be additional or
superfluous, as Chaskuni observes, and so Abendana; and then the sense is, that Korah
took Dathan, Abiram and On, apart by themselves, and entered into a consultation and
confederacy with them against Moses and Aaron, with whom he was offended on
account of the priesthood being bestowed on the latter by the former; and these men he
associated to him, being the sons of Reuben, who would the rather listen to him, and
join with him, because the right of the firstborn was taken from them, and the camp of
Judah was placed before them; and with these men he could more easily commune,
because the camp of Reuben and the Kohathites lay on the same side of the tabernacle,
Num_2:10; Eliab, the father of Dathan and Abiram, was the son of Pallu, the second son
of Reuben, Num_26:5; but as for On, no mention is made of him elsewhere, nor any
more in this place; it is thought he separated from his company after he had heard what
Moses said to them; and the Rabbins say, his wife delivered him out of their hands, as
Abendana observes.
HENRY 1-2, "Here is, I. An account of the rebels, who and what they were, not, as
formerly, the mixed multitude and the dregs of the people, who are therefore never
named, but men of distinction and quality, that made a figure. Korah was the ring-
2

leader: he formed and headed the faction; therefore it is called the gainsaying of Korah,
Jud_1:11. He was cousin-german to Moses, they were brothers' children, yet the
nearness of the relation could not restrain him from being insolent and rude to Moses.
Think it not strange if a man's foes be those of his own house. With him joined Dathan
and Abiram, chief men of the tribe of Reuben, the eldest son of Jacob. Probably Korah
was disgusted both at the preferment of Aaron to the priesthood and the constituting of
Elizaphan to the head of the Kohathites (Num_3:30); and perhaps the Reubenites were
angry that the tribe of Judah had the first post of honour in the camp. On is mentioned
(Num_16:1) as one of the heads of the faction, but never after in the whole story, either
because, as some think, he repented and left them, or because he did not make himself
so remarkable as Dathan and Abiram did. The Kohathites encamped on the same side of
the tabernacle that the Reubenites did, which perhaps gave Korah an opportunity of
drawing them in, whence the Jews say, Woe to the wicked man, and woe to his
neighbour, who is in danger of being infected by him. And, these being themselves men
of renown, they seduced into the conspiracy two hundred and fifty princes of the
assembly (Num_16:2); probably they were first-born, or at least heads of families, who,
before the elevation of Aaron, had themselves ministered in holy things. Note, The pride,
ambition, and emulation, of great men, have always been the occasion of a great deal of
mischief both in churches and states. God by his grace make great men humble, and so
give peace in our time, O Lord! Famous men, and men of renown, as these are described
to be, were the great sinners of the old world, Gen_6:4. The fame and renown which
they had did not content them; they were high, but would be higher, and thus the
famous men became infamous.
JAMISON, "Num_16:1-30. The rebellion of Korah.
Now Korah, the son of Izhar — Izhar, brother of Amram (Exo_6:18), was the
second son of Kohath, and for some reason unrecorded he had been supplanted by a
descendant of the fourth son of Kohath, who was appointed prince or chief of the
Kohathites (Num_3:30). Discontent with the preferment over him of a younger relative
was probably the originating cause of this seditious movement on the part of Korah.
Dathan and Abiram, ... and On — These were confederate leaders in the rebellion,
but On seems to have afterwards withdrawn from the conspiracy [compare Num_16:12,
Num_16:24, Num_16:25, Num_16:27; Num_26:9; Deu_11:6; Psa_106:17].
took men — The latter mentioned individuals, being all sons of Reuben, the eldest of
Jacob’s family, had been stimulated to this insurrection on the pretext that Moses had,
by an arbitrary arrangement, taken away the right of primogeniture, which had vested
the hereditary dignity of the priesthood in the first-born of every family, with a view of
transferring the hereditary exercise of the sacred functions to a particular branch of his
own house; and that this gross instance of partiality to his own relations, to the
permanent detriment of others, was a sufficient ground for refusing allegiance to his
government. In addition to this grievance, another cause of jealousy and dissatisfaction
that rankled in the breasts of the Reubenites was the advancement of Judah to the
leadership among the tribes. These malcontents had been incited by the artful
representations of Korah (Jud_1:11), with whom the position of their camp on the south
side afforded them facilities of frequent intercourse. In addition to his feeling of personal
wrongs, Korah participated in their desire (if he did not originate the attempt) to recover
their lost rights of primogeniture. When the conspiracy was ripe, they openly and boldly
declared its object, and at the head of two hundred fifty princes, charged Moses with an
3

ambitious and unwarrantable usurpation of authority, especially in the appropriation of
the priesthood, for they disputed the claim of Aaron also to pre-eminence [Num_16:3].
K&D, "Num_16:1-2
The authors of the rebellion were Korah the Levite, a descendant of the Kohathite
Izhar, who was a brother of Amram, an ancestor (not the father) of Aaron and Moses
(see at Exo_6:18), and three Reubenites, viz., Dathan and Abiram, sons of Eliab, of the
Reubenitish family of Pallu (Num_26:8-9), and On, the son of Peleth, a Reubenite, not
mentioned again. The last of these (On) is not referred to again in the further course of
this event, either because he played altogether a subordinate part in the affair, or
because he had drawn back before the conspiracy came to a head. The persons named
took (‫ח‬ ַ‫קּ‬ִ‫,)י‬ i.e., gained over to their plan, or persuaded to join them, 250 distinguished
men of the other tribes, and rose up with them against Moses and Aaron. On the
construction ‫ָקוּמוּ‬‫יּ‬ַ‫ו‬...‫ה‬ ַ‫קּ‬ִ‫ַיּ‬‫ו‬ (Num_16:1 and Num_16:2), Gesenius correctly observes in his
Thesaurus (p. 760), “There is an anakolouthon rather than an ellipsis, and not merely a
copyist's error, in these words, 'and Korah,...and Dathan and Abiram, took and rose up
against Moses with 250 men,' for they took 250 men, and rose up with them against
Moses,” etc. He also points to the analogous construction in 2Sa_18:18. Consequently
there is no necessity either to force a meaning upon ‫ח‬ ַ‫ק‬ָ‫,ל‬ which is altogether foreign to
it, or to attempt an emendation of the text. “They rose up before Moses:” this does not
mean, “they stood up in front of his tent,” as Knobel explains it, for the purpose of
bringing Num_16:2 into contradiction with Num_16:3, but they created an uproar
before his eyes; and with this the expression in Num_16:3, “and they gathered
themselves together against Moses and Aaron,” may be very simply and easily
combined. The 250 men of the children of Israel who joined the rebels no doubt
belonged to the other tribes, as is indirectly implied in the statement in Num_27:3, that
Zelophehad the Manassite was not in the company of Korah. These men were “princes of
the congregation,” i.e., heads of the tribes, or of large divisions of the tribes, “called men
of the congregation,” i.e., members of the council of the nation which administered the
affairs of the congregation (cf. Num_1:16), “men of name” (‫ם‬ ֵ‫שׁ‬ ‫י‬ֵ‫שׁ‬ְ‫נ‬ ַ‫,א‬ see Gen_6:4). The
leader was Korah; and the rebels are called in consequence “Korah's company” (Num_
16:5, Num_16:6; Num_26:9; Num_27:3). He laid claim to the high-priesthood, or at
least to an equality with Aaron (Num_16:17). Among his associates were the Reubenites,
Dathan and Abiram, who, no doubt, were unable to get over the fact that the birthright
had been taken away from their ancestor, and with it the headship of the house of Israel
(i.e., of the whole nation). Apparently their present intention was to seize upon the
government of the nation under a self-elected high priest, and to force Moses and Aaron
out of the post assigned to them by God, - that is to say, to overthrow the constitution
which God had given to His people.
CALVIN, "1.Now Korah, the son of Izhar. The impious conspiracy is here
related of a few men, but these of the highest rank, whose object was to subvert
and destroy the divinely-appointed priesthood. They make their attack, indeed,
upon Moses, and accuse him of ruling unjustly; for thus it is that turbulent
persons are carried away without reason or discrimination; but, the only cause
4

why they are set against him is because they suppose him to be the originator of
the priesthood, as we easily collect from his reply. For he does not command
them to stand forth, in order that they may decide respecting the political
government or chieftainship, but that it may be made plain whether God
acknowledges them as priests; nor does he reproach the Levites with anything
but that, not content with their own lot, they have an unreasonable ambition to
obtain the honor of the high-priesthood. It was jealousy, then, that instigated
Korah and his companions to set on foot first a quarrel, and then a tumult;
respecting the priesthood, because they were indignant that the hope of
attaining that honor was taken away from themselves and their posterity for
ever. Thus there never was any more deadly or abominable plague in the
Church of God, than ambition; inasmuch as it cannot be that those who seek
for pre-eminence should range themselves beneath God’s yoke. Hence arises
the dissolution of legitimate authority, when each one neglects the duties of his
position, and aims at his own private advancement.
Now, this conspiracy was the more formidable, because the sedition did not
arise from the dregs of the people, but amongst the princes themselves, who
were of high dignity, and held in the greatest estimation. For although there
were only four leaders of the faction, there is but little room to doubt but that
the purpose of the two hundred and fifty was the same; for they would never
have eagerly embarked in a grave and invidious contest for the sake of four
men; but the fact was, that all unholy covetousness misled them all, for there
was none of them who did not expect some prize as a reward of victory. They
not only, then, dissemble their mental disease, but conceal it under an
honorable pretext; for they pretend that they are instigated by zeal for the
public good, and that their object is the defense of liberty. For, inasmuch as
ambition is crafty, it is never destitute of some specious excuse: thus, whilst
schismatics are influenced by nothing but pride to disturb the peace of the
Church, they always invent plausible motives, whereby they may conciliate in
some degree the favor of the ignorant, or even of the unstable and worthless.
We must, therefore, cautiously weigh the designs of those who seek to make
innovations, and to overthrow a state of things which might be endured; for
thorough investigation will make it plain that; they aim at something besides
what they pretend. By the, fact of their so speedily engaging such a multitude
of persons in their party, we perceive how disposed man’s nature is to the most
unpromising and unreasonable revolts in the world. Four worthless men
wickedly endeavor to overthrow Moses and Aaron; and straightway two
hundred and fifty persons are ready to follow them, not of the populace, but
chiefs of the tribes, whose reputation might dazzle the eyes of the simple. Hence
we must be the more cautious, lest any bugbears (larvae) should deceive us into
making rash innovations.
5

With respect to the wording of the passage, some refer the verb “he took,” (86)
to the other conspirators, as if it were said that Korah stirred them up. Others
explain it that he instigated himself, and hurried himself onwards by his evil
passions. I do not, however, assent to either signification, but take it for “he set
to work” (aggressus est.) When it is afterwards said that “they rose up before
Moses,” some understand the words according to their simple meaning, others
in a bad sense; and undoubtedly here the expression “before the face of,” is
equivalent to “against,” and thus indicates the wantonness of their aggression.
There is more difficulty in the words ‫מועד‬ ‫,קראי‬ (87) kerei mogned. All, however,
almost with one consent, translate them “great in the congregation;” but since the
word ‫,קריים‬keriira, generally signifies persons called or invited, and ‫,מועד‬ mogned,
not only an assembly, but also an appointed time, or convention, it seems probable
to me that these princes and men of high name are stated to have been present,
because they were called according to appointment: as if Moses had said that they
were called at a fixed time, or by agreement. For neither do I see any reason why,
after the word ‫,עדה‬ (88) gnedah, ‫מועד‬ , mogned, should be used with the same
meaning.
COKE, "Numbers 16:1. Now Korah, &c.— What we render took men, is, in the
original, ‫יקח‬ ikkach, which Houbigant renders rebellionem fecerunt, rebelled; an
interpretation of the word which he justifies in his note, to which we refer, and for
which he has the countenance of some of the ancient versions. He wholly
disapproves of Calmet's proposal to real, Now Korah, &c.—took Dathan and
Abiram; and, indeed, the Hebrew is strongly against such a version. For a full
account of this transaction, we refer the reader to Josephus, lib. iv. c. 2, &c.
Stillingfleet's Sermons, serm. 8: and our Reflections at the end of the next chapter.
Bishop Usher supposes this to have happened within the six last months of the
second year after the departure from Egypt, and probably at Kadesh Barnea.
COFFMAN, "The whole of these two chapters, except the last short paragraph of
Numbers 17, deals with the events related to the Rebellion of Korah, and even those
two verses record the congregation's reaction to the events just related. Also, the
Jewish Bible ends chapter 16 at verse 36, transferring the last fifteen verses to
Numbers 17. Therefore, it seems advisable to think of these two chapters (Numbers
16-17) as one.
As is usually the case where Biblical narrative is concerned, the current crop of
commentaries still wallow in all the allegations and uncertainties of the radical
criticism of the first half of this century. Their objections to this account of Korah's
rebellion makes out that there were really two different rebellions, one led by
Dathan and Abiram which was essentially an objection to Moses' government, and
another led by Korah which sought to broaden the priesthood to allow others than
the sons of Aaron to participate. According to critical theory, the two accounts were
interwoven and combined. Of course, all of this could be true, if Moses himself was
6

the one who combined the two rebellions as a composite in his account of it, a thing
not impossible at all, especially if the events happened simultaneously or almost so.
This is not what the critical fraternity have in mind however. They would make the
Korah account a FABRICATED narrative woven into the Numbers record for the
purpose of strengthening the exclusive right of the priesthood as belonging to Aaron
only, something, which according to them took place centuries after Moses.
We cannot believe that anything like this occurred. The rebellion here was one in
every sense of the word, and like all rebellions, there were diverse elements
cooperating in the prosecution of it. To find two accounts here is merely pedantic
doodling. The proposition that "P" wrote part of the story (the priestly source) is
frustrated by the fact that the sections they assign to "P" have inferences and
assumptions that are traceable to all of the other "alleged sources," also by the fact
that no two scholars agree on which passages belong either to "JE," or to "P"; and
Marsh even split "J" into subordinate parts, that maneuver springing from the very
obvious truth that the alleged "JE" is in no sense unified.[1] Furthermore, both the
Samaritan and Septuagint (LXX) versions support the narrative as it occurs here.[2]
How do they get all that?
(1) They simply delete certain passages that will not fit their theories.
(2) They misinterpret some passages.
(3) They "emend" (change the meaning of) others.
(4) Their "a priori" assumption is that there is perhaps no truth whatever in the
Biblical narrative.
Note the following snide denial by Wade. "What portion, if any, is actual fact it is
impossible to say."[3] Of course, such a remark carries the meaning that the author
of the statement believed that there is very probably no truth whatever in the
Biblical account, and that, in case some of it might be true, it is impossible for him to
imagine what it could be!
It is long past the time that Christians should stop allowing the Devil to explain the
Word of God for them! That was the primeval mistake of our mother Eve.
That there are difficulties with this chapter is true, the reason being that: (1) there
could have been damage to the text in some places; (2) that many details are
omitted, the knowledge of which would remove all ambiguities; and (3) that people
cannot always discern God's reasons for what he did.
What people really have trouble with in the Bible is not so much the sacred text as
the whole conception of the SUPERNATURAL. Such things as a providential
earthquake to crack open the earth and swallow some of God's enemies, or a
7

common walking stick left overnight in a dry place, that actually budded, bloomed
out with fresh leaves, blossoms, and ripe fruit all at the same time within a twenty-
four hour period - aye, "There's the rub." People, who do not actually believe in the
God of the Bible will never be able to understand it!
Numbers 16:1-3
"Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan, and
Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: and
they rose up before Moses, with certain of the children of Israel, two hundred and
fifty princes of the congregation, called to the assembly, men of renown; and they
assembled themselves together against Moses and against Aaron, and said unto
them, Ye take too much upon you, seeing all the congregation are holy, every one of
them, and Jehovah is among them: wherefore then lift ye up yourselves above the
assembly of Jehovah?"
"Now Korah ..." Korah was clearly the leader of this rebellion, a fact inherent in his
name's appearance here at the head of the narrative, but, as in every rebellion in all
ages, there must of necessity have been others besides the leader who associated with
it. Despite the plural "they" in Numbers 16:3, it was Korah who took the 250
princes (Numbers 16:2); and Dathan and Abiram, the dissident Reubenites, are
mentioned as satellites and subordinates. True, Moses, in Deuteronomy 11:6,
mentioned what God "did to Dathan and Abiram," with no mention of Korah, but
the rebellion was not even under consideration in that passage. What Moses
referred to was the spectacular wonders God that had performed now and then in
Israel's history, citing particularly those men as being "swallowed" up by the earth!
Korah's name could not have fit into that context at all. Korah probably perished,
not in the earthquake, but in the fire from God that devoured the 250 princes whom
he led. This is just another SICK EXCUSE that the critics have seized in order to
allege TWO REBELLIONS. Throughout both the O.T. and the N.T., Korah stands
out as the named leader and author of this rebellion,[4] and there is no mention
anywhere of a rebellion by Abiram and Dathan, except in their participation here as
satellites.
There were three visible elements in this major challenge of Mosaic authority:
(1) Korah, himself a Levite, and a part of that group assigned to guard and
transport the most sacred portions of the sanctuary, was not satisfied with his status
and desired also a share of the priesthood, even the High Priesthood, and moved,
through ambition and jealousy, to seize it contrary to the express commandment of
God.
(2) Dathan and Abiram and On were Reubenites, their ancestor, Reuben, the first-
born of Jacob, having been deprived of the right of primogeniture (because of his
adultery with Bilhah, the concubine of his father Jacob), thus losing the headship of
Israel, and many have supposed that the participation of some of Reuben's
8

descendants in this rebellion led by Korah was due to their hope of recovering some
of the lost prerogatives of Reuben, especially as it pertained to the leadership of
Israel.
(3) Then, there were 250 princes from all of the Twelve Tribes. They, also,
apparently were moved by a number of motives:
(a) They had just been "passed over" in previous enumerations of the leaders of the
tribes and were perhaps jealous.
(b) They were disgusted with the sentence of death announced for their whole
generation in the previous chapters.
(c) They possibly blamed Moses for their disastrous defeat at Hormah, where, it will
be remembered, the ark did NOT accompany them.
(d) And the "public" always finds occasion to complain, disapprove, and ultimately
reject public leaders, no matter who they are.
It is a tribute to the skill and ability of Korah that he was able to organize and rally
these several streams of dissatisfaction into one viable sedition directed against
Moses and Aaron. In a human sense, one may well understand their motivation.
They were simply determined not to waste away and die there in the wilderness
without a vigorous attempt to do something about it. To them, the most practical
thing appeared to be the overthrow of Moses and a return to Egypt, which they
remembered as "a land flowing with milk and honey" (Numbers 16:13)! The
blindness of this whole rebellious movement is not only seen in the false memory
they had of Egypt, but also in their total unawareness of God and God's will as
made known unto them through Moses.
"On ..." was here named a part of the seditious party, but the fact of his being
nowhere else mentioned is interpreted in various ways. Most believing scholars
assume that perhaps, "He probably withdrew from the contest before it came to a
head."[5] Critics, on the other hand, never miss an opportunity to use their axe on
the Word of God. Wade mentions "others" who see a split in what the critics
usually call the "J" source, making another from "E", hence "JE".[6] Some dismiss
On's name here as due to "a textual error." All quibbles of that kind may be
resolved in the simple truth that no man knows why On's name appears here and
nowhere else. In the brief story of an entire rebellion, would Moses have stopped to
make a report on just who was involved at every moment of it, or who might have
been drawn into it at first and later withdrew from it? We are simply not dealing
with that kind of narrative, and how blind are those using such devices, which have
no effectiveness at all when applied to the Word of God.
"All the congregation are holy ... wherefore lift ye up yourselves (Moses and Aaron)
above the assembly ...?" (Numbers 16:13). Note the skill by which Korah combined
9

two definite streams of complaint. As pertaining to Korah and his partisans, their
complaint centered on the exclusiveness of holiness to the priesthood, and as for
Dathan, Abiram, and On, the elevation of Moses over the people (Moses was a
Levite), rather than some Reubenite from the tribe of Dathan and Abiram
(Reubenites) was the issue. Both issues come up in the same Numbers 16:3. Even the
great bone of contention about that sentence of death in the wilderness, which seems
to be the grounds upon which the 250 princes associated with the sedition, was
explicitly included in Numbers 16:13. "Thou hast brought us up ... to kill us in this
wilderness."
Now look at this: The critical nonsense that ascribes this passage to some priesthood
in post-exilic times, who allegedly invented this narrative and inserted it into the
Holy Scriptures to strengthen their claims of the Aaronic priesthood, appears here
as unqualifiedly fraudulent. Could a priesthood intent on strengthening their claims
have inserted a reference here to Exodus 19:5,6, which reference exposes the whole
Jewish priesthood in their true status as a substitute for the will of God? See my
notes on that passage. It does anything but strengthen the priesthood of Israel, but
rather casts a most solemn shadow over all of it, a shadow that culminated in
Malachi in God's curse of that very priesthood! Of all the theories ever concocted by
unbelieving men, this priesthood "source" of anything in the whole Bible is the
champion falsehood!
BENSON, "Verse 1-2
Numbers 16:1-2. The many ample testimonies, nay, the astonishing miracles,
whereby God had established the authority of Moses as chief governor, and of
Aaron and his family as priests, were not sufficient to restrain the ambition of
mutinous and designing men. Korah, cousin-german to Moses and Aaron, a man of
some note among the Levites, thinking himself undervalued, it seems, by the post he
was in as a mere Levite, and being left without hopes of arriving at the priesthood,
as things now stood, resolves upon a mutiny against them, and attempts to raise
himself to the priesthood, by forcing them to change their measures, or else putting
them down from their authority. Sons of Reuben — These are drawn into
confederacy with Korah, partly because they were his next neighbours, both being
encamped on the south side, partly in hopes to recover their rights of primogeniture,
in which the priesthood was comprehended, which was given away from their
father. Rose up — That is, conspired together, and put their design in execution;
before Moses — Not obscurely, but openly and boldly, not fearing nor regarding the
presence of Moses.
TRAPP, "Numbers 16:1 Now Korah, the son of Izhar, the son of Kohath, the son of
Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of
Reuben, took [men]:
10

Ver. 1. The son of Izhar.] And so first cousin to Moses and Aaron; for Izhar was
brother to Amram their father. [Exodus 6:18]
Sons of Reuben.] Who, being next neighbours to Korah in the camp, were the
sooner corrupted by him.
“ Uvaque corrupta livorem ducit ab uva. ” - Juven.
POOLE, "Korah, Dathan, and Abiram raise sedition against Moses and Aaron,
Numbers 16:1-3. Moses reproving them, Numbers 16:4-11, sends for Dathan and
Abiram; their refusal and answer, Numbers 16:12-14. The manneer of their
punishment, Numbers 16:15-35. Their perfuming censers are kept for a memorial
and warning, Numbers 16:36-40. The people murmur against Moses and Aaron, for
which they are consumed by the plague, which Aaron by Moses’s order stays,
Numbers 16:41-50.
Korah, the first and chief author of this rebellion, Numbers 16:11 Jude 1:11.
Izhar was Amram’s brother, Exodus 6:18, therefore Moses and he were cousin-
germans. Moreover Izhar was the second son of Kohath, whereas Elizaphan, whom
Moses had preferred before him, and made prince or ruler of the Kohathites,
Numbers 3:30, was the son of Uzziel, the fourth son of Kohath. This, the Jewish
writers say, made him malcontent, which at last broke forth into sedition.
Sons of-Reuben: these are drawn into confederacy with Korah, partly because they
were his next neighbours, both being encamped on the south side, and therefore
could easily communicate counsels; partly in hopes to recover their rights of
primogeniture, in which the priesthood was comprehended, which was given away
from their father.
Took men, to wit, those two hundred and fifty mentioned Numbers 16:2. In the
Hebrew there is nothing but took, and the Hebrew words are placed and may well
be rendered thus, Now Korah—took both Dathan and Abiram, &c., or took Dathan,
&c., the particle vau being here superfluous, as it is Genesis 8:6, and elsewhere.
PULPIT, "Numbers 16:1
Now Korah … took men. ‫ח‬ ַ‫ר‬ֹ‫ק‬ ‫ח‬ַ‫קּ‬ִ‫ַיּ‬‫ו‬. The word "took" stands alone at the head of the
sentence in the singular number. This does not by itself confine its reference to
Korah, because it may be taken as repeated after each of the other names; at the
same time, the construction suggests that in its original form Korah alone was
mentioned, and that the other names were afterwards added in order to include
them in the same statement. The ellipsis after "took" (if it be one) may be filled up
by "men," as in the A.V. and in most versions, or by "counsel," as in the Jerusalem
Targum. The Septuagint has in place of ‫ח‬ַ‫קּ‬ִ‫י‬ ἐλάλησε, representing apparently a
11

different reading. Some commentators regard it as an anacoluthon for "took two
hundred and fifty men … and rose up with them;" others, again, treat the "took" as
a pleonasm, as in 2 Samuel 18:18 and elsewhere; but the change of number from
‫ח‬ַ‫קּ‬ִ‫ַיּ‬‫ו‬ to ‫ָקוּטוּ‬‫יּ‬ַ‫ו‬ makes it difficult. It seems best to say that the construction is broken
and cannot be satisfactorily explained. Indeed there can be no question that the
whole narrative, like the construction of the opening verses, is rely confused, and
leaves on the mind the impression that it has been altered, not very skillfully, from
its original form. The two parts of the tragedy, that concerning the company of
Korah, and that concerning the Reubenites, although mingled in the narrative, do
not adjust themselves in the mind, and the general effect is obscure. It is sufficient to
point out here that no one can certainly tell what became of the ringleader himself,
who was obviously the head and front of the whole business. Some are strenuously
of opinion that he was swallowed up alive, others as strenuously that he was
consumed with fire; but the simple fact is that his death is not recorded in this
chapter at all, although he is assumed to have perished. The obscurity which hangs
over this passage cannot be traced to any certain cause; the discrepancies and
contradictions which have been discovered in it are clue to mistake or
misrepresentation; nor can any evil motive be plausibly assigned for the
interpolation (if it be such) of that part of the story which concerns the Reubenites.
If, for some reason unknown to us, an original narrative of Korah's rebellion was
enlarged so as to include the simultaneous mutiny of the Reubenites and their fate;
and if, further, that enlargement was so unskillfully made as to leave considerable
confusion in the narrative, wherein does that affect either its truth or its
inspiration? The supernatural influence which watched over the production of the
sacred narrative certainly did not interfere with any of those natural causes which
affected its composition, its style, its clearness or obscurity. Korah, the son of Izhar,
the son of Kohath, the son of Levi. On the genealogy of the Levites see Exodus
22-6:16 , and above on Numbers 19-3:17 . It is generally supposed that some
generations are passed over in these genealogies. Korah belonged to the same
Kohathite sub-tribe as Moses and Aaron, and was related to them by some sort of
cousinship; his father (or ancestor) Izhar was the younger brother of Amram and
the elder brother of Uzziel, whose descendant Elizaphan had been made chief of the
Kohathites. Dathan and Abiram, the sons of Eliab. Eliab himself was apparently the
only son of Pallu, the second son of Reuben (Numbers 26:5, Numbers 26:8). If the
word "son" is to be literally understood in all these cases, then Korah, Dathan, and
Abiram would all be great-great-grandsons of Jacob himself. On, the son of Peleth.
It is one of the strange obscurities of this narrative that On, who appears here as a
ringleader, is never mentioned again either in this chapter or elsewhere. Sons of
Reuben. Reubenites. The encampment of their tribe was on the south side of the
tabernacle in the outer line (Numbers 2:10), while that of the Kohathites was on the
same side in the inner line. Thus they were to some extent neighbours; but see below
on Numbers 3:24.
EBC, "KORAH, DATHAN, AND ABIRAM
12

Numbers 16:1-50; Numbers 17:1-13
BEHIND what appears in the history, there must have been many movements of
thought and causes of discontent which gradually led to the events we now consider.
Of the revolts against Moses which occurred in the wilderness, this was the most
widely organised and involved the most serious danger. But we can only conjecture
in what way it arose, how it was related to previous incidents and tendencies of
popular feeling. It is difficult to understand the report, in which Korah appears at
one time closely associated with Dathan and Abiram, at other times quite apart from
them as a leader of disaffection. According to Wellhausen and others, three
narratives are combined in the text. But without going so far in the way of analysis
we clearly trace two lines of revolt: one against Moses as leader; the other against
the Aaronic priesthood. The two risings may have been distinct; we shall however
deal with them as simultaneous and more or less combined. A great deal is left
unexplained, and we must be guided by the belief that the narrative of the whole
book has a certain coherency, and that facts previously recorded must have had
their bearing on those now to be examined.
The principal leader of revolt was Korah, son of Izhar, a Levite of the family of
Kohath; and with him were associated two hundred and fifty "princes of the
congregation, called to the assembly, men of renown," some of them presumably
belonging to each of the tribes as is shown incidentally in Numbers 27:3. The
complaint of this company-evidently representing an opinion widely held-was that
Moses and Aaron took too much upon them in reserving to themselves the whole
arrangement and control of the ritual. The two hundred and fifty, who according to
the law had no right to use censers, were so far in opposition to the Aaronic
priesthood that they were provided with the means of offering incense. They
claimed for themselves on behalf of the whole congregation, whom they declared to
be holy, the highest function of priests. With Korah were specially identified a
number of Levites who, not content with being separated to do the service of the
tabernacle, demanded the higher sacerdotal office. It might seem from Numbers
16:10-11, that all the two hundred and fifty were Levites; but this is precluded by
the earlier statement that they were princes of the congregation, called to the
assembly. So far as we can gather, the tribe of Levi did not supply princes, "men of
renown," in this sense. While Moses deals with Korah and his company, Dathan,
Abiram, and On, who belong to the tribe of Reuben, stand in the background with
their grievance. Invited to state it, they complain that Moses has not only brought
the congregation out of a land "flowing with milk and honey," to kill them in the
wilderness, failing to give them the inheritance he promised; but he has made
himself a prince over the host, determining everything without consulting the heads
of the tribes. They ask if he means "to put out the eyes of these men,"-that is, to
blind them to the real purpose he has in view, whatever it is, or to make them his
slaves after the Babylonian fashion, by actually boring out the eyes of each tenth
man, perhaps. The two hundred and fifty are called by Moses to bring their censers
and the incense and fire they have been using, that Jehovah may signify whether He
chooses to be served by them as priests, or by Aaron. The offering of incense over,
13

the decree against the whole host as concerned in this revolt is made known, and
Moses intercedes for the people. Then the Voice commands that all the people shall
separate themselves from the "tabernacle" of Korah, Dathan, and Abiram,
apparently as if some tent of worship had been erected in rivalry of the true
tabernacle. Dathan and Abiram are not at the "tabernacle," but at some little
distance, in tents of their own. The people remove from the "tabernacle of Korah,
Dathan, and Abiram," and on the terrible invocation of judgment pronounced by
Moses, the ground cleaves asunder and all the men that appertain unto Korah go
down alive into the pit. Afterwards, it is said, "fire came forth from the Lord and
devoured the two hundred and fifty men that offered the incense." "The men that
appertained unto Korah" may be the presumptuous Levites, most closely identified
with his revolt. But the two hundred and fifty consumed by the fire are not said to
have been swallowed by the cleaving earth; their censers are taken up "out of the
burning," as devoted or sacred, and beaten into plates for a covering of the altar.
On the morrow the whole congregation, even more disaffected than before, is in a
state of tumult. The cry is raised that Moses and Aaron "have killed the people of
Jehovah." Forthwith a plague, the sign of Divine anger, breaks out. Atonement is
made by Aaron, who runs quickly with his burning censer "into the midst of the
assembly," and "stands between the dead and the living." But fourteen thousand
seven hundred die before the plague is stayed. And the position of Aaron as the
acknowledged priest of Jehovah is still further confirmed. Rods or twigs are taken,
one for each tribe, all the tribes having been implicated in the revolt; and these rods
are laid up in the tent of meeting. When a day has passed, the rod of Aaron for the
tribe of Levi is found to have put forth buds and borne almonds. The close of the
whole series of events is an exclamation of amazed anxiety by all the people:
"Behold, we perish, we are undone, we are all undone. Every one that cometh near
unto the tabernacle of Jehovah dieth: shalt we perish all of us?"
Now throughout the narrative, although other issues are involved, there can be no
question that the main design is the confirmation of the Aaronic priesthood. What
happened conveyed a warning of most extraordinary severity against any attempt to
interfere with the sacerdotal order as established. And this we can understand. But
it becomes a question why a revolt of Reubenites against Moses was connected with
that of Korah against the sole priesthood of the Aaronic house. We have also to
consider how it came about that princes out of all the tribes were to be found
provided with censers, which they were apparently in the habit of using to burn
incense to Jehovah. There is a Levitical revolt; there is an assumption by men in
each tribe of priestly dignity; and there is a protest by men representing the tribe of
Reuben against the dictatorship of Moses. In what way might these different
movements arise and combine in a crisis that almost wrecked the fortunes of Israel?
The explanation supplied by Wellhausen on the basis of his main theory is
exceedingly laboured, at some points improbable, at others defective. According to
the Jehovistic tradition, he says, the rebellion proceeds from the Reubenites, and is
directed against Moses as leader and judge of the people. The historical basis of this
14

is dimly discerned to be the fall of Reuben from its old place at the head of the
brother tribes. Out of this story, says Wellhausen, at some time or other not
specified, "when the people of the congregation, i.e., of the Church, have once come
on the scene," there arises a second version. The author of the agitation is now
Korah, a prince of the tribe of Judah, and he rebels not only against Moses but
against Moses and Aaron as representing the priesthood. "The jealousy of the
secular grandees is now directed against the class of hereditary priests instead of
against the extraordinary influence on the community of a heaven-sent hero." Then
there is a third addition which "belongs likewise to the Priestly Code, but not to its
original contents." In this, Korah the prince of the tribe of Judah is replaced by
another Korah, head of a "postexilic Levitical family"; and "the contest between
clergy and aristocracy is transformed into a domestic strife between the higher and
inferior clergy which was no doubt raging in the time of the narrator." All this is
supposed to be a natural and easy explanation of what would otherwise be an
"insoluble enigma." We ask, however, at what period any family of Judah would be
likely to claim the priesthood, and at what post-exilic period there was "no doubt" a
strife between the higher and inferior clergy. Nor is there any account here of the
two hundred and fifty princes of the congregation, with their partially developed
ritual antagonistic to that of the tabernacle.
We have seen that according to the narrative of Numbers seventy elders of the tribes
were appointed to aid Moses in bearing the heavy burden of administration, and
were endowed with the gift of prophecy that they might the more impressively wield
authority in the host. In the first instance, these men might be zealous helpers of
Moses, but they proved, like the rest, angry critics of his leadership when the spies
returned with their evil report. They were included with the other men of the tribes
in the doom of the forty years’ wandering, and might easily become movers of
sedition. When the ark was stationed permanently at Kadesh, and the tribes spread
themselves after the manner of shepherds over a wide range of the surrounding
district, we can easily see that the authority of the seventy would increase in
proportion to the need for direction felt in the different groups to which they
belonged. Many of the scattered companies too were so far from the tabernacle that
they might desire a worship of their own, and the original priestly function of the
heads of tribes, if it had lapsed, might in this way be revived. Although there were
no altars, yet with censers and incense one of the highest rites of worship might be
observed.
Again, the period of inaction must have been galling to many who conceived
themselves quite capable of making a successful assault on the inhabitants of
Canaan, or otherwise securing a settled place of abode for Israel. And the tribe of
Reuben, first by birthright, and apparently one of the strongest, would take the lead
in a movement to set aside the authority of Moses. We have also to keep in mind that
though Moses had pressed the Kenizzites to join the march and relied on their
fidelity, the presence in the camp of one like Hobab, who was an equal not a vassal
of Moses, must have been a continual incentive to disaffection. He and his troops
had their own notions, we may believe, as to the delay of forty years, and would very
15

likely deny its necessity. They would also have their own cultus, and religiously, as
well as in other ways, show an independence which encouraged revolt.
Once more, as to the Levites, it might seem unfair to them that Aaron and his two
sons should have a position so much higher than theirs. They had to do many offices
in connection with sacrifice, and other parts of the holy service. On them, indeed,
fell the burden of the duties, and the ambitious might expect to force their way into
the higher office of the priesthood, at a time when rebellion against authority was
coming to a head. We may suppose that Korah and his company of Levites, acting
partly for themselves, partly in concert with the two hundred and fifty who had
already assumed the right to burn incense, agreed to make their demand in the first
instance, that as Levites they should be admitted priests. This would prepare the
way for the princes of the tribes to claim sacerdotal rights according to the old clan
idea. And at the same time, the priority of Reuben would be another point,
insistence upon which would strike at the power of Moses. If the princes of Reuben
had gone so far as to erect a "tabernacle" or mishcan for their worship, that may
have been, for the occasion, made the headquarters of revolt, perhaps because
Reuben happened at the time to be nearest the encampment of the Levites.
A widespread rebellion, an organised rebellion, not homogeneous, but with many
elements in it tending to utter confusion, is what we see. Suppose it to have
succeeded, the unity of worship would have been destroyed completely. Each tribe
with its own cultus would have gone its own way so far as religion was concerned. In
a very short time there would have been as many debased cults as there were
wandering companies. Then the claim of autonomy, if not of right to lead the tribes,
made on behalf of Reuben, involved a further danger. Moses had not only the
sagacity but the inspiration which ought to have commanded obedience. The princes
of Reuben had neither. Whether all under the lead of Reuben or each tribe led by its
own princes, the Israelites would have travelled to disaster. Futile attempts at
conquest, strife or alliance with neighbouring peoples, internal dissension, would
have worn the tribes piecemeal away. The dictatorship of Moses, the Aaronic
priesthood, and the unity of worship stood or fell together. One of the three
removed, the others would have given way. But the revolutionary spirit, springing
out of ambition and a disaffection for which there was no excuse, was blind to
consequences. And the stern suppression of this revolt, at whatever cost, was
absolutely needful if there was to be any future for Israel.
It has been supposed that we have in this rebellion of Korah the first example of
ecclesiastical dissension, and that the punishment is a warning to all who
presumptuously intrude into the priestly office. Laymen take the censer; and the
fire of the Lord burns them up. So, let not laymen, at any time in the Church’s
history, venture to touch the sacred mysteries. If ritual and sacramentarian miracle
were the heart of religion; if there could be no worship of God and no salvation for
men now unless through a consecrated priesthood, this might be said. But the old
covenant, with its symbols and shadows, has been superseded. We have another
censer now, another tabernacle, another way which has been consecrated for ever
16

by the sacrifice of Christ, a way into the holiest of all open to every believer. Our
unity does not depend on the priesthood of men, but on the universal and eternal
priesthood of Christ. The co-operation of Aaron as priest was needful to Moses, not
that his power might be maintained for his own sake, but that he might have
authority over the host for Israel’s sake. It was not the dignity of an order or of a
man that was at stake, but the very existence of religion and of the nation. This bond
snapped at any point, the tribes would have been scattered and lost.
A leader of men, standing above them for their temporal interests, can rarely take
upon him to be the instrument of administering the penalty of their sins. What king,
for instance, ever invoked an interdict on his own people, or in his own right of
judging for God condemned them to pay a tax to the Church, because they had done
what was morally wrong? Rulers generally have regarded disobedience to
themselves as the only crime it was worth their while to punish. When Moses stood
against the faithless spirit of the Israelites and issued orders by way of punishing
that bad spirit, he certainly put his authority to a tremendous test. Without a sure
ground of confidence in Divine support, he would have been foolhardy in the
extreme. And we are not surprised that the coalition against him represented many
causes of discontent. Under his administration the long sojourn in the desert had
been decreed, and a whole generation deprived of what they held their right-a
settlement in Canaan. He appeared to be tyrannising over the tribes; and proud
Reubenites sought to put an end to his rule. The priesthood was his creation, and
seemed to be made exclusive simply that through Aaron he might have a firmer hold
of the people’s liberties. Why was the old prerogative of the headmen in religious-
matters taken from them? They would reclaim their rights. Neither Levi nor
Reuben should be denied its priestly autonomy any longer. In the whole rebellion
there was one spirit, but there were also divided counsels; and Moses showed his
wisdom by taking the revolt not as a single movement, but part by part.
First he met the Levites, with Korah at their head, professing great zeal for the
principle that all the congregation were holy, every one of them. A claim made on
that ground could not be disproved by argument, perhaps, although the holiness of
the congregation was evidently an ideal, not a fact. Jehovah Himself would have to
decide. Yet Moses remonstrated in a way that was fitted to move the Levites, and
perhaps did touch some of them. They had been honoured by God in having a
certain holy office assigned to them. Were they to renounce it in joining a revolt
which would make the very priesthood they desired common to all the tribes? From
Jehovah Himself the Levites had their commission. It was against Jehovah they
were fighting; and how could they speed? They spoke of Aaron and his dignity. But
what was Aaron? Only a servant of God and of the people, a man who personally
assumed no great airs. By this appeal some would seem to have been detached from
the rebellion, for in Numbers 26:9-11, when the judgment of Korah and his
company is referred to, it is added, "Notwithstanding the children of Korah died
not." From 1 Chronicles 6:1-81 we learn that in the line of Korah’s descendants
appeared certain makers and leaders of sacred song, Heman among them, one of
David’s singers, to whom Psalms 88:1-18, is ascribed.
17

With the Reubenites Moses deals in the next place, taking their cause of discontent
by itself. Already one of the three Reubenite chiefs had withdrawn, and Dathan and
Abiram stood by themselves. Refusing to obey the call of Moses to a conference, they
stated their grievance roughly by the mouth of a messenger; and Moses could only
with indignation express before God his blamelessness in regard to them: "I have
not taken one ass from them, neither have I hurt one of them." Neither for his own
enrichment, nor in personal ambition had he acted. Could they maintain, did the
people think, that the present revolt was equally disinterested? Under cover of
opposition to tyranny, are they not desiring to play the part of tyrants and
aggrandise themselves at the expense of the people?
It is singular that not a word is said in special condemnation of the two hundred and
fifty because they were in possession of censers and incense. May it be the case that
the complete reservation of the high-priestly duties to the house of Aaron had not as
yet taken effect, that it was a purpose rather than a fact? May it not further be the
case that the rebellion partly took form and ripened because an order had been
given withdrawing the use of censers from the headmen of the tribes? If there had
as yet been a certain temporary allowance of the tribal priesthood and ritual, we
should not have to ask how incense and censers were in the hands of the two
hundred and fifty, and why the brass of their vessels was held to be sacred and put
to holy use.
The prayer of Moses in which he interceded for the people, Numbers 16:22 is
marked by an expression of singular breadth, "O God, the God of the spirits of all
flesh." The men, misled on the fleshly side by appetite (Numbers 16:13), and
shrinking from pain, were against God. But their spirits were in His hand. Would
He not move their spirits, redeem and save them? Would He not look on the hearts
of all and distinguish the guilty from the innocent, the more rebellious from the less?
One man had sinned, but would God burst out on the whole congregation? The
form of the intercession is abrupt, crude. Even Moses with all his justice and all his
pity could not be more just, more compassionate, than Jehovah. The purpose of
destruction was not as. the leader thought it to be.
Regarding the judgments, that of the earthquake and that of the fire, we are too
remote in time to form any proper conception of what they were, how they were
inflicted. "Moses," says Lange, "appears as a man whose wonderful presentiment
becomes a miraculous prophecy by the Spirit of revelation." But this is not
sufficient. There was more than a presentiment. Moses knew what was coming,
knew that where the rebels stood the earth would open, the consuming fire burn.
The plague, on the other hand, which next day spread rapidly among the excited
people and threatened to destroy them, was not foreseen. It came as if straight from
the hand of Divine wrath. But it afforded an opportunity for Aaron to prove his
power with God and his courage. Carrying the sacred fire into the midst of the
infected people he became the means of their deliverance. As he waved his censer,
and its fumes went up to heaven, faith in Jehovah and in Aaron as the true priest of
18

Jehovah was revived in the hearts of men. Their spirits came again under the
healing power of that symbolism which had lost its virtue in common use, and was
now associated in a grave crisis with an appeal to Him who smites and heals, who
kills and makes alive.
It has been maintained by some that the closing sentences of chapter 17 should
follow chapter 16 with which they appear to be closely connected, the incident of the
budding of Aaron’s rod seeming to call rather for a festal celebration than a lament.
The theory of the Book of Numbers we have seen reason to adopt would account for
the introduction of the fresh episode, simply because it relates to the priesthood and
tends to confirm the Aaronites in exclusive dignity. The symbolic test of the claim
raised by the tribes corresponds closely to the signs that were used by some of the
prophets, such as the girdle laid up by the river Euphrates, and the basket of
summer fruits. The rod on which Aaron’s name was written was of almond, a tree
for which Syria was famous. Like the sloe it sends forth blossoms before the leaves;
and the unique way in which this twig showed its living vigour as compared with the
others was a token of the choice of Levi to serve and Aaron to minister in the holiest
office before Jehovah.
The whole circumstances, and the closing cry of the people, leave the impression of a
grave difficulty found in establishing the hierarchy and. centralising the worship. It
was a necessity-shall we call it a sad necessity?-that the men of the tribes should be
deprived of direct access to the sanctuary and the oracle. Earthly, disobedient, and
far from trustful in God, they could not be allowed, even the hereditary chiefs
among them, to offer sacrifices. The ideas of the Divine holiness embodied in the
Mosaic law were so far in advance of the common thought of Israel, that the old
order had to be superseded by one fitted to promote the spiritual education of the
people, and prepare them for a time when there shall be "on the bells of the horses,
HOLY UNTO THE LORD and every pot in Judah shall be holy unto the Lord of
hosts, and all they that sacrifice shall come and take of them and seethe therein."
The institution of the Aaronic priesthood was a step of progress indispensable to the
security of religion and the brotherhood of the tribes in that high sense for which
they were made a nation. But it was at the same time a confession that Israel was not
spiritual, was not the holy congregation Korah declared it to be. The greater was the
pity that afterwards in the day of Israel’s opportunity, when Christ came to lead the
whole.people into the spiritual liberty and grace for which prophets had longed, the
priestly system was held tenaciously as the pride of the nation. When the law of
ritual and sacrifice and priestly mediation should have been left behind as no longer
necessary because the Messiah had come, the way of higher life was opened in vain.
Sacerdotalism held its place with full consent of those who guided affairs. Israel as a
nation was blinded, and its day shone in vain.
Of all priesthoods as corporate bodies, however estimable, zealous, and spiritually-
minded individual members of them may be, must it not be said that their existence
is a sad necessity? They may be educative. A sacerdotal system now may, like that of
the Mosaic law, be a tutor to bring men to Christ. Realising that, those who hold
19

office under it may bring help to men not yet fit for liberty. But priestly dominance
is no perpetual rule in any church, certainly not in the Kingdom of God. The
freedom with which Christ makes men free is the goal. The highest duty a priest can
fulfil is to prepare men for that liberty; and as soon as he can he should discharge
them for the enjoyment of it. To find in episodes like those of Korah’s revolt and its
suppression a rule applicable to modern religious affairs is too great an
anachronism. For whatever right sacerdotalism now has is purely of the Church’s
tolerance, in the measure not of Divine right, but of the need of uninstructed men.
To the spiritual, to those who know, the priestly system with its symbols and
authoritative claim is but an interference with privilege and duty.
Can any Aaron now make an atonement for a mass of people, or even in virtue of
his office apply to them the atonement made by Christ? How does his absolution
help a soul that knows Christ the Redeemer as every Christian soul ought to know
Him? The great fault of priesthoods always is, that having once gained power, they
endeavour to retain it and extend it, making greater claims the longer they exist.
Affirming that they speak for the Church, they endeavour to control the voice of the
Church. Affirming that they speak for Christ, they deny or minimise His great gift
of liberty. Freedom of thought and reason was to Cardinal Newman, for example,
the cause of all deplorable heresies and infidelities, of a divided Church and a
ruined world. The candid priest of our day is found making his claim as largely as
ever, and then virtually explaining it away. Should not the vain attempt to hold by
Judaic institutions cease? And although the Church of Christ early made the
mistake of harking back to Mosaism, should not confession now be made that
priesthood of the exclusive kind is out of date, that every believer may perform the
highest functions of the consecrated life?
The Divine choice of Aaron, his confirmation in high religious office by the budding
of the almond twig as well as by the acceptance of his intercession, have their
parallels now. The realities of one age become symbols for another.
Like the whole ritual of Israel, these particular incidents may be turned to Christian
use by way of illustration. But not with regard to the prerogative of any arch-
hierarch. The availing intercession is that of Christ, the sole headship, over the
tribes of men is that which He has gained by Divine courage, love, and sacrifice.
Among those who believe there is equal dependence on the work of Christ. When we
come to intercession which they make for each other, it is of value in consideration
not of office but of faith. "The effectual fervent prayer of a righteous man availeth
much." It is as "righteous" men, humble men, not as priests they prevail. The
sacraments are efficacious, "not from any virtue in them or in him that administers
them," but through faith, by the energy of the omnipresent Spirit.
Yet there are men chosen to special duty, whose almond twigs bud and blossom and
become their sceptres. Appointment and ordination are our expedients; grace is
given by God in a higher line of calling and endowment. While there are blessings
pronounced that fall upon the ear or gratify the sensibility, theirs reach the soul. For
20

them the world has need to thank God. They keep religion alive, and make it
bourgeon and yield the new fruits for which the generations hunger. They are new
branches of the Living Vine. Of them it has often to be said, as of the Lord Himself,
"The stone which the builders rejected the same has become head of the corner; this
is the Lord’s doing, and it is marvellous in our eyes."
PARKER, " Every Man In His Place
Numbers 16
This is strikingly modern in its temper. This ancient democracy has steadily kept
pace with the ages and is at this moment as lively and audacious as ever. It is hard
for men to keep their places; it is hard because the next higher place appears to be
so near and so accessible. It is always difficult for the heart to be quiet, contented,
restful in God; it is fertile in plan, ambitious in spirit, conscious of great power, and
not wholly unconscious of great deserts. But men fritter away their strength by
finding fault with their positions. We can only work really and deeply, and therefore
lastingly, as we have the blessed consciousness of being where God has put us, and
doing the kind of service God has indicated. The appointment may be an inferior
one, but it is divine, and, therefore, if we answer it with faithfulness and obedience,
we shall find in the discharge of its duties sweet comfort and a continual
Revelation -invigoration of our best motive and purpose. The people who rebelled
against Moses had inferior appointments in connection with the tabernacle; but they
were not content with these: they actually sought not only the priesthood, but,
according to the literal translation, the high-priesthood. They would have censers
such as Aaron himself used; they would try what they could do on the throne; they
did not see any reason why they should be excluded from the very pontificate of
Israel. Who ever did see any reason why he should not be a great man? It is
expecting much of human nature to expect it to be just what it Isaiah , and to accept
the position simply, loyally, gratefully;—but only in such acceptance of position can
men be their best and do their best. Let a preacher once get it into his mind that he
ought to move in a larger circle and have a pulpit twice the size of his present pulpit,
and the ambition which moves his mind in that direction, takes away from him
much of his working strength, so that, instead of filling the little sphere, or the
sphere comparatively small, he shrinks within it and becomes for all effective service
a smaller man than he really is. Let us accept our position whatever it be, saying,—
God put me here, he takes care of me while I am here, and when he wants me in
some larger place he will send for me, and until the message comes I will serve him
with both hands diligently, and my heart shall be as a fire burning up towards him
in aspiration and sacrifice.
What a picture life is with regard to personal position and social gradation!—and
we cannot alter the picture; do what we may, still the graduated lines are plainly
written, and they constitute a kind of unnamed but verily inspired Bible. There are
men who are as Moses and Aaron amongst us, and there are men who are as Korah,
21

and Dathan, and Abiram. Outbreaks of temper do occur in regard to social position
and influence. The question will arise,—"Who is greatest in the kingdom of
heaven?"—but all complainings arise and perish without touching the settled and
determined lines of personal function, and social gradation, and ecclesiastical and
other relationships. There is a tide in these things, as in the sea, and no Canute can
roll back the advancing water. It is not enough to assent to these propositions; the
aim of their statement is to constitute itself into a noble persuasion to adopt them
and to make them part of the rule and guide of life. Moses said,—If this is the case,
meet me to-morrow; bring your censers, put fire therein, and put incense before the
Lord to-morrow; and whom the Lord chooses, let him be pontiff. That is the only
appeal. The battle has been settled ten thousand times, and still the war of ambition
rages in the human heart. The morrow came; the competitors were there; what
became of them we know. It would be difficult to believe the letter of this ancient
history if we did not see the same fate happening to every Korah, Dathan, and
Abiram in our own day. Modern facts help us to receive the testimony of ancient
history. In all the departments of life there are men who are as Moses and Aaron.
Take any department of life that may first occur to the imagination. Shall we say the
department of commerce? Even in the marketplace we have Moses and Aaron, and
they cannot be deposed. Where is the man who thinks he could not conduct the
largest business in the city? Yet the poor cripple could not conduct it, and the
greatest punishment that could befall the creature would be to allow him to attempt
to rule a large and intricate commercial concern. But it seems to be hard for a man
to see some other man at the very head of commercial affairs whose word is law,
whose signature amounts to a species of sovereignty, and to know that all the while
Hebrews , the observer, Isaiah , in his own estimation, quite as good a man—a
person of remarkable capacity, and he is only waiting for an opportunity to wear a
nimbus of glory—a halo of radiance—that would astound the exchanges of the
world. But it cannot be done. There are great business men and small business men:
there are wholesale men and retail men, and neither the wholesale nor the retail
affects the quality of the man"s soul, or the destiny of the man"s spirit; but, as a
matter of fact, these distinctions are made, and they are not arbitrary: in the spirit
of them there is a divine presence. If men could believe this, they would be
comforted accordingly. Every preacher knows in his inmost soul that he is fit to be
the Dean of St. Paul"s, or the Dean of Westminster,—every preacher knows that;
but to be something less—something officially lower—and yet to accept the inferior
position with a contentment which is inspired by faith in God, is the very conquest
of the Spirit of heaven in the heart of Prayer of Manasseh , is a very miracle of
grace. Even the Apostle Paul required education in this matter—"for," said
Hebrews , "I have learned,"—referring to a process of daily education—"in
whatsoever state I Amos , therewith to be content." Shall we take the department of
poetry? As a matter of fact, even in that department there are some men higher than
others. It is an astounding thing that there should be in the department of poetry
some men who can make poetry, and some men who can only read it. How difficult
to believe that the man who has made two lines rhyme cannot write the "Idylls of
the King"! There is always the secret hope that the development may come late; it is
an ineffable comfort to know that some men reached their highest influence at a
22

very remote period of life. Who made these men different? Who made one man able
to make paper and another man able to write upon it as the great poets have
written? We cannot be atheistic in presence of such facts. We may differ about the
name to be applied, but there is the absolute fact—that even in the region of poetry,
some men can make it and other men cannot. When it is made, there is no mistake
about it; the heart answers the appeal; the world waits to see where the fire will fall,
and when it has fallen there is no mistaking the answer of the human observer. We
know the Bible by the reading of it; we know inspiration by the sharing of it; we feel
that the stranger beside us is a guest from heaven, because he makes our heart burn
within us. We did not make ourselves; we must not attempt to appoint ourselves. We
must remember that we are not our own: that we are the flock of God—the sheep of
his pasture: that he formed us, and not we ourselves: that the very hairs of our head
are all numbered, and that in the Father"s house there are many mansions. "O, rest
in the Lord, and wait patiently for him; and he will give thee thine heart"s
desire,"—or, if not, he will give thee some larger blessing, showing the capacity of
the heart is not the measure of the divine bounty.
Moses took the only course that was open to him. It is no use arguing with men as to
greatness: let the appeal be to experience; let us come to the testimony of fact. This
applies to the pre-eminence of the Cross of Christ. Many a Korah, Dathan, and
Abiram has said to the Cross,—Thou dost take too much upon thee. The Cross
says,—Let the appeal be to history, to fact, to power. The Cross never claims to be
accepted without examination, and testing, and competition in some sacred and
noble sense of that term. Philosophy has said,—I can save the world, and as for thee,
thou grim Cross, thou takest too much upon thee; thou art broad in sentimental
appeal, but I am subtle in all my researches and fundamental in all my relations and
my instructions. The Cross is willing that philosophy should be tried. It has been
tried. It has a beautiful voice, a delicate touch, an eye that sees in the darkness. The
Cross does not despise the love of wisdom—which is the true definition of
philosophy;—but philosophy cannot touch the whole life: it touches certain men,
appeals with great effect to certain qualities of men: it speaks to men of large
capacity or of ample leisure, to persons who have time to give to the study of
philosophy proper attention; but philosophy, as ordinarily understood, does not get
into the universal heart, does not cover the universal experience, does not rejoice
with them that do rejoice, and weep with them that weep; it lacks what the Cross
has—the patience, the sympathy, the long hand that reaches into the heart"s
innermost necessity and ministers to the life"s profoundest need. Morality says to
the Cross,—Thou dost take too much upon thee; I can make the world what it ought
to be. And the Cross says,—Let the appeal be to history; let the appeal be to facts;
let us abide by the arbitrament of reality. So morality comes with small recipes and
nostrums and codes of behaviour, and bills of disci pline, and insists upon
registering human behaviour according to certain more or less pedantic laws; but
morality never touches the world"s deepest wound; morality Isaiah , according to
its own verbal definition, a manner, a posture, a calculated attitude, a providence
based upon a species of arithmetic. So philosophy, morality, imagination, new
schemes, new books, have all arisen to challenge the supremacy of the Cross. Is the
23

Cross not a philosophy? The Cross is the profoundest of all philosophy, though it
does not come to the world under that name, but under some tenderer designation.
Is not the Cross a morality? The Cross insists upon righteousness; it will have
nothing to do with wickedness; it seeks to purge human nature of its depravity. It
does not begin with codes of behaviour, but with regeneration—with the new or
second birth of the heart, and out of that will come clean hands, a pure tongue, a
noble speech, a charitable disposition, and a sacrificial service of the world. So we
do not separate Christianity from philosophy, morality, imagination, great and
intellectual speculation; but we put these things all in their right places and
relations, and the appeal of Christianity is an appeal to sinners, to lost men, to
hearts that cannot heal themselves, to a ruin complete and absolute; afterwards we
come to high thinking, brilliant speculation, a very apocalypse of vision and wonder
and gracious delight. So Christianity asks for no quarter upon any arbitrary or
superstitious grounds; it is willing that to-morrow every Korah, Dathan, and
Abiram shall meet it, and let the contest be settled by experience. Christianity can
call upon a thousand men to speak in its name and ten thousand times ten thousand
more day by day. Let the question be—What has most deeply touched your life?
What has given you the surest and strongest hope under the pressure of a guilty
conscience, the charges of an accusing memory? What has touched your tears most
lovingly and healingly? What was it that sat up with you longest in the dark night
time? What was it that found for you flowers in the snow, and summer among the
winter ice? Speak out—be just; and the heart will say, whenever there has been any
real experience,—The Cross of our Lord Jesus Christ has covered most of my life,
most has healed my diseases, has spoken to me a larger language than I ever heard
before—"God forbid that I should glory, save in the Cross of our Lord Jesus
Christ."
The rebels were overthrown and a marvellous providence asserts itself immediately
in connection with the overthrow:
"And the Lord spake unto Moses, saying, Speak unto Eleazar the son of Aaron the
priest, that he take up the censers out of the burning, and scatter thou the fire
yonder; for they are hallowed. The censers of these sinners against their own souls,
let them make them broad plates for a covering of the altar: for they offered them
before the Lord, therefore they are hallowed: and they shall be a sign unto the
children of Israel" ( Numbers 16:36-38).
So Christianity uses the weapons of its opponents: as David uses the sword of
Goliath; so that which has been consecrated unto the Lord, even by men whose
spirit and temper were not divine, must be claimed for the service of the altar. The
altar was made of wood, yet it was covered with metal that the continual burning
upon it might not injure the structure; and now "the censers of these sinners against
their own souls," shall be made into "broad plates for a covering of the alta;r."—
Behold the Cross—what changes it is undergoing in outward appearance! What are
these things which men are nailing to it now? Swords taken in war, trophies
brought from the battlefield, crowns once erected in ignoble pride against the
24

supremacy of Christ. So the process goes on. What a Cross it is! What a spectacle!—
nailed to it every weapon that has ever been raised against it; and in the very
upbuilding of the Cross through the generations we shall read a history which no
pen could ever fully write. Shall we join this process of nailing to the Cross that
which we have used against it? We have used our little genius—let us go and nail it
to the Cross. We have opened our mouth in rude eloquence in many a charge and
objection against the Cross—let us give our remaining breath to the praise of him
who has never looked upon us but with upbraiding or hopeful gaze. We have fooled
away our money in helping those to propagate their views whose object was to turn
all earth into a flat plane confined within the four corners of a definite boundary,
and to shut out the blue heavens, or to use them merely for the sake of
convenience—let us take what remains and say,—Thou wounded Lamb of God, we
know thou canst pardon sin, but canst thou forgive folly?—we know not the
measure between the tragedy of thy sacrifice and the turpitude of our guilt, but we
are not only sinners: we are fools—oh canst thou, Son of God, pity the fool as well as
forgive the criminal?—we thought to fight against thee: we meant to win: we
accepted the challenge, and now there is nothing left of our rebellious selves but our
censers,—Galilean, thou hast conquered!
Let us then accept our places in the divine providence; let us acknowledge a divine
order in social relations; do not let us attempt to settle great social questions by the
rule of thumb.—Do not imagine that rich and poor can be levelled together all into
one plane by some easy democratic method; do let us recognise the presence of a
marvellous providence in life. On the other hand, do not let us take such a view of
that providence as to lead us to tyrannise over our weaker fellow-creatures; do not
let us imagine that we are gods and have a right to override all poor and inferior
persons; the true line of wisdom lies between. What hast thou that thou has not
received?—that should be the question which every man should hear addressed to
himself when he is counting his gold and adding fields to his estate and is most
conscious of his commanding intellect and his imperial genius. And as for the poor,
they should be taught that poverty is no disgrace. There is a rich poverty. There is a
noble failure in life; there is a bankruptcy with extenuating circumstances. There
are sufferings that have a divine meaning behind them. So we will have no boasting
and no despairing. We are free—the rich and the poor, the leader and the follower.
"The Lord reigneth; let the earth rejoice."
Note
Korah was the leader of the famous rebellion against his cousins Moses and Aaron
in the wilderness, for which he paid the penalty of perishing with his followers by an
earthquake and flames of fire ( Numbers 16; Numbers 26:9-11). The particular
grievance which rankled in the mind of Korah and his company was their exclusion
from the office of the priesthood, and their being confined—those among them who
were Levites—to the inferior service of the tabernacle, as appears clearly, both from
the words of Moses in Numbers 16:9, and from the test resorted to with regard to
the censers and the offering of incense. The same thing also appears from the
25

subsequent confirmation of the priesthood to Aaron ( Numbers 17). The
appointment of Elizaphan to be the chief of the Kohathites ( Numbers 3:30) may
have further inflamed his jealousy. Korah"s position as leader in this rebellion was
evidently the result of his personal character, which was that of a bold, haughty,
and ambitious man. This appears from his address to Moses in Numbers 16:3, and
especially from his conduct in Numbers 16:19, where both his daring and his
influence over the congregation are very apparent. Were it not for this, one would
have expected the Gershonites—as the elder branch of the Levites—to have
supplied a leader in conjunction with the sons of Reuben, rather than the family of
Izhar, who was Amram"s younger brother. From some cause which does not clearly
appear, the children of Korah were not involved in the destruction of their father, as
we are expressly told in Numbers 26:11, and as appears from the continuance of the
family of the Korahites to the reign at least of Jehoshaphat ( 2 Chronicles 20:19),
and probably till the return from the captivity ( 1 Chronicles 9:19, 1 Chronicles
9:31). Perhaps the fissure of the ground which swallowed up the tents of Dathan and
Abiram did not extend beyond those of the Reubenites. From Numbers 26:27 it
seems clear that Korah himself was not with Dathan and Abiram at the moment.
His tent may have been one pitched for himself, in contempt of the orders of Moses,
by the side of his fellow-rebels, while his family continued to reside in their proper
camp nearer the tabernacle; or it must have been separated by a considerable space
from those of Dathan and Abiram. Or, even if Korah"s family resided amongst the
Reubenites, they may have fled, at Moses"s warning, to take refuge in the Kohathite
camp, instead of remaining, as the wives and children of Dathan and Abiram did
( Numbers 16:27). Korah himself was doubtless with the two hundred and fifty men
who bare censers nearer the tabernacle ( Numbers 16:19), and perished with them
by the "fire from Jehovah" which accompanied the earthquake.
—Smith"s Dictionary of the Bible.
PETT, "Introduction
Chapter 16 The Rebellion and Attempted Coup Under Korah, Dathan and Abiram.
This account of a rebellion against Moses and Yahweh is given in order to establish
the Aaronic rights to the priesthood, and possibly also to bring out the antagonism
that resulted from the failure to enter the land.
2). The Service of The Priests, Answering the Question Who Has The Right To
Approach Yahweh.
It cannot be accidental that following the chapter in which offerings and sacrifices
were called for, properly offered; the demand was made that unwitting sin be
properly dealt with; and that high handed sin be punished by being cut off from
among the people; and the people were called on to wear the mark of Yahweh to
show that they were His holy people, we have a chapter where high handed sin is
26

openly manifested, and those most guilty are indeed cut off, while it is clearly
revealed that His people are only holy through His good services.
In the previous chapter one man defied Yahweh and was cut off. In this chapter
many will defy Yahweh and they too will be cut off. And the holiness of the people,
which they proudly claimed for themselves, would be seen to be totally of His doing
through the means that He has provided.
Here we have a complete justification of Yahweh’s refusal to allow this people to
enter His land. They are revealed to be totally unfitted for its conquest and
enjoyment.
Also basic to this passage, and the further reason that it is included here, is the fact
that it established the uniqueness of the Aaronic priesthood in all aspects of worship
in the Dwellingplace. For this trend see Numbers 16:3; Numbers 16:5; Numbers
16:9-10; Numbers 16:35; Numbers 16:37-38; Numbers 16:40; Numbers 16:46-48.
But there can be no doubt that historically speaking it was also a dangerous
situation that could have resulted in the end for Israel. It was not just a theological
dispute. There was open rebellion against Moses and Aaron, and finally against
Yahweh, seething in the camp. So we will first of all deal with this issue which tends
to strike the modern reader most. A careful analysis will be necessary as it is due to
the failure to make such an analysis that so much criticism is levelled at the passage.
Turning back from Canaan and going back into the wilderness had necessarily
shaken Israel to the core. All their hopes and dreams had collapsed, and they had
seen before themselves a bleak and unenviable future. And they may well have laid
much of the blame on the fact that Moses and Aaron had not allowed them to take
the Ark with them into battle (Numbers 14:44). If the Ark had gone before them,
they possibly thought, would not all their enemies have scattered and fled before it?
(Numbers 10:35). They were disillusioned with both the secular and religious
leadership.
Thus the impetus that had mainly bound them to Moses when all seemed hopeful
could be seen to have gone. Indeed if he was not needed to lead them into the
promised land of what need was there to follow him? And if he was discredited so
was Aaron and his High Priesthood. So their thoughts would run. And they would
begin to question the whole basis of their society. It was probably on the basis of this
dissatisfaction of the people that two sets of people began to plot against Moses,
Korah and the Levites on the one hand, who coveted promotion to the priesthood
and control of holy things, and Dathan and Abiram with their fellow Reubenites on
the other, who had political power in mind.
This resulted in these Levites and Reubenites, who both had their camps on the
south side of the Dwellingplace, coming together and deciding to take advantage of
the disgruntlement of the people in order to advance themselves, probably having in
27

view the taking of control over Israel and the High Priesthood.
There were clearly two groups involved, Korah the Levite, Moses’ distant cousin,
along with fellow ‘sons of Levi’ (Numbers 16:8; Numbers 16:10), who enjoyed the
special privileges of the Dwellingplace, and who was very ambitious and whose main
aim was to seek the full priesthood (Numbers 16:10), and Dathan, Abiram and On,
three prominent Reubenites, with their ‘families’, whose aim was probably a coup
so that they could seize political power. These were united in their opposition to
Moses, probably with a joint plan that would benefit both. Korah would replace
Aaron as High Priest, the other three would replace Moses. In those days both
religious and secular implications had to be considered in any coup. Moses could not
be deposed while Aaron was still there. And that meant discrediting his unique
status. Thus the uniting of two such opposing parties was to be expected.
We note that there were ‘two hundred and fifty princes, men of renown’ backing
Korah, all seemingly Levites, for Moses speaks constantly of ‘you sons of Levi’. As
two hundred and fifty Isaiah 5 x 5 x 10, the covenant number doubly intensified, it
may simply be intended to reflect the ‘holy’ nature of the group rather than being a
literal head count. This was rebellion by a covenant group at the very heart of the
covenant.
The first thing that they did was to come together in ‘an assembly’ to officially
challenge Moses and Aaron. The initial tack they took was to challenge Moses on
religious grounds. For they knew that if they were to be successful they would have
to undermine the religious positions of Moses and Aaron. So while Dathan and
Abiram were probably the most dangerous conspirators from a secular point of
view, they were happy to leave the initial onslaught to Korah and use him as a front
man. That is probably why his name came first in verse 1. It was he who would be in
the best position to lay a religious foundation for the rebellion and thus carry the
people with them.
His argument was subtle. It was that, as all knew, Yahweh had declared all the
people to be holy (Exodus 19:5-6). This had especially come home even more
recently in the fact that their new tassels declared that they were ‘holy to Yahweh’
(Numbers 15:40). Thus if all were holy, and even enjoyed a special uniform
declaring them to be so, surely all could enter the Holy Place. After all Moses had
constantly stressed that ‘Yahweh was among them’ (compare Numbers 14:14;
Exodus 29:45-46; Leviticus 26:12). Thus they wanted to know, in that case, by what
right Moses and Aaron had lifted themselves above ‘the assembly of Yahweh’ as
though they were especially holy? Why had they kept it as a family thing? Were not
all the people holy?
In a situation like this we are only given the gist of the argument and there was
probably much argued about this matter which we are not told, but it was clear
what their aim was. They wanted entry into the priesthood.
28

Dathan and Abiram sat quietly by and said nothing. This was not their territory.
They were scheming something much more revolutionary. But that could await the
recognition by Israel of their allies as members of the sacred priesthood. The fact
that they were the real final danger comes out in that in the event it was to be their
wider families who were all destroyed. In the case of Korah and his Levites it was
only the men themselves.
At this point Moses clearly sought a break in order to consult Yahweh, and he fell
on his face before Him and sought His will (Numbers 16:4). Yahweh then instructed
him on what to do and he acted accordingly. So they wanted to break into the
priesthood in spite of Yahweh’s clear instructions? Well, they would not be denied
their opportunity, as long as they were prepared to face the consequences.
So Moses called in Korah and his band of Levites (the 250) and instructed them that
if they wished to put in a claim to be priests they should come the next day, each
with a censer in his hand, and burn incense before Yahweh. But he warned them
that Yahweh would then demonstrate who was holy and would cause those whom
He chose to come near to Him (Numbers 16:5). Then he made a plea to them that if
they would only consider the matter, they would recognise that they were already
highly favoured. Had not Yahweh separated them from the congregation of Israel
for holy service with regard to His Dwellingplace, and allowed them to come nearer
to Him than any other tribe in Israel? Did they then really wish to seek the
priesthood as well? We may presume that he reminded them of what the instruction
that he had received from Yahweh said, and reminded them of what had happened
to Nadab and Abihu (Leviticus 10:1)
Korah and his band of Levites seem to have gone back to their tents well satisfied. It
seemed to them that their scheme was working. They would appear in the morning
as he had said, with their censers in their hands. They did not consider the fact
which Moses had drawn attention to, that if they saw themselves as being holier’
than the ordinary people, how could their side then use ‘equal holiness’ as a test of
whether they should be involved in the priesthood? Having been given great
privilege, and accepted it, they had testified to the fact that some of Yahweh’s holy
people could be higher in holiness status than others. Thus their action was
inconsistent with the status that they accepted.
Having temporarily satisfied Korah and the Levites, Moses then turned his attention
to Dathan and Abiram, the Reubenites, who had not been involved in that side of
things. They seemingly had different motives. They were not ‘sons of Levi’. They
had no ambitions for priesthood. They had rather taken the opportunity of Korah’s
dispute in order to introduce their own differences and possibly gain power in other
ways, and as the aftermath demonstrates, they were gathering a host with a view to
a coup. They were after all members of the ‘firstborn’ tribe. Thus when, after they
returned to their tents after the initial meeting, Moses sent for them so that he could
talk further with them, they were in no mood to go. They spurned his orders from
then on. No they would not obey him. Who did he think he was? On what grounds
29

did he claim to be a Prince over them? (Numbers 16:13). They would not come up to
the Tent of meeting to meet with him. They no longer accepted his authority. After
all how did they know that it was not a trick, and that once they arrived they would
not be assaulted and blinded? This was a practise of some overlords against
rebellious leaders (compare Samson in Judges 16:21; Zedekiah in 2 Kings 25:7).
Their reply was an act of open rebellion. It was treason. They were rejecting
covenant responsibility and Moses’ leadership (which Korah had not done), which
was why Moses probably saw them as the most dangerous.
The fact that the Kohathites and the Reubenites were both encamped on the south
side of the camp, partly explains how they had got together. But the full possible
impact of the rebellion was clear next day from the fact that Korah was able to call
together ‘the whole congregation’ to gather at the Dwellingplace (Numbers 16:19). It
had become a mass movement which to some extent involved the whole of the
people, not just a small minority, although Moses does distinguish between their
guilt and the guilt of the leaders of the rebellion (Numbers 16:22). But the people
had come in order to discover what it was all about, and to find out what the result
would be, not necessarily to side with Korah.
So when Korah came with his men and their censers, ready to offer incense to
Yahweh before the Tent of meeting, the whole congregation was present to witness
the event. All, that is, apart from the rebels (Numbers 16:19 with Numbers 16:34).
All those with censers then put fire in them and put their incense into the censers,
and at this point the glory of Yahweh appeared to all. Korah and his men were
probably delighted. It would appear to them that Yahweh was accepting their
offering! He had not struck them down. But Yahweh then spoke to Moses and
Aaron and warned them to get away from the congregation as He intended to
destroy them all.
However, Moses pointed out that the congregation had not really done anything
wrong, and that only the guilty should be punished, and as a result of their
intercession Yahweh, speaking anthropomorphically, backed off. He then instructed
him to inform the people that they were to get away from ‘the dwellingplace of
Korah, Dathan and Abiram’, that is from the area on the south side of the Tent of
meeting where they lived. Korah would be in the camp of the Kohathites while
Dathan and Abiram were in the camp of Reuben, both on the south side. In other
words the congregation were to demonstrate their lack of support for the rebels, by
keeping them at a distance and avoiding their tents.
Moses then, clearly at Yahweh’s instructions as comes out in what he later said, took
the elders, who proved loyal to him, and approached the camp of Reuben (Numbers
16:25). Then he called on the members of the congregation who had gathered there
to depart and get as far away as possible from the rebels, and not even touch any of
their possessions. It was a declaration that the rebels were unclean in Yahweh’s
eyes. And the congregation obediently did what he said. Moses would have felt
30

quietly contented. He knew that he was gaining back the control that seemed to have
been lost. Then Dathan and Abiram came out to the door of their tents supported in
their display of defiance by their wives and children, and at Moses’ word the ground
opened up and swallowed them. So the rebellion was over.
But only those who ‘appertained to Korah’, that is who were involved with him in
the rebellion, were consumed. They had committed treason as a solid body and
received the punishment for treason. (This in fact possibly included Korah who may
have raced ahead to warn them that Moses was coming, although his death is
nowhere mentioned here, but see Numbers 26:8-10 which is the only place which
mentions his death. That is, however, also ambiguous). At this the people who had
been watching at some distance fled, lest they too be caught up in the catastrophe.
And fire also came down from heaven and smote those who were offering incense on
their censers It should be noted that the sons of Korah are not said to have been
involved in these activities. They in fact were later declared to be alive (Numbers
26:11; Numbers 26:58).
However the mood of the people was such that they were angry at this slaughter of
‘their brothers’. They had not been present at the hostile assembly, nor had they
known about the Reubenites’ defiance of Moses. What had happened seemed
unnecessary and fuelled their already fierce resentment of Moses. So they gathered
together against Moses and Aaron. Yahweh had been right about their mood after
all.
Things might have become dangerous, but Yahweh struck the people with a plague
where they stood, and it was only the intervention of Aaron at Moses’ command in
making atonement for them through his censer that prevented the whole people
being destroyed. The contrast between his burning incense and bringing relief to the
people contrasted vividly with those who had died for burning incense in their
censers. Aaron’s position was firmly established. And that in fact is the main point
of the whole narrative.
The significance of Numbers 16:1 to Numbers 17:13 can be looked at from two
angles, a). Who has the right to offer incense to Yahweh, and b). Who has the right
to enter the Sanctuary? These were the questions that were being mainly dealt with.
We race to look at the history. The writer’s great concern was the theology.
a). Who Has The Right To Offer Incense Fire Before Yahweh?
This is evidenced by the rebellion of the Levite Korah and the Reubenites Dathan
and Abiram, and its aftermath (Numbers 16)). It is divided into two sections:
i). The Competition between Aaron and Korah and his band of Levites (Numbers
16:1-21).
a Korah and his co-conspirators dispute the positions of Moses and Aaron as those
31

uniquely approved of Yahweh (Numbers 16:1-3).
b The Challenge of the Censers, to burn incense before Yahweh (Numbers 16:4-7).
c Moses Charge against Korah and his band of Levites that they seek to go beyond
their status over against Aaron (Numbers 16:8-11).
d Korah’s Reubenite followers refuse to respond to Moses’ plea to them (Numbers
16:12-14).
d Moses prays that Yahweh will refute them (Numbers 16:15).
c Moses calls on Korah and his band of Levites to respond to his challenge and test
their status in contrast with Aaron (Numbers 16:16-17).
b All carry out the Challenge of the Censers and burn incense at the door of the
Tent of meeting and in the presence of the gathered congregation (Numbers
16:18-19).
a Moses and Aaron to separate themselves from the congregation of Israel as those
uniquely approved of Yahweh (Numbers 16:20-21).
ii). God’s Judgment on Korah, Dathan and Abiram, and on the People (Numbers
16:22-50).
a Moses prays that Yahweh will spare the congregation of Israel (Numbers 16:22)
b Yahweh commands the people to depart from Korah, Dathan and Abiram
(Numbers 16:23-27)
c The Pit swallows up the Reubenite followers of Korah, Dathan and Abiram
(Numbers 16:28-34).
d Fire consumes the offerers of the incense (Numbers 16:35).
d The metal of the false censers of those sinners to be used to cover the altar
(Numbers 16:36-40).
c The congregation blame Moses and Aaron for the pit of death (Numbers 16:41-43)
b Yahweh’s threat against the people (Numbers 16:44-45)
a At Moses’ word Aaron stays the plague from the people by offering incense on his
censer (Numbers 16:46-50)
Verses 1-3
32

Korah and His Co-conspirators Dispute the Positions of Moses and Aaron
(Numbers 16:1-3).
Numbers 16:1-2
‘Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and
Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men, and
they rose up before Moses, with certain of the children of Israel, two hundred and
fifty princes of the congregation, called to the assembly, men of renown,’
Korah is mentioned first because he acted as the front man, and it was his aim that
illustrated the point that the writer is concerned to get over. It is because he was
connected with the tribe of Levi, and made claims on that basis, that his fuller
genealogy is given. He was a Kohathite, and a distant cousin of Moses and Aaron.
Thus he shared in the important task of bearing the sacred furniture of the
Dwellingplace, including the sacred Ark. He should have known better than to
dispute the priesthood. His sons are not said to have joined with him in the dispute.
Dathan and Abiram were closely related, being sons of Eliab. On was the son of
Peleth, but he disappears from the story immediately. He was probably mentioned
so as to make up a threesome, emphasising the completeness of the rebellion of the
Reubenites. All three were of the tribe of Reuben. Thus they played no part in the
question of the censers and the priesthood. They had a deeper motive.
It was in fact very much common sense for Dathan and Abiram, in planning their
coup, to recognise that they had to consider the religious aspect. They had two
obstacles to deal with, Moses the overall leader and Aaron who provided the
support of the cult. No rebellion could be successful which did not succeed in both
fields. Furthermore, by allowing the ambitious Korah to act as front man they could
present themselves as simply wanting to honour Yahweh and see fair play. The
account brings their duplicity out well.
“Took men.” The Hebrew text lacks ‘men’ which is read in. It could equally be
translated ‘took up a position of treason’ or ‘took action’. Compare 2 Samuel 18:18
for a similar construction. We could more accurately translate, ‘took and rose up’.
“With certain of the children of Israel, two hundred and fifty princes of the
congregation, called to the assembly, men of renown.” With them they had ‘two
hundred and fifty’ influential men of high standing. In view of the fact that large
numbers were probably not used arithmetically, but were used as adjective in order
to give an impression, the ‘two hundred and fifty’ probably simply means a large
group strongly involved in the covenant. 5 x 5 x 10 is five doubly intensified, and 5 is
the number of the covenant.
The first impression is also that these were influential men from all the tribes (‘of
33

the children of Israel’), but in what follows Moses addresses them as ‘you sons of
Levi’ (Numbers 16:7-8) and speaks of ‘your (thy) brothers, the sons of Levi’. So
either (1) they were all Levites, or (2) Moses is calling them such because they were
following Korah in seeking to act like sons of Levi, or (3) the phrase ‘sons of Levi’
has in mind the leaders of the two hundred and fifty who were sons of Levi and
were putting forth the case for all of them. Why not then call them the sons
(followers) of Korah? It may be because he was using the phrase sarcastically, “you
who put yourselves forward as ‘sons of Levi’.” Some see the weight as being on the
side of the suggestion that they were all Levites, and it may be that as Moses was
aware that the actual sons of Korah were not involved in the dispute, he did not
wish to give a wrong impression and malign innocent people. If the second view is
considered correct ‘band of Israelites’ should be seen as the strict interpretation of a
sarcastic ‘sons of Levi’.
BI 1-35, "Korah . . . Dathan, and Abiram . . . gathered themselves together against
Moses and against Aaron.
Korah, Dathan, and Abiram
I. The rebels.
1. Influential.
2. Numerous,
3. Deluded—
(1) Concerning Moses, who they asserted, wrongly, was a self-elected leader and
an arbitrary prince.
(2) Concerning the people, who they assumed (Num_16:14) would have willingly
followed Moses to the promised land, had he tried to lead them hither. Self-
deceived, and deceiving others.
II. Their sin. Rebellion against the authority of God which was invested in Moses.
1. Cause in Korah (see Num_3:30); whence it appears that for some unexplained
cause a younger relative was appointed to the headship of the Kohathites. Korah was
descended from the second son of Kohath (Num_6:18), whilst the present head was
descended from the fourth son.
2. Cause in Dathan and Abiram. The priesthood transferred from the first-born of
every family to one particular tribe, and that a branch of the house of Moses. But this
was done by command of God, not of Moses alone.
3. Cause in the two hundred and fifty. Their own assumed rights might be interfered
with, so they thought.
4. Cause in their followers. General dissatisfaction. They charged upon Moses the
effects of their own selfishness. Pride in all of them.
III. Their punishment.
1. Of Divine selection. Left on both sides to Divine arbitration. On the part of the
34

rebels, a defiance; on the side of Moses, humble agreement.
2. Manifest. All should see it, and know thereby the Divine will.
3. Of Divine infliction. God took the matter into His own hands. It was a rebellion
against Him, more than Moses.
4. Terrible.
5. Complete.
All pertaining to them perished. God could do without men who had thought so much of
themselves. Learn:
1. “Our God is a consuming fire.” “A fearful thing to fall into the hands of the living
God.”
2. Beware of resisting Divine authority. “How shall ye escape,” &c.
3. Have we not all rebelled?
4. God was in Christ, making reconciliation, &c. (J. C. Gray.)
The particular characters of these three men, Korah, Dathan, and Abiram, are not given
in Scripture; but they seem to represent generally all those who rise up against the
powers ordained of God: Korah the Levite against Aaron; Dathan and Abiram of the
tribe of Reuben against Moses; but both conspiracies being combined together, indicates
that it is the same temper of mind which rejects the ordinances of God whether it be in
Church or State. Their sin was like that of the fallen angels who from envy, it is
supposed, arose against the Son of God. But let us consider how far the case is applicable
to ourselves now; as it is in some degree peculiar; for Moses and Aaron had their
authority all along confirmed of God by outward signs and miracles. Add to which that
their characters were such as less than any other to justify opposition or envy. For Moses
was the meekest of men; and Aaron was inoffensive in all his conduct toward them.
Their pre-eminence, too, was in hardship rather than in wealth or worldly power: in
journeyings in the wilderness, not in the riches of Canaan. But these circumstances do
not in fact prevent the application to ourselves; for the Pharisees afterwards had no
miracles to prove their authority from God; and moreover they were great oppressors,
covetous and cruel: yet our Lord says of them, “The Scribes and the Pharisees sit in
Moses’ seat: all therefore whatsoever they bid you observe, that observe and do”; and
this He says at the very time when He is cautioning His disciples against their
wickedness. They had to obey the ordinance of God, though it had neither outward sign
nor holiness to support it. Nor indeed is the presence of God denied by the company of
Korah as being vouchsafed to them under the guidance of Moses and Aaron; they say
that “the Lord is among them,” as He was seen in the pillar of fire and the cloud, in the
holy tabernacle, in the manna from heaven: but what they complained of was the want of
visible fruits and enjoyments, “Thou hast not brought us into a land that floweth with
milk and honey”; “Wilt thou put out the eyes of these men?” as men may say now, “We
see not our tokens”; where are our spiritual privileges? where is the fulfilment of all the
glorious things which the prophets have spoken of the Christian Church? But if this case
is of universal application and for general warning, then the question will arise, are there
35

no allowances, no limitations, to be made; and is there no relief in the case of oppressive
governors and bad pastors? must all resistance be like that of Korah, Dathan, and
Abiram, displeasing to God? and is it never without sin? Let us consider this a little more
particularly. If such powers are of God, then He gives such as are suitable to the people
over whom they are placed; not necessarily such as they like, but such as are good for
them to have, and such as they deserve. For instance, the Roman emperors during the
early days of Christianity, were many of them monsters of cruelty and wickedness; but
when we come to inquire into the character of the people over whom they were placed,
we find the corruption of morals so deep and extensive that they were as bad as the
tyrants that governed them. And it was to these Romans and living under some of the
worst of these governors that St. Paul says, “Let every one be subject unto the higher
powers. For there is no power but of God: the powers that be are ordained of God.
Whosoever therefore resisteth the power, resisteth the ordinance of God.” And St. Peter
unto Christians under the same rule, “Submit yourselves to every ordinance of man for
the Lord’s sake: whether it be to the king as supreme; or unto governors, as unto them
that are sent by Him.” Moreover, in consequence of this, we find in Scripture that kings
and people are often together condemned and visited alike. Pharaoh and Egypt both
together oppressed Israel; both hardened their hearts; both were cut off together. The
same order of Divine providence applies also to spiritual governors; it is so with the
Church of God in all times and places; the angels of the Churches and the Churches
themselves are tended on, and in each case addressed together as one by their Lord, who
has the seven stars in His hand, while He walks in the midst of the seven golden
candlesticks. We may therefore consider it as a general law of God’s providence, that
their rulers both spiritual and temporal will be such as the people are worthy of; that if
they need better rulers, the only way in which this can be produced efficiently and
effectively, is by becoming better themselves. But a case of difficulty which may arise is
this, if a signal repentance should take place among the people, the spirit of grace and
supplication should be poured out upon them, and there should be a general awakening;
then the deficiency of their pastors and rulers will come before them in a striking light;
and then will be their great temptation to take the amendment of such things into their
own hands. But yet not well nor wisely. Surely no reformation can be equal to that which
took place suddenly and simultaneously, when the disciples of Christ were yet under the
Scribes and Pharisees, yet He said, as they sat in Moses’ seat they must be obeyed. Or
again, when the apostles wrote to Christians, that they must submit themselves to the
powers that be, while those powers were the most corrupt of heathen governments. It is
true that the change had not then become extensive, or leavened the general state of
society, but the law of God’s providence was the same, for it was the gradual progress of
that change which would bring over them in God’s own good time their own true
governors, such as were meet for them. And in the meanwhile those evil rulers formed a
part of that discipline of faith by which they were perfected and established, being
purified thereby as gold in the fire. Moreover, it is observed that the Church of God has
flourished more under heathen than under its own Christian rulers. This consideration
may allay our impatience; we are at best so weak and frail that we need the iron rod
more than the golden sceptre; in our present state the Cross is more suited for us than
the crown. In prosperity we lean on an arm of flesh, and are weakened; in adversity we
lean on God, and are strengthened. But then it may be said that there is a case far more
grievous than this, that of evil ministers in the Church itself, whether it be of chief
pastors, or of those in their own nearer and subordinate sphere. These are trials
peculiarly heavy to a good man; and there are some cases which can only be considered
36

as severe visitations of God, and the scourge of sin. But if God does not afford the power
of remedying this great evil, then the same law of patience must be applied. In one ruler
or pastor you may read God’s wrath, in another His love. You cannot reject either; take
His wrath in meekness, and He may show you His love. And in the meanwhile, with
regard to any particular case of great trial, we must practise forbearance, and God will
remember us in His own good time. This duty of meekness and patience applies to a case
so far as it is one we cannot remedy, like any evil or scourge that comes to us from God’s
hand, we must take it as our punishment from Him. But then it may be said, when the
case is one that implies grievous sin, an example which dishonours God, corrupts
Christ’s little ones, and poisons the fount of life, are we to acquiesce in this? Does not the
love of God constrain us not to resign ourselves to such evil—to lift up our voice and
cry—to move heaven and earth? This is most true: for surely there is a remedy with God.
When He has forbidden one way of redress, He has pointed out another and a better.
Our Lord has pointed out the one and only way, and that is the way of prayer. He did not
even Himself send forth apostles without it. Many are cast down because the Church is
in bonds. It can neither appoint for itself suitable pastors, nor set aside evil ministers,
nor manage its own affairs, and the government of it is falling into the hands of its
enemies. But these are not the g, eat evils to be feared; the one great cause for
apprehension is this, whether in the body of the Church at large the spirit of prayer is
sufficiently strong to cast off all these impediments; for where prayer is, all such evils
from without are thrown off, even as in the spring of the year nature throws off all the
chains of winter. The imprisoned eagle may even yet soar aloft, and unfold her wing in
the free expanse of heaven. (Isaac Williams, B. D.)
I. The sin.
1. A jealousy of the privileges and positions of God’s appointed priesthood.
2. A lack of reverence for sacred things.
3. An unauthorised and presumptuous intrusion into Divine mysteries.
II. The conviction.
1. Moses acted wisely.
2. Modestly.
3. Prudently.
III. The punishment.
1. It destroyed the guilty.
2. It involved the innocent.
3. It was deterrent in its tendency.
Lessons:
1. The fatal consequences of extreme irreverence.
2. Before we find fault with others we should take heed to ourselves.
37

3. All who attempt to get to heaven through their own efforts, instead of by the
merits of the great High Priest, Jesus Christ, shall share the fate of these wicked
men. (Preacher’s Analyst.)
I. The sin of Korah, Dathan, and Abiram was this: they were discontented with the
arrangement made for public worship by the choosing out of Aaron and his family to be
priests. The argument they used was a very plausible one, because it depended upon the
great truth of the Lord’s being with all His people, consecrating and sanctifying them all,
making them all in a certain sense holy to the Lord, in a certain sense priests. It also
flattered the vanity of the people, and strengthened them in the notion that they were
oppressed by their rulers.
II. The answer to this argument was that Moses and Aaron had not lifted themselves up
at all; the Lord had lifted then up. This was the answer which was ultimately given, with
very terrible emphasis, by the swallowing up of Korah and his company. Korah and his
company had laid great stress on the fact that all the congregation of the Lord were holy.
Moses and Aaron might very well have replied, that they for their part by no means
questioned the fact. Moses had never represented the choice of Aaron and his family as a
declaration that they only of the people were holy. Nothing could be a greater mistake on
the part of the people than to take this view of the priestly consecration.
III. Between our own priesthood and that of the Israelites there is still the great
common ground of ministry before God in behalf of others which must be at the basis of
every religion. Hence both priest and people may learn a lesson. The priest may learn
that his office does not imply that he is holier or better than his brethren, but that it does
imply greater responsibility, greater opportunities of good, greater sin if he does evil.
And the people may learn to be gentle and considerate to those who are over them in the
Lord, not to be ready to find fault and condemn, but rather to be charitable, and
forbearing, and gentle. (Bp. Harvey Goodwin.)
God has brought the Israelites out of Egypt. One of the first lessons which they have to
learn is, that freedom does mean license and discord—does not mean every one doing
that which is right in his own eyes. From that springs self-will, division, quarrels, revolt,
civil war, weakness, profligacy, and ruin to the whole people. Without order, discipline,
obedience to law, there can be no true and lasting freedom; and therefore order must be
kept at all risks, the law obeyed, and rebellion punished. Now rebellion ought to be
punished far more severely in some cases than in others. If men rebel here, in Great
Britain or Ireland, we smile at them, and let them off with a slight imprisonment,
because we are not afraid of them. They can do no harm. Bat there are cases.in which
rebellion must be punished with a swift and sharp hand. On board a ship at sea, for
instance, where the safety of the whole ship, the lives of the whole crew, depend on
instant obedience, mutiny may be punished by death on the spot. And so it was with the
Israelites in the desert. All depended on their obedience. The word must be, Obey or die.
As for any cruelty in putting Korah, Dathan, and Abiram to death, it was worth the death
of a hundred such—or a thousand—to preserve the great and glorious nation of the Jews
38

to be the teachers of the world. Moses was not their king. God brought them out of
Egypt, God was their king. That was the lesson which they had to learn, and to teach
other nations also. And so not Moses, but God must punish, and show that He is not a
dead, but a living God, who can defend Himself, and enforce His own laws, and execute
judgment, without needing any man to fight His battles for Him. And God does so. The
powers of nature—the earthquake and the nether fire—shall punish these rebels; and so
they do. Men have thought differently of the story; but I call it a righteous story, and one
which agrees with my conscience, and my reason, and my experience also of the way in
which God’s world is governed until this day. What, then, are we to think of the earth
opening and swallowing them up? This first. That discipline and order are so absolutely
necessary for the well-being of a nation that they must be kept at all risks, and enforced
by the most terrible punishments. But how hard, some may think, that the wives and the
children should suffer for their parents’ sins. We do not know that a single woman or
child died then for whom it was not better that he or she should die. And next—what is
it, after all, but what we see going on round us all the day long? God does visit the sins of
the fathers on the children. But there was another lesson, and a deep lesson, in the
earthquake and in the fire. “Who sends the earthquake and the fire? Do they come from
the devil—the destroyer? Do they come by chance, from some brute and blind powers of
nature?” This chapter answers, “No; they come from the Lord, from whom all good
things do come; from the Lord who delivered the Israelites out of Egypt; who so loved
the world that He spared not His only-begotten Son, but freely gave Him for us.” Now I
say that is a gospel which we want now as much as ever men did; which the children of
Israel wanted then, though not one whit more than we. You cannot read your Bibles
without seeing how that great lesson was stamped into the very hearts of the Hebrew
prophets; how they are continually speaking of the fire and the earthquake, and yet
continually declaring that they too obey God and do God’s will, and that the man who
fears God need not fear them—that God was their hope and strength, a very present help
in trouble. Therefore would they not fear, though the earth was moved, and though the
mountains be carried into the midst of the sea. And we, too, need the same lesson in
these scientific days. We too need to fix it in our hearts, that the powers of nature are the
powers of God; that He orders them by His providence to do what He will, and when and
where He will; that, as the Psalmist says, the winds are His messengers and the flames of
fire His ministers. And this we shall learn from the Bible, and from no other book
whatsoever. God taught the Jews this by a strange and miraculous education, that they
might teach it in their turn to all mankind. (C. Kingsley, M. A.)
Korah
God was pleased under the old, as He has done under the present dispensation, to
constitute the priesthood of His Church, in accordance with that principle of orderly
arrangement which runs through all His ways, in a threefold order, with a regular
distribution and gradation of powers from the lowest to the highest. But the wisdom of
men does not quietly acquiesce in God’s wisdom when it goes counter to the interests,
impulses, and aspirations of self-love. Men are easily brought to doubt the divinity of a
system that sets others over them, and assigns them only an inferior station, even
though that be honourable and good. The spirit of discontent and rebellion broke out
even in the life of Aaron, and during the sojourn in the wilderness. Even thus early did
the presumption of man dare to criticise and amend the institutions of God, and under
the guise of a zeal for liberty and for right, the favourite pretext of ambition and
39

selfishness, to break the order which God had established, and substitute devices of its
own creation. Korah was a Levite, but he aspired also to be a priest, and could not
acquiesce in those limitations, which, what he may have called the accident of birth and
the arbitrary restraints of the Law, imposed upon him. And he easily drew to him
associates in his nefarious enterprise. The sedition was wide-spread, and threatened the
most fatal consequences. Jealousy of power and place is contagious, and always finds an
answering sentiment in many hearts. Broach it once among any body of men, and it will
run “like sparks among the stubble.” Equality and the lowering of eminence and
distinction, and disregard of law, are popular doctrines, and easily clothe themselves in
specious forms. It is alleged that all society is sacred; there is, there ought to be, no
special sacredness in any in eminent place, which inferiors in office or men in private
condition are bound to recognise and respect. Thus the bonds of social order in the
Church, in the State, are loosened and destroyed. We stand on the dignity of human
nature, and the spiritual equality of all Christians: we can have no rulers, we will brook
no superiors, we will obey no restrictions—the spurious pleas of presumptuous self-will
and ambition, in the State and in the Church, in all ages. God, however, quickly
interfered in this instance, to vindicate and protect His own appointments, and keep that
sacred polity which His wisdom had provided for His Church from being trampled on
and destroyed. What, then, is this “gainsaying of Core” to us? and what may we learn
from it that is profitable for admonition and instruction in righteousness?
1. We learn the sacredness of the ministry, and of its divinely appointed order Every
man was to know his place and to keep it, and to do the duty of his place and none
other, and not, on some specious plea of a higher fitness or a larger usefulness,
intrude on work which God had given to others. Now, here are great principles, and
these are applicable to the Church in all her periods and in all her forms. There is a
ministry now in the Church, and it is there not because man made it, but God. “Let a
man,” says St. Paul, “so account of us, as of the ministers of Christ, and stewards of
the mysteries of God.” They hold their place, if they are really anything at all, by a
Divine commission. Without a ministry recognised as truly Divine, there will never
be religious stability, nor long, religious life and true Christian morals. And when
these are gone, civil liberty and political order will not last long. And the first, the
fatal step towards these dreadful losses is taken when that constitution of the
ministry which Christ appointed is changed, and the sacred office begins to be
looked upon as a thing which men may mould and alter to their convenience and
their fancy.
2. But we must spare a little space for the broader lesson which this “gainsaying of
Core” teaches us, namely, that in the social system, we all, ministers and laymen,
especially ministers, have our place, which is appointed us of God, and our true
wisdom and happiness lie in knowing what it is, and keeping in it. Korah had a place,
and a very good place, but he did not like it. He sought a better by unlawful means,
and he lost all, and “left his name for a curse unto God’s chosen.” He forgot that God
had assigned him his place, and that contentment in it was a part of his religious
obedience, the service that God required at his hands. How full this world is of
restless and uncomfortable aspirings! Men see around them higher places, happier
ones as they think; places that are certainly grander, that shine more, that seem to
contain a greater plenitude of good, and to open larger sources of pleasure and
enjoyment. They are discontented. They are envious. They get very little comfort
from what they have by reason of their uneasy hankerings after what they have not.
The true antidote of this great evil is faith; faith in God and in His overruling
40

Providence; faith in the Divine order into which we find ourselves wrought, faith in
the social economy under which we live as a Divine structure and appointment; faith
in our own assignment to that place and those relations in it, which, whatever we
may think of them, are the mind of God concerning us, the work of that great
fashioning Hand which “ordereth all things in heaven and earth,” and which
appoints to all inferior agents their place and their work, not in caprice, not in
cruelty, not in partiality, not in a reckless disregard of their rights and their welfare,
but in wisdom, in equity, in benevolence, for His glory and the greatest good of the
greatest number of His creatures. (R. A. Hallam, D. D.)
Whatsoever evil men do, they are ready to justify it
When evil men have committed evil, they are ready to justify their evils that they may
seem good. We see this in Saul, 1Sa_13:11; 1Sa_31:12; 1Sa_15:15; Joh_12:5-6. Judas
pretended the poor and his great care of them; albeit he cared not for them, but for
himself.
1. For men are affected to their actions as they are to themselves. Though they be
corrupt, yet they would not be thought to be so; and therefore they seek excuses for
themselves, as Adam did fig leaves to cover his shame and his sin.
2. If they should pretend nothing, all would be ready to condemn them; therefore, to
blind the eyes of others, they cast a mist before them as jugglers used to do that they
may not be espied.
Uses:
1. This serveth to reprove divers sorts that go about to varnish their actions with
false colours, thereby to blind the world and to put out their eyes. These show
themselves to be rank hypocrites.
2. We are to judge no otherwise of all such as transgress the law of God, whatsoever
their allegations be. How many men are there that think even palpable sins to be no
sins at all, because they can blanch and colour them over! (W. Attersoll.)
Elevated character exposed to violence
Some years ago I went to see the lighthouse which, standing on Dunnet Head—the Cape
Orcas of the Romans—guards the mouth of the Pentland Firth. On ascending the tower,
I observed the thick plate-glass windows of the lanthorn cracked—starred in a number of
places. I turned to the keeper for an explanation. It appears that is done by stones flung
up by the sea. The wave, on being thrown forward against the cliff, strikes it with such
tremendous force as to hurl the loose stones at its base right up to the height of 300 feet.
So are the great light-bearers, by the exposure of their position, and in spite of the
elevation of their character, liable to be cracked and starred by the violence of the world.
(T. Guthrie.)
Seek ye the priesthood also?—
41

Wicked ambition faith fully rebuked
I. The greatness of the privileges conferred upon the Levites.
II. The unrighteousness of the ambition cherished by them. Their ambition involved—
1. The disparagement of their present privileges. Their privileges “seemed but a
small thing unto them.” Great as they were, they did not satisfy them. “Ambition,”
says Trapp, “is restless and unsatisfiable; for, like the crocodile, it grows as long as it
lives.”
2. Interference in the Divine arrangements. “Seek ye the priesthood also?”
III. The heinousness of the rebellion in which they engaged. Moses points out to them
concerning their rebellion that—
1. It was unreasonable. “What is Aaron that ye murmur against him?” The high
priest was merely an instrument in the hand of the Lord.
2. It was exceedingly sinful. “Thou and all thy company are gathered together against
the Lord.” “Those resist the prince who resist those that are commissioned by him”
(comp. Mat_10:40; Joh_13:20; Act_9:4).
Conclusion:
1. Let us crush every rising of ambition which is not in harmony with wisdom and
righteousness.
2. Let us seek to give to our ambition a righteous and noble direction. (W. Jones.)
The privileges of the Levites
1. They were separated from the congregation of Israel, distinguished from them,
dignified above them; instead of complaining that Aaron’s family was advanced
above theirs, they ought to be thankful that their tribe was advanced above, the rest
of the tribes, though they had been in all respects upon the level with them. Note, it
will help to keep us from envying those that are above us, duly to consider how many
there are above whom we are placed. Many perhaps who deserve better are not
preferred so well.
2. They were separated to very great and valuable honours.
(1) To draw near to God, nearer than common Israelites, though they also were a
people near unto Him : the nearer any are to God, the greater is their honour.
(2) To do the service of the tabernacle. It is honour enough to bear the vessels of
the sanctuary, and to be employed in any part of the service of the tabernacle;
God’s service is not only perfect freedom, but high preferment. Note, those are
truly great that serve the public, and it is the honour of God’s ministers to be the
Church’s ministers: nay (which adds to the dignity put upon them),
(3) It was the God of Israel Himself that separated them. It was His act and deed
to put them in their place, and therefore they ought not to be discontented with
that; and He it was likewise that put Aaron into his place, and therefore they
ought not to envy that.
42

3. He convicts them of the sin of under valuing these privileges, “Seemeth it a small
thing unto you?” It ill becomes you, of all men, to grudge Aaron the priesthood, when
at the same time that he was advanced to that honour, you were designed to another
honour dependent upon it, and shine with rays borrowed from him. Note:
(1) The privilege of drawing near to the God of Israel is not a small thing in itself,
and therefore must not seem small to us. To those who neglect opportunities of
drawing near to God, who are careless and formal in it, to whom it is a task, and
not a pleasure, we may properly put this question, Seemeth it a small thing to you
that God has made you a people near unto Him?
(2) Those who aspire and usurp the honours forbidden them, put a great
contempt upon the honours allowed them. We have each of us as good a share of
reputation as God sees fit for us, and sees us fit for, and much better than we
deserve; and we ought to rest satisfied With it, and not as these here, exercise
ourselves in things too high for us: “Seek ye the priesthood also?” They would not
own that they sought it, but Moses saw that in their eye: the law had provided
very well for those that served at the altar, and therefore they would put in for the
office.
4. He interprets their mutiny to be a rebellion against God (Num_16:1). While they
pretended to assert the holiness and liberty of the Israel of God, they really took up
arms against the God of Israel: “Ye are gathered together against the Lord.” Note,
those that strive against God’s ordinances and providences, whatever they pretend,
and whether they are aware of it or no, do indeed strive with their Maker. Those
resist the prince who resist those that are commissioned by him. For alas! saith
Moses, “What is Aaron that ye murmur against him?” If murmurers and complainers
would consider that the instruments they quarrel with are but instruments whom
God employs, and that they are but what He makes them, and neither more nor less,
better nor worse, they would not be so bold and free in their censures and reproaches
as they are. They that found the priesthood, as it was settled, a blessing, must give all
the praise to God; but if any thought it a burden, they must not therefore quarrel
with Aaron, who is but what he is made, and doth as he is bidden. Thus he interested
God in the cause, and so might be sure of speeding well in his appeal. (Matthew
Henry, D. D.)
Separation for nearness to God
I. God’s separation of His servants.
1. The demand for this may come with the first Divine call of which the soul is
conscious. To one living a worldly life there comes a conviction of the folly of this,
which is really a Divine call to rise and pass from it, through surrender to Christ, to
the number of the redeemed. But that call is not easy to obey at first. The influences
under which we have grown hold us where we are; aims to which we have been
devoted, and in which we have much at stake, refuse to be lightly abandoned; old
associations and pleasures throw their arms about us, like the family of Bunyan’s
pilgrim, detaining us when we would flee; the world’s beauty blinds us to the greater
beauty of the spiritual, and we fear to cast ourselves into the unknown.
2. This demand is repeated by God’s constant requirement of His people. For it is the
43

law of spiritual life to “die daily,” to “crucify the flesh with the affections and lusts”;
and what is that but to sever ourselves for Christ’s sake from objects to which the
natural man would cleave!
3. And this demand of God is supplemented by His frequent providence. He calls us
to voluntary separation, He also separates us whether we will or no. Evidently
spiritual life needs much loneliness.
II. This separation is for nearness to Himself.
1. For apprehending God, we need separation from what is wrong. Every turning,
however little, towards the world from the demand of conscience is a turning a little
more away from God, till He is behind us and we lose sight of Him, and live as
though He were not. Yea, sin not only turns the back on Him, it dims the eye to the
spiritual so that though He stand before us we are blind to His presence.
2. Besides this, for communion with God we need separation from engrossing scenes
and tasks. “How rare it is,” said Fenelon, “to find a soul still enough to hear God
speak!”
3. Moreover, for God’s tenderest ministry we need separation from other joys.
III. This is the answer to the spirit of murmuring. Then is the time to think how we are
separated for nearness to God, and to hear the question in the text, “Seemeth it but a
small thing unto you?”
1. Let it comfort us in enforced severance from what we love. When we reflect on
what we are severed from, let us reflect on the rare compensation—what we are
severed to. God is the sum of joy, it is heaven to serve Him and to see His face, all
else is nothing compared with conscious nearness to Him, and that is our desire and
prayer.
2. Let this impel us to seek Divine nearness in the time of our separation. For
nearness has not always followed separation in our experience: on the contrary, the
seasons of isolation we have referred to have sometimes left us farther from God
than we were. May not that be due to the fact that fellowship with Him requires that
we go to Him for reception?
3. And let this give us victory over the temptation to cleave to evil. For when we first
hear the call to relinquish sin the demand seems too great, as though we were to
leave all for nothing. And after our Christian course has begun, it seems impossible
to give up many an object we suddenly find forbidden. From what, then, we are
called to leave, let us turn to think of what we are called to have. “Fear not, Abram,”
God said to the patriarch, who had refused the spoil at the slaughter of the kings,
“Fear not, Abram, I am thy exceeding great reward!” And so He says to us, adding, as
we waver, Lovest thou these more than Me; are they more to you than My favour, My
fellowship, Myself? (C. New.)
The greater our means are to prevent sin, the more we offend if we reject
those means
We learn hereby that the more helps we have to prevent sin, the greater our sin is if we
break these bands and east these cords from us. The sins of the Israelites are often
44

aggravated, because the Lord had sent His prophets among them (Jer_7:13-14; Jer_
11:7-8; Jer_35:14; Psa_78:17; Psa_78:31; Psa_78:35; Psa_78:56; Mat_11:21-24; Dan_
9:5-6). The reasons:
1. First, because those men sin against knowledge, having the Word to inform them
and their own consciences to convince them.
2. Secondly, it argueth obstinacy of heart; they have many strokes given them, but
they feel none of them. For such as transgress in the midst of those helps that serve
to restrain sin do not sin of infirmity, but of wilfulness. Now, the more wilful a man
is, the more sinful he is.
Uses:
1. This convinceth our times of much sinfulness, and in these times some places, and
in those places sundry persons to be greater sinners than others. And why greater?
Because our times have had more means to keep from sin than other times have had.
What hath not God done for us and to us to reclaim us? Thus do we turn our
blessings to be our bane, and God’s mercies to be curses upon us.
2. Secondly, it admonisheth all that enjoy the means of preventing sin as benefits
and blessings, the Scriptures and Word of God, His corrections, His promises and
threatenings, His patience and longsufferance, that they labour to make profit by
them and to fulfil all righteousness, lest God account their sin greater than others.
3. Lastly, learn from hence that the Word is never preached in vain, whether we be
converted by it or not (see Isa_55:10-11). (W. Attersoll.)
Every man in his place
In all the departments of life there are men who are as Moses and Aaron. Take any
department of life that may first occur to the imagination. Shall we say the department
of commerce? Even in the market-place we have Moses and Aaron, and they cannot be
deposed. Where is the man who thinks he could not conduct the largest business in the
city? Yet the poor cripple could not conduct it, and the greatest punishment that could
befall the creature would be to allow him to attempt to rule a large and intricate
commercial concern. But it seems to be hard for a man to see some other man at the very
head of commercial affairs whose word is law, whose signature amounts to a species of
sovereignty, and to know that all the while he, the observer, is, in his own estimation,
quite as good a man—a person of remarkable capacity, and he is only waiting for an
opportunity to wear a nimbus of glory—a halo of radiance—that would astound the
exchanges of the world. But it cannot be done. There are great business men and small
business men: there are wholesale men and retail men, and neither the wholesale nor the
retail affects the quality of the man’s soul, or the destiny of the man’s spirit; but, as a
matter of fact, these distinctions are made, and they are not arbitrary: in the spirit of
them there is a Divine presence. If men could believe this, they would be comforted
accordingly. Every preacher knows in his inmost soul that he is fit to be the Dean of St.
Paul’s, or the Dean of Westminster—every preacher knows that; but to be something
less—something officially lower—and yet to accept the inferior position with a
contentment which is inspired by faith in God, is the very conquest of the Spirit of
heaven in the heart of man, is a very miracle of grace. (J. Parker, D. D.)
45

Leaders of disaffection
It is always a most critical moment in the history of an assembly when a spirit of
disaffection displays itself; for, if it be not met in the right way, the most disastrous
consequences are sure to follow. There are materials in every assembly capable of being
acted upon, and it only needs some restless master spirit to arise, in order to work on
such materials, and fan into a devouring flame the fire that has been smouldering in
secret. There are hundreds and thousands ready to flock around the standard of revolt,
when once it has been raised, who have neither the vigour nor the courage to raise it
themselves. It is not every one that Satan will take up as an instrument in such work. It
needs a shrewd, clever, energetic man—a man of moral power—one possessing influence
over the minds of his fellows, and an iron will to carry forward his schemes. No doubt
Satan infuses much of all these into the men whom he uses in his diabolical
undertakings. At all events, we know, as a fact, that the great leaders in all rebellious
movements are generally men of master minds, capable of swaying, according to their
own will, the fickle multitude, which, like the ocean, is acted upon by every stormy wind
that blows. Such men know how, in the first place, to stir the passions of the people; and,
in the second place, how to wield them when stirred. Their most potent agency—the
lever with which they can most effectually raise the masses—is some question as to their
liberty and their rights. If they can only succeed in persuading people that their liberty is
curtailed, and their rights infringed, they are sure to gather a number of restless spirits
around them, and do a vast deal of serious mischief. (C. H. Mackintosh.)
Discontent a rebellion against God
God counts it rebellion (cf. Num_17:10). Murmuring is but as the smoke of a fire; there
is first a smoke and a smother before the flame breaks forth: and so before open
rebellion in a kingdom there is first a smoke of murmuring, and then it breaks forth into
open rebellion. Because it has rebellion in the seeds of it, it is counted before the Lord to
be rebellion. When thou feelest thy heart discontented and murmuring against the
dispensation of God toward thee, thou shouldest check thy heart thus: “Oh! thou
wretched heart! What I wilt thou be a rebel against God?” (J. Burroughs.)
Fatal discontent
A fern told me that it was too bad to be always shut up in a shady place, and float; it
wanted to grow beside the red rose in the garden. The fern said, “I have as much right to
be out in the sunshine as the rose has, and I will be out.” I transplanted the little
malcontent, and in one hot day the sun struck it dead with his dart of fire. Now, if we be
where Christ means us to be, in shade or in light, and will grow according to His will, it
shall be well with us, but if we touch that which is forbidden, we shall be made to
remember that it is written, “In the day that thou eatest thereof, thou shalt surely die.”
(J. Parker, D. D.)
Every man should walk as he is called of God
46

As in an orchard there is variety of fruit, apple trees, pear trees, plum trees, &c., and
every tree endeavours to suck juice answerable to his kind, that it may bear such a fruit;
and an apple tree doth not turn a plum tree, nor a plum tree a cherry tree, &c.; but every
tree contents itself to be of its own kind: so in the Church and commonwealth there are
varieties of callings, pastors, people, magistrates, subjects; some higher, some lower.
And here now every man is to walk as he is called of God, and learn what belongs
thereunto, not to encroach or intermeddle with that which belongs to others: for the
saying of that Roman general to the soldier that kept the tents, when he should have
been fighting in the field, “Non amo nimium diligentem,” will be one day used of God, if
He calls us to one possession, and we busy ourselves about another; if He set us on foot,
and we will be on horseback; if He make us subjects, and we must needs be superiors.
God will not be pleased with such busybodies. (J. Spencer.)
Respect not Thou their offering.
The resentment of Moses against sinners
Moses, though the meekest man, yet finding God reproached in him, was very wroth; he
could not bear to see a people ruining themselves for whose salvation he had done so
much. In this discomposure—
1. He appeals to God concerning his own integrity; whereas they basely reflected
upon him as ambitious, covetous, and oppressive in making himself a prince over
them. God was his witness—
(1) That he never got anything by them: “I have not taken one ass from them,”
not only not by way of bribery and extortion, but not by way of recompense and
gratuity for all the good offices he had done them; he never took the pay of a
general, or salary of a judge, much less the tribute of a prince. He got more in his
estate when he kept Jethro’s flock than since he came to be king in Jeshurun.
(2) That they never lost anything by him: “Neither have I hurt any one of them,”
no, not the least, no, not the worst, no, not those that had been most peevish and
provoking to him. He never abused his power to the support of wrong. Note,
those that have never blemished themselves need not fear being blemished.
When men condemn us we may be easy, if our hearts condemn us not.
2. He begs of God to plead his cause and clear him by showing His displeasure at the
incense which Korah and his company were to offer, with whom Dathan and Abiram
were in confederacy. “Lord,” said he, “respect not Thou their offering.” Wherein he
seems to refer to the history of Cain, lately written by his own hand, of whom it is
said that to him and his offering God had not respect (Gen_4:4). These that followed
the gainsaying of Korah walked in the way of Cain (they are put together, Jude verse
11), and therefore he prays they might be frowned upon as Cain was, and put to the
same confusion. (Matthew Henry, D. D.)
A fire from the Lord.—
Presumptuous service
No man is indispensable to God. These men had no business to offer incense. God will
47

not have the order of the Church or the order of the universe disturbed without penalty.
Things are all fixed, whether you like it or not; the bounds of our habitation are fixed. He
who would upset any axiom of God always goes down into the pit, the earth opens and
swallows him up. That will be so until the end of time. It is so in literature, it is so in
housekeeping, it is so in statesmanship, it is so in preaching. The whole order of creation
is God’s; why can we not simply, lovingly accept it, and say, Good is the will of the Lord?
Why this chafing against the bars of the cage? Why this discontent with the foundations
of things? The Lord placed me here, it is the only place I am fit for, or I have been
qualified by Divine compassion and love for this position: good is the will of the Lord!
Better that incense be not offered than that it be offered by unworthy hands. There is
really nothing in the incense; it is in the motive, in the purpose, it is in the honest
handling of the censer, that good is done by any service or by any ceremony. No bad man
can preach. He can talk, he can say beautiful words, but he does not preach so as to get
at the heart and at the conscience, and so as to bless all the deeper and inner springs of
human life and human hope. Officialism is not piety. A man may have a censer, and yet
have no right to it. A man may be robed in the clothes of the Church, but be naked before
heaven, and be regarded by high heaven as a violator and an intruder. Whoever uses a
censer gives himself more or less of publicity: by so much does he become a leader; and
by so much as a man is a leader does God’s anger burn hotly against him when he
prostitutes his leadership. How many men were there? Two hundred and fifty. That was
a great numerical loss. Yes, it was: but numerical losses may be moral gains. The
congregation must be weighed as well as numbered. Some churches would be fuller if
they were emptier. The Church of Christ would be stronger to-day if all nominal
professors were shed off, if the earth would open and swallow them up every one. These
were two hundred and fifty trespassers. Whatever they were outside the Church, they
had no right to be within it in the sense which they now represent by this action. No true
man was ever cut off, let me say again and again. The whole emphasis is upon the word
“true.” He may not be a great man or a brilliant man, he may be nothing of a genius, but
if he be true, that is the only genius God desiderates as fundamental and permanent. (J.
Parker, D. D.)
2 and rose up against Moses. With them were 250
Israelite men, well-known community leaders who
had been appointed members of the council.
BARNES, "The “princes” appear to have belonged to the other tribes (compare
Num_27:3).
48

GILL, "And they rose up before Moses,.... To his face, openly and publicly, in a
bold and audacious manner; with impudence, as the Targum of Jonathan:
with certain of the children of Israel; some out of the several tribes, but perhaps
chiefly of the tribe of Reuben, as Jarchi:
two hundred and fifty princes of the assembly; or "congregation" (i), who were
princes in the several tribes to which they belonged, heads of houses and families of their
fathers, rulers of thousands, hundreds, &c.
famous in the congregation; or "called" (k) to the tabernacle of the congregation;
who, when the great men among the people were gathered together to consult about any
affair, were called, as Ben Melech observes:
men of renown, or "of name" (l); in high esteem among the people for their birth and
rank, their wealth and riches, wisdom and prudence; and were so before they came out
of Egypt, as Aben Ezra remarks; so that the persons concerned in this rebellion were not
the mob and dregs of the people, but men of the greatest figure and fame, and therefore
was likely to be of bad consequence.
TRAPP, "Numbers 16:2 And they rose up before Moses, with certain of the
children of Israel, two hundred and fifty princes of the assembly, famous in the
congregation, men of renown:
Ver. 2. Princes of the assembly.] A very dangerous conspiracy: for as in a beast
the body follows the head, so in that bellua multorum capitum, the multitude.
Great men are the looking glasses of the country, according to which most men
dress themselves: their sins do as seldom go unattended as their persons: height
of place ever adds two wings to sin, example and scandal, whereby it soars
higher, and flies much further.
POOLE, " They, i.e. Korah, Dathan, and Abiram, last mentioned.
Rose up, i.e. conspired together, and put their seditious design in execution.
Before Moses; not privily and obscurely, but openly and boldly, not fearing nor
regarding the presence of Moses, who was an eye-witness of their conspiracy.
Famous, for place and birth.
And they rose up before Moses. It is suggested that the Reubenites were
aggrieved because their father had been deprived of his birthright in favour of
Judah, and that Korah was aggrieved because the Uzzielites had been preferred
49

in the person of Elizaphan to the Izharites (Numbers 3:30). These accusations
have nothing whatever in the narrative to support them, and are suspicious
because they are so easy and so sure to be made in such cases. In all
ecclesiastical history the true reformer, as well as the heretic and the
demagogue, has always been charged with being actuated by motives of
disappointed ambition. Without these gratuitous suppositions there was quite
enough to excite the anger and opposition of such discontented and
insubordinate minds as are to be found in every community. With certain of
the children of Israel. These were gathered front the tribes at large, as implied
in the statement that Zelophehad a Manassite was not amongst them (Numbers
27:8). Famous in the congregation. Literally, "called men of the congregation."
Septuagint, σύγκλητοι βουλῆς, representatives of the host in the great council
(cf. Numbers 1:16; Numbers 26:9).
3 They came as a group to oppose Moses and
Aaron and said to them, “You have gone too far!
The whole community is holy, every one of them,
and the Lord is with them. Why then do you set
yourselves above the Lord’s assembly?”
BARNES, "All the congregation are holy - Compare the marginal reference.
Korah’s object was not to abolish the distinction between the Levites and the people, but
to win priestly dignity for himself and his kinsmen Num_16:10. This ultimate design is
masked for the present in order to win support from the Reubenites by putting forward
claims to spiritual equality on behalf of every Israelite.
CLARKE, "Ye take too much upon you - The original is simply ‫לכם‬ ‫רב‬ rab
lachem, too much for you. The spirit of this saying appears to me to be the following: -
“Holy offices are not equally distributed: you arrogate to yourselves the most important
ones, as if your superior holiness entitled you alone to them; whereas all the
congregation are holy, and have an equal right with you to be employed in the most holy
services.” Moses retorts this saying Num_16:7 : Ye take too much upon you, ‫לכם‬ ‫רב‬ rab
50

lachem; Ye have too much already, ye sons of Levi; i.e., by your present spirit and
disposition you prove yourselves to be wholly unworthy of any spiritual employment.
GILL, "And they gathered themselves together against Moses, and against
Aaron,.... They met together by appointment, and went up in a body to Moses and
Aaron:
and said unto them, ye take too much upon you; the one to be king, and the other
to be priest; for they imagined that Moses took the civil government into his hands, and
Aaron the priesthood, of themselves, without any call of God to either; but the contrary
is most certain, Heb_3:2; the Israelites, those of the other tribes besides Levi and
Reuben, thought that Moses took too much upon him of his own head, to take the
Levites instead of the firstborn, and confer a dignity on his own brethren, the sons of
Kohath, who were near akin to him, and on all the sons of Levi, as Aben Ezra observes;
and the Levites they conspired against him, because they were given to Aaron and his
sons; and Dathan and Abiram entered into a conspiracy, as the same writer thinks,
because he had removed the birthright from Reuben their father, and had given it to
Joseph; for it is probable they suspected him, because of Joshua his minister; and Jarchi
conjectures that Korah was angry because Moses had conferred the government of the
Kohathites on Elizaphan, the son of Uzziel, the youngest son of Kohath, when he
himself, Korah, was the eldest son of an elder son of Kohath: or "it is", or "let it be
enough for you" (m); or more than enough, as Jarchi; it is sufficient that you have had
the government, both in things civil and religious, so long as you have; it is time to give it
up to others, who are as well qualified as yourselves. The time past may suffice for the
exercise of your despotic and arbitrary power; though it seems to be chiefly levelled
against Aaron, and his priesthood, which they thought Moses had conferred on his
brother of himself, any instruction from God:
seeing all the congregation are holy, everyone of them; having all heard the
words of the Lord on Sinai, as Jarchi notes; and were all fit to be priests, and to offer
sacrifice in and for their families, as they had used to do, before the separation of Aaron
and his sons to the priesthood:
and the Lord is among them; in the tabernacle, to whom they could approach and
offer their offerings without a priest to do it for them:
wherefore then lift ye up yourselves above the congregation of the Lord?
since they were all upon a level, everyone holy to the Lord, and might draw nigh unto
him, and officiate as priests; wherefore they represent it as great pride and vanity in
them; in Moses to take upon him to dispose of the priesthood at his pleasure, and make
Aaron the high priest of the people; and in Aaron to take this office upon him, and to be
an high priest, and not all the sons of Levi, but over all the children of Israel.
HENRY, "The rebels' remonstrance, Num_16:3. That which they quarrel with is the
settlement of the priesthood upon Aaron and his family, which they think an honour too
great for Moses to give and Aaron to accept, and so they are both charged with
usurpation: You take too much upon you; or, “Let it suffice you to have domineered thus
51

long, and now think of resigning your places to those who have as good a title to them
and are as well able to manage them.” 1. They proudly boast of the holiness of the
congregation, and the presence of God in it. “They are holy, every one of them, and as fit
to be employed in offering sacrifice as Aaron is, and as masters of families formerly
were, and the Lord is among them, to direct and own them.” Small reason they had to
boast of the people's purity, or of God's favour, as the people had been so frequently and
so lately polluted with sin, and were now under the marks of God's displeasure, which
should have made them thankful for priests to mediate between them and God; but,
instead of that, they envy them. 2. They unjustly charge Moses and Aaron with taking the
honour they had to themselves, whereas it was evident, beyond contradiction, that they
were called of God to it, Heb_5:4. So that they would either have no priests at all, nor
any government, none to preside either in civil or sacred things, none over the
congregation, none above it, or they would not acquiesce in that constitution of the
government which God had appointed. See here, (1.) What spirit levellers are of, and
those that despise dominions, and resist the powers that God has set over them; they are
proud, envious, ambitious, turbulent, wicked, and unreasonable men. (2.) What usage
even the best and most useful men may expect, even from those they have been
serviceable to. If those be represented as usurpers that have the best titles, and those as
tyrants that govern best, let them recollect that Moses and Aaron were thus abused.
JAMISON, "they gathered themselves together against Moses and against
Aaron — The assemblage seems to have been composed of the whole band of
conspirators; and they grounded their complaint on the fact that the whole people, being
separated to the divine service (Exo_19:6), were equally qualified to present offerings on
the altar, and that God, being graciously, present among them by the tabernacle and the
cloud, evinced His readiness to receive sacrifices from the hand of any others as well as
from theirs.
K&D, "Num_16:3
‫ם‬ ֶ‫כ‬ ָ‫ב־ל‬ ַ‫,ר‬ “enough for you!” (‫ב‬ ַ‫,ר‬ as in Gen_45:28), they said to Moses and Aaron, i.e.,
“let the past suffice you” (Knobel); ye have held the priesthood and the government quite
long enough. It must now come to an end; “for the whole congregation, all of them (i.e.,
all the members of the nation), are holy, and Jehovah is in the midst of them. Wherefore
lift ye yourselves above the congregation of Jehovah?” The distinction between ‫ה‬ ָ‫ד‬ֵ‫ע‬
and ‫ל‬ ָ‫ה‬ ָ‫ק‬ is the following: ‫ה‬ ָ‫ד‬ֵ‫ע‬ signifies conventus, the congregation according to its
natural organization; ‫קהל‬ signifies convocatio, the congregation according to its divine
calling and theocratic purpose. The use of the two words in the same verse upsets the
theory that ‫ָה‬ ‫ה‬ְ‫י‬ ‫ת‬ ַ‫ֲד‬‫ע‬ belongs to the style of the original work, and ‫ָה‬ ‫ה‬ְ‫י‬ ‫ל‬ ַ‫ה‬ ְ‫ק‬ to that of
the Jehovist. The rebels appeal to the calling of all Israel to be the holy nation of Jehovah
(Exo_19:5-6), and infer from this the equal right of all to hold the priesthood, “leaving
entirely out of sight, as blind selfishness is accustomed to do, the transition of the
universal priesthood into the special mediatorial office and priesthood of Moses and
Aaron, which had their foundation in fact” (Baumgarten); or altogether overlooking the
fact that God Himself had chosen Moses and Aaron, and appointed them as mediators
between Himself and the congregation, to educate the sinful nation into a holy nation,
52

and train it to the fulfilment of its proper vocation. The rebels, on the contrary, thought
that they were holy already, because God had called them to be a holy nation, and in
their carnal self-righteousness forgot the condition attached to their calling, “If ye will
obey My voice indeed, and keep My covenant” (Exo_19:5).
CALVIN, "3.Ye take too much upon you. (89) Some explain, “Let it suffice,”
as if they desired to put an end to the tyranny of Moses; but I am rather of
opinion that they would thus make a charge of presumptuous and sacrilegious
supremacy, as if Moses and Aaron had not only usurped more than their right,
but had also robbed God of His supreme authority. They, therefore, reproach
the holy men with having impiously subjected to themselves the inheritance of
God. Thus we see that God’s faithful servants, whatever may be their
moderation, are still not exempted from false accusations. Moses was an
extraordinary example, not only of integrity, but also of humility and
gentleness; yet he is called proud and violent, as if he unworthily oppressed the
people of God. Observe further, that God permits His servants to be loaded
with such unjust calumnies, in order to teach them that they must expect their
reward elsewhere than from the world; and that the may humble them and
make trial of their endurance. Let us learn, then, to harden ourselves, so as to
be prepared, though we do well, to be evil spoken of. These ungodly and
seditious men betray their senselessness as well as their impudence. For by
what right do they seek to degrade Moses and Aaron? Because, forsooth, God
dwells amongst the people, and all in the congregation are holy! But holiness is
neither destructive of subordination, nor does it introduce confusion, nor
release believers from the obligation to obey the laws. It is madness in them,
then, to infer that those, whom God has sane-titled, are not subject to the yoke;
yet they maliciously stigmatize as tyranny that care of the people which God
has intrusted to His servants, as if they would purposely turn light into
darkness.
BENSON, "Numbers 16:3. They — Korah, Dathan, and Abiram, and the rest,
who were all together when Moses spake these words, (Numbers 16:5-7,) but
after that, Dathan and Abiram retired to their tents, and then Moses sent for
Korah and the Levites, who had more colourable pretences to the priesthood,
and treats with them apart, and speaks what is mentioned, Numbers 16:8-11.
Having despatched them, he sends for Dathan and Abiram, (Numbers 16:12,)
that he might reason the case with them also apart. Against Aaron — To whom
the priesthood was confined, and against Moses — Both because this was done
by his order, and because, before Aaron’s consecration, Moses appropriated it
to himself. For whatever they intended, they seem not now directly to strike at
Moses for his supreme civil government, but only for his influence in the
53

disposal of the priesthood. Ye take too much upon you — Hebrew, ‫לכם‬ ‫,רב‬ Rab-
lachem. It is much or sufficient for you, as the same phrase is used Deuteronomy
1:6 ; Deuteronomy 2:3. Their meaning seems to be, that Moses and Aaron ought not
to confine the priesthood to their family alone, but be satisfied with being upon a
level with their brethren, who were all holy, they said, a kingdom of priests, a holy
nation, as they are called, Exodus 19:6; a people separated to the service of God,
and, therefore, no less fit to offer sacrifices than you are. The same phrase is
retorted upon these rebellious Levites by Moses, Numbers 16:7. The Lord is among
them — By his tabernacle and cloud, the tokens of his gracious presence, and
therefore ready to receive sacrifices from their own hands.
Ye — Thou, Moses, by prescribing what laws thou pleasest about the priesthood,
and confining it to thy brother; and thou, Aaron, by usurping it as thy peculiar
privilege.
TRAPP, "Numbers 16:3 And they gathered themselves together against Moses and
against Aaron, and said unto them, [Ye take] too much upon you, seeing all the
congregation [are] holy, every one of them, and the LORD [is] among them:
wherefore then lift ye up yourselves above the congregation of the LORD?
Ver. 3. Against Moses and against Aaron.] They were against both magistracy and
ministry, as our late levellers, and would have brought in anarchy, that every man
might offer his own sacrifice, and do that which is good in his own eyes: Regnum
Cyclopicum.
POOLE, " They, i.e. either Korah, and the two hundred and fifty princes, which
may seem probable by comparing this with Numbers 16:12,25,27, where we find
Dathan and Abiram in another place, even in their tents, whither it is likely they
were gone by consent to form and strengthen their party there, while Korah and the
rest went to Moses. Or, Korah, Dathan, and Abiram, and the rest, who were all
together when Moses spake those words, Numbers 16:5-7; but after that Dathan and
Abiram retired to their tents, and then Moses sent for Korah and the Levites, who
had more special and more colourable pretences to the priesthood, and treats with
them apart, and speaks what is mentioned Numbers 16:8-11; and then having
dispatched them, he sends for Dathan and Abiram, Numbers 16:12, that he might
reason the case with them also apart.
Against Aaron, to whom the priesthood was confined, and against Moses, both
because this was done by his order, and because before Aaron’s consecration Moses
appropriated it to himself. For whatever they intended, they seem not now directly
to strike at Moses for his supreme civil government, but only for his interest and
influence in the disposal of the priesthood, as may appear by the whole context, and
particularly by Numbers 16:5,10,15, &c.
Ye take too much upon you, by perpetuating the priesthood in yourselves and
54

family, with the exclusion of all others from it. Are holy; a kingdom of priests, a holy
nation, as they are called Exodus 19:6; a people separated to the service of God, and
therefore no less fit to present themselves before God, and to offer sacrifice and
incense for themselves, than you are.
The Lord is among them, by his tabernacle and cloud, the tokens of his special and
gracious presence, and therefore ready to receive all their sacriiiccs and services
from their own hands.
Wherefore lift ye up yourselves; thou, Moses, by prescribing what laws thou
pleasest about the priesthood, and confining it to thy brother; and thou, Aaron, by
usurping it as thy peculiar privilege?
PETT, "Numbers 16:3
‘And they assembled themselves together against Moses and against Aaron, and said
to them, “You take too much on you, seeing all the congregation are holy, every one
of them, and Yahweh is among them. Why then do you lift yourselves up above the
assembly of Yahweh?” ’
The four leaders appear to have called together an assembly in order to meet with
Moses in order to level their accusations. This would probably be at the
Dwellingplace, at which assemblies usually took place. And there they attacked
Moses and Aaron with the claim that they were making too much of themselves.
Their argument, probably the idea of the Levite Korah, argued that as all Israelites,
‘every one of them’, were holy (Exodus 19:5-6), and now even wore tassels which
declared that they were holy (Numbers 15:40), and as Yahweh was among them as a
people (compare Numbers 14:14; Exodus 29:45-46; Leviticus 26:12), Moses and
Aaron had no ground for claiming special holiness and ‘lifting themselves up above
the assembly of Israel’. This argument was only carried through by Korah and his
‘sons of Levi’. Thus it would appear that as far as Dathan and Abiram were
concerned it was only a ploy. But to the others it was deadly serious.
Moses recognised that they were intending to trespass on holy things and was
distraught. He knew only too well the consequences of such behaviour. It was not he
and Aaron who had done the lifting up but Yahweh. And the Levites should have
known that, for while their status was lower than that of the priests, they did have a
holy status that was above that of the other tribes. But he was also aware of the
hostility of the Reubenites, and that this was not just a technical argument. Thus he
recognised that he needed to confer with a higher authority. He no doubt told them
that he would consult Yahweh, and went into the Holy Place where the Voice spoke
to him from the mercy seat (Numbers 7:89). And there he fell on his face before
Yahweh.
55

They gathered themselves together against Moses and against Aaron. They had
risen up before Moses, i.e; made a tumult in his presence, because they regarded
him (and rightly) as the actual ruler of Israel in religious as well as in secular
matters. At the same time, the attack of Korah and his company (with whom alone
the narrative is really concerned here) was directed especially against the
ecclesiastical rule which Moses exercised through his brother Aaron. Ye take too
much upon you. ‫ֶם‬‫כ‬ָ‫ל‬‫ב־‬ ַ‫,ר‬ "much for you," probably in the sense of "enough for you"
(cf. the use of ‫ב‬ ַ‫ר‬ in Genesis 45:28), i.e; you have enjoyed power long enough; so the
Targum Palestine. It may, however, be taken with the following ‫י‬ ִ‫כּ‬ as meaning, "let
it suffice you that all the congregation," &c.; and so the Septuagint, ἐχέτω ὑμῖν ὅτι,
κ. τ. λ. The Targum of Onkelos renders it in the same sense as the A.V. All the
congregation are holy, every one of them. This was perfectly true, m a sense. There
was a sanctity which pertained to Israel as a nation, in which all its members shared
as distinguished from the nations around (Exodus 19:6; Le Exodus 20:26); there
was a priesthood which was inherent in all the sons of Israel, older and more
indelible than that which was conferred on Aaron's line—a priesthood which, apart
from special restrictions, or in exceptional circumstances, might and did assert itself
in priestly acts (Exodus 24:5, and compare the cases of Samuel, Elijah, and others
who offered sacrifice during the failure of the appointed priesthood). It Moses had
taken the power to himself, or it he had (as they doubtless supposed) restricted
active priestly functions to Aaron because he was his brother, and wholly under his
influence, their contention would have been quite right. They erred, as most violent
men do, not because they asserted what was false, but because they took for granted
that the truth which they asserted was really inconsistent with the claims which they
assailed. The congregation were all holy; the sons of Israel were all priests; that was
true—but it was also true that by Divine command Israel could only exercise his
corporate priesthood outwardly through the one family which God had set apart for
that purpose. The same God who has lodged in the body certain faculties and
powers for the benefit of the body, has decreed that those faculties and powers can
only be exercised through certain determinate organs, the very specialization of
which is both condition and result of a high organization. The congregation of the
Lord. There are two words for congregation in this verse: ‫ל‬ָ‫ה‬ָ‫ק‬ here, and ‫ה‬ ָ‫ד‬ֵ‫ﬠ‬ before.
The former seems to be used in the more solemn sense, but they are for the most
part indistinguishable, and certainly cannot be assigned to different authors.
4 When Moses heard this, he fell facedown.
56

BARNES, "And when Moses heard it,.... What they said, their complaint against
him, for setting up Aaron for an high priest, and against Aaron for taking this honour to
himself:
he fell upon his face; through shame, as the Targum of Jonathan, blushing at their
sin, in opposing the ordinance of God; and through fear of the divine displeasure, and of
the wrath of God coming upon them for such wickedness; and in order to pray to God
for them to make them sensible of their sin, and give them repentance for it, and pardon
of it, and avert his judgments from them such a conduct called aloud for.
GILL, "And when Moses heard it,.... What they said, their complaint against him,
for setting up Aaron for an high priest, and against Aaron for taking this honour to
himself:
he fell upon his face; through shame, as the Targum of Jonathan, blushing at their
sin, in opposing the ordinance of God; and through fear of the divine displeasure, and of
the wrath of God coming upon them for such wickedness; and in order to pray to God
for them to make them sensible of their sin, and give them repentance for it, and pardon
of it, and avert his judgments from them such a conduct called aloud for.
HENRY 4-5, "Moses's conduct when their remonstrance was published against him.
How did he take it?
1. He fell on his face (Num_16:4), as before, Num_14:5. Thus he showed how willing
he would have been to yield to them, and how gladly he would have resigned his
government, if it would have consisted with his duty to God and his fidelity to the trust
reposed in him. Thus also he applied to God, by prayer, for direction what to say and to
do upon this sad occasion. He would not speak to them till he had thus humbled and
composed his own spirit (which could not but begin to be heated), and had received
instruction from God. The heart of the wise in such a case studies to answer, and asks
counsel at God's mouth.
2. He agrees to refer the case to God, and leave it to him to decide it, as one well
assured of the goodness of his title, and yet well content to resign, if God thought fit, to
gratify this discontented people with another nomination. An honest cause fears not a
speedy trial; even tomorrow let it be brought on, Num_16:5-7. Let Korah and his
partisans bring their censers, and offer incense before the Lord, and, if he testify his
acceptance of them, well and good; Moses is now as willing that all the Lord's people
should be priests, if God so pleased, as before that they should all be prophets, Num_
11:29. But if God, upon an appeal to him, determine (as no doubt he would) for Aaron,
they would find it highly dangerous to make the experiment: and therefore he puts it off
till tomorrow, to try whether, when they had slept upon it, they would desist, and let fall
their pretensions.
JAMISON, "when Moses heard it, he fell upon his face — This attitude of
prostration indicated not only his humble and earnest desire that God would interpose
57

to free him from the false and odious imputation, but also his strong sense of the daring
sin involved in this proceeding. Whatever feelings may be entertained respecting Aaron,
who had formerly headed a sedition himself [Num_12:1], it is impossible not to
sympathize with Moses in this difficult emergency. But he was a devout man, and the
prudential course he adopted was probably the dictate of that heavenly wisdom with
which, in answer to his prayers, he was endowed.
K&D, "When Moses heard these words of the rebels, he fell upon his face, to
complain of the matter to the Lord, as in Num_14:5. He then said to Korah and his
company, “To-morrow Jehovah will show who is His and holy, and will let him come
near to Him, and he whom He chooseth will draw near to Him.” The meaning of ‫ל‬
‫ר‬ֶ‫ֲשׁ‬‫א‬ is evident from ‫בּ‬ ‫ר‬ ַ‫ח‬ ְ‫ב‬ִ‫י‬ ‫ר‬ֶ‫ֲשׁ‬‫א‬. He is Jehovah's, whom He chooses, so that He
belongs to Him with his whole life. The reference is to the priestly rank, to which God
had chosen Aaron and his sons out of the whole nation, and sanctified them by a special
consecration (Exo_28:1; Exo_29:1; Lev_8:12, Lev_8:30), and by which they became the
persons “standing near to Him” (Lev_10:3), and were qualified to appear before Him in
the sanctuary, and present to Him the sacrifices of the nation.
CALVIN, "4.And when Moses heard it, he fell upon his face. There is no doubt
but that he had recourse to prayer in his perplexity, since he knew that the
remedy for so great an evil was only in the hand of God. It is in this respect
that the magnanimity of the ungodly differs from the firmness of believers; for
it often happens that unbelievers also labor in the defense of a good cause,
voluntarily expose themselves to the hatred of many, undergo severe contests,
and encounter of their own accord great perils; but with them obstinacy stands
in the place of virtue. But those who look to God, since they know that the
prosperous or unhappy events of all things are in His power, thus rely upon
His providence; and when any adversity occurs, implore His faithfulness and
assistance. When, therefore, Moses cast himself upon the earth, this (90)
supplication was of more: value than all those heroic virtues in which
unbelievers have ever seemed to excel.
COFFMAN, ""And when Moses heard it, he fell upon his face: and he spake
unto Korah, and unto all his company, saying, In the morning Jehovah will
show who are his, and who is holy, and will cause him to come near unto him:
even him whom he shall choose will he cause to come near unto him. This do:
Take you censers, Korah, and all his company; and put fire in them, and put
incense upon them before Jehovah tomorrow: and it shall be that the man
whom Jehovah doth choose, he shall be holy: ye take too much upon you, ye
sons of Levi. And Moses said unto Korah, Hear now, ye sons of Levi: seemeth
it but a small thing unto you, that the God of Israel hath separated you from
the congregation of Israel, to bring you near to himself, to do the service of the
58

tabernacle of Jehovah, and to stand before the congregation to minister unto
them; and that he hath brought thee near, and all thy brethren the sons of Levi
with thee? and seek ye the priesthood also? Therefore thou and all thy
company are gathered together against Jehovah: and Aaron, what is he that ye
murmur against him?"
"He fell upon his face ..." (Numbers 16:4). Some interpret this as a display of
the dismay of Moses, but we agree with Dummelow that, "It shows that he
prayed for guidance."[7] Only Divine wisdom could have enabled Moses to deal
so effectively with this revolt.
If we paraphrase Moses' response to Korah, it has every appearance of yielding
to the rebel's request: "Very well! You wish to serve in the priesthood; why
don't you try it? Just take your two hundred fifty princes and appear, every
one of you, at the tabernacle tomorrow morning, and let all of you take censers
with fire on them; and you just go ahead and take over!" What a victory
Korah no doubt thought that he had won! Korah, it seems, had forgotten all
about Nadab and Abihu (Numbers 10:1-10). Jamieson also discerned this:
"Since you aspire to the priesthood, then go perform the highest function of the
office, that of offering incense, and if you are accepted, well!"[8]
The primary direction of Korah's movement was against Aaron (Numbers
16:11), and as Dathan and Abiram had not appeared with Korah here, there
was no need for Moses to mention himself, but only Aaron.
Moses had every reason to suppose that when he sent for Dathan and Abiram
that they, having heard of that "victory" of Korah, might also have appeared
to claim a victory for themselves, but just MAYBE they remembered Nadab
and Abihu! At any rate, they would not appear, as next related.
TRAPP, "Numbers 16:4 And when Moses heard [it], he fell upon his face:
Ver. 4. He fell upon his face.] As a suppliant to them, not to proceed in their
rebellion; or rather to God, not to proceed against them for their sin.
POOLE, "Humbly begging that God would direct him, and defend and
vindicate him from this false and odious imputation. See Numbers 14:5.
Accordingly God answers his prayers, and inspires him with this following
answer to Korah, and strengthens him with new courage, and confidence of
good success.
PETT, " The Challenge of the Censers (Numbers 16:4-7).
59

Numbers 16:4
‘And when Moses heard it, he fell on his face,’
It is unlikely that this means in the assembly, and as at this point Dathan and
Abiram with their Reubenite followers withdrew (Numbers 16:12) it suggests
that he went into the tent of meeting in order to do so. Falling on the face was
an act of total submission. We are left to recognise that Yahweh spoke to him,
for the next we hear is of the message that he brought back to them.
5 Then he said to Korah and all his followers: “In
the morning the Lord will show who belongs to
him and who is holy, and he will have that person
come near him. The man he chooses he will cause
to come near him.
CLARKE, "The Lord will show who are his - It is supposed that St. Paul refers
to this place, 2Ti_2:19 : The foundation of God - the whole sacrificial system, referring to
Christ Jesus, the foundation of the salvation of men; standeth sure, notwithstanding the
rebellions, intrusions, and false doctrines of men; having this seal - this stamp of its
Divine authenticity, The Lord knoweth them that are his; εγνω Κυριος τους οντας
αυτου, a literal translation of ‫לו‬ ‫אשר‬ ‫את‬ ‫יהוה‬ ‫וידע‬ veyoda Yehovah eth asher lo; and
both signifying, The Lord approveth of his own; or, will own that which is of his own
appointment. And let every one that nameth the name of Christ depart from iniquity,
alluding to the exhortation of Moses, Num_16:26 : Depart, I pray you, from the tents of
these wicked men.
GILL, "And he spake unto Korah, and unto all his company,.... The two
hundred fifty princes that were with him; what follows was said to them apart from
60

Dathan and Abiram, who seem not to be present at this time; and this was after Moses
had finished his prayer to God, and had received instructions from him, by an impulse
on his mind, what he should say unto them, and was now risen up from the earth he fell
upon:
saying, even tomorrow the Lord will show who are his; his priests, whom he
had chosen, and put into that office; this he would make known so clearly and plainly,
that there would be no room left to doubt of it, and which was revealed to Moses while
upon his face in prayer to God:
and who is holy; or whom he has separated to such an holy office and service:
and will cause him to come near unto him; and do his work as a priest, without
fear of danger, and without any hurt, which is suggested would befall others; and they
may expect it, who intrude themselves into such an office, and engage their hearts in a
bold audacious manner, to draw nigh to God in it:
even him whom he hath chosen will he cause to come near unto him:
meaning Aaron with his sons, whom the Lord would make to appear that he had chosen,
and put into the office of priesthood, and that it was not what Moses did of himself.
JAMISON 5-11, "he spake unto Korah and unto all his company — They
were first addressed, not only because they were a party headed by his own cousin and
Moses might hope to have more influence in that quarter, but because they were
stationed near the tabernacle; and especially because an expostulation was the more
weighty coming from him who was a Levite himself, and who was excluded along with
his family from the priesthood. But to bring the matter to an issue, he proposed a test
which would afford a decisive evidence of the divine appointment.
Even to-morrow — literally, “in the morning,” the usual time of meeting in the East
for the settlement of public affairs.
the Lord will show who are his, ... even him whom he hath chosen will he
cause to come near unto him — that is, will bear attestation to his ministry by some
visible or miraculous token of His approval.
CALVIN, "5.And he spoke unto Korah. Moses did not inconsiderately choose
this mode of divination, but by the dictation of the Spirit maintained the
priesthood of his brother by this token and testimony; for we know how, in
matters of doubt and obscurity, he was accustomed to inquire what God’s
pleasure was. He did not, therefore, at this time make this proposal hastily and
at random, but by the inspiration of the Spirit had recourse to the sure
judgment of God. The effect of his prayer was that God suggested an easy and
expeditious mode of conquest.
He bids them take their censers, that by their incense-offering it might be
manifested whether their oblation was acceptable to God. By deferring it to the
morrow he con-suited their own safety, if any of them might still be not
61

incurable; for he saw that they were carried away headlong by blind fury, and
that they could not be recalled to their senses in a moment. He, therefore,
grants them some space of time for repentance, that they might be led to
consideration during the night; or perhaps his object was that, the tumult being
appeased, he might render them all attentive to the decision of God.
BENSON, "Numbers 16:5. To-morrow — Hebrew, In the morning; the time
appointed by men for administering justice, and chosen by God for that work.
Some time is allowed, partly that Korah and his company might prepare
themselves and their censers; and partly to give them space for consideration
and repentance. He will cause him — He will, by some evident token, declare
his approbation of him and his ministry.
TRAPP, "Numbers 16:5 And he spake unto Korah and unto all his company,
saying, Even to morrow the LORD will shew who [are] his, and [who is] holy;
and will cause [him] to come near unto him: even [him] whom he hath chosen
will he cause to come near unto him.
Ver. 5. And he spake unto Korah.] By the instinct of the Spirit, who had given
into his heart a present answer to his prayer, and furnished him with this
answer.
POOLE, " To-morrow, Heb. in the morning, the time appointed by men for
administering justice, Psalms 101:8 Jeremiah 21:12; and chosen by God for
that work, Psalms 73:14 Isaiah 47:11 Zephaniah 3:5. Some time is allowed,
partly that Korah and his company might prepare themselves and their
censers; and partly to give them space for consideration and repentance.
And will cause him, or, and whom he will cause. To come near unto him, i.e.
he will by some evident and miraculous token declare his approbation of him
and his ministry.
PETT, "Numbers 16:5
‘And he spoke to Korah and to all his company, saying, “In the morning
Yahweh will show who are his, and who is holy, and will cause him to come
near to him, even he whom he will choose will he cause to come near to him.” ’
He came back and gave his reply to Korah and the two hundred and fifty
princes, for apparently Dathan and Abiram had retired to their tents in the
camp of Reuben. They were willing to leave the first positive action in Korah’s
hands.
62

In his reply he assured them that on the very next day Yahweh would
demonstrate who were His, and who were holy, ‘and will cause the ones whom
He chose to come near to him’. That should have given them pause for
thought, but they were too taken up with their ambitions to consider the
possible consequences. They coveted the position of the Aaronic priests.
He spake unto Korah. That Korah was the mainspring of the conspiracy is
evident (cf. Numbers 16:22; Numbers 27:3; Jud Numbers 1:11). It may well be
that his position as a prominent Levite and a relation of Moses gave him great
influence with men of other tribes, and earned him a great name for
disinterestedness and liberality in advocating the rights of all Israel, and in
denouncing the exclusive claims and privileges by which he himself (as a Levite)
was benefited. It is often assumed that Korah was secretly aiming at the high-
priesthood, but of this, again, there is not a shadow of proof; his error was
great enough, and his punishment sore enough, without casting upon him these
unfounded accusations. It would be more in accordance with human nature if
we supposed that Korah was in his way sincere; that he had really convinced
himself, by dint of trying to convince others, that Moses and Aaron were
usurpers; that he began his agitation without thought of advantage of himself;
that, having gained a considerable following and much popular applause, the
pride of leadership and the excitement of conflict led him on to the last
extremity. The Lord will show who are his. ‫ר־לוּ‬ ֶ‫שׁ‬ ַ‫ת־א‬ ֶ‫,א‬ the meaning of which is
defined by the following words, "whom he hath chosen." Moses refers the matter to
the direct decision of the Lord; as that decision had originated the separate position
of Aaron, that should also vindicate it.
6 You, Korah, and all your followers are to do
this: Take censers
GILL, "This do, take you censers,.... Vessels to put incense in to offer, which was
the business of the priests:
63

Korah, and all his company; the two hundred fifty princes that were with him, for so
many we read took censers, and offered incense, Num_16:18.
K&D 6-14, "To leave the decision of this to the Lord, Korah and his company, who
laid claim to this prerogative, were to take censers, and bring lighted incense before
Jehovah. He whom the Lord should choose was to be the sanctified one. This was to
satisfy them. With the expression ‫ם‬ ֶ‫כ‬ ָ‫ב־ל‬ ַ‫ר‬ in Num_16:7, Moses gives the rebels back
their own words in Num_16:3. The divine decision was connected with the offering of
incense, because this was the holiest function of the priestly service, which brought the
priest into the immediate presence of God, and in connection with which Jehovah had
already shown to the whole congregation how He sanctified Himself, by a penal
judgment on those who took this office upon themselves without a divine call (Lev_
10:1-3). Num_16:8. He then set before them the wickedness of their enterprise, to lead
them to search themselves, and avert the judgment which threatened them. In doing
this, he made a distinction between Korah the Levite, and Dathan and Abiram the
Reubenites, according to the difference in the motives which prompted their rebellion,
and the claims which they asserted. He first of all (Num_16:8-11) reminded Korah the
Levite of the way in which God had distinguished his tribe, by separating the Levites
from the rest of the congregation, to attend to the service of the sanctuary (Num_3:5.,
Num_8:6.), and asked him, “Is this too little for you? The God of Israel (this epithet is
used emphatically for Jehovah) has brought thee near to Himself, and all thy brethren
the sons of Levi with thee, and ye strive after the priesthood also. Therefore...thou and
thy company, who have leagued themselves against Jehovah:...and Aaron, what is he,
that he murmur against him?” These last words, as an expression of wrath, are
elliptical, or rather an aposiopesis, and are to be filled up in the following manner:
“Therefore,...as Jehovah has distinguished you in this manner,...what do ye want? Ye
rebel against Jehovah! why do ye murmur against Aaron? He has not seized upon the
priesthood of his own accord, but Jehovah has called him to it, and he is only a feeble
servant of God” (cf. Exo_16:7). Moses then (Num_16:12-14) sent for Dathan and
Abiram, who, as is tacitly assumed, had gone back to their tents during the warning
given to Korah. But they replied, “We shall not come up.” ‫ה‬ָ‫ל‬ָ‫,ע‬ to go up, is used either
with reference to the tabernacle, as being in a spiritual sense the culminating point of the
entire camp, or with reference to appearance before Moses, the head and ruler of the
nation. “Is it too little that thou hast brought us out of a land flowing with milk and
honey (they apply this expression in bitter irony to Egypt), to kill us in the wilderness
(deliver us up to death), that thou wilt be always playing the lord over us?” The idea of
continuance, which is implied in the inf. abs., ‫ר‬ ֵ‫ר‬ ָ‫תּ‬ ְ‫שׂ‬ ִ‫,ה‬ from ‫ר‬ ַ‫ר‬ָ‫,שׂ‬ to exalt one's self as
ruler (Ges. §131, 36), is here still further intensified by ‫ַם‬‫גּ‬. “Moreover, thou hast not
brought us into a land flowing with milk and honey, or given us fields and vineyards
for an inheritance (i.e., thou hast not kept thy promise, Exo_4:30 compared with Num_
3:7.). Wilt thou put out the eyes of these people?” i.e., wilt thou blind them as to thy
doings and designs?
PETT, "Numbers 16:6-7
“Do this. Take for yourselves censers, Korah, and all his company, and put fire
in them, and put incense on them before Yahweh tomorrow, and it shall be
64

that the man whom Yahweh chooses, he shall be holy. You take too much on
you, you sons of Levi.”
The test would be simple. Korah and his two hundred and fifty were to take
censers for themselves next day, and put fire in them, and then put incense on
it to burn ‘before Yahweh’, that is, in the courtyard to the Dwellingplace. Then
they would discover whom Yahweh saw as holy. Those chosen by Yahweh
would be seen to be holy. And all knew from past experience what happened to
those who acted in this way when they were not chosen, and were not holy
enough.
“You take too much on you, you sons of Levi.” Compare the charge made
against him in Numbers 16:3. He warned the Levites quite firmly of the danger
of what they were doing, and that it was they who were taking too much on
themselves. They ought to recognise the danger of what they were doing. After
all it was not for nothing that they had been appointed guardians of the
Dwellingplace. The stress that the writer is seeking to get over comes over quite
clearly.
The choice of the censer was a sensible one. It meant that none of the furniture
in the Dwellingplace would be tampered with. But it was also the means of the
most intimate approach to God. He was challenging these men to recognise
what they were doing. Approaching Yahweh in this way was no light matter.
“Sons of Levi” may refer to all the two hundred and fifty, either because they
were so, or sarcastically because that was what they were attempting to
become. Or it may refer to a group of Levites who were leaders, with Korah,
in the attempt to promulgate the participation of the two hundred and fifty.
Take you censers. ‫תּוֹת‬ ְ‫ח‬ ַ‫מ‬ . Septuagint, πυρεῖα. Translated "fire-pails" in Exodus
27:3. From the number required, they must have been either household utensils
used for carrying fire, or else they must have been made in some simple fashion for
the occasion. The offering of incense was proposed by Moses as a test because it was
a typically priestly function, to which the gravest importance was attached (Le
Exodus 10:1; Exodus 16:12, Exodus 16:13), and because it was so very simply
executed.
65

7 and tomorrow put burning coals and incense in
them before the Lord. The man the Lord chooses
will be the one who is holy. You Levites have gone
too far!”
GILL, "And put fire therein,.... Into the censers:
and put incense in them; on the coals of fire in the censers:
before the Lord; not at the altar of incense in the holy place, into which none but
Aaron and his sons might come, but at the door of the tabernacle of the congregation,
where the glory of the Lord appeared, Num_16:18; and this they were to do
tomorrow; the day following that on which the insurrection was made, and in the
morning of that day, which was the usual time of judgment; this was delayed until the
morrow, that they might have opportunity to reflect upon what they had done, and
repent of their sin, and consider what they were to do, and the danger which might
attend it; as in the case of Nadab and Abihu, who, though sons of the high priest, yet
offering strange fire, were consumed by fire, Num_10:1; and so might they for assuming
the priesthood, and officiating in any part of it, which did not belong to them:
and it shall be, that the man whom the Lord doth choose, he shall be holy:
meaning Aaron, with his sons; for though the Lord had already chosen him, and ordered
him and his family to be separated from the rest of the Israelites, to exercise the priestly
office, and he was actually invested with it, and had entered upon it; yet he would at this
time, in a visible way and manner, make it manifest that he had done it, and therefore
should be as it were afresh set apart for holy service, and be continued in it:
ye take too much upon you, ye sons of Levi: of which tribe Korah was; and it looks
as if those with him were chiefly of that tribe; however, these here addressed certainly
were, and Moses retorts their own language upon them; they had said, that he and Aaron
had taken too much upon them, though no more than what God had called them to; and
now he says that they had taken too much upon them, to resist the ordinance of God,
and to endeavour to remove from their office whom God had put into it, in order to
substitute themselves: or "it is enough for you", or "let it suffice you"; be content with
the honour put upon you, the dignity you are raised to, to be next to the priests, and
assistants to them; be not ambitious of more; let what you have satisfy you.
HENRY 7-8, "He argues the case fairly with them, to still the mutiny with fair
reasoning, if possible, before the appeal came to God's tribunal, for then he knew it
would end in the confusion of the complainants.
66

(1.) He calls them the sons of Levi, Num_16:7, and again Num_16:8. They were of his
own tribe, nay, they were of God's tribe; it was therefore the worse in them thus to
mutiny both against God and against him. It was not long since the sons of Levi had
bravely appeared on God's side, in the matter of the golden calf, and got immortal
honour by it; and shall those that were then the only innocents now be the leading
criminals, and lose all the honour they had won? Could there be such chaff on God's
floor? Levites, and yet rebels?
(2.) He retorts their charge upon themselves. They had unjustly charged Moses and
Aaron with taking too much upon them, though they had done no more than what God
put upon them; nay, says Moses, You take too much upon you, you sons of Levi. Note,
Those that take upon them to control and contradict God's appointment take too much
upon them. It is enough for us to submit; it is too much to prescribe.
TRAPP, "Numbers 16:7 And put fire therein, and put incense in them before
the LORD to morrow: and it shall be [that] the man whom the LORD doth
choose, he [shall be] holy: [ye take] too much upon you, ye sons of Levi.
Ver. 7. Ye take too much upon you.] He retorts that upon them, that they had
falsely charged upon him and Aaron. So doth Elias upon Ahab. [1 Kings
18:17-18] So do we worthily upon Popery, the charge of novelty. When a Papist
tauntingly demanded of a Protestant, Where was your religion before Luther?
he was answered, In the Bible, where yours never was. Scaliger truly and
trimly told the Jesuits, Nos non sumus novatores, sed vos estis veteratores, We
are not novellers, but you old cheaters.
PULPIT, "Ye take too much upon you, ye sons of Levi. ‫ֶם‬‫כ‬ָ‫ל‬‫ב־‬ ַ‫,ר‬ as in Numbers
16:3 . The exact meaning of this tu quoque is not apparent. Perhaps he would say
that if he and Aaron were usurpers, the whole tribe of Levi were usurpers too.
8 Moses also said to Korah, “Now listen, you
Levites!
GILL, "And Moses said unto Korah,.... Continued his discourse to him, as the head
of the conspiracy, and the ringleader of it:
hear, I pray you, ye sons of Levi; to whom also he had been before speaking; though
67

Aben Ezra thinks the first speech was made to Korah and his company, and what follows
to the Levites.
CALVIN, "8.Hear, I pray you, ye sons of Levi. He addresses the whole body,
and yet it is said that his discourse was directed to Korah alone, and this was
because he had corrupted others of the Levites, and therefore is first
summoned to God’s tribunal, so that the whole party might be at the same time
included. He was able to expostulate with the Levites at once, because their
residence was close to the sanctuary.
He accuses them of ingratitude, because they were not satisfied with the honor
with which God had already dignified them, but also sought the high-
priesthood. In this they betrayed their despisal of His grace; for, if they had
rightly valued the gifts of God, each of them would have quietly contented
himself with his lot; especially since, in proportion as a person has been
liberally dealt with, his ingratitude is more intolerable, if he aspires to anything
higher. We are taught, therefore, that the higher the degree may be to which
we have been elevated by God’s goodness, the greater is the punishment which
our crime deserves, if our ambition still incites us to overleap the bounds of our
calling. Nevertheless, such is the perversity of almost all men, that as soon as a
person has attained some intermediate position, he uplifts, as it were, the
standard of pride (91) and prescribes to himself no limit, until he shall have
reached above the clouds. In a word, few are found who do not grow insolent
in places of honor. Wherefore we ought to be all the more attentive to this
admonition of Moses, that those are most ungrateful to God who despise their
lot, which is already honorable, and aim at something higher.
BENSON, "Verses 8-11
Numbers 16:8-11. Ye sons of Levi — They were of his own tribe; nay, they were
of God’s tribe. It was therefore the worse in them thus to mutiny against God
and against him. To minister to them — So they were the servants both of God
and of the church, which was a high dignity, though not sufficient for their
ambitious minds. Against the Lord — Whose chosen servant Aaron is. You
strike at God through Aaron’s sides.
TRAPP, "Numbers 16:8 And Moses said unto Korah, Hear, I pray you, ye
sons of Levi:
Ver. 8. Ye sons of Levi.] He took these to task apart; as hoping, haply, to
withdraw them from their purpose, and to hide pride from them, [Job 33:17]
but they proved uncounsellable, incorrigible.
68

PETT, "Verses 8-11
Moses Charge against Korah (Numbers 16:8-11).
Numbers 16:8-10
‘And Moses said to Korah, “Hear now, you sons of Levi, does it seem but a
small thing to you, that the God of Israel has separated you from the
congregation of Israel, to bring you near to himself, to do the service of the
tabernacle of Yahweh, and to stand before the congregation to minister to
them, and that he has brought you (thee) near, and all your brethren the sons
of Levi with you? and do you seek the priesthood also?” ’
Moses now added a further warning to them and especially to their leader. It
was not too late to withdraw. Let Korah consider this on behalf of his
followers. Did they consider the privileged position that they had been given to
do the service of the Dwellingplace of Yahweh, and to act as ministers to the
congregation, to be a small thing? He was well aware that they did not. Let
them remember that God had separated them from the congregation of Israel
for special service, and had brought them near to Himself, by allowing them to
camp around the Dwellingplace as its guardians, and to enter the courtyard of
the Dwellingplace to fulfil their functions. That was a huge privilege. No other
tribe of Israel had such access to that holy place. And this was not only true for
him, but for all who were truly sons of Levi. If they then saw their position as
privileged, because they had been chosen and ‘made holy’ in preparation for it,
would they not recognise that in seeking to act as priests they were stepping
outside their calling. They were well aware that Yahweh Himself had chosen
the sons of Aaron. Would they then seek that priesthood for themselves
contrary to Yahweh’s express desire? Let them think about it, and beware.
Again the writer is stressing his central point. The overall rebellion he treats as
secondary.
“All your brethren the sons of Levi with you?” The whole tribe of Levites is in
mind here as having the Levite privileges, as against the few who were in the
rebellion.
PULPIT, "Hear, I pray you, ye sons of Levi. No son of Levi is mentioned in the
narrative except Korah, and this address itself passes into the second person
singular (Numbers 16:10, Numbers 16:11), as though Korah alone were
personally guilty. It is possible enough that behind him was a considerable
69

body of public opinion among the Levites more or less decidedly supporting
him; but there is no need to impute any general disloyalty to them.
9 Isn’t it enough for you that the God of Israel has
separated you from the rest of the Israelite
community and brought you near himself to do
the work at the Lord’s tabernacle and to stand
before the community and minister to them?
BARNES, "“Seemeth” is not in the original. Render it as: Is it too little for you, i. e. “is
it less than your dignity demands?
GILL, "Seemeth it but a small thing unto you,.... It should not; for it was a great
thing which the Lord had done for them, and with which they should have been
satisfied, and for it thankful:
that the God of Israel hath separated you from the congregation of Israel:
this was a special favour, and ought to have been esteemed such, that God, who was the
God of the whole people of Israel in common, should separate the tribe of Levi from all
the rest of the tribes of Israel:
to bring you near to himself; next to the priests their brethren of the same tribe, to
be joined to them, and assist them in their service, and officiate in the court of the
tabernacle, where the divine Majesty dwelt:
to do the service of the tabernacle of the Lord; to watch it, and guard it, and keep
out persons until to enter into it; to take it down and set it up, as occasion required, and
bear and carry the holy things in it, and take care of them:
and to stand before the congregation to minister unto them? which Jarchi
interprets of their singing in the desk songs of praise before them; but Aben Ezra, better,
of the service they did for them, when they brought their offerings and sacrifices, which
they took of them, and carried to the priests to offer for them.
HENRY 9-11, " He shows them the privilege they had as Levites, which was
70

sufficient for them, they needed not to aspire to the honour of the priesthood, Num_
16:9, Num_16:10. He reminds them how great the honour was to which they were
preferred, as Levites. [1.] They were separated from the congregation of Israel,
distinguished from them, dignified above them; instead of complaining that Aaron's
family was advanced above theirs, they ought to have been thankful that their tribe was
advanced above the rest of the tribes, though they had been in all respects upon the level
with them. Note, It will help to keep us from envying those that are above us duly to
consider how many there are below us. Instead of fretting that any are preferred before
us in honour, power, estate, or interest, in gifts, graces, or usefulness, we have reason to
bless God if we, who are less than the least, are not put among the very last. Many
perhaps who deserve better are not preferred so well. [2.] They were separated to very
great and valuable honours, First, To draw near to God, nearer than the common
Israelites, though they also were a people near unto him; the nearer any are to God the
greater is their honour. Secondly, To do the service of the tabernacle. It is honour
enough to bear the vessels of the sanctuary, and to be employed in any part of the service
of the tabernacle. God's service is not only perfect freedom, but high preferment.
Thirdly, To stand before the congregation to minister unto them. Note, Those are truly
great that serve the public, and it is the honour of God's ministers to be the church's
ministers; nay, which adds to the dignity put upon them, [3.] It was the God of Israel
himself that separated them. It was his act and deed to put them into their place, and
therefore they ought not to have been discontented: and he it was likewise that put
Aaron into his place, and therefore they ought not to have envied him.
(4.) He convicts them of the sin of undervaluing those privileges: Seemeth it a small
thing unto you? As if he had said, “It ill becomes you of all men to grudge Aaron the
priesthood, when at the same time that he was advanced to that honour you were
designed for another honour dependent upon it, and shine with rays borrowed from
him.” Note, [1.] The privilege of drawing near to the God of Israel is not a small thing in
itself, and therefore must not appear small to us. To those who neglect opportunities of
drawing near to God, who are careless and formal in it, to whom it is a task and not a
pleasure, we may properly put this question: “Seemeth it a small thing to you that God
has made you a people near unto him?” [2.] Those who aspire after and usurp the
honours forbidden them put a great contempt upon the honours allowed them. We have
each of us as good a share of reputation as God sees fit for us, and sees us fit for, and
much better than we deserve; and we ought to rest satisfied with it, and not, as these,
exercise ourselves in things too high for us: Seek you the priesthood also? They would
not own that they sought it, but Moses saw that they had this in their eye; the law had
provided very well for those that served at the altar, and therefore they would put in for
the office.
(5.) He interprets their mutiny to be a rebellion against God (Num_16:11); while they
pretended to assert the holiness and liberty of the Israel of God, they really took up arms
against the God of Israel: You are gathered together against the Lord. Note, Those that
strive against God's ordinances and providences, whatever they pretend, and whether
they are aware of it or no, do indeed strive with their Maker. Those resist the prince who
resist those that are commissioned by him: for, alas! says Moses, What is Aaron, that
you murmur against him? If murmurers and complainers would consider that the
instruments they quarrel with are but instruments whom God employs, and that they are
but what he makes them, and neither more nor less, better nor worse, they would not be
so bold and free in their censures and reproaches as they are. Those that found the
priesthood, as it was settled, a blessing, must give all the praise to God; but if any found
71

it a burden they must not therefore quarrel with Aaron, who is but what he is made, and
does but as he is bidden. Thus he interested God in the cause, and so might be sure of
speeding well in his appeal.
TRAPP, "Numbers 16:9 [Seemeth it but] a small thing unto you, that the God
of Israel hath separated you from the congregation of Israel, to bring you near
to himself to do the service of the tabernacle of the LORD, and to stand before
the congregation to minister unto them?
Ver. 9. Seemeth it but a small thing.] While these ambitious Levites would be
looking up to the priests, Moses sends down their eyes to the people. The way
not to repine at those above us, is to look at those below us.
10 He has brought you and all your fellow Levites
near himself, but now you are trying to get the
priesthood too.
GILL, "And he hath brought thee near to him,.... To be in his courts, to watch in
his house, and wait on his priests, for which an ample provision was made by tithes.
Korah is there personally addressed:
and all thy brethren, the sons of Levi, with thee; the whole tribe of them,
excepting Aaron and his family, who were advanced to be priests:
and seek ye the priesthood also? the high priesthood, as the Targums of Onkelos
and Jonathan; this opens the true cause of their discontent and rebellion; they could not
be satisfied with being the ministers of the priests, but wanted to be priests themselves,
and Korah perhaps to be high priest.
TRAPP, "Numbers 16:10 And he hath brought thee near [to him], and all thy
brethren the sons of Levi with thee: and seek ye the priesthood also?
Ver. 10. And seek ye the priesthood also.] Ambition is restless and
unsatisfiable; for, like the crocodile, it grows as long as it lives.
72

POOLE, "There being at this time but very few priests, and the profits and
privileges belonging to them being many and great, they thought it but fit and
reasonable that they, or some of the chief of them, should be admitted to share
in their work and advantages.
11 It is against the Lord that you and all your
followers have banded together. Who is Aaron
that you should grumble against him?”
BARNES, "The words of Moses in his wrath are broken. The Aaronic priesthood was
of divine appointment; and thus in rejecting it, the conspirators were really rebelling
against God.
GILL, "For which cause, both thou and all thy company are gathered
together against the Lord,.... For gathering together against his ministers, whom he
had put into office to act under him, and endeavouring to overturn a constitution of his
erecting, and resisting and not submitting to an ordinance of his, is interpreted
gathering against him, and acting in opposition to him; see Rom_13:1,
and what is Aaron, that ye murmur against him? what is his transgression? what
has he done? as Aben Ezra paraphrases it; he is not chargeable with any fault, he did not
take upon him the office of high priest of himself, God called him to it, and put him in it;
he is only his minister, and by no means to be blamed, and therefore it is unreasonable
to envy him, or murmur against him; and, indeed, murmuring against him is
murmuring against the Lord.
CALVIN, "11.For which cause both thou, and all thy company. He here lays
open their sin, which they had endeavored to disguise. For they had neither
scruple nor shame, as we have seen, in pretending pious zeal. But in one word
Moses scatters these mists, telling them that they were instigated by nothing
but pride and envy to disturb the condition of the people. We must observe the
expression which he uses, that they are in “arms against God;” for, although
they might have never confessed to themselves that they had to do with Him,
but only that they were contending for the pre-eminence with men; still,
73

because it was their aim to overthrow the order established by God, Moses
casts aside all false pretences, and sets before them the simple fact that they are
waging war with God, when they are fighting with His servants. If, therefore,
we are afraid of contending with Him, let us learn to remain in our right place.
For, however they may prevaricate, who disturb the Church through their
ambition, in fighting against the servants of God, they attack Himself: and
therefore it is needful that He should resist them, to avenge Himself. For war is
not waged against God, as the poets feign the giants to have done, when they
heaped up mountains, and endeavored to surmount heaven; but when He is
assailed in the person of His servants, and when what He has decreed is in any
wise undermined. The vocation of the priests was sacred, so that they who
conspired to overthrow it, were the open enemies of God, as much as if they
had directed their arms, their strength, and their assaults against Him. We
must, therefore, bear in mind the reason which is subjoined, “And what is
Aaron?” for, if Aaron had usurped anything for himself, his temerity and
audacity would not have been supported by the countenance of God. Moses,
therefore, declares that this is God’s cause, because there was nothing human
in the ordinance of the priesthood. It was, indeed, an honorable office, so that
Aaron justly deserved to be thought something of; but Moses indicates that he
had nothing of his own, nor arrogated anything to himself; in a word, that he
is nothing in himself, and moreover, that he is not elevated for his own private
advantage, and that his dignity is no idle one; but rather a laborious burden
placed upon his shoulders for the common welfare of the Church. How utterly
ridiculous, then, is the folly of the Pope in comparing all the enemies of his
tyranny to Koran, Dathan, and Abiram; for, in order to prove that his cause is
connected with that of God, let him show us the credentials of his calling, and
at the same time thoroughly fulfil his office. But what frivolous and vapid
trifling it is, when some mimic Aaron sets himself up — produces no divine
command or vocation — domineers in obedience to his own lusts, and is rather
an actor on the stage than a priest in the temple; that all who reject this
spurious dominion should be condemned as schismatics! Wherefore let us hold
fast this principle, that war is waged against God when His servants are
molested, who are both lawfully called and faithfully exercise their office.
COKE, "Numbers 16:11. And what is Aaron, &c.— This might be rendered, as
agreeably to the original, what hath Aaron done, that you should murmur
against him? As much as to say, Aaron had done nothing of himself, but had
acted entirely under the direction of God. See Exodus 16:7.
REFLECTIONS.—How dire are the consequences of ambition! To this the
greatest states and most flourishing churches may ascribe their ruin. 1. The
ringleader in this rebellion was Korah, a near relation of Moses and Aaron,
whose party was quickly increased by the addition of two hundred and fifty
74

princes of the assembly. The spirit of rebellion is a spreading evil. 2. The
quarrel was Aaron's preferment to the priesthood. They pretend, as equally
holy, to have an equal right to it; and insinuate, that Moses and Aaron meant
to aggrandize themselves, though God had in such an especial manner called
them to their office. Note; (1.) The best of characters cannot stand before envy.
(2.) Ambitious state or church reformers too often pretend that they design to
humble others, but only mean, in fact, to exalt themselves. (3.) Moses falls on
his face in prayer, lest such a mutiny should ruin them, and through grief to
hear such an ungrateful accusation; he appeals to God to decide the
controversy, and is ready to resign up all his power into the hand which gave
it: to-morrow, the Lord shall choose whom he will have to serve him. Willing,
however, to prevent an experiment which threatens to be so fatal to them, he
expostulates, with those who will hear expostulation, on the evil of their
conduct. Many were the blessings and privileges enjoyed by Korah and his
brethren. They were Levites, distinguished by being set apart for God,
honoured with the service of the tabernacle, and permitted to draw nearer to
God than others. These peculiar distinctions should surely have contented
them; but pride is never satisfied, nothing sufficeth them whilst the priesthood
is withheld: this was rebellion joined with ingratitude. It was not Aaron, but
Aaron's God, against whom they had lifted up their tongues. Note; (1.)
Whoever are called to minister before the Lord should esteem it a distinguished
privilege. (2.) Envy or ambition in ministers is double guilt.
TRAPP, "Numbers 16:11 For which cause [both] thou and all thy company
[are] gathered together against the LORD: and what [is] Aaron, that ye
murmur against him?
Ver. 11. And what is Aaron?] q.d., Is it not God whom ye wound through
Aaron’s sides? "Saul, Saul, why persecutest thou me?" [Acts 9:4]
PETT, "Numbers 16:11
“Therefore you and all your company are gathered together against Yahweh,
and Aaron, what is he that you murmur against him?”
And it was in the seeking of the priesthood which was at Yahweh’s disposal
that they had gathered together ‘against Yahweh and against Aaron’. Let them
consider that their action was in the face of Yahweh’s direct commandment. It
put them ‘against Yahweh’. After all, what was Aaron that they should
murmur against him? He was only doing what Yahweh had commanded him.
He and they were in the same position. They each ought to do what Yahweh
chose them for, and what He had set them apart for, and commanded them to
75

do.
It would seem at this point that Korah and his band of Levites were satisfied
with the offer and were ready to retire to their tents in the Levite camp ready
for the morning. They disregarded his warning. Moses’ warnings had simply
passed over their heads because they were gripped by covetousness. But Moses
recognised that he had only dealt with half the problem.
He then turned his attention to the Reubenites who had previously withdrawn.
He recognised that they would not be satisfied with such a test. They were
more concerned with gaining leadership of the confederacy than with becoming
priests. It was necessary somehow to pacify them and deal with their fellow-
rebels.
PULPIT, "For which cause both thou and all thy company are gathered
together. It does not follow that Korah was seeking an exclusive dignity for
himself; or for his tribe. His "company" apparently included representative
men from all the tribes, or at least from many (see on Numbers 16:2). They
were seeking the priesthood because they affirmed it to be the common
possession of all Israelites. Against the Lord. It was in his name that they
appeared, and to some extent no doubt sincerely; but since they appeared to
dispute an ordinance actually and historically made by God himself, it was
indeed against him that they were gathered. And what is Aaron, that ye
murmur against him? The construction is broken, as so often when we have the
ipsissima verba of Moses, whose meekness did not enable him to speak calmly
under provocation. The sentence runs, "For which cause thou and all thy
company who arc gathered against the Lord,—and Aaron, who is he, that ye
murmur against him?" It was easy to represent the position of Aaron in an
invidious light, as though they were assailing some personal sacerdotal
pretensions; but in truth he was only a poor servant of God doing what he was
bid.
12 Then Moses summoned Dathan and Abiram,
the sons of Eliab. But they said, “We will not
come!
76

GILL, "And Moses sent to call Dathan and Abiram, the sons of Eliab,.... He
sent messengers to call them to the house of judgment, as the Targum of Jonathan, to
the court of judicature, where the Jews suppose Moses, with the seventy elders, were
now sitting: it seems these two men departed either before. Moses rose up from prayer,
or however before he had finished his speech to Korah and the Levites; which being
particularly directed to them, these men might think they had no concern in it, and went
away to their own tents:
which said, we will not come up; this answer they returned to the messengers, and
by them to Moses, declaring that they denied his power, despised his authority, and
would not obey his orders, and therefore refused to come up to the tabernacle, or to the
tent of Moses, or to the court of judicature, wherever it was; perhaps the first is best.
Aben Ezra thinks, that as the tabernacle was in the midst of the camp, it was on an
eminence, wherefore those that came to it might be said to come up to it.
HENRY 12-14, "Here is, I. The insolence of Dathan and Abiram, and their
treasonable remonstrance. Moses had heard what Korah had to say, and had answered
it; now he summons Dathan and Abiram to bring in their complaints (Num_16:12); but
they would not obey his summons, either because they could not for shame say that to
his face which they were resolved to say, and then it is an instance of some remains of
modesty in them; or, rather, because they would not so far own his authority, and then it
is an instance of the highest degree of impudence. They spoke the language of Pharaoh
himself, who set Moses at defiance, but they forgot how dearly he paid for it. Had not
their heads been wretchedly heated, and their hearts hardened, they might have
considered that, if they regarded not these messengers, Moses could soon in God's name
send messengers of death for them. But thus the God of this world blinds the minds of
those that believe not. But by the same messengers they send their articles of
impeachment against Moses; and the charge runs very high. 1. They charge him with
having done them a great deal of wrong in bringing them out of Egypt, invidiously
calling that a land flowing with milk and honey, Num_16:13. Onions, and garlick, and
fish, they had indeed plenty of in Egypt, but it never pretended to milk and honey; only
they would thus banter the promise of Canaan. Ungrateful wretches, to represent that as
an injury to them which was really the greatest favour that ever was bestowed upon any
people! 2. They charge him with a design upon their lives, that he intended to kill them
in the wilderness, though they were so well provided for. And, if they were sentenced to
die in the wilderness, they must thank themselves. Moses would have healed them, and
they would not be healed. 3. They charge him with a design upon their liberties, that he
meant to enslave them, by making himself a prince over them. A prince over them! Was
he not a tender father to them? nay, their devoted servant for the Lord's sake? Had they
not their properties secured, their order preserved, and justice impartially administered?
Did they not live in ease and honour? And yet they complain as if Moses's yoke were
heavier than Pharaoh's. And did Moses make himself a prince? Far from it. How gladly
would he have declined the office at first! How gladly would he have resigned it many a
time since! And yet he is thus put under the blackest characters of a tyrant and a
usurper. 4. They charge him with cheating them, raising their expectations of a good
77

land, and then defeating them (Num_16:14): Thou hast not brought us, as thou
promisedst us, into a land that floweth with milk and honey; and pray whose fault was
that? He had brought them to the borders of it, and was just ready, under God, to put
them in possession of it; but they thrust it away from them, and shut the door against
themselves; so that it was purely their own fault that they were not now in Canaan, and
yet Moses must bear the blame. Thus when the foolishness of man perverteth his way
his heart fretteth against the Lord, Pro_19:3. 5. They charge him in the general with
unfair dealing, that he put out the eyes of these men, and then meant to lead them
blindfold as he pleased. The design of all he did for them was to open their eyes, and yet
they insinuate that he intended to put out their eyes, that they might not see themselves
imposed upon. Note, The wisest and best cannot please every body, nor gain the good
word of all. Those often fall under the heaviest censures who have merited the highest
applause. Many a good work Moses had shown them from the Father, and for which of
these do they reproach him?
JAMISON 12-14, "Moses sent to call Dathan and Abiram — in a separate
interview, the ground of their mutiny being different; for while Korah murmured against
the exclusive appropriation of the priesthood to Aaron and his family, they were opposed
to the supremacy of Moses in civil power. They refused to obey the summons; and their
refusal was grounded on the plausible pretext that their stay in the desert was prolonged
for some secret and selfish purposes of the leader, who was conducting them like blind
men wherever it suited him.
CALVIN, "12.And Moses sent to call Dathan and Abiram. He desired, in this
way, if it might be, by his holy admonitions, to withhold them from that
destruction, on which they were rushing. Therefore he ceased not to provide
for their welfare, though he had thus far experienced that they were altogether
in a desperate state. Herein he presented a likeness of the loving-kindness of
God, by whose Spirit he was directed; not only because he was unwilling to
pass sentence without hearing the cause, but also because he endeavored to
bring them to repentance, that they might not willfully destroy themselves.
Nevertheless it came to pass at this time, as also often afterwards, that not only
was the earnestness of the Prophet, with respect to these unbelievers, throw
away, but that it hardened them more and more. For we know what was said
by Isaiah;
“Make the heart of this people fat, and make their ears heavy, and shut their
eyes: lest they see with their eyes, and hear with their ears, and understand
with hearts, and convert, and be healed.” (Isaiah 6:10.)
Thus does it please God to discover the wickedness of the reprobate, in order
that they may be rendered the more inexcusable.
COFFMAN, ""And Moses sent to call Dathan and Abiram, the sons of Eliab;
and they said, We will not come up: is it a small thing that thou hast brought
78

us up out of a land flowing with milk and honey, to kill us in the wilderness,
but thou must needs make thyself also a prince over us? Moreover thou hast
not brought us into a land flowing with milk and honey, nor given us
inheritance of fields and vineyards: wilt thou put out the eyes of these men? we
will not come up."
For whatever reason, Dathan and Abiram refused to respond to Moses'
summons. One may surely suspect that they were more discerning than Korah
and that they did not believe that he had won any victory. Surely, someone in
Israel must have thought about what happened to Nadab and Abihu.
"Land flowing with milk and honey ..." (Numbers 16:13). This description,
invariably, throughout the O.T., is a reference to the land of Canaan, but
here, in the perverse hatred of the rebels, it is "used as a designation of
Egypt."[9] For Israel, Egypt was slavery, genocide, the whips of the slave
masters, and the utmost contempt of the whole Egyptian society. "A land
flowing with milk and honey indeed!" HOW BLIND IS REBELLION
AGAINST GOD!
"Wilt thou put out the eyes of these men ...?" (Numbers 16:13). Plaut
identified this expression as a rather bold idiom with the meaning of, "fool us,
hoodwink us, throw dust in our eyes, or blind us to the true facts."[10]
BENSON, "Numbers 16:12. Moses sent to call Dathan and Abiram — To treat
with them, and give them, as he had done Korah and his company, a timely
admonition. We will not come up — To Moses’s tabernacle, whither the people
used to go up for judgment. Men are said in Scripture phrase, to go up to
places of judgment.
TRAPP, "Numbers 16:12 And Moses sent to call Dathan and Abiram, the sons
of Eliab: which said, We will not come up:
Ver 12. We will not come up.] Sturdy rebels, ripe for destruction. See Proverbs
29:1. {See Trapp on "Proverbs 29:1"} One perhaps had knocked off, and is
therefore no more mentioned. Satius est recurrere, quam male currere, as that
emperor said, Better stop or step back, than run on to utter ruin.
POOLE, " Moses sent, to treat with them, and give them, as he had done
Korah and his company, a timely admonition. Which said unto the messengers
sent to them by Moses,
We will not come up, to Moses’s tabernacle, whither the people used to go up
for judgment. Men are said in Scripture phrase to go up to places of judgment.
79

See Deuteronomy 25:7 Ruth 4:1 Ezra 10:7,8. But because they would not now
go up, therefore they went down quick into the pit, Numbers 16:12.
‘And Moses sent to call Dathan and Abiram, the sons of Eliab, and they said,
“We will not come up. Is it a small thing that you have brought us up out of a
land flowing with milk and honey, to kill us in the wilderness, but you must
necessarily make yourself also a prince over us?” ’
So Moses, aware of what Yahweh had said too him, then sent for Dathan and
Abiram so that he could discuss matter further with them. They were seen as
the master minds in the rebellion. But they refused to come, in itself an act of
rebellion. The message that they sent back emphasised their treason. They saw
Moses as someone who with his false promises had brought them out ‘from a
land of milk and honey’, so as to kill them in the wilderness. It was in this
sarcastic way that they described Egypt. With such cynicism did they describe
what he had accomplished. This reflected how deeply they felt about the fact
that they were doomed to wander in the wilderness until all were dead. They
were never to enjoy the promises that had been given, and they considered that
what they had was worse than what they had had in Egypt, the horror of which
had now lessened in their minds. And having done this to them he now wanted
to be accepted as Prince over them? But they had accepted him as Prince
because he had promised them such good things. Now that those good things
had failed they no longer considered him to be their Prince. They did not want
him as prince over them. They rejected his claims to authority.
“Is it a small thing --?” Compare Numbers 16:9. The writer depicts Dathan
and Abiram as in some sense aping Moses. But Moses was concerned about
Yahweh’s privilege given to His servants, Dathan and Abiram were concerned
about the benefits the people had failed to receive. Moses looked heavenwards,
Dathan and Abiram looked earthwards.
PULPIT, "And Moses sent to call Dathan and Abiram. The part really taken
by these men in the agitation is very obscure. They were not of the two
hundred and fifty, nor were they with them when they gathered together
against Moses and Aaron—perhaps because they took no interest in
ecclesiastical matters, and only resented the secular domination of Moses.
Neither can we tell why Moses sent for them at this juncture, unless he
suspected them of being in league with Korah (see below on Numbers 16:24).
We will not come up, i.e; to the tabernacle, as being spiritually the culminating
point of the camp.
80

13 Isn’t it enough that you have brought us up out
of a land flowing with milk and honey to kill us in
the wilderness? And now you also want to lord it
over us!
BARNES, "With perverse contempt for the promises, Dathan and Abiram designate
Egypt by the terms appropriated elsewhere to the land of Canaan.
GILL, "Is it a small thing that thou hast brought us up out of a land that
floweth with milk and honey?.... Meaning Egypt, as the Targum of Jonathan
expresses it; which, though a plentiful country, never had, nor deserved to have this
epithet given it, which is peculiar to the land of Canaan, and is here given, in opposition
to the description of that land, which the Lord himself had so described; and argues
great impudence and want of reverence of the divine Being, as well as great ingratitude
to Moses, the instrument of their being brought out of Egypt, where they laboured under
bondage and servitude intolerable; and yet here represent it as an injury done to them,
and as if the intent and design of it was purely to destroy them: for they add:
to kill us in the wilderness; with want of food, of which they had plenty in Egypt,
they suggest; referring, it may be, to what the Lord by Moses had said to them, that their
carcasses should fall in the wilderness; but that would not be for want of provisions, but
because of their sins. It was bad enough, they intimate, to be brought out of such a
plentiful country, into a barren wilderness; but what was still worse, the despotic and
tyrannical government of Moses, as they represent it, they were brought under:
except thou make thyself altogether a prince over us? ruling in an arbitrary way,
making laws, and setting up offices and officers at pleasure, so that it is more eligible to
be in bondage in Egypt than under thy government. Aben Ezra takes their meaning to
be, as if the end of bringing them out of Egypt was to assume and exercise such rule and
authority over them. His words are,"hast thou brought us up out of Egypt, that thou
mayest exercise dominion over us as a prince, yea, many dominions, thou and thy
brother?''and who also observes, that Egypt lay to the south of the land of Israel, so that
one that came from Egypt to the land of Canaan may be truly said to come up, that part
of Canaan lying higher than Egypt.
81

CALVIN, "13.Is it a small thing that thou hast brought us. It is not enough for
these wicked men, when they are invited to discussion, contumaciously to
repudiate the superiority of Moses, unless they also assail him with counter-
accusations. The crime they allege against him must be observed. They
reproach him for having led them up out of the land of Egypt: though they
cunningly suppress its name, whilst they magniloquently extol its fruitfulness,
in order to throw into the shade all that God had promised with respect to the
land of Canaan. Nay, they seem to transfer slyly to Egypt the very phrase
which Moses had often used, so that thus God’s blessing may be, as it were
buried. But what gross ingratitude it showed, to allege as a crime against
Moses, God’s minister, that deliverance, which was so extraordinary an act of
His kindness! In the next place, they reproach him with having brought them
into the desert, to die: and this they enlarge upon in the next verse, and
maliciously inquire, Where is the truth of the promises? At length they
conclude that Moses is impudent in his deceptions, inasmuch as it plainly
appears that the people had been imposed upon by him: as if it were his fault
that they had deprived themselves of the possession of the promised land.
Moses had exhorted them, by God’s command, to enter upon the inheritance
promised to them: what dishonesty and petulance, therefore, was it, when they
had shut the door against themselves, to complain of Moses, upon whom it had
not depended that they were not in the enjoyment of fields and vineyards! In
the third place, they taunt Moses with seeking to domineer over a free people.
He did indeed preside over them; but how far short of dominion was that
moderate control, which was as onerous to Moses, as it was advantageous to
the whole people! But this is the condition of God’s servants, that their course
is through reproaches, (92) though they are conducting themselves aright.
TRAPP, "Numbers 16:13 [Is it] a small thing that thou hast brought us up out
of a land that floweth with milk and honey, to kill us in the wilderness, except
thou make thyself altogether a prince over us?
Ver. 13. That floweth with milk and honey.] So they falsely and maliciously
speak of the land of Egypt, in derision of the land of Canaan, whereunto that
praise properly belonged. Those that were born in hell know no other heaven.
Altogether a prince over us.] So their quarrel was against Moses’ principality,
though they pretended the priesthood only at first. If the ministry once be
taken away, let the magistrate see to himself; he is next.
PULPIT, "Is it a small thing. Rather, "is it too little," as in Numbers 16:9. A
land that floweth with milk and honey. A description applying by right to the
82

land of promise (Exodus 3:8; Numbers 13:27), which they in their studied
insolence applied to Egypt. Except thou make thyself altogether a prince over
us. Literally, "that ( ‫י‬ ִ‫כּ‬ ) thou altogether lord it over us." The expression is
strengthened in the original by the reduplication of the verb in the inf. abs; ‫ַם־‬‫גּ‬
‫ר‬ ֶ‫ר‬ ְ‫תּ‬ ְ‫שׂ‬ ִ‫ה‬
14 Moreover, you haven’t brought us into a land
flowing with milk and honey or given us an
inheritance of fields and vineyards. Do you want
to treat these men like slaves[b]? No, we will not
come!”
BARNES, "Wilt thou put out the eyes of these men? - i. e. “blind them to the
fact that you keep none of your promises;” “throw dust in their eyes.”
GILL, "Moreover, thou hast not brought us into a land that floweth with
milk and honey,.... Meaning the land of Canaan; but this was no fault of Moses, he had
brought them to the borders of it, he had bid them go up and possess it; but they
refused, and chose to have spies first sent into it, who brought an ill report of it, which
they listened to, and had so provoked the Lord thereby, that he ordered them to turn
back, and threatened them with a consumption of them in the wilderness; or "certainly"
(n), verily thou hast not brought us, &c. though the Septuagint version renders it
affirmatively, "thou hast brought us"; and the Vulgate Latin version, indeed thou hast
brought, directly contrary to the text; unless it is to be understood ironically, as it is by
some:
or given us inheritance of fields and vineyards; that is, in the land of Canaan, as
were promised them; they suggest, had this been the case, they could have been content
that he should have been their prince, and they would have submitted to his
government; but having received no advantage from him, but a great deal of hurt and
damage, they could not but consider him not only as a tyrant, but as an impostor and
deceiver:
wilt thou put out the eyes of these men? or "dig" them out (o); either in a literal
83

sense, wilt thou be so cruel and merciless as to put out the eyes of these men, Korah and
his company, and us for our opposition to thy government? or though thou shouldest do
so:
we will not come up; we are determined not to obey thee, but to shake off the yoke, let
our punishment be what it will; or figuratively, dost thou take us for blind persons,
whose eyes thou hast put out, and think to lead us at thy pleasure? or dost thou cast a
mist before the eyes of this whole congregation, that they are not able to see through thy
designs? are the people so bewitched by them, as not to see thy deceits and impostures?
pretending to bring them into a land flowing with milk and honey, which thou art not
able to do, and now sayest that thou hast a message from God to return again towards
the Red sea, and talkest of our posterity inheriting the land forty years hence; who is it
that cannot see through all this? Aben Ezra thinks, by "these men" are meant the elders
that were with Moses, whom he led as he pleased, and so blinded them with his
delusions, as these pretended, that they could not see through them.
COKE, "Numbers 16:14. Wilt thou put out the eyes of these men?— The
original is strong, ‫תנקר‬ tenakker; wilt thou bore out,—"Dost thou think so
absolutely to blind us, that none of us shall discern thy deceit and ambition? Or
thinkest thou that we will suffer thee to lead us about, like blind men, whither thou
pleasest, under pretence of bringing us into a rich and fertile country—from one of
which sort, indeed, thou hast brought us, miserably to perish in a desolate
wilderness?"—Houbigant says, that the eyes of these men refer to the two hundred
and fifty rebellious. See Numbers 16:2.
BENSON, "Numbers 16:14. Wilt thou put out the eyes of these men — Of all the
people who are of our mind? wilt thou make them blind, or persuade them that they
do not see what is visible to all that have eyes, to wit, that thou hast deceived them,
and broken thy faith and promise given to them?
TRAPP, "Numbers 16:14 Moreover thou hast not brought us into a land that
floweth with milk and honey, or given us inheritance of fields and vineyards: wilt
thou put out the eyes of these men? we will not come up.
Ver. 14. We will not come up,] sc., To the place of judgment. So they add rebellion
to sin, and justify their treasonful practices; as did Ravailliac, Fawks, Saunders,
others.
POOLE, " Of these men, i.e. of those who are confederate with us, and of all the
people who are of our mind. Wilt thou make them blind, or persuade them that they
are blind, and that they do not see what is visible to all that have eyes, to wit, that
thou hast deceived them, and broken thy faith and promise given to them? or wilt
thou lead them about like blind men whither thou pleasest, one time towards
Canaan, another time towards Egypt again?
We will not come up; we will not obey thy summons, nor own thy authority.
84

“Moreover you have not brought us into a land flowing with milk and honey, nor
given us inheritance of fields and vineyards. Will you put out the eyes of these men?
We will not come up.”
For the fact was that Moses had not brought them into the land of milk and honey
that he had promised them. He had not given them the inheritance of fields and
vineyards that he had so vividly described. In their eyes he had clearly failed. And
now they were doomed to wander in the wilderness. They did not consider that the
problem lay in their own failure. Such people always blame someone else.
“Will you put out the eyes of these men? We will not come up.” ‘These men’ may
refer to their messengers, or to their fellow-conspirators, Korah and his band of
Levites. The implication was that Moses intended evil towards them, and would act
viciously towards them. They did not realise how he was trying to save then from
the consequences of their folly. What fools men can be. They forgot what had
happened to those who had opposed Moses in Egypt, even to Pharaoh himself. ‘Will
you put out the eyes of these men?’ It was common practise in those days to maim
captured leaders in some way so that they could never again be a threat. See Judges
1:6-7; Judges 16:21; 2 Kings 25:7).
Their speech also is put in chiastic form (in the Hebrew).
We will not come up.
Brought us.
From a land of milk and honey.
To a land of milk and honey.
Not brought us.
We will not come up.
PULPIT, "Moreover thou hast not brought us. According to the promises (they
meant to say) by which he had induced them to leave their comfortable homes in
Egypt (Exodus 4:30, Exodus 4:31). Wilt thou put out the eyes of these men? i.e; wilt
thou blind them to the utter failure of thy plans and promises? wilt thou throw dust
in their eyes?
85

15 Then Moses became very angry and said to the
Lord, “Do not accept their offering. I have not
taken so much as a donkey from them, nor have I
wronged any of them.”
CLARKE, "Respect not thou their offering - There was no danger of this: they
wished to set up a priesthood and a sacrificial system of their own; and God never has
blessed, and never can bless, any scheme of salvation which is not of his own
appointment. Man is ever supposing that he can mend his Maker’s work, or that he can
make one of his own that will do in its place.
GILL, "And Moses was very wroth,.... Or "it heated Moses exceedingly" (p); made
him very angry, caused him to burn with wrath against them; even the speech they
made, the words they uttered, not so much on account of their ill usage of him, as for the
dishonour cast upon the Lord:
and said unto the Lord, respect not thou their offering; their "Minchah", the
word is commonly used for the meat or bread offering. Aben Ezra observes, that Dathan
and Abiram were great men, and had offered such kind of offerings before this fact; and
therefore Moses desires that the Lord would have no respect to any they had offered, but
have respect to him, who had never injured any of them. Jarchi gives it as the sense of
some, that whereas these men had a part in the daily sacrifices of the congregation (with
which a meat offering always went), the request is, that it might not be received with
acceptance by the Lord; but he himself thinks it is to be understood of the offering of
incense they were to offer on the morrow; and Moses desires that God would show his
disapprobation of it, and which is the common interpretation. The Targums of Jonathan
and Jerusalem render it, "their gift":
I have not taken one ass from them; either by force, or as a bribe, or by way of
gratuity for any service done them; the sense is, that he had not taken from them the
least thing in the world, anything of the meanest worth and value, on any consideration.
Aben Ezra interprets the word "take", of taking and laying any burden upon an ass of
theirs; so far was he from laying any burdens on them, and using them in a cruel and
tyrannical manner, as they suggested, that he never laid the least burden on any ass of
theirs, and much less on them:
86

neither have I hurt any of them; never did any injury to the person or property of
anyone of them, but, on the contrary, had done them many good offices.
HENRY, "Moses's just resentment of their insolence, Num_16:15. Moses, though
the meekest man, yet, finding God reproached in him, was very wroth; he could not
bear to see a people ruining themselves for whose salvation he had done so much. In this
discomposure,
1. He appeals to God concerning his own integrity; whereas they basely reflected upon
him as ambitious, covetous, and oppressive, in making himself a prince over them, God
was his witness, (1.) That he never got any thing by them: I have not taken one ass from
them, not only not by way of bribery and extortion, but not by way of recompence or
gratuity for all the good offices he had done them; he never took the pay of a general, or
the salary of a judge, much less the tribute of a prince. He got more in his estate when he
kept Jethro's flock than when he came to be king in Jeshurun. (2.) That they never lost
any thing by him: Neither have I hurt any one of them, no, not the least, no, not the
worst, no, not those that had been most peevish and provoking to him: he never abused
his power to the support of wrong. Note, Those that have never blemished themselves
need not fear being slurred by others: when men condemn us we may be easy, if our own
hearts condemn us not.
2. He begs of God to plead his cause, and clear him, by showing his displeasure at the
incense which Korah and his company were to offer, with whom Dathan and Abiram
were in confederacy. Lord, says he, Respect not thou their offering. Herein he seems to
refer to the history of Cain, lately written by his own hand, of whom it is said that to him
and his offering God had not respect, Gen_4:5. These that followed the gainsaying of
Korah walked in the way of Cain (these are put together, Jud_1:11), and therefore he
prays that they might be frowned upon as Cain was, and put to the same confusion.
JAMISON, "Moses was very wroth — Though the meekest of all men [Num_
12:3], he could not restrain his indignation at these unjust and groundless charges; and
the highly excited state of his feeling was evinced by the utterance of a brief exclamation
in the mixed form of a prayer and an impassioned assertion of his integrity. (Compare
1Sa_12:3).
and said unto the Lord, Respect not thou their offering — He calls it their
offering, because, though it was to be offered by Korah and his Levitical associates, it
was the united appeal of all the mutineers for deciding the contested claims of Moses
and Aaron.
K&D, "Moses was so disturbed by these scornful reproaches, that he entreated the
Lord, with an assertion of his own unselfishness, not to have respect to their gift, i.e., not
to accept the sacrifice which they should bring (cf. Gen_4:4). “I have not taken one ass
from them, nor done harm to one of them,” i.e., I have not treated them as a ruler, who
demands tribute of his subjects, and oppresses them (cf. 1Sa_12:3).
CALVIN, "15.And Moses was very wroth. Although it might be, that there was
87

something of human passion here, still zeal for God was supreme in his mind,
nor did intemperate feelings, if he was at all tempted by them, prevail.
Assuredly, it appears probable, from the context, that he was inflamed with
holy ardor; since he executes the vengeance of God, as His lawful minister, so
that it is plain he neither spoke nor did anything but at the dictation of the
Spirit. Nay, we shall soon see that, although he was anxious with regard to the
public safety, he required that but a few offenders should be punished, and not
that the multitude should perish. Nor does his anger burst forth into revilings:
as those, who are carried away by excess, usually assail the enemies by whom
they are injured, with their tongue as well as their hands: but he betakes
himself to God; nor does he ask more than flint they may be brought to shame
in their pride. This is, indeed, expounded generally, by many, as if Moses
desired that God should have no mercy upon them; but inasmuch as the
decision of the quarrel depended on the approbation or rejection by God of rite
offering they were about to make, he does not seem to me to pray for more
than that God, by refusing their polluted gift, should thus chastise their
ambition. At the same time also he shows that his prayer springs from the
confidence of a good conscience, when he dares to testify before God that he
had injured no man. Now this was the extreme of integrity and
disinterestedness, that, when the people owed everything to him, he had not
taken even the value of a single ass as the reward of all his labors.
COFFMAN, ""And Moses was very wroth, and said unto Jehovah, Respect not
thou their offering: I have not taken one ass from them, neither have I hurt one
of them. And Moses said unto Korah, Be thou and all thy company before
Jehovah, thou, and they, and Aaron, tomorrow: and take ye every man his
censer, and put incense upon them, and bring ye before Jehovah every man his
censer, two hundred and fifty censers; thou also, and Aaron, each his censer.
And they took every man his censer, and put fire in them, and laid incense
thereon, and stood at the door of the tent of meeting with Moses and Aaron.
And Korah assembled all the congregation against them unto the door of the
tent of meeting: and the glory of Jehovah appeared unto all the congregation."
Note that Korah is the one who assembled the people, his purpose, no doubt,
being that of demonstrating the great "victory" he had won before Moses. Lo,
Korah himself and all of his company will go right in and perform the highest
function of the priesthood, and everybody will see it! Well, that is, no doubt,
what he thought.
Regarding the 250 censers: There were definitely more than that, because after
that number was given, Korah also and Aaron, were also designated to appear
with their censers (Numbers 16:16). The number 250 is therefore a round
number.
88

Then what happened?
COKE, "Numbers 16:15. Moses was very wroth—I have not taken one ass from
them— Moses pleads, in justification of himself, that so far from dealing
arbitrarily, as they allege, (Numbers 16:13.) he had not exacted the smallest
thing from them, nor done any one of them the least injury. He ruled the
Hebrews, not like the kings of other nations, who took tribute of their subjects,
and were accustomed to seize, at their pleasure, their men servants and their
maid servants, their goodliest young men, and their asses and put them to
work. 1 Samuel 8:16. Moses, on the contrary, declares before God, that he
assumed no authority but that of a prophet, which consisted chiefly in putting
in execution those orders which he received from God. In like manner, Samuel,
clearing himself from the imputation of having acted in an arbitrary or
oppressive manner, says, whose ass have I taken? 1 Samuel 12:3. Hence it
appears, that this was a proverbial expression, to signify acts of oppression and
tyranny in the general. Houbigant, however, greatly prefers the Samaritan
reading, which the LXX follow: ‫חמוד‬ chemud; desiderabile, vel pretiosum: I have
not taken any thing valuable from them. See his note.
BENSON, "Numbers 16:15. Respect not their offering — Accept not their incense
which they are now going to offer, but show some eminent dislike of it. He calls it
their offering, though it was offered by Korah and his companions, because it was
offered in the name and by the consent of all the conspirators, for the decision of the
present controversy between them and Moses. I have not hurt one of them — I have
never injured them, nor used my power to defraud or oppress them, as I might have
done; I have done them many good offices, but no hurt; therefore their crime is
without any cause or provocation.
TRAPP, "Numbers 16:15 And Moses was very wroth, and said unto the LORD,
Respect not thou their offering: I have not taken one ass from them, neither have I
hurt one of them.
Ver. 15. And Moses was very wroth.] Or, Very sore grieved. He might have said, as
one once did, Felix essem si non imperitassem, Happy had I been if I had never been
in place of authority. Egypt is said by Seneca to have been loquax et ingeniosa in
contumeliam praefectorum provincia, in qua qui vitaverit culpam non effugit
infamiam, A province apt to find fault with, and to speak hardly of their rulers,
though never so innocent. These rebels had haply learned those Egyptian manners,
by living so long amongst them.
I have not taken one ass from them.] Moses was not of them that follow the
administration of justice as a trade only, with an unquenchable and unconscionable
desire of gain. This is but robbery with authority, and justifies the common
89

resemblance of the courts of justice to the bush, where to while the sheep flees for
defence in weather, he is sure to lose part of his fleece.
POOLE, " Moses was very wroth, not so much for his own sake, for he had learnt to
bear indignities, Num 12, as for God’s sake, who was highly dishonoured,
blasphemed, and provoked by these speeches and carriages, in which case he ought
to be angry, as Christ was, Mark 3:5.
Respect not thou their offering, i.e. accept not their incense which they are now
going to offer, but show some eminent dislike of it. He calls it their offering, though
it was offered by Korah and his companions, because it was offered in the name and
by the consent of all the conspirators, for the decision of the present controversy
between them and Moses.
Not one ass, i.e. not any thing of the smallest value, as an ass was; see 1 Samuel 12:3
neither have I injured them, nor used my power to defraud or oppress them, as I
might have done; but, which is here implied, I have done them many good offices,
but no hurt; therefore their crime is inexcusable, because without any cause or
provocation on my part.
PETT, " Moses Prays that Yahweh Will Refute Them (Numbers 16:15)
Numbers 16:15
‘And Moses was very angry, and said to Yahweh, “Do not you respect their offering.
I have not taken one ass from them, nor have I hurt one of them.” ’
Moses was very angry at their reply and the position that they were taking up, and
he cried to Yahweh not to accept anything that they brought as an offering to Him.
He was calling on Yahweh to reject them and not recognise them as people of the
covenant. For he pointed out that they had rebelled against his authority and that it
was not because of anything that he had done. He had not even taken one ass from
them. He had not hurt a single one of them. The implication was that this was all
happening because of what Yahweh had commanded him.
“I have not taken one ass from them.” Kings rode on asses when they rode in
triumph (compare 1 Kings 1:33; Zechariah 9:9), which their subjects would often be
called on to provide. Perhaps Moses was indicating that he had never tried to lord it
over them.
PULPIT, "And Moses was very wroth. The bitter taunts of the Reubenites had just
enough semblance of truth in them to make them very hard to bear, and especially
the imputation of low personal ambition; but it is impossible to say that Moses did
not err through anger. Respect not thou their offering. Cf. Genesis 4:4. It is not
quite clear what offering Moses meant, since they do not seem to have wished to
90

offer incense. Probably it was equivalent to saying, Do not thou accept them when
they approach thee; for such approach was always by sacrifice (cf. Psalms 109:7). I
have not taken one ass from them. Cf. 1 Samuel 12:3. The ass was the least valuable
of the ordinary live stock of those days (cf. Exodus 20:17). The Septuagint has here
οὐκ ἐπιθύμημα οὐδενὸς αὐτῶν εἴληφα, which is apparently an intentional
paraphrase with a reference to the tenth commandment ( οὐκ ἐπιθυμήσεις κ. τ. λ.).
Neither have I hurt one of them. As absolute ruler he might have made himself very
burdensome to all, and very terrible to his personal enemies. Compare Samuel's
description of the Eastern autocrat (1 Samuel 8:11-17).
16 Moses said to Korah, “You and all your
followers are to appear before the Lord
tomorrow—you and they and Aaron.
GILL, "And Moses said unto Korah,.... Who was still with him, when the
messenger returned from Dathan and Abiram, and who heard what Moses said in his
own defence:
be thou and all thy company before the Lord; at the tabernacle, at the door of it;
the Targum of Jonathan is, at the house of judgment, the court of judicature, where this
affair was to be tried, and that was at the tabernacle, as appears by what follows:
thou, and they, and Aaron, tomorrow; the day after Moses had sent to Dathan and
Abiram, on the morning of the next day; which as it was the time of sitting in judgment,
so of offering incense; meaning Korah and his company, the two hundred fifty men with
him, and not Dathan and Abiram; and Aaron also, he was ordered to appear, whom they
opposed, and with whom the trial was to be made.
HENRY 16-17, " Issue joined between Moses and his accusers. 1. Moses challenges
them to appear with Aaron next morning, at the time of offering up the morning incense,
and refer the matter to God's judgment, Num_16:16, Num_16:17. Since he could not
convince them by his calm and affectionate reasoning, he is ready to enter into bonds to
stand God's award, not doubting but that God would appear, to decide the controversy.
This reference he had agreed to before (Num_16:6, Num_16:7), and here adds only one
clause, which bespeaks his great condescension to the plaintiffs, that Aaron, against
whose advancement they excepted, though now advanced by the divine institution to the
honour of burning incense within the tabernacle, yet, upon this trial, should put himself
91

into the place of a probationer, and stand upon the level with Korah, at the door of the
tabernacle; nay, and Moses himself would stand with them, so that the complainant
shall have all the fair dealing he can desire; and thus every mouth shall be stopped.
JAMISON 16-18, "Moses said unto Korah, Be thou and all thy company
before the Lord — that is, at “the door of the tabernacle” (Num_16:18), that the
assembled people might witness the experiment and be properly impressed by the issue.
K&D, "In conclusion, he summoned Korah and his associates once more, to present
themselves the following day before Jehovah with censers and incense.
CALVIN, "16.And Moses said unto Korah. The idea of Moses is not to make
an experiment as if in a doubtful matter; but, being assured by the Spirit of
prophecy what the event would be, he summons Korah before the tribunal of
God, that he may receive the sentence of condemnation which he deserves. Nor
does he inveigle him so as to destroy him unawares, but rather still endeavors
to cure his madness, if it were possible to do so. For the sacred incense-offering
was calculated to inspire him with alarm, lest, by rashly attempting more than
was lawful, he should effect his own destruction, especially after so memorable
an example had been made in the case of Nadab and Abihu. Moses, however,
in reliance on God’s command, does not hesitate to engage in an open contest,
in order that the judgment of God might be the more conspicuous.
BENSON, "Numbers 16:16. Be thou and thy company before the Lord — Not
in the tabernacle, which was not capable of containing so many persons
severally offering incense, but at the door of the tabernacle, where they might
offer it by Moses’s direction upon this extraordinary occasion. Indeed, this
work could not be done in that place, which alone was allowed for the offering
up of incense; not only for its smallness, but also because none but priests
might enter to do this work. Here also the people, who were to be instructed by
this experiment, might see the proof and success of it.
TRAPP, "Verse 16
Numbers 16:16 And Moses said unto Korah, Be thou and all thy company
before the LORD, thou, and they, and Aaron, to morrow:
Ver. 16. Thy company.] Or, Thy congregation, thy faction, or Church
malignant, as Psalms 26:5, Acts 19:32; Acts 19:40.
POOLE, " Not in the tabernacle, which was not capable of so many persoms
92

severally offering incense, but at the door of the tabernacle, Numbers 16:18,
which place is oft said to be
before the Lord, as Exodus 29:42 Leviticus 1:11, &c.; where they might now
lawfully offer it by Moses’s direction upon this extraordinary occasion and
necessity, because this work could not be done in that place, which alone was
allowed for the offering up of incense, not only from its smallness, but also
because none but priests might enter to do this work. Here also the people, who
wcrc to be instructed by this experiment, might see the proof and success of it.
PETT, "Verse 16-17
Moses Calls on Korah to Respond to His Challenge (Numbers 16:16-17).
Numbers 16:16
‘And Moses said to Korah, “Be you and all your company before Yahweh, you,
and they, and Aaron, tomorrow.” ’
Moses then turned his attention back to the Levite conspirators, and bade
Korah with all his band of Levites to come to the Dwellingplace in the morning,
into the courtyard ‘before Yahweh’. They were to be there along with Aaron so
that a proper test of their acceptability with Yahweh could be determined. He
would deal with the others later.
PULPIT, "And Moses said unto Korah. After the interchange of messages with
the Reubenites, Moses repeats his injunctions to Korah to be ready on the
morrow to put his claims to the test, adding that Aaron too should be there,
that the Lord might judge between them.
17 Each man is to take his censer and put incense
in it—250 censers in all—and present it before the
Lord. You and Aaron are to present your censers
also.”
93

GILL, "And take every man his censer, and put incense therein,.... Which they
were to bring with them the next day from their own tents; and these might be censers
which they had in their several families, and which they had used in them before the
order of priesthood was set up in Aaron's family, and limited to that; or they might be a
sort of chafing dishes, or vessels like censers, and would serve the present purpose; they
were ordered to put fire into them, that was to be taken from the altar of burnt offering;
for strange fire might not be used:
and bring ye before the Lord every man his censer, two hundred and fifty
censers: according to the number of the men that were gathered with Korah:
thou also, and Aaron, each of you his censer; Korah and Aaron were to bring each
their censers, between whom lay the contest concerning the high priesthood; which was
to be determined by their offering incense before the Lord, and by his approbation or
disapprobation of it.
JAMISON, "two hundred fifty censers — probably the small platters, common
in Egyptian families, where incense was offered to household deities and which had been
among the precious things borrowed at their departure [Exo_12:35, Exo_12:36].
TRAPP, "Numbers 16:17 And take every man his censer, and put incense in
them, and bring ye before the LORD every man his censer, two hundred and
fifty censers; thou also, and Aaron, each [of you] his censer.
Ver. 17. And take every man his censer.] Which they had ready provided,
when first they combined to thrust themselves into the priests’ office.
“And take you every man his censer, and put incense on them, and bring you
before Yahweh every man his censer, two hundred and fifty censers. You also,
and Aaron, each his censer.”
And they were to take every man his censer and put incense on them, and
bring it before Yahweh, a censer for every man in his band (compare Numbers
16:6-7). And Aaron would be there too with his censer. Even as we read the
words a chill fills our hearts. We all know the folly of what they were about to
do. We know even without reading on that there could be only one conclusion.
They were rebelling against Yahweh’s strict instructions, and coming into His
presence in doing it. It would be sin with a high hand.
94

18 So each of them took his censer, put burning
coals and incense in it, and stood with Moses and
Aaron at the entrance to the tent of meeting.
GILL, "And they took every man his censer, and that fire in them,.... That is,
they came the next morning, according to order, prepared with their censers and
incense; and they took fire from off the altar of burnt offering, which stood in the court
of the tabernacle:
and laid incense thereon: upon the fire in their censers, and so burned it:
and stood in the door of the tabernacle of the congregation; not in the holy
place, where the altar of incense was, for that would not hold them; nor indeed in the
court of the tabernacle, but at the door of it, or the outside of it, that so they might be
seen by all the people who came to be spectators and witnesses of this affair: and they
stood
with Moses and Aaron; in a bold and presumptuous manner, as if they were their
equals, disputing their authority, and putting themselves upon their trial before the Lord
about it: the Targum of Jonathan says, these men stood on one side (of the door of the
tabernacle), and Moses and Aaron stood on the other side of it.
HENRY 18-21, "Korah accepts the challenge, and makes his appearance with Moses
and Aaron at the door of the tabernacle, to make good his pretensions, Num_16:18,
Num_16:19. If he had not had a very great stock of impudence, he could not have carried
on the matter thus far. Had not he lately seen Nadab and Abihu, the consecrated priests,
struck dead for daring to offer incense with unhallowed fire? and could he and his
accomplices expect to fare any better in offering incense with unhallowed hands? Yet, to
confront Moses and Aaron, in the height of his pride he thus bids defiance to Heaven,
and pretends to demand the divine acceptance without a divine warrant; thus
wretchedly is the heart hardened through the deceitfulness of sin. They took every man
his censer. Perhaps these were some of the censers which these heads of families had
made use of at their family-altars, before this part of religious service was confined to the
priesthood and the altar in the tabernacle (and they would bring them into use and
reputation again); or they might be common chafing-dishes, which were for their
ordinary use. Now to attend the solemn trial, and to be witness of the issue, one would
have thought Moses should have gathered the congregation against the rebels, but it
seems Korah gathered them against Moses (Num_16:19), which intimates that a great
part of the congregation sided with Korah, were at his beck, and wished him success, and
that Korah's hopes were very high of carrying the point against Aaron; for, had he
95

suspected the event, he would not have coveted to make the trial thus public: but little
did he think that he was now calling the congregation together to be the witnesses of his
own confusion! Note, Proud and ambitious men, while they are projecting their own
advancement, often prove to have been hurrying on their own shameful fall.
IV. The judgment set, and the Judge taking the tribunal, and threatening to give
sentence against the whole congregation. 1. The glory of the Lord appeared, Num_
16:19. The same glory that appeared to instal Aaron in his office at first (Lev_9:23) now
appeared to confirm him in it, and to confound those that oppose him, and set up
themselves in competition with him. The shechinah, or divine Majesty, the glory of the
eternal Word, which ordinarily dwelt between the cherubim within the veil, now was
publicly seen over the door of the tabernacle, to the terror of the whole congregation;
for, though they saw no manner of similitude, yet probably the appearances of the light
and fire were such as plainly showed God to be angry with them; as when he appeared,
Num_14:10. Nothing is more terrible to those who are conscious of guilt than the
appearances of divine glory; for such a glorious Being must needs be a formidable
enemy. 2. God threatened to consume them all in a moment, and, in order to that, bade
Moses and Aaron stand from among them, Num_16:21. God thus showed what their sin
deserved, and how very provoking it was to him. See what a dangerous thing it is to have
fellowship with sinners, and in the least to partake with them. Many of the congregation,
it is likely, came only for company, following the crowd, or for curiosity, to see the issue,
yet not coming, as they ought to have done, to bear their testimony against the rebels,
and openly to declare for God and Moses, they had like to have been all consumed in a
moment. If we follow the herd into which the devil has entered, it is at our peril.
K&D 18-22, "The next day the rebels presented themselves with censers before the
tabernacle, along with Moses and Aaron; and the whole congregation also assembled
there at the instigation of Korah. The Lord then interposed in judgment. Appearing in
His glory to the whole congregation (just as in Num_14:10), He said to Moses and
Aaron, “Separate yourselves from this congregation; I will destroy them in a moment.”
By assembling in front of the tabernacle, the whole congregation had made common
cause with the rebels. God threatened them, therefore, with sudden destruction. But the
two men of God, who ere so despised by the rebellious faction, fell on their faces,
interceding with God, and praying, “God, Thou God of the spirits of all flesh! this one
man (i.e., Korah, the author of the conspiracy) hath sinned, and wilt Thou be wrathful
with all the congregation?” i.e., let Thine anger fall upon the whole congregation. The
Creator and Preserver of all beings, who has given and still gives life and breath to all
flesh, is God of the spirits of all flesh. As the author of the spirit of life in all perishable
flesh, God cannot destroy His own creatures in wrath; this would be opposed to His own
paternal love and mercy. In this epithet, as applied to God, therefore, Moses appeals “to
the universal blessing of creation. It is of little consequence whether these words are to
be understood as relating to all the animal kingdom, or to the human race alone; because
Moses simply prayed, that as God was the creator and architect of the world, He would
not destroy the men whom He had created, but rather have mercy upon the works of His
own hands” (Calvin). The intercession of the prophet Isaiah, in Isa_64:8, is similar to
this, though that is founded upon the special relation in which God stood to Israel.
96

CALVIN, "18.And they took every man his censer. It is manifest how greatly
they were blinded by pride, since, although admonished both by the confidence
of Moses and also by the previous examples, they still obstinately go forward.
Surely if any spark of the fear of God had remained in them, their censers
would straightway have fallen from their hands; but Korah seems to have
sought, as it were, deliberately how he might cast aside all fear, and totally
bereave himself of his senses. For in the next verse, Moses narrates how
ostentatiously he hardened himself in his rebellion, before he should offer the
incense; for he gathered the people together to his party, in order that the
magnificence of his array might overwhelm the grace of God, which
opposed[ him. Herein also his senselessness is clearly seen, when he seeks to
fortify himself against God by the favor of the, mob, as if he had desired to
extinguish the light of the sun by interposing a little smoke. Now, let us learn so
to condemn his folly, as that nothing similar may happen in ourselves; for all
ambitious persons are affected by the same disease. They collect their forces by
endeavoring to ingratiate themselves with men; and, if the world approves of’
them, they are inebriated with such fatal confidence, as to spit at the very
clouds. But we shall soon see how God, by a single breath, dissipates all their
ungodly conspiracies.
On the other side, the levity of the people is set before our eyes. For some time
they had been all accustomed to the duly-appointed priesthood, which they
knew to be instituted by God; yet only a single night is required to make them
revolt to Korah. And, in fact, as we are by nature slow to act aright, so also we
are carried away to evil in a moment, as soon as some villain lifts up his finger.
TRAPP, "Numbers 16:18 And they took every man his censer, and put fire in
them, and laid incense thereon, and stood in the door of the tabernacle of the
congregation with Moses and Aaron.
Ver. 18. And stood in the door.] Such an impudency had sin oaded in their
faces, that they stood stouting it out before the Lord, and made open profession
of their wickedness: there was no need to dig to find it out, [Jeremiah 2:34] for
they set it, as it were, upon the cliff of the rock. [Ezekiel 24:7]
POOLE, " They could easily make censers in a slight manner, which would
suffice for the present purpose. The
fire was taken from the altar which stood in that place, Leviticus 1:3,5, for
Aaron might not use other fire, Leviticus 10:1. And it is likely the
remembrance of the death of Nadab and Abihu deterred them from offering
any strange fire.
97

PETT, "Verse 18-19
All Carry Out the Challenge of the Censers and Burn Incense in Them
(Numbers 16:18-19).
Numbers 16:18
‘And they took every man his censer, and put fire in them, and laid incense on
them, and stood at the door of the tent of meeting with Moses and Aaron.’
And next morning they did exactly that. They all came, every man with his
censer, and stood with Moses and Aaron, and put fire in their censers and laid
incense on them. And in such gross disobedience to Yahweh they stood at the
door of the Tent of meeting.
19 When Korah had gathered all his followers in
opposition to them at the entrance to the tent of
meeting, the glory of the Lord appeared to the
entire assembly.
GILL, "And Korah gathered all the congregation against them,.... Not his own
company only, but as many of the whole congregation of Israel as he could get together,
and especially the principal men; so that it seems there was a, general prevailing
inclination in the people to take part with him against Moses and Aaron, who wished
him success in his undertaking, and readily came together to animate and encourage
him in it, and to see the issue of it. Jarchi suggests, that all night he was going to the
several tribes, persuading them that it was not for his own private interest, but for the
public good, that he acted against two men, who had taken to themselves, the one the
kingdom, and the other the priesthood, and by this means got a great multitude
together:
unto the door of the tabernacle of the congregation; that is, before it, where
Korah and his company stood, whose part they took, and had like to have suffered
severely for it, had it not been for the interposition of Moses and Aaron:
98

and the glory of the Lord appeared unto all the congregation; the Shechinah,
or divine Majesty, which dwelt between the cherubim in the most holy place, removed
and came to the door of the tabernacle, where the people were assembled, in the sight of
them, showing some visible token of his presence, though no similitude of himself was
seen; or, however, he appeared in the cloud that was over the tabernacle, in which was
seen a glory, a brightness and splendour, or such coruscations and flashes of lightning as
were very unusual and amazing, and plainly showed the Lord was there; so Jarchi says,
that he came in the pillar of cloud.
COKE, "Numbers 16:19. And Korah gathered all the congregation— The
rebellious spirit of Korah and his company had infected the whole body of
Israel, always prone to murmur, and inclined to throw off the authority of
Moses and Aaron. The Lord threatens to destroy them all, Numbers 16:21 but
Moses and Aaron intercede for them; Numbers 16:22 and not only so, but they
exhort such as feared the Lord to separate themselves from these wicked men,
Numbers 16:26 which accordingly they did, and so saved themselves from the
destruction which overwhelmed Korah and the rest, Numbers 16:33-34.
BENSON, "Numbers 16:19. Korah gathered all the congregation — That they
might be witnesses of the event, and, upon their success, which they doubted
not of, might fall upon Moses and Aaron. And it seems by this that the people
were generally incensed against Moses, and inclined to Korah’s side. The glory
of the Lord appeared — In the cloud, which then shone with greater brightness
and majesty, as a token of God’s approach and presence.
TRAPP, "Numbers 16:19 And Korah gathered all the congregation against
them unto the door of the tabernacle of the congregation: and the glory of the
LORD appeared unto all the congregation.
Ver. 19. All the congregation.] Not his own company only: for the whole
multitude was too ready to favour his attempt, as he persuaded them God also
would, his design being to introduce an equal popularity.
And the glory of the Lord.] Shining in the cloud over the sanctuary as at other
times in like cases. [Numbers 16:42 Numbers 14:10 Exodus 40:34]
POOLE, " Korah gathered the congregation, that they might be witnesses of
the event, and, upon their success, which they doubted not of, might fall upon
Moses and Aaron with popular rage, and destroy them. And it seems by this
that the people were generally incensed against Moses, and inclined to Korah’s
side.
99

The glory of the Lord appeared in the cloud, which then shone with greater
brightness and majesty, as a token of God’s approach and presence. See
Exodus 16:7,10 Le 9:6,23 Num 20:6.
‘And Korah assembled all the congregation against them to the door of the tent
of meeting, and the glory of Yahweh appeared to all the congregation.’
But they were not there alone. Surrounding the Dwellingplace were the whole
congregation of Israel, apart from the rebels. Korah had called for them all to
come, and they had responded. It demonstrated that their hearts were at least
partly with him. They too were sore at being sentenced to die in the wilderness.
Then the glory of Yahweh appeared in the Sanctuary, seen by all the
congregation. At first the Levites, aware that they were still alive and that in
spite of the fact that Yahweh had come, probably saw it as a triumph. Yahweh
had not struck them down! The congregation might well have felt the same.
Nothing spectacular was seemingly to happen here.
PULPIT, "And Korah gathered all the congregation against them. It does not
follow that the whole congregation was actively or deliberately on Korah's side.
But a movement ostensibly in behalf of the many as against the few is sure to
enlist a general, if not a deep, sympathy; nor is it to be supposed that Moses
and Aaron could escape a large amount of unpopularity under the grievous
circumstances of the time. The thoughtless multitude would have hailed their
downfall with real though short-lived satisfaction. The glory of the Lord
appeared. As before (Numbers 14:10), filling the tabernacle probably, and
flashing out before the eyes of all
20 The Lord said to Moses and Aaron,
GILL, "And the Lord spake unto Moses, and unto Aaron,.... Out of the cloud:
100

JAMISON 20-21, "the Lord spake unto Moses and Aaron, saying, Separate
yourselves from among this congregation — Curiosity to witness the exciting
spectacle attracted a vast concourse of the people, and it would seem that the popular
mind had been incited to evil by the clamors of the mutineers against Moses and Aaron.
There was something in their behavior very offensive to God; for after His glory had
appeared - as at the installation of Aaron (Lev_9:23), so now for his confirmation in the
sacred office - He bade Moses and Aaron withdraw from the assembly “that He might
consume them in a moment.”
COFFMAN, "Moses was commanded that he and Aaron should separate from
the whole congregation (Numbers 16:21), but Moses interceded for God to
spare the congregation, and God responded favorably, at the same time
instructing Moses to warn the people, and that all should separate themselves
from the polluted sanctuary just about to be taken over by Korah, Dathan, and
Abiram. Moses at once warned the people, and the next verses show that they
obeyed.
"Shall one man sin ...?" Who was this one man? "He was Korah, the leader of
the rebellion."[11]
"Congregation ..." Smick pointed out that two different words in the Hebrew
are rendered "congregation" in this verse (including Numbers 16:19),[12]
indicating that the congregation that followed the summons of Korah to the
tabernacle may have been much smaller than that of all Israel. Any
considerable group of people may be called a congregation.
Moses certainly anticipated that Korah and his company would fail in their
presumptuous efforts, but the absence of Dathan and Abiram made it
expedient for Moses to dispose of that phase of the rebellion at a time when
many may have supposed that Korah had indeed achieved "a victory." Thus,
the sacred narrative introduced Moses' next action.
PETT, "Verse 20-21
Moses and Aaron to Separate Themselves From the Congregation of Israel
(Numbers 16:20-21).
Numbers 16:20
‘And Yahweh spoke to Moses and to Aaron, saying,’
But then Yahweh spoke to Moses and Aaron, and His words revealed His anger
at the disobedience of the Levites and the concurrence of the people. Here the
101

phrase is not, as often, a general statement indicating a new section containing
the words of Moses, but is simply a part of the narrative.
21 “Separate yourselves from this assembly so I
can put an end to them at once.”
GILL, "Separate yourselves, from among this congregation,.... Not only from
Korah's company, but from the congregation of the children of Israel, whom Korah had
got together, besides the two hundred fifty men that were at first with him; who by their
words and behaviour, and particularly by their association and standing along with him,
showed them to be on his side, which greatly provoked the Lord:
that I may consume them in a moment; by fire from him, as the two hundred fifty
men were afterwards consumed, Num_16:35.
CALVIN, "21.Separate yourselves from among this congregation. Again does
God declare that He will bear the people’s great impiety no longer, but will
destroy them all to a man. Just, therefore, as he had commanded Lot to depart
from Sodom, nay, had drawn him out by the hand of the angel, when He
desired to destroy that city, so He now commands Moses and Aaron to give
Him room to exercise His wrath. In this He declares His extraordinary favor
towards them; as if He were not free to execute vengeance, until they had gone
out of the way, lest the destruction should reach themselves. In speaking thus,
however, He does not absolutely affirm what He had determined in His secret
counsel, but only pronounces what the authors of this wickedness had
deserved. It is, therefore, just as if He were ascending His judgment-seat. Thus
Moses by his intercession by no means changed His eternal decree; but, by
appeasing Him, delivered the people from the punishment they had merited. In
the same sense God is said to be influenced by our prayers; not that after the
manner of men He assumes new feelings, but, in order to show the more than
paternal love with which he honors us, He, as it were, indulges us, when He
listens to our desires. Hence we gather that even by this express denunciation
Moses was not prohibited from praying; because his faith in the adoption of the
people was not destroyed. For we have already said that this principle, that the
102

covenant which God had made with Abraham could not be made void, was so
thoroughly an-graven upon his mind, that it surmounted whatever obstacles
might present themselves. Resting, therefore, on the gratuitous promise, which
depended not on men, his prayer was the offspring of faith. For the saints do
not always reason accurately and subtlety as to the form of their prayers; but,
after they have once embraced that which suffices to awaken in them
confidence in prayer, viz., God’s word, their whole attention is so directed to
it, that they pass over the things which seem apparently to contradict it. Nor
can we doubt but that it was God’s design, when He delivered his terrible
sentence as to the destruction of the people, to quicken the earnestness of Moses
in prayer, since necessity more and more inflames the zeal of the pious. In
short, Moses was always consistent in his care for the well-being of the people.
TRAPP, "Numbers 16:21 Separate yourselves from among this congregation,
that I may consume them in a moment.
Ver. 21. Separate yourselves.] Good men are taken away from the evil to come.
When God pulls away the pillars, what will become of the building? Lot was no
sooner taken out of Sodom, but Sodom was taken out of the world.
“Separate yourselves from among this congregation, that I may consume them
in a moment.”
He told Moses and Aaron that they must remove themselves from among the
people, for He intended to destroy them all. He knew their hearts, and that
instead of blaming themselves for the consequence of their unbelief which had
barred them from the land, they were blaming Yahweh Himself and His true
servants. Not one of them was worthy to remain alive.
These words conclude the first part of the narrative, but lead on immediately
into the second part. They are pregnant with significance. At this point
Yahweh brings out not only the rebellion of those in open conflict with Moses
and Aaron, but also the rebellion in the hearts of all the people, which will
manifest itself openly later.
22 But Moses and Aaron fell facedown and cried
103

out, “O God, the God who gives breath to all
living things, will you be angry with the entire
assembly when only one man sins?”
CLARKE, "O God, the God of the spirits of all flesh - ‫לכל‬ ‫הרוחת‬ ‫אלהי‬ ‫אל‬
‫בשר‬ El Elohey haruchoth lechol basar. This address sufficiently proves that these holy
men believed that man is a being compounded of flesh and spirit, and that these
principles are perfectly distinct. Either the materiality of the human soul is a human
fable, or, if it be a true doctrine, these men did not pray under the influence of the Divine
Spirit. In Num_27:16 there is a similar form of expression: Let the Lord, the God of the
spirits of all flesh. And in Job_12:10 : In whose hand is the soul (‫נפש‬ nephesh) of all
living; and the spirit (‫רוח‬ ruach) of all flesh of man. Are not these decisive proofs that
the Old Testament teaches that there is an immortal spirit in man? “But does not ‫רוח‬
ruach signify wind or breath?” Sometimes it does, but certainly not here; for how absurd
would it be to say, O God, the God of the breaths of all flesh!
GILL, "And they fell upon their faces,.... That is, Moses and Aaron, in order to
deprecate the wrath of God, and beseech him to avert the threatened judgment; and so
the Targum of Jonathan has it,"they bowed themselves in prayer upon their faces;"
and said, O God, the God of the spirits of all flesh; the Maker of all men, as of
their bodies, which are flesh, so of their souls or spirits, which are immaterial and
immortal; hence he is called "the Father of spirits", Heb_12:9, who, as the Targum, puts
the spirit in the bodies of men; or, as others, who knows the spirits of men; their
thoughts, as Jarchi, the inward frames and dispositions of their minds; who knows who
have sinned, and who not; and whether their sins proceed from weakness, and being
misled, or whether from a malevolent disposition, presumption, and self-will:
shall one man sin: meaning Korah, who was the ringleader:
and wilt thou be wroth with all the congregation? who, through ignorance and
weakness, and by artifice and imposition, are drawn in to join with him; the plea is much
the same with that of Abraham, Gen_18:25.
HENRY, "The humble intercession of Moses and Aaron for the congregation, Num_
16:22. 1. Their posture was importuning: they fell on their faces, prostrating themselves
before God, as supplicants in good earnest, that they might prevail for sparing mercy.
104

Though the people had treacherously deserted them, and struck in with those that were
in arms against them, yet they approved themselves faithful to the trusts reposed in
them, as shepherds of Israel, who were to stand in the breach when they saw the flock in
danger. Note, If others fail in their duty to us, this does not discharge us from our duty
to them, nor take off the obligations we lie under to seek their welfare. 2. Their prayer
was a pleading prayer, and it proved a prevailing one. Now God would have destroyed
them if Moses had not turned away his wrath (Psa_106:23); yet far be it from us to
imagine that Moses was more considerate or more compassionate than God in such a
case as this: but God saw fit to show his just displeasure against the sin of sinners by the
sentence, and at the same time to show his gracious condescension to the prayers of the
saints, by the revocation of the sentence at the intercession of Moses. Observe in the
prayer, (1.) The title they give to God: The God of the spirits of all flesh. See what man is;
he is a spirit in flesh, a soul embodied, a creature wonderfully compounded of heaven
and earth. See what God is; he is the God of the spirits of all mankind. He forms the
spirit, Zec_12:1. He fathers it, Heb_12:9. He has an ability to fashion it (Psa_33:15), and
authority to dispose of it, for he has said, All souls are mine, Eze_18:4. They insinuate
hereby that though, as the God of the spirits of all flesh, he might in sovereignty
consume this congregation in a moment, yet it was to be hoped that he would in mercy
spare them, not only because they were the work of his own hands, and he had a
propriety in them, but because, being the God of spirits, he knew their frame, and could
distinguish between the leaders and the led, between those who sinned maliciously and
those who were drawn in by their wiles, and would make a difference accordingly in his
judgments. (2.) The argument they insist on; it is much the same with that which
Abraham urged in his intercession for Sodom (Gen_18:23): Wilt thou destroy the
righteous with the wicked? Such is the plea here: Shall one man sin and wilt thou be
wroth with all the congregation? Not but that it was the sin of them all to join in this
matter, but the great transgression was his that first hatched the treason. Note,
Whatever God may do in sovereignty and strict justice, we have reason to hope that he
will not destroy a congregation for the sin of one, but that, righteousness and peace
having kissed each other in the undertaking of the Redeemer, mercy shall rejoice
against judgment. Moses knew that all the congregation must perish in the wilderness
by degrees, yet he is thus earnest in prayer that they might not be consumed at once, and
would reckon it a favour to obtain a reprieve. Lord, let it alone this year.
JAMISON, "they fell upon their faces, and said, O God, the God of the
spirits of all flesh — The benevolent importunity of their prayer was the more
remarkable that the intercession was made for their enemies.
CALVIN, "22.O God, the God of the, spirits of all flesh. The old interpreter
renders the first ‫אל‬ , el, as an adjective, in which some others have followed him;
(93) but, in my opinion, the name of God is rather repeated by way of adding force
to the sentence. It does not, however, so clearly appear to me why all render the
word flesh, in the genitive case. But, since I do not think that the ‫ל‬ , lamed, is
superfluous here, but that it is used for ‫ב‬ , beth, as often elsewhere, I have accurately
expressed the sense by my translation, “in all flesh.” (94) There is no question but
that Moses applies this epithet to God in connection with the present matter; as if he
105

desired to induce God to preserve His own work, just as a potter spares the vessels
formed by himself. To the same effect is the prayer of Isaiah:
“But now, O Lord, thou art our father; we are the clay, and thou our potter; and we
all are the work of thy hand. Be not wroth very sore,” (Isaiah 64:8 :)
for hence he alleges a reason why God should relent, and be inclined to mercy.
There is this difference, that Isaiah refers to that special grace wherewith God had
embraced His people, whereas Moses carries his address further, viz., to the general
grace of creation. It is of little importance whether we choose to expound this (95)
with reference to all animals, or only to the human race, since Moses merely prays
that, since God is the Creator and Maker of the world, He should not destroy the
men whom He has formed, but rather have pity upon them, as being His work. In
passing, however, we may infer from this passage, (96) that all (men) have their
separate souls, for God is not said to have inspired all flesh with life, but to have
created their spirits. Hence the monstrous delusion of the Manicheans is refuted,
that our souls are so infused by the transmission of the Spirit of God, as that there
should still be only one spirit. (97) But if it be preferred to include the animals, we
must mark the grades of distinction between the spirit of man and the spirit of a dog
or an ass. It is, however, more fitting to restrict it to men.
This doctrine of the Manicheans is often referred to in the writings of Augustine.
The Benedictine Editors, in their index to his works, point out by citations the
following particulars: “Manichaeorum error circa animam. Docent animam
nostram hoc esse quod Deus est; esse partem, seu particulam Dei; animas non solum
hominum, sed etiam pecorum, de Dei esse substantia, et partes Dei asserunt.”
The word which I have translated transmission, is in the Latin ex traduce, a well-
known metaphor in theological controversy, derived from the practice of inarching,
or grafting by approach, when two neighboring branches are tied together so as to
cohere and form one, whilst the parent stocks, to which they belong, continue still to
possess a separate and individual vitality. Thus Prudentius, Apoth. 921-919 .
Vitandus tamen error erit, ne traduce carnis
Transfundi in sobolem credatur fons animarum,
Sanguinis exemplo, etc.
C. makes frequent allusions to this heretical doctrine as having been resuscitated by
Servetus, amongst his other pantheistic notions. See Instit. Book 1. ch. 15. Section
5.C. Soc. Edit., vol. 1, p. 223; and also on Psalms 104:30. C. Soc. Edit., vol. 4, p. 168.
COKE, "Numbers 16:22. God of the spirits of all flesh— In whose hand is the soul
or life of every living thing, and the breath of all flesh of man: Job 12:10. Moses,
with a beautiful propriety, gives God this title, in acknowledgment of his power to
save or to destroy, because he had threatened that he would consume all Israel;
106

besides, it implies a strong motive to urge the divine compassion: "O God! who,
being the father and creator both of the souls and bodies of men, hast therefore the
power of preserving as well as of destroying them, deign to display that power by
the exercise of mercy towards this people! Searcher of the souls which thou hast
created, thou knowest the authors of this sedition, and perfectly distinguishest them
from those who have suffered themselves to be drawn aside by their weakness and
credulity. Have mercy, &c." When he says, shall one man sin? he must be
understood to speak proverbially of the small number concerned in this conspiracy,
compared with the immense multitude of all Israel.
REFLECTIONS.—Dathan and Abiram, abettors of Korah, being summoned to
attend, return an answer, as insolent as unjust. They charge Moses with having
brought them from plenty to perish in the wilderness, with deceiving their hopes
and expectations, and designing to enslave them. What infamous and invidious
accusations! Was Egypt such a land of plenty to them? Were they kept out of
Canaan, but by their own rebellion? And was not Moses a father rather than a
master over them, through whose kind interposition alone it was that they were this
day alive thus to malign him? Such returns of evil for good are the lot of holy men!
The most zealous ministers for the service of men's souls must expect to meet with
the severest reproaches.
Indignation fired the heart of Moses at such base ingratitude to himself, but he felt
more at seeing them bent on their own destruction. He appeals to God to witness the
uprightness of his conduct. He had served them without reward, administered
impartial justice, nor could his greatest enemies support a charge of the most minute
injury received from him; and, therefore, he begs that God would himself manifest
his approbation, and reject their impious offerings. Note; The greatest comfort
under all accusations is the testimony of a good conscience. The morrow is
appointed for the decision of the controversy; Moses and Aaron offer to appear on a
level with them, and let God choose whom he will have. Korah accepts the challenge,
and, wilfully blind to the awful judgments on Nadab and Abihu, resolves to make
the experiment. Those whom God devotes to destruction, he gives up to the
blindness and hardness of their hearts. The morning comes, and Korah, eager to
make the trial, collects the congregation against Moses, and, with his censer ready,
in own conceit already triumphs. Thus suddenly is the impenitent sinner hurled
from the pinnacle of vain confidence into the depth of eternal despair and torment.
God, as the judge, ascends the throne of his glory in terrible Majesty, to decide the
controversy. He bids Moses and Aaron instantly separate themselves, that he might
consume the rest in a moment: all who followed the rebels are now ready to share in
their ruin, so dangerous is it to have fellowship with sinners. Moses and Aaron, as
faithful and tender pastors, though so ill treated, fall down on their faces,
importunate suitors for mercy on the people; an example to be imitated by every
minister, nay, every christian, toward his bitterest persecutors.
BENSON, "Numbers 16:22. The God of the spirits of all flesh — And this is no
107

empty title here, but very emphatical. Thou art the Maker of spirits, destroy not thy
own workmanship. O thou who art the preserver of men, and of their spirits, the
Lord of spirits, (Job 12:10,) who, as thou mayest justly destroy this people, so thou
canst preserve whom thou pleasest; the Father of spirits, the souls. Deal mercifully
with thy own children: the Searcher of spirits, thou canst distinguish between those
who have maliciously raised this tumult, and those whose ignorance and simple
credulity hath made them a prey to crafty seducers. Of all flesh — Of all mankind:
the word flesh is often put for men. One man — Korah, the ringleader of this
division.
TRAPP, "Verse 22
Numbers 16:22 And they fell upon their faces, and said, O God, the God of the
spirits of all flesh, shall one man sin, and wilt thou be wroth with all the
congregation?
Ver. 22. The God of the spirits.] The Former and Father of spirits, [Zechariah 12:1
Hebrews 12:9] "that giveth to all ζωην και πνοην, life and breath," [Acts 17:25] in
whose hand is the soul of all living, and the spirit of all flesh. [Job 12:10]
POOLE, " Of the spirits, i.e. of souls, as the word spirit in Scripture is oft used, as
Psalms 31:5 77:3 Proverbs 17:22 Ecclesiastes 12:7 Luke 23:46 Acts 7:59. And this is
no empty title here, but very emphatical and argmmentative, thus, Thou art the
Maker of spirits, Zechariah 12:1, destroy not thy own workmanship, Isaiah 64:8. O
thou who art the preserver of men, and of their spirits; the Lord of spirits, Job
12:10; who as thou mayst justly destroy this people, so thou canst preserve whom
thou pleasest: the Father of spirits, Hebrews 12:9; O deal mercifully with thy own
children: the Searcher of spirits, thou canst distinguish between those who have
maliciously raised this tumult, and those whose ignorance and simple credulity hath
made them a prey to crafty seducers.
Of all flesh, i.e. of all mankind: the word flesh is put for men, as Genesis 6:13 Job
12:10 Isaiah 40:5,6 Eze 20:48 21:4,5.
One man, to wit, Korah, the ringleader of this sedition.
PETT, " Moses and Aaron Pray that Yahweh Will Spare the Congregation of Israel
(Numbers 16:22).
Numbers 16:22
‘And they fell on their faces, and said, “O God, the God of the spirits of all flesh,
shall one man sin, and will you be angry with all the congregation?”
At His words Moses and Aaron fell on their faces before Yahweh. All the
antagonism and argument had been directed against them, but their hearts were full
108

of compassion for the people. They recognised the justice of God in acting against
the blasphemers with their censers, but they themselves saw the people as not to
blame. (They were later to learn how wrong they were (Numbers 16:41)).
They asked Yahweh if He thought that it was right to blame the many for the few.
Was He not the God of the spirits of all flesh? Did not all the life within (the ‘spirit’)
belong to Him? Had He not created them and given them life? Would He then
destroy life unnecessarily? Surely He would not destroy the many for the one? He
was the life-giver, not the life-taker.
PULPIT, "O God, the God of the spirits of all flesh. ‫ר‬ ָ‫שׂ‬ָ‫־בּ‬ ְ‫ל‬ ‫ת‬ֹ‫רוּח‬ָ‫ה‬ ‫י‬ֵ‫ח‬ ֱ‫א‬ ‫ל‬ ֵ‫.א‬ The ruach
is the spirit of life which the Creator has imparted unto perishable flesh, and made
it live. In some sense it belongs to beasts as well as to men (Ecclesiastes 3:19,
Ecclesiastes 3:21); but in the common use of the word men only are thought of, as
having received it by a special communication of a higher order (Genesis 2:7; 1
Corinthians 15:45). Moses, therefore, really appeals to God, as the Author and
Giver of that imperishable life-principle which is lodged in the mortal flesh of all
men, not to destroy the works of his own hands, the creatures made in his own
image. Here we have in its germ that idea of the universal fatherhood of God which
remained undeveloped in Jewish thought until Judaism itself expanded into
Christianity (cf. Isaiah 63:16; Isaiah 64:8, Isaiah 64:9; Acts 17:26, Acts 17:29). Shall
one man sin. Rather, "the one man ( ‫ישׁ‬ ִ‫א‬ָ‫ה‬ ) hath sinned," i.e; Korah, who had
misled all the rest.
23 Then the Lord said to Moses,
GILL, "And the Lord spake unto Moses,.... When on his face in prayer, and bid
him rise up, and told him he had granted his request, and then spoke to him:
HENRY, "We have here the determining of the controversy with Dathan and
Abiram, who rebelled against Moses, as in the next paragraph the determining of the
controversy with Korah and his company, who would be rivals with Aaron. It should
seem that Dathan and Abiram had set up a spacious tabernacle in the midst of the tents
of their families, where they kept court, met in council, and hung out their flag of
defiance against Moses; it is here called the tabernacle of Korah, Dathan, and Abiram,
Num_16:24, Num_16:27. There, as in the place of rendezvous, Dathan and Abiram
109

staid, when Korah and his friends went up to the tabernacle of the Lord, waiting the
issue of their trial; but here we are told how they had their business done, before that
trial was over. For God will take what method he pleases in his judgments.
K&D 23-26, "Jehovah then instructed Moses, that the congregation was to remove
away (‫ה‬ָ‫ל‬ָ‫,ע‬ to get up and away) from about the dwelling-place of Korah, Dathan, and
Abiram; and, as we may supply from the context, the congregation fell back from
Korah's tent, whilst Dathan and Abiram, possibly at the very first appearance of the
divine glory, drew back into their tents. Moses therefore betook himself to the tents of
Dathan and Abiram, with the elders following him, and there also commanded the
congregation to depart from the tents of these wicked men, and not touch anything they
possessed, that they might not be swept away in all their sins.
PETT, "Verses 23-27
Yahweh Commands the People to Depart from Korah, Dathan and Abiram
(Numbers 16:23-27).
Numbers 16:23
‘And Yahweh spoke to Moses, saying,’
And Yahweh, in response to their prayer, through Moses offered the people a
chance.
24 “Say to the assembly, ‘Move away from the
tents of Korah, Dathan and Abiram.’”
BARNES, "The tent, “the tabernacle” of Korah, as a Kohathite, stood on the south
side of the tabernacle of the Lord; and those of Dathan and Abiram, as Reubenites, in
the outer line of encampment on the same side. Yet though the tents of these three were
thus contiguous, they did not share the same fate. Korah and his company who dared to
intrude themselves on the priestly office were destroyed by fire from the Lord at the door
of the tabernacle of the Lord Num_16:35; the Reubenites, who had reviled Moses for the
failure of the promises about the pleasant land, were suddenly engulfed while standing
110

at their own tent-doors in the barren wilderness Num_16:31-33.
GILL, "Speak unto the congregation,.... Not to Korah's company, but to the people
of Israel, of the several tribes that were assembled together:
saying, get ye up from about the tabernacle of Korah, and Dathan, and
Abiram; which was either the same with their tents, as in Num_16:26; though, as they
were of different tribes, Korah of the tribe of Levi, and Dathan and Abiram of the tribe of
Reuben, their tents must be in distinct and different places, though both encamped on
the same side of the tabernacle, and pretty near to each other; the camp of Levi was
nearest the tabernacle, and the camp of Reuben next to it. It may be, there was a single
tabernacle erected on this occasion, for all these men to meet at when they judged it
necessary. Aben Ezra is of opinion, Korah had a tent for his men and substance, at a
distance from the camp of the Levites, and to his tent joined the tents of Dathan and
Abiram.
HENRY 24-26, " Public warning is given to the congregation to withdraw
immediately from the tents of the rebels. 1. God bids Moses speak to this purport, Num_
16:24. This was in answer to Moses's prayer. He had begged that God would not destroy
the whole congregation. “Well,” says God, “I will not, provided they be so wise as to shift
for their own safety, and get out of the way of danger. If they will quit the rebels, well and
good, they shall not perish with them; otherwise, let them take what follows.” Note, We
cannot expect to reap benefit by the prayers of our friends for our salvation, unless we
ourselves be diligent and faithful in making use of the means of salvation; for God never
promised to save by miracles those that would not save themselves by means. Moses that
had prayed for them must preach this to them, and warn them to flee from this wrath to
come. 2. Moses accordingly repairs to the head-quarters of the rebels, leaving Aaron at
the door of the tabernacle, Num_16:25. Dathan and Abiram had contumaciously refused
to come up to him (Num_16:12), yet he humbly condescends to go down to them, to try
if he could yet convince and reclaim them. Ministers must thus with meekness instruct
those that oppose themselves, and not think it below them to stoop to those that are
most stubborn, for their good. Christ himself stretches out his hand to a rebellious and
gainsaying people. The seventy elders of Israel attend Moses and his guard, to secure
him from the insolence of the rabble, and by their presence to put an honour upon him,
and if possible to strike an awe upon the rebels. It is our duty to contribute all we can to
the countenance and support of injured innocency and honour. 3. Proclamation is made
that all manner of persons, as they tendered their own safety, should forthwith depart
from the tents of these wicked men (Num_16:26), and thus should signify that they
deserted their cause and interest, detested their crimes and counsels, and dreaded the
punishment coming upon them. Note, Those that would not perish with sinners must
come out from among them, and be separate. In vain do we pray, Gather not our souls
with sinners, if we save not ourselves from the untoward generation. God's people are
called out of Babylon, lest they share both in her sins and in her plagues, Rev_18:4.
JAMISON, "Speak unto the congregation, ... Get you up from about the
tabernacle — Moses was attended in the execution of this mission by the elders. The
united and urgent entreaties of so many dignified personages produced the desired effect
111

of convincing the people of their crime, and of withdrawing them from the company of
men who were doomed to destruction, lest, being partakers of their sins, they should
perish along with them.
CALVIN, "24.Speak unto the congregation, saying. It is evident, from this
answer, that Moses was heard as regarded the general preservation of the
people, on condition, however, that they should give proof of their repentance,
by deserting the authors of the wicked rebellion; for, when God commands
them to retire from amongst them, He indirectly implies, that, if they remain
mixed up with them, they shall share in the same destruction. Yet it is probable
that the elders who “followed” Moses, held to his side, and continued firm in
the performance of their duty. And, indeed, it is not at all consistent that Caleb
and Joshua, and such like, were ever drawn away into so great a sin. We must
not, therefore, take what is said of the whole congregation without exception.
When Moses, in his delivery of God’s command, does not address Korah,
Dathan, and Abiram by their names, but calls them “these wicked men,” it is
not the reviling of anger, but an urgent mode of exhortation; for, had he not
thus vehemently marked his detestation of them, there was danger lest his
words should have been but coldly received by many, and lest they should have
been of little avail. To the same effect also is what he immediately adds: “Lest
ye be consumed in all their sins;” as if tie had said, Lest the contagion of so
many and such great crimes should infect yourselves. Since they obeyed Moses,
it is plain that many of the multitude had been carried away before by folly
and levity, for deliberate iniquity would not have been so quickly or so easily
corrected. But on the other hand, the marvelous stolidity of Dathan and
Abiram is described, in that they came forth unawed, with their wives and
children. Still it is not to be doubted but that they were terrified, after they saw
themselves to be stripped of all aid and favor; but although the withdrawal of
the people disturbed them, they nevertheless stood like maniacs; nor did fear
subdue them or prevent them from proceeding in their fatal audacity to their
doom. Thus (98) do the wicked often stand astounded, yet in their fear they by
no means think of appeasing God.
BENSON, "Verse 24-25
Numbers 16:24-25. Speak unto the congregation — Whom, for your sakes, I
will spare upon the condition following. Unto Dathan — Because they refused to
come to him. The elders — The seventy rulers, whom he carried with him for
the greater solemnity of the action, and to encourage them in their work,
notwithstanding the obstinate and untractable nature of the people they were to
govern.
TRAPP, "Numbers 16:24 Speak unto the congregation, saying, Get you up
112

from about the tabernacle of Korah, Dathan, and Abiram.
Ver. 24. Get you up from about.] "Save yourselves from this untoward
generation"; [Acts 2:40] force yourselves from them, stave them off, as the
word signifies ( στελλεσθαι παραγγελλομεν, 2 Thessalonians 3:6), and we
charge you, in the name of our Lord Jesus Christ, to do so. Ut scias quam
aegre divellimur, saith one.
POOLE, " Speak unto the congregation, whom for your sakes I will spare
upon the condition here following.
Korah, Dathan, and Abiram; and On too, who is mentioned Numbers 16:1,
though some think he desisted and repented, and therefore is not now
mentioned.
“Speak to the congregation, saying, Get you up from about the dwellingplace
of Korah, Dathan, and Abiram.”
They were to tell the congregation to ‘get up from about the dwellingplace of
Korah, Dathan and Abiram’. That is, they were to cease their gathering to
them and instead ostracise them. Korah dwelt in the camp of the Kohathites,
Dathan and Abiram in the camp of Reuben, both to the south side of the
Dwellingplace of Yahweh. Thus ‘the dwelling place of Korah, Dathan and
Abiram’ referred to the area of ground occupied on the south side of the
Dwellingplace by both camps. If they wished to survive the people were to
demonstrate their loyalty to Moses and Aaron by deserting those camps where
they had been previously revealing their support for the action against Moses.
“The dwelling place of Korah, Dathan and Abiram” is in strict contrast with
the Dwellingplace of Yahweh (Numbers 16:9). The people must choose whose
dwellingplace they will honour. To accept the dwellingplace of the rebels as
they lurked in their tents would be to renounce Yahweh.
PULPIT, "Get you up from about the tabernacle of Korah, Dathan, and
Abiram. The word "tabernacle" (mishcan) is the same word which is so
translated in Numbers 16:9, but not the same which is used in Numbers
16:18,Numbers 16:19; it properly signifies "dwelling-place." It is certainly the
natural conclusion, from the use of this expression here and in Numbers 16:27,
that this mishcan was something different from the "tents" ( ‫ֵי‬‫ל‬ָ‫ה‬ ָ‫א‬ ) mentioned in
Numbers 16:26, Numbers 16:27, and was some habitation common to the three
rebels (see below on Numbers 16:31). The Septuagint, in order to avoid the
113

difficulty, omits the names of Dathan and Abiram, and has only ἀπὸ τῆς συναγωγῆς
κορέ.
25 Moses got up and went to Dathan and Abiram,
and the elders of Israel followed him.
GILL, "And Moses rose up,.... Either from the ground, upon which he fell on his
face, or from the seat on which he sat at the door of the tabernacle; though he seems to
have stood there; it may be, it only signifies that he obeyed the divine order, and went
about it directly, as often in Scripture persons are said to arise, when they go about any
thing they are directed, or choose to do:
and went unto Dathan and Abiram; to endeavour to convince them of their evil,
and bring them to repentance for it, and to reclaim them from their folly:
and the elders of Israel followed him; either some principal persons of the tribes,
called elders, both from their age and prudence; or the seventy elders lately chosen to
assist Moses in the affairs of government, as Aben Ezra thinks these followed him to
show their respect unto him, and their approbation of his conduct, and for vindication of
his character, which had been aspersed by those men, and to give the more weight to
what should be said unto them, for their conviction and reformation.
COFFMAN, ""And Moses rose up and went unto Dathan and Abiram; on the
elders of Israel followed him. And he spake unto the congregation, saying,
Depart, I pray you, from the tents of these wicked men, and touch nothing of
theirs, lest ye be consumed in all their sins. So they gat them up from the
tabernacle of Korah, Dathan and Abiram, on every side: and Dathan and
Abiram came out, and stood at the door of their tents, and their wives, and
theirs sons, and their little ones. And Moses said, Hereby ye shall know that
Jehovah hath sent me to do all these works; for I have not done them of mine
own mind. If these men die the common death of all men, or if they be visited
after the visitation of all men; then Jehovah hath not sent me. But if Jehovah
make a new thing, and the ground open its mouth, and swallow them up, with
all that appertain unto them, and they go down alive into Sheol; then ye shall
understand that these men have despised Jehovah."
114

"The tabernacle of Korah, Dathan and Abiram ..." (Numbers 16:27). This has
the utility of identifying the tabernacle (soon to be polluted by Korah and his
men) as also being the tabernacle of Dathan and Abiram (in its projected
pollution). There was only ONE rebellion, not TWO. The ones who followed
Moses understood this and also separated themselves from "the tents" of the
rebels, as Moses extended his request for "separation." "Sheol apparently has
a more extended meaning in the O.T., but "here it means only the grave."[13]
Very well, if Dathan and Abiram will not come to Moses, them Moses will go to
them, and announce the sentence that God pronounced against them through
Moses.
POOLE, " Because they refused to come to him, he goes to them to their cost.
The elders of Israel; the seventy rulers, whom he carried with him for the
greater solemnity of the action, and for his own better vindication, because he
lay under such calumnies, and to encourage them in their work, not-
withstanding the obstinate and intractable nature of the people they were to
govern.
‘And Moses rose up and went to Dathan and Abiram, and the elders of Israel
followed him.’
Then Moses left the Dwellingplace and made for the camp of Reuben to face up
with the rebels. He alone knew what Yahweh planned to do. ‘And the elders of
Israel followed him’. Possibly belatedly they were demonstrating their support. Or
they may simply have been following in order to see the outcome of the
confrontation. None of them would have had the least suspicion of what was about
to happen.
26 He warned the assembly, “Move back from the
tents of these wicked men! Do not touch anything
belonging to them, or you will be swept away
because of all their sins.”
115

GILL, "And he spake unto the congregation,.... To the people of Israel assembled
together on this occasion: some, out of ill will to Moses and Aaron, inclining to the side
of Korah and his accomplices, and some out of curiosity to see the issue of this affair
saying, depart, I pray you, from the tents of these wicked men; these turbulent,
seditious, and ill-designing men, disturbers of the commonwealth and church of Israel,
enemies to the peace of its civil and ecclesiastic state: and when Moses desires the people
to depart from their tents, he means not only that they would remove in person, and
stand at a distance, but such who had their tents, and families, and substance near them,
would take care to remove, lest they should be destroyed with them:
and touch nothing of theirs; not carry off anything belonging to them along with
their own, being all devoted to destruction:
lest ye be consumed in all their sins; lest partaking of their sins they should of their
plagues, and die in their sins, as they would, or for them.
TRAPP, "Numbers 16:26 And he spake unto the congregation, saying, Depart,
I pray you, from the tents of these wicked men, and touch nothing of theirs,
lest ye be consumed in all their sins.
Ver. 26. Lest ye be consumed.] See Numbers 16:24, {See Trapp on "Revelation
18:4"} Hamath fares the worse for lying so near Damascus. [Zechariah 9:2] St
John sprang out of the bath, where he found Cerinthus the heretic.
POOLE, " Show your dislike of them and their wicked ways by a speedy
removal of your persons and tents from about them.
Touch nothing of theirs; because they and all that was theirs was under a
curse, and therefore not to be touched. See Deuteronomy 13:16,17.
In all their sins; lest, being guilty of their sins, you perish together with them,
‘And he spoke to the congregation, saying, “Depart, I pray you, from the tents
of these wicked men, and touch nothing of theirs, lest you be consumed in all
their sins.” ’
Moses found there many supporters of the rebels. So he begged them to go and
116

leave the area of the tents of the rebels. He warned them not to touch anything
that was theirs. This ominous warning was immediately understood. To touch
the possessions of the dead would render a man unclean. Thus Dathan and
Abiram were as good as dead. What was more, by such familiarity, they would
identify themselves with the rebels and would share their fate. They would be
consumed in all their sins.
27 So they moved away from the tents of Korah,
Dathan and Abiram. Dathan and Abiram had
come out and were standing with their wives,
children and little ones at the entrances to their
tents.
BARNES, "Stood in the door of their tents - Apparently in contumacious
defiance.
GILL, "So they gat up from the tabernacle of Korah, Dathan, and Abiram,
on every side,.... The place where they met together and made their general
rendezvous; this it seems was encompassed on all sides by people out of the several
tribes, who either wished them well in their undertaking, or were curious to know how it
would issue:
and Dathan and Abiram came out; out of the tabernacle of Korah, and went to their
own tents; and came out of them:
and stood in the door of their tents, and their wives, and their sons,
and their little children; in an audacious manner, as not fearing God nor man; they
carried their heads high, and were not in the least daunted at what they were threatened
with; and by their looks and gestures bid defiance to Moses and the elders with him.
HENRY, "The congregation takes the warning, but the rebels themselves continue
obstinate, Num_16:27. 1. God, in mercy, inclined the people to forsake the rebels: They
117

got up from the tabernacle of Korah, Dathan, and Abiram, both those whose lot it was
to pitch near them (who doubtless with themselves removed their families, and all their
effects) and those also who had come from all parts of their camp to see the issue. It was
in answer to the prayer of Moses that God thus stirred up the hearts of the congregation
to shift for their own preservation. Note, To those whom God will save he gives
repentance, that they may recover themselves out of the snare of the devil. Grace to
separate from evil doers is one of the things that accompany salvation. 2. God, in justice,
left the rebels to the obstinacy and hardness of their own hearts. Though they saw
themselves abandoned by all their neighbours, and set up as a mark to the arrows of
God's justice, yet instead of falling down and humbling themselves before God and
Moses, owning their crime and begging pardon, instead of fleeing and dispersing
themselves to seek for shelter in the crowd, they impudently stood in the doors of their
tents, as if they would out-face God himself, and dare him to his worst. Thus were their
hearts hardened to their own destruction, and they were fearless when their case was
most fearful. But what a pity was it that their little children, who were not capable of
guilt or fear, should by the presumption of their parents be put in this audacious
posture! Happy they who are taught betimes to bow before God, and not as those
unhappy little ones to stand it out against him!
JAMISON, "the tabernacle of Korah, Dathan, and Abiram — Korah being a
Kohathite, his tent could not have been in the Reubenite camp, and it does not appear
that he himself was on the spot where Dathan and Abiram stood with their families.
Their attitude of defiance indicated their daring and impenitent character, equally
regardless of God and man.
K&D 27-30, "The congregation obeyed; but Dathan and Abiram came and placed
themselves in front of the tents, along with their wives and children, to see what Moses
would do. Moses then announced the sentence: “By this shall he know that Jehovah
hath sent me to do all these works, that not out of my own heart (i.e., that I do not act of
my own accord). If these men die like all men (i.e., if these wicked men die a natural
death like other men), and the oversight of all men take place over them (i.e., if the
same providence watches over them as over all other men, and preserves them from
sudden death), Jehovah hath not sent me. But if Jehovah create a creation (‫ה‬ ָ‫יא‬ ִ‫ר‬ ְ‫ב‬ ‫א‬ ָ‫ר‬ ָ‫,בּ‬
i.e., work an extraordinary miracle), and the earth open its mouth and swallow them up,
with all that belongs to them, so that they go down alive into hell, ye shall perceive that
these men have despised Jehovah.”
COKE, "Numbers 16:27. So they gat up from the tabernacle— Those who were
not actually engaged in the rebellion of these men obeyed the divine
admonition, and retreated; while the rest, with a degree of audacious infidelity
that is scarcely to be parallelled, boldly came forth with their families, and thus
declared their absolute defiance of all that Moses could do against them.
TRAPP, "Numbers 16:27 So they gat up from the tabernacle of Korah,
118

Dathan, and Abiram, on every side: and Dathan and Abiram came out, and
stood in the door of their tents, and their wives, and their sons, and their little
children.
Ver. 27. Came out and stood.] As out facing Moses, and scorning the judgment
threatened. Deus quem destruit dementat. Hardened sinners make no more of
God’s dreadful threatenings, than behemoth doth of iron weapons, which he
esteemeth as straws.
POOLE, " Their tents were not far asunder, being both on the south side of
the tabernacle, as appears from Numbers 2:10 3:29.
Stood in the door of their tents; an argument of their foolish confidence, pride,
and impudence, obstinacy, and impenitency, whereby they declared that they
neither feared God nor reverenced man, and made themselves ripe for the
approaching judgment.
‘So they got themselves away from the dwellingplace of Korah, Dathan, and
Abiram, on every side, and Dathan and Abiram came out, and stood at the
door of their tents, and their wives, and their sons, and their little ones.’
The events had helped to focus their minds. They remembered what had
happened to those who had opposed Moses in Egypt. So they hurriedly
removed themselves from the vicinity of the tents of the rebels. They no longer
wanted to be identified with them.
“They got themselves away from the dwellingplace of Korah, Dathan, and
Abiram, on every side.” The area where the Reubenites and the Korathites had
their tents became deserted. Their support among the people simply dwindled
away. When it came to it the people did not have the heart to outface Yahweh.
The speed of their response indicated again that slave-like attitude that had
caused their failure to enter the land.
Then Dathan and Abiram came out of their tents with their whole families.
They were making a show of strength. The point in the description is in order
to stress that both they and their households were all of one mind. All were
rebels. All opposed Moses, and challenged Yahweh. All were guilty and shared
the corporate guilt. It was not an act of contrition but an act of defiance. But
they were no doubt put out to discover that most of their supporters had
melted away.
119

28 Then Moses said, “This is how you will know
that the Lord has sent me to do all these things
and that it was not my idea:
GILL, "And Moses said, hereby ye shall know that the Lord hath sent me to
do all these works,.... To bring the people of Israel out of Egypt, to exchange the
firstborn for the Levites, to make Aaron and his sons priests, to give the Levites to them,
and to set Elizaphan over the Kohathites, things which these men found fault with, and
questioned his authority for doing them:
for I have not done them of my own mind; or "not out of my heart" (q); he had not
devised them himself, and done them of his own head, and in any arbitrary way, without
the will of God or any authority from him, as these men suggested.
HENRY 28-30, ". Sentence is solemnly pronounced upon them by Moses in the
name of the Lord, and the decision of the controversy is put upon the execution of that
sentence by the almighty power of God. Moses, by divine instinct and direction, when
the eyes of all Israel were fastened upon him, waiting the event, moved with a just and
holy indignation at the impudence of the rebels, boldly puts the whole matter to a
surprising issue, Num_16:28-30. 1. If the rebels die a common death, he will be content
to be called and counted an impostor; not only if they die a natural death, but if they die
by any sort of judgment that has formerly been executed on other malefactors. “If they
die by the plague, or by fire from heaven, or by the sword, then say, God has disowned
Moses;” but, 2. “If the earth open and swallow them up” (a punishment without
precedent), “then let all the house of Israel know assuredly that I am God's servant, sent
by him, and employed for him, and that those that fight against me fight against him.”
The judgment itself would have been proof enough of God's displeasure against the
rebels, and would have given all men to understand that they had provoked the Lord;
but when it was thus solemnly foretold and appealed to by Moses beforehand, when
there was not the least previous indication of it from without, the convincing evidence of
it was much the stronger, and it was put beyond dispute that he was not only a servant
but a favourite of Heaven, who was so intimately acquainted with the divine counsels,
and could obtain such extraordinary appearances of the divine power in his vindication.
JAMISON 28-34, "Moses said, Hereby ye shall know that the Lord hath
sent me to do all these works — The awful catastrophe of the earthquake which, as
120

predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine
attestation to the mission of Moses and struck the spectators with solemn awe.
CALVIN, "28.And Moses said, Hereby ye shall know. Moses now begins more
clearly to show wherefore he has brought the rebels to this open contest, viz.,
that God may sanction before the whole people, by a terrible exertion of His
power, the system established by Himself. For it was no ordinary effort of
confidence to concede the victory to His enemies, unless the earth should
swallow them up alive. But, inasmuch as this was to be a most conspicuous
judgment of God, he arouses their attention by the striking words he uses. If
they should be cut off by a sudden death, he would have justly boasted that his
cause was approved by God; but not content with this, he desires to be
accounted a mere impostor, if they should die the common death of men. In
order to express the strangeness of the miracle, whereby men’s senses should be
ravished, he employs the word create (99) emphatically; as much as to say, that
the mode of their death would be no less unusual than as if God should add
something to His creation, and change the face of the world. Thus David, when
he prays that his enemies should go down alive into hell (infernos) or the grave,
seems to allude to this history, (Psalms 55:23;) for although that descent be
understood to mean sudden death overtaking the wicked in a moment in the
midst of their happiness and security, still, he at the same time indicates by it
this horrible retribution, which had occurred in times past, inasmuch as
memorable punishments pass into proverbial instances of God’s wrath.
TRAPP, "Numbers 16:28 And Moses said, Hereby ye shall know that the
LORD hath sent me to do all these works; for [I have] not [done them] of mine
own mind.
Ver. 28. Hereby ye shall know.] Thus he engageth the truth and honour of his
office upon a miracle. But now he that expects a miracle, is himself a miracle,
saith Augustine. Let Papists brag of their lying wonders. [2 Thessalonians 2:9]
We dislike not altogether that observation of Gretser the Jesuit, Tam sterilis et
deserta est Lutherana et Calviniana secta, ut diabolus ne dignetur quidem per
eam aliquid fallacium et umbratilium prodigiorum aggredi, saltem frequenter
et palam. So dull and dry is the Lutheran and Calvinian sect, that the devil
deigns not to work any, or not many miracles, among them, as he doth among
the Catholics.
POOLE, " All these works, to wit, which I have done, and for which I am
traduced by these and such like wicked men, as the bringing of the people out
of Egypt; the conducting of them through, and the keeping of them so long in,
the wilderness; the exercising of power and authority among and over them;
giving of laws to them, as about other things, so concerning the priesthood,
121

which is the ground of the present quarrel; and, that which vexeth them most,
that when they were upon the borders of Canaan, and ready to enter in, I
should cause them to go back into this vast howling wilderness, and fix them
there for forty years.
Of mine own mind; by pretending or usurping an authority which God gave
me not; by feigning words or messages from God to establish my own
inventions, and to comply with my own will or lust or interest, as I am now
accused to have done. For this phrase, see Numbers 24:13 Ezekiel 13:2.
PETT, "Verses 28-34
The Pit Swallows Up the Reubenite Followers of Korah, Dathan and Abiram
(Numbers 16:28-34).
Numbers 16:28-29
‘And Moses said, “By this you shall know that Yahweh has sent me to do all
these works, for I have not done them of my own mind. If these men die the
common death of all men, or if they be visited after the visitation of all men,
then Yahweh has not sent me.”
Moses wasted no time on the rebels. He addressed the waiting crowds. By this
they would know that what was about to happen was not of his choice or of his
doing, but was the choice of Yahweh Who had sent him. If these men died an
ordinary death, even though it be by plague or lightning, then Yahweh had not
sent him. He was staking his whole reputation on Yahweh’s promises. It was
like standing before Pharaoh again. The point he was stressing was that he
himself intended to do nothing to them. He was leaving them in the hands of
Yahweh. This would then demonstrate whose side Yahweh was on.
29 If these men die a natural death and suffer the
fate of all mankind, then the Lord has not sent
me.
122

GILL, "If these men die the common death of all men,.... Or "as every man dies"
(r), or the generality of men, who for the most part die of one disease or another, as a
fever, and the like, or through old age:
or if they be visited after the visitation of all men; with such visitations as men in
all ages for their sins are visited with, meaning public calamities, such as pestilence,
famine, and sword:
then the Lord hath not sent me; it may be concluded that I had no mission nor
commission from the Lord to do what I have done, but may be reckoned a deceiver and
an impostor; and I am content to be accounted so, should either of the above things be
the case of these men.
BENSON, "Numbers 16:29. The death of all men — By a natural death. The
visitation of all men — By plague, or sword, or some usual judgment. The Lord
hath not sent me — I am content that you take me for an impostor, falsely
pretending to be sent of God.
TRAPP, "Numbers 16:29 If these men die the common death of all men, or if
they be visited after the visitation of all men; [then] the LORD hath not sent
me.
Ver. 29. The common death of all men.] Ne quisquam sua morte defunctus est,
said Suetonius of Caesar’s murderers. So may we say of our gun powder
plotters; Your sin will find you out.
POOLE, "If these men die by a natural death, or by plague, or sword, or some
usual judgment, I am content that you take me for an impostor, falsely
pretending to be sent of God. This he might well say, because he was inspired
by God to say this, and infallibly assured by God that this should be done.
PULPIT, "If they be visited after the visitation of all men. ‫ד‬ַ‫ק‬ָ‫פ‬ is of somewhat
doubtful meaning; it seems to answer to the ἐπίσκεψις and ἐπισκοπὴ of the
Septuagint,, and to our "oversight," or "visitation"
, which is regarded, according to the general instinct of mankind, as being "under
the earth" (cf. Philip. Numbers 2:10 b; Revelation 5:13). They were to go down
"quick" into Sheol, because they were still alive at the moment that they were lost to
sight for ever.
123

30 But if the Lord brings about something totally
new, and the earth opens its mouth and swallows
them, with everything that belongs to them, and
they go down alive into the realm of the dead,
then you will know that these men have treated
the Lord with contempt.”
CLARKE, "If the Lord make a new thing - ‫יהוה‬ ‫יברא‬ ‫בריאה‬ ‫ואם‬ veim beriah
yibra Yehovah, and if Jehovah should create a creation, i. e., do such a thing as was never
done before.
And they go down quick into the pit - ‫שאלה‬ sheolah, a proof, among many
others, that ‫שאל‬ sheol, signifies here a chasm or pit of the earth, and not the place called
hell; for it would be absurd to suppose that their houses had gone to hell; and it would
be wicked to imagine that their little innocent children had gone thither, though God
was pleased to destroy their lives with those of their iniquitous fathers.
GILL, "But if the Lord make a new thing,.... Or "create a creation", or "creature"
(s), what never was before, or put those persons to a death that none ever in the world
died of yet; what that is he means is next expressed:
and the earth open her mouth and swallow them up, with all that appertain
unto them; their persons, their wives, children and substance:
and they go down quick into the pit; alive into the grave the opening earth makes
for them; this is the new thing created; though the Rabbins say (t), the mouth of the
earth, or the opening of the earth, was created from the days of the creation, that is, it
was determined or decreed so early that it should be:
then ye shall understated that these men have provoked the Lord; by rising up
against Moses and Aaron, and so against the Lord; by falsely accusing his servants, and
endeavouring to set the people against them, and so alter the constitution of things in
church and state.
COKE, "Numbers 16:30. If the Lord make a new thing— The Hebrew, as
rendered in the margin of our Bibles, expresses their Lord's doing something
124

which was never done or heard of in the world before; create a new creation.
Our translation of pit,—they go down quick into the pit, is certainly right in
this place: the original word ‫שׁאל‬ sheol, signifying a grave, or receptacle for the
dead, and so any pit or cavity of the earth; and, consequently, gives no countenance
to the absurd ideas of the Catholic writers, who understand it here to mean hell, and
thence conclude that hell to be in the centre of the earth. But, were there no other
absurdity in this opinion, we may be well assured that a just and good God would
never condemn little innocent children to the torments of hell for the sins of their
fathers. Compare Numbers 16:27; Numbers 16:33. Thus, too, Dr. Beaumont
observes, that the word ‫שׁאל‬ cannot be properly taken for hell. What, says he, should
their houses and substance do there? Neither will it be easily proved, that they all
perish for ever; and that their bodies did now go to Gehenna [hell] cannot be held.
REFLECTIONS.—Moses, at God's command, is enjoined to give the people
warning. Some distinguished tent had been reared, perhaps, for the consultation of
the rebel prince, and the people had gathered around them, either as partisans of
their cause, or spectators of the issue, 1. Moses immediately proceeds to execute his
commission; he seeks first to prevail on Dathan and Abiram themselves to repent of
their sins, that they might prevent the approaching ruin: at least, if they refused, to
call upon those who were about their tents to flee for their lives. The elders of Israel
accompany him to countenance his authority, and to enforce, by their presence, the
mandate that he brought. Note; (1.) It becomes us to use every endearing method to
save our bitterest enemies from ruin. (2.) We must hear the voice of God calling us
to flee from the wrath to come, and save ourselves from this untoward generation. 2.
The people with haste obeyed; gat themselves up on every side, and removed their
tents to a distance: fear of ruin is often the first step to safety. 3. The rebels,
incorrigibly audacious, with their families at their tent doors, seem to brave the
divine threatening: they who thus refuse to fear will surely fall into mischief. 4. The
sentence is pronounced, and Moses appeals to its certain execution for the proof of
his own divine mission. If these men should die of natural diseases, or age, or any
death common to men, he would admit every accusation as true; but if the earth
should open and swallow them up alive, the evidence of his innocence and their guilt
must be uncontroverted. 5. No sooner is the word spoken than the thing is done: a
new unprecedented judgment overtakes them; the ground cleaves asunder; alive
they descend into the pit; their shrieks and cries are fruitless; the earth closes upon
them, as groaning under their guilt, and weary of their blasphemies. Note; (1.) It is
owing to God's mercy that we are not all consumed, and that the earth does not
swallow up such sinners as we are. (2.) If men continue impenitent, the jaws of hell
stand open to devour them; and if that pit shut its mouth upon them, then they
perish for ever. 6. Shocked at the fearful sight, and terrified by their cries, the
people fly still farther from the dreadful scene, not without apprehensions of
sharing, as they deserved, the like fate. Note; We should do well to look down into
the everlasting burnings, and open our ears to the shrieks which fill the horrid
caverns of Tophet, that, warned by others' suffering, we come not into their place of
torment.
125

TRAPP, "Numbers 16:30 But if the LORD make a new thing, and the earth open
her mouth, and swallow them up, with all that [appertain] unto them, and they go
down quick into the pit; then ye shall understand that these men have provoked the
LORD.
Ver. 30. Quick unto the pit.] Not into hell, as the Papists conclude from this text; for
how could their houses and goods go down to hell? [Numbers 16:32] and who would
not hope that some of them were innocent, some penitent? The punishment they
suffered in being buried alive was very miserable; and so accounted by the
heathens, who served their vestal virgins in this sort that had been deflowered.
POOLE, " Make a new thing, i.e. do such a work as was never heard before.
Into the pit, i.e. into the grave which God thereby makes. The Hebrew word scheol
sometimes signifies hell, and sometimes the grave, as Genesis 37:35 Psalms 55:15.
Have provoked the Lord by making his words and works to be nothing but my
devices and artifices.
“But if Yahweh make a new thing, and the ground open its mouth, and swallow
them up, with all who appertain to them, and they go down alive into Sheol, then
you shall understand that these men have despised Yahweh.”
But if a new thing happened, and the ground opened its mouth and swallowed them
up, with all who were following them in their rebellion, so that they went down alive
into the underworld, the world of the dead, then all must recognise that these men
had despised Yahweh.
He pictured the earth as being like a great monster whose mouth opened wide in
order to devour (compare Isaiah 5:14). This was Yahweh’s earth, which He had
created. If it opened its mouth on His behalf it could be due to no one but Him. And
it would reveal that the judgment was His.
“If Yahweh make a new thing.” Or literally, ‘if Yahweh creates a creation’. Stress is
put on the fact that this is Yahweh’s direct and novel action.
“Sheol.” The usual word for the world of the dead to which men descended when
they were placed in their graves. It was the grave world of shadows from which
none ever returned. Yahweh even controlled that grave world.
126

31 As soon as he finished saying all this, the
ground under them split apart
GILL, "And it came to pass, as he had made an end of speaking all these
things,.... As soon as he had finished his discourse, which was addressed to the
congregation, and, according to Josephus (u), after a long prayer to God, which that
writer gives at large; immediately so it was:
that the ground clave asunder that was under them; on which they stood, not
from any natural cause, as by subterranean volcano, forcibly making their way and
bursting the earth, and so getting vent, which has been thought to be the cause of
earthquakes; but this was by the immediate hand and almighty power of God, and came
to pass just as Moses suggested it would, and as soon as he had uttered his words, which
made it the more observable.
HENRY 31-33, ". Execution is immediately done. It appeared that God and his
servant Moses understood one another very well; for, as soon as ever Moses had spoken
the word, God did the work, the earth clave asunder (Num_16:31), opened her mouth,
and swallowed them all up, them and theirs (Num_16:32), and then closed upon them,
Num_16:33. This judgment was, 1. Unparalleled. God, in it, created a new thing, did
what he never did before; for he has many arrows in his quiver; and there are diversities
of operations in wrath as well as mercy. Dathan and Abiram thought themselves safe
because they were at a distance from the shechinah, whence the fire of the Lord had
sometimes issued, qui procul à Jove (they say) procul à fulmine - he who is far from
Jove is far from the thunderbolt. But God made them to know that he was not tied up to
one way of punishing; the earth, when he pleases, shall serve his justice as effectually as
the fire. 2. It was very terrible to the sinners themselves to go down alive into their own
graves, to be dead and buried in an instant, to go down thus to the bars of the pit when
they were in their full strength wholly at ease and quiet. 3. It was severe upon their poor
children, who, for the greater terror of the judgment, and fuller indication of the divine
wrath, perished as parts of their parents, in which, though we cannot particularly tell
how bad they might be to deserve it or how good God might be otherwise to them to
compensate it, yet of this we are sure in the general, that Infinite Justice did them no
wrong. Far be it from God that he should do iniquity. 4. It was altogether miraculous.
The cleaving of the earth was as wonderful, and as much above the power of nature, as
the cleaving of the sea, and the closing of the earth again more so than the closing of the
waters. God has all the creatures at his command, and can make any of them, when he
pleases, instruments of his justice; nor will any of them be our friends if he be our
enemy. God now confirmed to Israel what Moses had lately taught them in that prayer of
his, Psa_90:11, Who knows the power of thy anger? He has, when he pleases, strange
127

punishments for the workers of iniquity, Job_31:3. Let us therefore conclude, Who is
able to stand before this holy Lord God? 5. It was very significant. They set their mouths
against the heavens, and their throat was an open sepulchre; justly therefore does the
earth open her mouth upon them and swallow them up. They made a rent in the
congregation; justly therefore is the earth rent under them. Presumptuous sinners, that
hate to be reformed, are a burden to the earth, the whole creation groans under them,
which here was signified by this, that the earth sunk under these rebels, as weary of
bearing them and being under them. And, considering how the earth is still in like
manner loaded with the weight of iniquity, we have reason to wonder that this was the
only time it ever sunk under its load. 6. It was typical of the eternal ruin of sinners who
die impenitent, who, perhaps in allusion to this, are said to sink down into the pit (Psa_
9:15) and to go down quickly into hell, Psa_55:15. But David, even when he sinks in
deep mire, yet prays in faith, Let not the pit shut her mouth upon me, as it does on the
damned, between whom and life there is a gulf fixed, Psa_69:2-15. His case was bad, but
not, like this, desperate.
K&D 31-33, "And immediately the earth clave asunder, and swallowed them up,
with their families and all their possessions, and closed above them, so that they
perished without a trace from the congregation. ‫ם‬ ָ‫ת‬ֹ‫א‬ refers to the three ringleaders.
“Their houses;” i.e., their families, not their tents, as in Num_18:31; Exo_12:3. “All the
men belonging to Korah” were his servants; for, according to Num_26:11, his sons did
not perish with him, but perpetuated his family (Num_26:58), to which the celebrated
Korahite singers of David's time belonged (1Ch_6:18-22; 1Ch_9:19).
COFFMAN, "SENTENCE EXECUTED
"And it came to pass, as he made an end of speaking all these words, that the
ground clave asunder that was under them; and the earth opened its mouth,
and swallowed them up, and their households, and all the men that
appertained unto Korah, and all their goods. So they, and all that appertained
to them, went down alive into Sheol and the earth closed upon them, and they
perished from among the assembly. And all Israel that were round about them
fled at the cry of them; for they said, Lest the earth swallow us up. And fire
came forth from Jehovah, and devoured the two hundred and fifty men that
offered the incense."
"All the men that appertained unto Korah ..." (Numbers 16:32). "All the men"
here is exclusive of the ones, who along with Korah himself, were in the process
of taking over the tabernacle (apparently at that very instant). Some have
mistakenly inferred from this verse that Korah himself was among those
swallowed up by the earth, but that is an error. "Korah was swallowed up,"
which one encounters here and there, means that he was thus "swallowed up"
in that a powerful element of his rebellion was thus destroyed. The narrative
does not mention in detail the death of Korah, but there can be no doubt
128

whatever that he who had initiated the rebellion for the express purpose of
taking over the priesthood would also most surely have been present with "his
censer," as Moses had specifically challenged him to do (Numbers 16:17), and
that Korah was present with the 250 princes and partook of their fate.
Numbers 26:10 declares that he perished with his followers.
"All the men pertaining to Korah ..." (Numbers 16:32). This is also restricted
in meaning to indicate merely those who concurred in and aided the rebellion
as his followers. It does NOT include Korah's sons.
His sons did NOT perish with him, but perpetuated his family (Numbers
26:58), to which the celebrated Korahite singers of David's time belonged (1
Chronicles 6:18-22, and 1 Chronicles 9:9).[14]
TRAPP, "Numbers 16:31 And it came to pass, as he had made an end of
speaking all these words, that the ground clave asunder that [was] under them:
Ver. 31. As he had made an end of speaking.] Dictum factum; so it is still.
[John 20:23] Vengeance is every whit as ready in God’s hands, as in his
ministers’ mouths. [2 Corinthians 10:6]
‘And it came about that, as he made an end of speaking all these words, the
ground divided asunder that was under them, and the earth opened its mouth,
and swallowed them up, and their households, and all the men who
appertained to Korah, and all their goods.’
No sooner had Moses spoken then the earth suddenly caved in around where
the tents of Dathan and Abiram, and their families, were. It ‘opened its mouth
and swallowed them up’, taking in all who ‘appertained to Korah’, that is all
who were a part of the rebellion, together with all their goods.
PULPIT, "The ground clave asunder that was under them. As it sometimes
does during an earthquake. In this case, however, the event was predicted, and
wholly supernatural. The sequence of the narrative would lead us to suppose
that the earth opened beneath the tents of Dathan and Abiram in the camp of
Reuben. It is difficult to think of the gulf as extending so far as to involve the
tent of Korah in the Kohathite lines in the same destruction, while there is
nothing to suggest the idea that the earth opened in more than one place. It is
true that the camps of the Reubenites and of the Kohathites were more or less
contiguous; but when it is remembered that there were 46,500 adult males in
the former, and 8600 males in the latter, and that a broad space must have
129

been left between the two lines of encampment, it is obviously improbable that
Korah's tent was in a practical sense "near" to those of Dathan and Abiram,
unless indeed he had purposely removed it in order to be under the protection
of his Reubenite partisans. It is very observable that not a word is said here as
to the fate of Korah himself. It is implied in Numbers 16:40 that he had
perished, and it is apparently asserted in Numbers 26:10 that he was swallowed
up with Dathan and Abiram (see the note there). On the other hand,
Deuteronomy 11:6; Psalms 106:17 speak of the engulfing of the other two
without any mention of Korah himself sharing their fate; and while "all the
men that appertained unto Korah" perished, his own sons did not (Numbers
26:11). On these grounds it is held by most commentators that Korah died by
fire among those who offered incense (Psalms 106:35). This, however, is
untenable, because "the two hundred and fifty men who offered incense" are
distinctly mentioned as having been his partisans (Psalms 106:2), and are
always counted exclusive of Korah himself. On the whole, while it is certain
that the narrative is very obscure, and the question very doubtful, it seems
most agreeable to all the testimonies of Holy Scripture to conclude—
1. That Korah had left his own place, and had some sort of dwelling (mischan)
either in common with Dathan and Abiram, or hard by their tents.
2. That the earth opened and swallowed up the mishcan, of Korah, and the
tents of Dathan and Abiram.
3. That Korah's men (see next verse) and their property were swallowed up
with his mishcan, and (as far as we can tell) Korah himself also. If this be
correct, then the much disputed heading of the chapter in the A.V. will be
right after all.
32 and the earth opened its mouth and swallowed
them and their households, and all those
associated with Korah, together with their
possessions.
130

BARNES, "All the men ... - Not his sons (see Num_26:11), but all belonging to him
who had associated themselves with him in this rebellion.
GILL, "And the earth opened her mouth and swallowed them up,.... Dathan
and Abiram, their wives, sons, and little ones, that stood at the door of their tents with
them, and all their goods, as follows: the earth, as if it was a living creature or a beast of
prey, opened its mouth and swallowed them up, as such a creature does its prey:
and their houses; which may be meant both of their families or households, and of the
tents they dwelt in, which were their houses; see Deu_1:6,
and all the men that appertained unto Korah: not Korah himself, for he was with
the two hundred fifty men that had censers, and with Aaron at the door of the tabernacle
of the congregation offering incense, and thereby making trial to whom the priesthood
belonged; and who, it is highly probable, perished by fire with the two hundred fifty
men, as Josephus, Aben Ezra, and others are of opinion; but the family of Korah, and
not all of them, for his sons died not at that time, Num_26:11; and there were of his
posterity in the times of David, to whom several of the psalms are inscribed, Psa_42:1;
these were either out of the way upon business, the providence of God so ordering it for
their safety; or they disliked the proceedings of their father, and joined not with him; or
if they did at first, repented of it and forsook him, as it is probable on of the tribe of
Reuben also did, since no mention is made of him in the destruction:
and all their goods: their household goods, their substance and riches, their gold,
silver, cattle, and whatever they were possessed of: a very extraordinary case this and
which perhaps gave rise to some fabulous things among the Heathens; however, if they
can be credited, this ought not to be thought incredible; as Amphiaraus, who with his
chariot and its rider are said to be swallowed up in the earth, struck by a thunderbolt
from Jupiter, and were never seen more (w); and other stories are told of persons
praying to their deities for secrecy and shelter, and the earth has opened and hid them;
as Althemenes, when he had slain his father (x); and the nymph Thalia pregnant by
Jupiter, who, for fear of Juno, wished the earth might open and take her in, and it
accordingly did, as is reported (y).
BENSON, "Numbers 16:32. All that appertained unto Korah — That is, all his
family that were there, women, children, and servants; but his sons, who were
spared, (Numbers 26:11; Numbers 26:58; 1 Chronicles 6:22; 1 Chronicles 6:37,)
were absent either upon some service of the tabernacle, or upon some other
occasion, God so ordering it by his providence, either because they disliked
their father’s act, or upon Moses’s intercession for them. Korah himself, it
seems, was not here, but continued with his two hundred and fifty men before
the Lord, where they were waiting for God’s decision of the controversy.
Indeed, it is not probable that their chief captain would desert them, and leave
them standing there without a head, especially when Aaron, his great
adversary, abode there still, and did not go with Moses to Dathan. Korah was
131

probably consumed with those two hundred and fifty, as seems to be intimated,
Numbers 16:40. Accordingly, when the psalmist relates this history, (Psalms
106.,) the earth’s swallowing them up is confined to Dathan and Abiram,
(Numbers 16:17,) and for all the rest of that conspiracy, it is added, (Numbers
16:18,) And a fire was kindled in their company, the flame burned up the
wicked.
TRAPP, "Numbers 16:32 And the earth opened her mouth, and swallowed
them up, and their houses, and all the men that [appertained] unto Korah, and
all [their] goods.
Ver. 32. And the earth opened her mouth and swallowed them up.] So it did a
great part of Antioch, by a horrible earthquake, anno 527, for their horrible
heresies and blasphemies there broached by the bishops, and defended by the
people. So lately Pleurs in Italy.
POOLE, "i.e. All his family which were there, women, children, and servants;
but his sons, who were spared Numbers 26:11,58 1 Chronicles 6:22,37 were
absent, either upon some service of the tabernacle, or upon some other
occasion; God so ordering it by his providence, either because they disliked
their father’s act, or upon Moses’s intercession for them, or for some other
reason. This expression may seem to intimate that Korah himself was not here,
but that he continued with his two hundred and fifty men before the Lord
Numbers 16:18,19, where they were waiting for God’s decision of the
controversy; nor is it probable that their chief captain would desert them, and
leave them standing there without a head, especially when Aaron, his great
adversary, abode there still, and did not go with Moses to Dathan, &c.,
Numbers 16:25. And Korah may seem to have been consumed with those two
hundred and fifty, Numbers 16:35, though he be not mentioned there, but is
easily understood by comparing that verse with Numbers 16:16-18, and from
the nature of the thing itself, there being no cause of doubt but that destruction
which befell the accessaries did much more involve the principal. And so much
is intimated Numbers 16:40, that no stranger come near to offer incense before
the Lord, that he be not as Korah, and as his company, i.e. destroyed, as they
were, by fire from the Lord. And when the psalmist relates this history, Psa
106, the earth’s swallowing them up is confined to Dathan and Abiram,
Numbers 16:17; and for all the rest of that conspiracy, it is added, Numbers
16:18, and a fire was kindled in their company; the flame burnt up the wicked.
As for Numbers 26:10, which seems to oppose this opinion, we shall see more
on that place, if God permit.
PULPIT, "And their houses, i.e; their families, as in Numbers 18:13. And all
132

the men that appertained unto Korah. Literally, "all the men who to Korah."
Whether it means his dependants, or his special partisans, is uncertain:
Perhaps some had clung to his fortunes in blind confidence when the rest gat
up from his mishcan.
33 They went down alive into the realm of the
dead, with everything they owned; the earth
closed over them, and they perished and were
gone from the community.
CLARKE, "They, and all that appertained to them - Korah, Dathan, and
Abiram, and all that appertained to their respective families, went down into the pit
caused by this supernatural earthquake; while the fire from the Lord consumed the 250
men that bare censers. Thus there were two distinct punishments, the pit and the fire,
for the two divisions of these rebels.
GILL, "They, and all that appertained unto them, went down alive into the
pit,.... The grave which the opening earth made for them, they and their families:
and the earth closed upon them; and covered them over; this it did of itself, as Aben
Ezra remarks: this was a wonderful instance of almighty power, that it should open in
such large fissures as to swallow up such a number of men, with their tents, goods, and
cattle, and then close again so firmly, as not to have the least appearance upon it of what
had happened, as Josephus observes (z):
and they perished from among the congregation; and had a name and a place no
more with them.
TRAPP, "Numbers 16:33 They, and all that [appertained] to them, went down
alive into the pit, and the earth closed upon them: and they perished from
among the congregation.
Ver. 33. And they perished from among.] So the gun powder plotters here; and
before them the northern rebels. That rebellion, saith one, like the bubbles,
133

which children blow up into the air, was no sooner blown up than blown out,
and fell into the eyes of those who with blasts of ambition and superstition held
it up.
‘So they, and all who appertained to them, went down alive into Sheol, and the
earth closed on them, and they perished from among the assembly.’
Thus all in the camp who were connected with them in the rebellion went down
alive into Sheol (compare the vivid picture in Isaiah 14:9). ‘And the earth
closed up.’ They had been buried alive and had just disappeared. Not a trace
was to be seen. They perished from among the assembly. They were Israelites
no more. God’s mouth had, as it were, swallowed them without trace.
As Yahweh regularly used magnified natural disasters in His judgments (as in
Egypt) we may probably see that the tents of Dathan and Abiram and their
followers had been pitched on a kewir, a hardened mud-flat which had
developed over boggy ground. Such are often found in this area. As with the
Reed Sea deliverance the main miracle was in it caving in at the right time. It
has been suggested that a severe thunderstorm occurred, which soaked the
ground causing the mud-flat to soften and give way, with lightning striking the
250 men with the censers.
34 At their cries, all the Israelites around them
fled, shouting, “The earth is going to swallow us
too!”
GILL, "And all Israel that were round about them fled at the cry of them,....
Or because of it, as Aben Ezra; their cry was so loud, their shrieks so dreadful and
piercing, that the Israelites about them fled to get out of the sound of them, as well as for
their own safety. The Targum of Jonathan not only represents their cry as terrible, but
gives the words they expressed at it;"and all Israel that were round about them fled,
because of the terror of their voice, when they cried and said, the Lord is righteous and
134

his judgments truth, and truth are the words of Moses his servant, but we are wicked
who have rebelled against him:"
for they said, lest the earth swallow us up also; which they might fear, since they
had provoked the Lord, by associating with these men, and countenancing them by their
presence, as they had done; who would have consumed them in a moment at first, had it
not been for the intercession of Moses and Aaron.
HENRY, "All Israel is alarmed at the judgment: They fled at the cry of them, Num_
16:34. They cried for help when it was too late. Their doleful shrieks, instead of fetching
their neighbours in to their relief, drove them so much the further off; for knowing their
own guilt, and one another's, they hastened one another, saying, Lest the earth swallow
us up also. Note, Others' ruins should be our warnings. Could we by faith hear the
outcries of those that have gone down to the bottomless pit, we should give more
diligence than we do to escape for our lives, lest we also come into that condemnation.
K&D, "This fearful destruction of the ringleaders, through which Jehovah glorified
Moses afresh as His servant in a miraculous way, filled all the Israelites round about
with such terror, that they fled ‫ם‬ ָ‫ל‬ֹ‫ק‬ ְ‫,ל‬ “at their noise,” i.e., at the commotion with which
the wicked men went down into the abyss which opened beneath their feet, lest, as they
said, the earth should swallow them up also.
CALVIN, "34.And all Israel that were round about them. We must suppose
that the people were standing around, expecting at a distance the event that
was to take place; for they had previously retired from the tents, in token of
their separation (from this wicked company.) (100) That they should now fly in
confusion, lest the same destruction should overwhelm themselves, is a sign of
their bad conscience, which is always troubled in itself, and agitates the wicked
with sore inquietude. It is needful, indeed, that even the pious should be
alarmed by God’s judgments, in order that their consternation or dread should
instruct them (101) in his holy fear, and therefore they never reflect without
dread on the punishments which God has inflicted upon the crimes of men.
But, since hypocrites carry in their hearts a hot iron, as it were, they fall down
like dead men, as if the lightning fell from God upon their own heads. Thus we
shall presently see that this blind fear profited them but little.
TRAPP, "Numbers 16:34 And all Israel that [were] round about them fled at
the cry of them: for they said, Lest the earth swallow us up [also].
Ver. 34. Lest the earth swallow us up also.] Let the destruction of others be a
terror to us, that we may wash our feet in the blood of the wicked. [Psalms
52:6] But he that is swallowed up with earth, as Korah, his ears stopped, his
heart stuffed with earth, shall have earth enough when he dies, but of heaven
135

little enough.
‘And all Israel who were round about them fled at their cry, for they said,
“Lest the earth swallow us up.” ’
A great cry of fear and terror went up from the rebels as they realised in those
brief moments exactly what was happening, and it was such a terrible cry that
the people around fled. They were fearful less it also happen to them, and the
earth swallow them up. The impact of what happened was huge, and the echo
of the cry continued in their hearts (Numbers 16:41).
35 And fire came out from the Lord and
consumed the 250 men who were offering the
incense.
BARNES, "And all Israel that were round about them fled at the cry of
them,.... Or because of it, as Aben Ezra; their cry was so loud, their shrieks so dreadful
and piercing, that the Israelites about them fled to get out of the sound of them, as well
as for their own safety. The Targum of Jonathan not only represents their cry as terrible,
but gives the words they expressed at it;"and all Israel that were round about them fled,
because of the terror of their voice, when they cried and said, the Lord is righteous and
his judgments truth, and truth are the words of Moses his servant, but we are wicked
who have rebelled against him:"
for they said, lest the earth swallow us up also; which they might fear, since they
had provoked the Lord, by associating with these men, and countenancing them by their
presence, as they had done; who would have consumed them in a moment at first, had it
not been for the intercession of Moses and Aaron.
GILL, "And there came out a fire from the Lord,.... Flashes of lightning from the
cloud in which he was:
and consumed the two hundred and fifty men that offered incense; not that it
136

reduced them to ashes, but took away their lives, struck them dead at once, in like
manner as Nadab and Abihu were, who though said to be devoured by the fire, yet their
bodies remained, Lev_10:2; and is often the case of persons killed by lightning; though
Josephus (a) thinks they were so consumed as that their bodies were no more seen, and
who is express for it that Korah perished with them in this manner; which is not
improbable, since he took his censer and offered incense with them, and was the
ringleader of them, and the person that contended with Aaron for the priesthood, which
was to be determined in this way; and though he is not mentioned it may be concluded,
as Aben Ezra observes, by an argument from the lesser to the greater, that if the men he
drew in perished, much more he himself; and the same writer observes, that in the song
of the Red sea, no mention is made of the drowning of Pharaoh in it, only of his chariots
and his host, and yet he himself was certainly drowned: now these men burning incense
which belonged only to the priests of the Lord, were by just retaliation consumed by fire,
and which made it plainly appear they were not the priests of the Lord; and the
judgment on them was the more remarkable, that Moses and Aaron, who stood by them,
remained unhurt. This was an emblem of the vengeance of eternal fire, of everlasting
burnings, Jud_1:11.
HENRY, "We must now look back to the door of the tabernacle, where we left the
pretenders to the priesthood with their censers in their hands ready to offer incense; and
here we find,
I. Vengeance taken on them, Num_16:35. It is probable that when the earth opened in
the camp to swallow up Dathan and Abiram a fire went out from the Lord and
consumed the 250 men that offered incense, while Aaron that stood with them was
preserved alive. This punishment was not indeed so new a thing as the former, for
Nadab and Abihu thus died; but it was not less strange or dreadful, and in it it appeared,
1. That our God is a consuming fire. Is thunder a sensible indication of the terror of his
voice? Lightning is also the power of his hand. We must see in this his fiery indignation
which devours the adversaries, and infer from it what a fearful thing it is to fall into the
hands of the living God, Heb_10:27-31. 2. That it is at our peril if we meddle with that
which does not belong to us. God is jealous of the honour of his own institutions, and
will not have them invaded. It is most probable that Korah himself was consumed with
those 250 that presumed to offer incense; for the priesthood was the thing he aimed at,
and therefore we have reason to think that he would not quit his post at the door of the
tabernacle. But, behold, those are made sacrifices to the justice of God who flattered
themselves with the hopes of being priests. Had they been content with their office as
Levites, which was sacred and honourable, and better than they deserved, they might
have lived and died with joy and reputation; but, like the angels that sinned, leaving
their first estate, and aiming at the honours that were not appointed them, they were
thrust down to Hades, their censers struck out of their hands, and their breath out of
their bodies, by a burning which typified the vengeance of eternal fire.
JAMISON, "there came out a fire from the Lord — that is, from the cloud.
This seems to describe the destruction of Korah and those Levites who with him aspired
to the functions of the priesthood. (See Num_26:11, Num_26:58; 1Ch_6:22, 1Ch_6:37).
137

K&D, "The other 250 rebels, who were probably still in front of the tabernacle, were
then destroyed by fire which proceeded from Jehovah, as Nadab and Abihu had been
before (Lev_10:2).
CALVIN, "35.And there came out a fire from the Lord. The diver-sky of the
punishments had the effect of awakening more astonishment in the people, than
as if all had been destroyed in the same manner, although God’s anger raged
more fiercely against the original authors of the evil, so as to make it manifest
that each received a recompense according to the measure of his iniquity. He
says that a fire went forth from Jehovah, because it was not kindled naturally,
nor accidentally, but was accompanied by conspicuous marks, which showed
that it was sent by Him. Yet I do not reject the opinions of others, viz., that
God thundered from heaven, since thus His power would have been more
manifestly exerted.
COKE, "Numbers 16:35. There came out a fire from the Lord— After this
stupendous destruction of Korah, Dathan, Abiram, and all that belonged to
them, the two hundred and fifty princes convened under Korah at the
tabernacle, and assuming the priests' office with their censers, were struck
dead in an instant by lightning from the cloud of glory, like Nadab and Abihu.
See Leviticus 2:4. Moses and Aaron, who stood near them, received no hurt.
Numbers 16:37-38. Speak unto Eleazar, &c.] As the censers had been offered
to the Lord, and so were separated from every common use, (see Mede's
works, book 1: disc. 2 p. 18.) he orders, first, that the incense, or holy fire,
which was still burning in them, should be thrown out at some distance from
the tabernacle, probably into that place where they used to throw the ashes;
Leviticus 6:11 and then, that the censers themselves should be beaten into
broad plates, and laid over the great brazen altar which was always in view of
the people, and, consequently, where they would have these plates as a sign
always before them, to perpetuate the memory of this rebellion, (Numbers
16:40.) and warn others from the like.
TRAPP, "Verse 35
Numbers 16:35 And there came out a fire from the LORD, and consumed the
two hundred and fifty men that offered incense.
Ver. 35. And there came out a fire.] By fire they sinned, and by a fire they
suffer: -
“ Per quod quis peccat, per idem punitur ipse. ”
138

PETT, "Verse 35
Fire Consumes the Offerers of the Incense (16:35).
Numbers 16:35
‘And fire came forth from Yahweh, and devoured the two hundred and fifty
men who offered the incense.’
Then fire came down from heaven and devoured the band of Levites who were
offering incense. Compare Leviticus 10:2. This seems to have been the especial
fate for offering incense wrongly. The thought may have been as a reaction to
the desecration of what was holy, the fire of judgment, or as a means of
purifying the place where they had been, the fire of cleansing (compare Isaiah
4:4 where both are in mind). The text is not specific on whether this happened
at the same time. That was irrelevant. What mattered was that Yahweh had
vindicated the Aaronic priesthood.
As Korah had been offering the incense with them it is possible that he was
included. Interestingly we are nowhere told what happened specifically to
Korah. Numbers 26:10 tells us that he died at the same time but is ambiguous
about exactly how. The concentration here was on Dathan and Abiram. This
would seem to confirm that they and their Reubenite supporters had been the
greater overall threat, and he but the front man with individual ambitions,
shared by the band of Levites gathered with him. As his sons survived
(Numbers 26:11) his whole family do not appear to have been involved. It
would also seem to confirm that Korah was consumed with the idea of the
priesthood for himself rather than overall rebellion.
We must assume that the non-mention of Korah was deliberate, however he
died. The point being made is that he was now a non-man, a non-mentionable,
his name had been blotted out of Israel. It was left to all to recognise that he
either perished along with his band of Levites, or with his fellow-conspirators
(Numbers 26:8-10).
Whether the fire was a thunderbolt or a particularly ferocious result of
lightning strikes is left to us to surmise. But whichever it was, it was both
particular with regard to its victims and cumulative in its effect.
139

36 The Lord said to Moses,
BARNES, "And the Lord spake unto Moses,.... Immediately after these men were
consumed by fire from him; out of the same cloud from whence that proceeded, he
spoke:
K&D 36-40, "(Or Numbers 17:1-5). After the destruction of the sinners, the Lord
commanded that Eleazar should take up the censers “from between the burning,” i.e.,
from the midst of the men that had been burned, and scatter the fire (the burning coals
in the pans) far away, that it might not be used any more. “For they (the censers) are
holy;” that is to say, they had become holy through being brought before Jehovah
(Num_16:39); and therefore, when the men who brought them were slain, they fell as
banned articles to the Lord (Lev_27:28). “The censers of these sinners against their
souls” (i.e., the men who have forfeited their lives through their sin: cf. Pro_20:2; Hab_
2:10), “let them make into broad plates for a covering to the altar” (of burnt-offering).
Through this application of them they became a sign, or, according to Num_16:39, a
memorial to all who drew near to the sanctuary, which was to remind them continually
of this judgment of God, and warn the congregation of grasping at the priestly
prerogatives. The words, ‫ֶה‬‫י‬ ְ‫ה‬ִ‫י‬ ‫ֹא‬‫ל‬ ְ‫,ו‬ in Num_16:40, introduce the predicate in the form of
an apodosis to the subject, which is written absolutely, and consists of an entire
sentence. ‫ָה‬‫י‬ ָ‫ה‬ with ְ‫כּ‬ signifies, “to experience the same fate as” another.
COFFMAN, ""And Jehovah spake unto Moses, saying, Speak unto Eleazar the
son of Aaron the priest, that he take up the censers out of the burning, and
scatter thou the fire yonder; for they are holy, even the censers of these sinners
against their own lives; and let them be made beaten plates for a covering of
the altar: for they offered them before Jehovah, therefore they are holy; and
they shall be a sign unto the children of Israel. And Eleazar the priest took the
brazen censers, which they that were burnt had offered; and they beat them
out for a covering of the altar, to be a memorial unto the children of Israel, to
the end that no stranger, that is not of the seed of Aaron, come near to burn
incense before Jehovah; that he be not as Korah, and as his company: as
Jehovah spake unto him by Moses."
The great purpose of preserving the bronze censers and of making from them a
memorial "unto the children of Israel" was that of perpetuating the Aaronic
priesthood as exclusive possessors of that priesthood, as stated in Numbers
140

16:40.
"To the end that no stranger, that is not of the seed of Aaron, come near to
burn incense before Jehovah ..." This regulation displeased many in Israel, and
when Jeroboam came to the throne of the Northern Israel, one of his sins was
that of appointing priests of all the people (1 Kings 13:33,34). It was from this
basic root that the eventual destruction of the Northern Israel derived. No
priesthood of Israel in any sense was ever able either to add to or to diminish
from the Sacred Scriptures, because, the power to augment is also the power to
diminish, and it is simply inconceivable that if any such power had pertained to
Jewish priests, particularly those of Northern Israel who generally were not
Aaronic in any sense, and still less any of those in Southern Israel (Judah),
could ever have left in the Pentateuch (and the Prophets also) such a fantastic
array of material that is detrimental to the image of that priesthood as actually
found there. Aaron was an idolater in the matter of the golden calf. Nadab and
Abihu were destroyed by Jehovah for disobedience. And God finally
disinherited, outlawed, and cursed the whole Levitical priesthood for their sins
and arrogant disobedience. "I will send the curse upon you: yea, I have cursed
your blessings already" (Malachi 2:2).
PULPIT, "There came out a fire from the Lord. The fire probably flashed out
from the sanctuary with the destructive force of lightning. The two hundred
and fifty men. These had remained swinging their censers before the gate of the
tabernacle while Moses and (presumably) Korah himself had gone to the camp
of Reuben.
PETT, "Verses 36-40
The Metal of the Censers to be Used to Cover the Altar (Numbers 16:36-40).
Numbers 16:36
37 “Tell Eleazar son of Aaron, the priest, to
remove the censers from the charred remains and
scatter the coals some distance away, for the
141

censers are holy—
BARNES, "Aaron as High Priest and as one of those that offered incense Num_16:17,
could not be defiled by going among the dead.
The censers were not to be used again for censers, nor the coals on them for kindling
the incense to be offered before the Lord. Yet neither of them could fittingly be employed
for common purposes. The censers therefore were beaten into plates for the altar; the
coals were scattered at a distance.
CLARKE, "The censers - are hallowed - ‫קדשו‬ kadeshu, are consecrated, i. e., to
the service of God though in this instance improperly employed.
GILL, "Speak unto Eleazar the son of Aaron the priest,.... His eldest son, that
was to succeed him as high priest, and who perhaps was upon the spot to see the issue of
things; and who, rather than Aaron, is bid to do what follows, partly because Aaron was
now officiating, burning incense, and that he might not be defiled with the dead bodies;
and partly because it was more proper and decent for the son to do it than the father;
and it may be also because it was for the further confirmation of the priesthood in the
posterity of Aaron:
that he take up the censers out of the burning; either out from among the dead
bodies burnt with fire from the Lord, or out of the burning of the incense in them; these
were the censers of Korah and the two hundred fifty men with him:
and scatter thou the fire yonder; the fire that was in the censers; the incense
burning in them was to be cast out and scattered here and there, or carried to some
unclean place at a distance, as a token of the rejection of the services of these men: and
thus the Lord answered the prayer of Moses, that he would not have respect to their
offering, Num_16:15; if incense is intended there; though that seems to refer only to
Dathan and Abiram, and not to these two hundred fifty men:
for they are hallowed, incense being offered in them before the Lord, and therefore
were not to be made use of in common service.
HENRY 37-40, " Care is taken to perpetuate the remembrance of this vengeance. No
mention is made of the taking up of their carcases: the scripture leaves them as dung
upon the face of the earth; but orders are given about their censers, 1. That they be
secured, because they are hallowed. Eleazar is charged with this, Num_16:37. Those
invaders of the priesthood had proceeded so far, by the divine patience and submission,
as to kindle their incense with fire from off the altar, which they were suffered to use by
142

way of experiment: but, as soon as they had kindled their fire, God kindled another,
which put a fatal final period to their pretensions; now Eleazar is ordered to scatter the
fire, with the incense that was kindled with it, in some unclean place without the camp,
to signify God's abhorrence of their offering as a polluted thing: The sacrifice of the
wicked is an abomination to the Lord. But he is to gather up the censers out of the
mingled burning, God's fire and theirs, because they are hallowed. Having been once
put to a holy use, and that by God's own order (though only for trial), they must not
return to common service; so some understand it: rather, they are devoted, they are an
anathema; and therefore, as all devoted things, they must be made some way or other
serviceable to the glory of God. 2. That they be used in the service of the sanctuary, not
as censers, which would rather have put honour upon the usurpers whose disgrace was
intended; nor was there occasion for brazen censers, the golden altar was served with
golden ones; but they must be beaten into broad plates for a covering of the brazen
altar, Num_16:38-40. These pretenders thought to have ruined the altar, by laying the
priesthood in common again; but to show that Aaron's office was so far from being
shaken by their impotent malice that it was rather confirmed by it, their censers, which
offered to rival his, were used both for the adorning and for the preserving of the altar at
which he ministered. Yet this was not all; this covering of the altar must be a memorial
to the children of Israel, throughout their generations, of this great event. Though there
was so much in it astonishing, and though Moses was to record it in his history, yet there
was danger of its being forgotten in process of time; impressions that seem deep are not
always durable; therefore it was necessary to appoint this record of the judgment, that
the Levites who attended this altar, and had their inferior services appointed them,
might learn to keep within their bounds, and be afraid of transgressing them, lest they
should be made like Korah and his company, who were Levites, and would have been
priests. These censers were preserved in terrorem, that others might hear and fear, and
do no more presumptuously. Thus God has provided that his wonderful works, both in
mercy and judgment, should be had in everlasting remembrance, that the end of them
may be answered, and they may serve for instruction and admonition to those on whom
the ends of the world are come.
JAMISON 37-40, "Speak unto Eleazar — He was selected lest the high priest
might contract defilement from going among the dead carcasses.
CALVIN, "37.Speak unto Eleazar the son of Aaron. Since there is no
manifestation of God’s wrath so conspicuous as not to be forgotten too often by
man’s stupidity, God was willing to anticipate this evil, and set up a monument
for posterity, lest the recollection of this memorable judgment should ever be
obscured. He commands, therefore, that a covering for the altar should be
made of the censers, in order that none should rashly intrude himself to make
the sacred offerings. When He calls them “hallowed,” some understand that it
was sinful to transfer them to profane purposes, because they had once been
devoted to the service of God. I am, however, rather of opinion that they were
set apart (sacratas) as things accursed (anathemata.) Thus the fire which had
been upon them is scattered afar, in order that the altar should be cleansed
143

from its pollution. Although, however, there was the same pollution in the
censers, yet God would have them preserved as accursed, so that all posterity
might understand that none but the priests were to be admitted to the
sacrifices. Nor is it superfluous for Him to speak of the rebels as having acted
criminally “against their own souls;” but it was in order that the memory of
their punishment might be inn manner engraved upon those brazen enclosures,
in order to awaken continued dread.
TRAPP, "Numbers 16:37 Speak unto Eleazar the son of Aaron the priest, that
he take up the censers out of the burning, and scatter thou the fire yonder; for
they are hallowed.
Ver. 37. For they are hallowed.] And therefore may not be turned to any other
use.
POOLE, " Unto Eleazar, rather than to Aaron, partly because the tronblesome
part of the work was more proper for him, and partlly lest Aaron should be
polluted by going amongst those dead carcasses; for it is probable this fire
consumed them, as lightning somethnes doth others, by taking away their lives,
and leaving their bodies dead upon the place.
Out of the burning, i.e. from among the dead bodies of those men who were
burnt. Burning put for those who are burnt, as captivity for the captives,
Numbers 21:1, and poverty for the poor, 2 Kings 24:14.
The fire, i.e. the cinders or ashes which are left in or near their censers.
Yonder, i.e. far from the altar and sanctuary, into an unclean place, where the
ashes were wont to be cast; by which God shows his rejection of their services.
They are hallowed; either,
1. By God’s appointment, because they were presented before the Lord by his
express order, Numbers 16:16,17. Or,
2. By God’s just judgment, because they, together with the persons that used
them, were accursed and devoted by God, and therefore were the Lord’s, and
not to be employed in any profane or common use, as appears from Leviticus
27:28. But the first reason is the chief, and is rendered by God himself,
Numbers 16:38.
144

“Speak to Eleazar the son of Aaron the priest, that he take up the censers out
of the burning, and you scatter the fire yonder; for they are holy, even the
censers of these sinners against their own lives. And let them be made beaten
plates for a covering of the altar, for they offered them before Yahweh,
therefore they are holy; and they shall be a sign to the children of Israel.”
Having been used in the worship of Yahweh, even by such false ‘priests’, the
censers and the fire in them were holy. They could not just be tossed away or
destroyed. They had been offered before Yahweh and were therefore ‘holy’.
But nor could they again be used. So they were told that they must scatter the
burning ashes ‘yonder’ (on the brazen altar?), and that Eleazar must take the
censers of the men who had given their own lives in order to use them, and
make of them beaten plates which could be used as a covering for the altar.
The word used for ‘plates’ regularly means ‘snares’. Whenever men looked on
them in future they would remember what had happened to the men who had
been ensnared by evil and had tried to supplant the Aaronic priesthood. They
would be a ‘sign’ to the children of Israel of the legitimacy of that priesthood.
This is not an explanation of how the altar first received a brazen covering. It
could never have operated without one. But we are not told how far Bezalel
had overlaid it with bronze (Exodus 38:2). These were now additional, attached
to the outside of the altar so that they could be a memorial of what had
happened.
BI 37-40, "Take up the censers.
Divine economy
What God has kissed must not be lost; what God has consecrated must be preserved.
The two hundred and fifty men may be burned up, the censers may be scorched, but they
shall be turned to some use in the sanctuary. O thou great Economist, the very stones of
Thy house are sacred to Thee; they are not sacred as magically consecrated, but they are
sacred because Thou hast told men to seek in the quarries of the earth and in the forests
of the land for stone and wood to put together to make a sanctuary for Thee; and once
Thine, Thine for ever. The stones are dear to Thee, yea, the dust of Zion is more than the
constellations of the sky. If we have given anything to the Cross, it is God’s; it will never
be unholy. At the beginning of every year some men say, “So much for Christ.” They say,
“There it is; every penny is His, it will all go to His treasury.” Such men can never be
vexed and fretted by appeals, because they have given the money, and when they have
spent all the money they say so, and God is as pleased with their not giving as with their
giving, because they have given it all. They first set it apart, they consecrated it, they took
it to the Cross and said, Jesus, this little handful is all Thine; help me to spend it aright.
It is all gone, so when the next applicant comes and gets nothing, God is not displeased.
So let us give ourselves to Christ; then every hair on our head is His, and will be
numbered; all our outgoings and incomings, our downsittings and uprisings, will be of
consequence to Heaven. Why? Not because of the detailed action, but because the life
145

out of which all of that action came was itself baptized, made holy with the chrism of
fire. (J. Parker, D. D.)
38 the censers of the men who sinned at the cost of
their lives. Hammer the censers into sheets to
overlay the altar, for they were presented before
the Lord and have become holy. Let them be a
sign to the Israelites.”
BARNES, "These sinners against their own souls - That is, “against their own
lives.” By their sin they had brought destruction upon themselves.
CLARKE, "The censers of these sinners against their own souls,.... Who by
burning incense in them sinned, and by sinning hurt and ruined their souls:
let them make them broad plates for a covering of the altar; the altar of burnt
offering, which, though it had a covering of brass, another made of these were to be over
it, for the further security of it, being of from the fire continually burning on it; these
censers were to be beaten into broad plates, by the workmen who understood how to do
it:
for they offered them before the Lord, therefore they are hallowed; they
offered them in his presence, they burned incense in them, and to him, though it was not
their business, but the business of the priests; yet these being done, and by his orders,
for an open trial who were his priests and who not, they were not to be put to common
use:
and they shall be a sign unto the children of Israel; a memorial sign, a sign
bringing this affair to remembrance, as it is explained in Num_16:40; this was a sign to
the priests, that they only were to offer every kind of offerings, and to the Levites, who
attended the priests at the altar continually, and so had every day a sight of it and of
those plates upon it, which would remind them of this fact, and teach them not to usurp
the priest's office; and to all the children of Israel, to learn from hence that none were to
burn incense but the priests of the Lord, for doing which Uzziah, though a king, was
punished, 2Ch_26:18.
146

BENSON, "Numbers 16:38. Their own souls — That is, their own lives; who
were the authors of their own destruction. The altar — Of burnt-offerings,
which was made of wood, but covered with brass before this time, (Exodus
27:1-2,) to which this other covering was added for further ornament, and
security against the fire, continually burning upon it. A sign — A warning to all
strangers to take heed of invading the priesthood.
TRAPP, "Numbers 16:38 The censers of these sinners against their own souls,
let them make them broad plates [for] a covering of the altar: for they offered
them before the LORD, therefore they are hallowed: and they shall be a sign
unto the children of Israel.
Ver. 38. These sinners against their own souls.] So are all such as spend the
span of this transitory life, after the ways of their own hearts, and thereby
perish for ever. Sin is the soul’s poison; yet how heartily do men feed upon it,
as Tartars do upon dead horses; as the maid in Pliny did upon spiders; as the
Turkish galley slaves do upon opium, an ounce whereof they will eat at once as
if it were bread!
POOLE, " Against their own souls, i.e. their own lives; who were the authors
of their own death and destruction. Compare 1 Kings 2:23 Proverbs 20:2. This
he saith for the vindication of God’s justice and his own ministry in this severe
dispensation.
The altar, to wit, of burnt-offerings, which was made of wood, but covered
with brass before this time, Exodus 27:1,2, to which this other covering was
added for further ornament and security against the fire, which was
continually burning upon it.
A sign; a monument or warning to all strangers to take heed of invading the
priesthood, as it follows, Numbers 16:40.
SIMEON, "KORAH’S REBELLION
Numbers 16:38. The censers of these sinners against their own souls, let them
make them broad plates for a covering of the altar; for they offered them
before the Lord; therefore they are hallowed: and they shall be a sign unto the
children of Israel.
IT is painful, in perusing the history of the Israelites, to see how constantly
they were murmuring and rebelling against God. Persons who are ignorant of
147

their own hearts are ready to conceive of them as more perverse and obstinate
than the rest of mankind: but they who know what human nature is, behold in
their rebellions a true picture of mankind at large. In the chapter before us we
have an exact representation of a popular tumult: we see the motives and
principles by which factious demagogues are actuated, and the lamentable evils
which they produce. The censers of which our text speaks were formed into
plates for a covering of the altar, that they might be a sign to all future
generations: and, though we have not now the altar before us, they are no less
a sign to us, than they were to the Israelites of old.
Let us consider,
I. The history before us—
Korah, Dathan, and Abiram, raised a rebellion against Moses and Aaron—
[Let us mark how they proceeded. They complained that Moses and Aaron had
usurped an undue authority over them: and that Moses in particular had
ensnared them, and brought them into the wilderness for that very purpose
[Note: ver. 13, 14.]. For the purpose of making an invidious comparison
between their former situation in Egypt and their present state [Note: ver. 13,
14.], they represented Egypt as “a land flowing with milk and honey.” As to
any personal interest, they disclaimed any regard to that; and professed to be
actuated by a generous concern for the public welfare [Note: ver. 3.]. In a
word, they were true patriots: they were enemies to usurpation and tyranny,
and friends to the liberties of the people. Liberty and equality was their motto
[Note: ver. 3.].
Such were their professions: and by these they imposed upon the people, and
rendered them dissatisfied with the government both in church and state.
But what were their real principles? They envied the power and dignity with
which their governors were invested, and were ambitious to obtain a like pre-
eminence for themselves. As for any desire to ameliorate the state of the people
at large, they had it not: a patriotic concern for others was a mere pretext, a
popular cry raised for the purpose of gaining partisans. Korah was at the head
of the Levites, and Dathan and Abiram were “men of renown among the
princes of the congregation:” but they were not satisfied: they could endure no
dignity superior to their own; and this was the true cause of all their discontent
and clamour [Note: ver. 7.]: and if by means of this insurrection they could
have obtained the distinction which they aimed at, not a word more would have
been uttered on the subject of national grievances; nor would one hundredth
port of the care have been taken to prevent them. It is impossible to read the
148

history and not to see that this was the true state of the case.
What an insight does this give us into that which is usually dignified with the
name of patriotism! If ever there was a mild and just governor, it was Moses.
If ever there was a pious, affectionate, and diligent minister, it was Aaron. If
ever there was a well-administered government both in church and state, it was
at that time. If ever people had cause to be satisfied and happy, it was then.
There was not a single ground of sorrow amongst all the people, except that
which had arisen solely from their own perverseness, their detention in the
wilderness. Yet a few factious demagogues prevail to spread dissatisfaction
through the whole camp: and their oppressed state of bondage in Egypt is
declared to be preferable to the grievances which they then experienced.]
But, in fact, their rebellion was against God himself—
[This is plainly declared to them by Moses [Note: ver. 11.]. What matter was
there of complaint against Aaron? He did only what God had commanded him:
and was he to be blamed for that? Moses forbears to make the same apology
for himself: but his observation was equally applicable to himself, who had
done nothing but by the express command of God. The conspirators then were
in reality fighting against God himself, by whose direction every measure of the
government had been taken. Moreover there was a typical design in these
divine appointments, which this conspiracy was calculated to defeat. Thus,
whilst envy and ambition characterized the conduct of the conspirators towards
man, they betrayed also the grossest impiety and presumption towards God.]
The best estimate of their conduct may be found in the punishment inflicted for
it—
[This was truly awful. Moses had obtained mercy from God for the
congregation at large; but the leaders of the rebellion must be punished.
Accordingly, whilst Dathan and Abiram, together with their wives, and
families, and adherents, stood in the door of their tents, setting God himself, as
it were, at defiance, Moses declared by what an extraordinary judgment they
should perish: and no sooner had he spoken, than the judgment was inflicted:
“the earth opened her mouth, and swallowed them all up, with all that
appertained unto them.” As for the two hundred and fifty persons who
presumed to make their appeal to God respecting their title to the priesthood,
“a fire came forth from the Lord, and consumed them all.” Terrible was this if
viewed only as a temporal judgment: but if considered in reference to the
eternal world, it was awful indeed! That it might be kept in remembrance for
the instruction of future ages, “the censers, in which they had offered incense,
were ordered to be made into broad plates for a covering of the altar.”]
149

It will be proper then that we distinctly consider,
II. The instruction to be gathered from it—
To us, no less than to the Jews, does this event most clearly speak. It shews us,
1. That sin is an act of hostility against our own souls—
[These rebels might be said to sin against their governors and against God: but
they were “sinners also against their own souls:” and, had the object of their
desire been the destruction of their own souls, they could not have prosecuted
their end by any surer means. Little is this thought of by those who live in sin:
but, whatever be the sin which they commit, the effect is still the same [Note:
Proverbs 8:36.]. If a man will only keep from sin, he may defy all the assaults
either of men or devils. Men may destroy his body, but they cannot touch his
soul. Satan himself cannot hurt his soul, without his own consent. Sin is the
only medium by which the soul can receive any injury. But that inflicts upon it
a deadly wound: that destroys its innocence and peace: that brings down upon
it the wrath of an incensed God: that subjects it to everlasting misery. See how
the earth swallowed up some, and how the fire consumed others; and there you
will learn the fate of all who die in their sins: hell will open wide its mouth to
swallow them up, and unquenchable fire will consume them as its proper and
appointed fuel — — — O that men were wise, and would consider this; and
turn, every one of them, from the evil of their ways!]
2. That opposition to constituted authorities is highly displeasing to God—
[We are far from denying that there is such a thing as real patriotism: nor do
we mean to say that tyranny and oppression may not rise to such a height, as
to justify the overthrow of an existing government. But this we say, that a real
Christian will not be hasty to complain of grievances, even where they do exist;
much less will he bear the smallest resemblance to these factious people, whose
case we have been considering. The Christian is one of “them that are quiet in
the land.” He regards government as God’s ordinance; and the persons who
are invested with authority as God’s representatives. He considers that, in
obeying them, he obeys God; and in unnecessarily and vexatiously opposing
them, he opposes God: and he Knows that “God is the avenger of all such,”
yea, that such persons “shall receive to themselves damnation [Note: Romans
13:1-2.]:” the government itself may justly inflict punishment upon them; and
God himself will punish such conduct in the eternal world. Persons of this
stamp often pretend to religion: and so they did in the days of the Apostles: but
those who “despise dominion, and speak evil of dignities,” have a “woe”
150

denounced against them: their spirit is justly marked as a compound of envy,
covetousness, and ambition; and having resembled Cain and Balaam in their
spirit, they shall resemble Korah in their fate: they shall be eternal monuments
of God’s heavy displeasure [Note: Jude, ver. 8, 11.].
Happy would it be if persons who are of a factious and turbulent disposition
would look occasionally on these “censers,” and reap the instruction which they
are intended to convey!]
3. That a rejection of Christ must of necessity prove fatal to the soul—
[Moses as the governor, and Aaron as the high-priest, of Israel, were types and
representatives of the Lord Jesus Christ [Note: Acts 7:37-39; Hebrews 8:1-2;
Hebrews 9:11-12.]: and in rebelling against them, they virtually rebelled
against him also. Thus, amongst ourselves, how many are there who say, “We
will not have this man to reign over us [Note: Luke 19:14.]!” Some complain of
his authority, as imposing an insupportable yoke upon them; and others of his
priesthood, as prohibiting any access to God except through him as the only
Mediator. But what the issue of such rebellion will be, we are faithfully
warned, and that too with some reference, it should seem, to the judgments
exercised on Korah and his company [Note: Hebrews 10:26-27.]. At all events,
if the opposers of Moses and Aaron were so fearfully destroyed, we may be
sure that a far heavier judgment awaits the contemners and opposers of Christ
[Note: Hebrews 10:28-29 with Luke 19:27.] — — — Let those who do not
thankfully come to God by Christ, and unreservedly obey his holy will, be
instructed by these events — — — In particular, we entreat them to act like
Israel in the case before us: “All Israel that were gathered round the tents of
Dathan and Abiram, fled at the cry of them: for they said, Lest the earth
swallow us up also [Note: ver. 34.].” Could we but hear the cry of those that
are in hell, we should no longer sit supine and confident. O let us realize this
thought ere it be too late, and “flee in earnest from the wrath to come!”]
39 So Eleazar the priest collected the bronze
censers brought by those who had been burned to
death, and he had them hammered out to overlay
the altar,
151

GILL, "And Eleazar the priest took the brazen censers,.... The metal of which
these censers were made is particularly observed, to show that they were fit for the use
they were ordered to be put unto, namely, for a covering of the altar of burnt offering,
which was covered with brass, that being very suitable, since fire was continually
burning on it; and by this it appears that these censers were different from those of
Aaron and his sons, for theirs were silver ones; the high priest on the day of atonement
indeed made use of golden one, but at all other times he used a silver one (b); and so did
the common priests every day, morning and night, when they offered incense (c):
wherewith they that were burnt had offered; the two hundred fifty men burnt
with fire from the Lord, having offered incense to him with the brazen censers:
and they were made broad plates for a covering of the altar; not by Eleazar, but
by workmen skilled in the art of drawing or beating any kind of metal into thin plates, by
the direction and order of Eleazar.
JAMISON 39-40, "the brazen censers ... made broad plates to be a
memorial — The altar of burnt offerings, being made of wood and covered with brass,
this additional covering of broad plates not only rendered it doubly secure against the
fire, but served as a warning beacon to deter all from future invasions of the priesthood.
‘And Eleazar the priest took the brazen censers, which those who were burnt
had offered, and they beat them out for a covering of the altar, to be a
memorial to the children of Israel, to the end that no stranger, who is not of
the seed of Aaron, come near to burn incense before Yahweh, that he be not as
Korah, and as his company, as Yahweh spoke to him by Moses.’
Then Eleazar did as Yahweh commanded. He took the brazen censers which
had been offered to Yahweh by those who had been consumed with fire, and
‘they’ (the priests or possibly the Levites) beat them for a covering for the
altar. They were to be a memorial to the children of Israel, a warning, that no
stranger, that is, no non-Aaronide, should come near to burn incense before
Yahweh. For were they to do so they would end up like Korah and his band of
Levites as Yahweh had spoken to Moses.
Here then we have the import to which the whole account has built up, that the
sanctuary was the exclusive province of the sons of Aaron.
152

The whole account is a warning against rebelling against Yahweh’s true
servants, and against using false methods in order to approach God. For now
there is only one way of access, through our great High Priest, the Lord Jesus
Christ, and we can approach in no other way.
40 as the Lord directed him through Moses. This
was to remind the Israelites that no one except a
descendant of Aaron should come to burn incense
before the Lord, or he would become like Korah
and his followers.
GILL, "To be a memorial unto the children of Israel,.... The whole body of
them; this explains what is meant by sign, Num_16:38; that it was to put or keep in
mind what follows:
that no stranger which is not of the seed of Aaron come near to offer incense
before the Lord; not only any Gentile but any Israelite, and not any Israelite only, but
any Levite; none but those of the family of Aaron might offer incense before the Lord:
that he be not as Korah and as his company; this makes it clear that Korah
perished at this time, though it is nowhere expressed; and it seems pretty plain from
hence that he perished by fire, as his company, the two hundred fifty men with censers,
did:
as the Lord said unto him by the hand of Moses; either to Korah, who is the
immediate antecedent, and who perished as the Lord had told him by Moses he should;
so some understand it, mentioned by Aben Ezra and Jarchi; or else to Aaron, as they
interpret it; and then the sense is, that none but those of Aaron's seed should offer
incense, as the Lord had declared to him by Moses; see Num_3:10; or it may be rather to
Eleazar, as Abendana, who did as the Lord spake to him by Moses, took up the censers of
the men that were burnt, and got them beaten into broad plates, and covered the altar of
burnt offering with them.
CALVIN, "40.To be a memorial unto the children of Israel. This passage again
153

confirms what I have just said, that God’s judgments, which ought to remain
in full remembrance in every age, straightway escape, and are blotted out front
men’s minds, unless they are provided with certain aids to meditate upon them.
This, however, does not happen so much from ignorance as neglect. Wherefore
we ought to be the more attentive to the aids to memory, which may retain us
in the path of duty.
TRAPP, "Numbers 16:40 [To be] a memorial unto the children of Israel, that
no stranger, which [is] not of the seed of Aaron, come near to offer incense
before the LORD that he be not as Korah, and as his company: as the LORD
said to him by the hand of Moses.
Ver. 40. To be a memorial.] God cannot abide to be forgotten; and they are
worthily made examples that will not take them; as that second captain in 2
Kings 1:11-12
POOLE, " As Korah, and as his company, i.e. that he do not imitate them in
their sin, and therefore bring upon himself the same plague.
To him, i.e. to Eleazar. These words belong to Numbers 16:38; the meaning is,
that Eleazar did as God bade him.
41 The next day the whole Israelite community
grumbled against Moses and Aaron. “You have
killed the Lord’s people,” they said.
CLARKE, "On the morrow all the congregation - murmured - It is very
likely that the people persuaded themselves that Moses and Aaron had used some
cunning in this business, and that the earthquake and fire were artificial; else, had they
discerned the hand of God in this punishment, could they have dared the anger of the
Lord in the very face of justice?
GILL, "But on the morrow,.... The day following the dreadful catastrophe, the earth
swallowing up Dathan and Abiram, and all that belonged to them, the burning of Korah
154

and the two hundred fifty men of his company:
all the congregation of the children of Israel murmured against Moses,
and against Aaron; not the princes and heads of the people only, but the whole body
of them; though the above persons that murmured against them had but the day before
been made such dreadful examples of divine vengeance. This is a most surprising
instance of the corruption and depravity of human nature, of the blindness, hardness,
and stupidity of the hearts of men, which nothing but the grace of God can remove; the
images of the awful sights many of them had seen must be strong in their minds; the
shrieks of the wretched creatures perishing must be as yet as it were in their ears; the
smell of the fire was scarce out of their nostrils; and yet, notwithstanding this shocking
scene of things, they fell into the same evil, and murmur against the men, whose
authority, being called in question, had been confirmed by the above awful instances:
saying, ye have killed the people of the Lord; so they called the rebels, and hereby
justified them in all the wickedness they had been guilty of; and though their death was
so manifestly by the immediate hand of God, yet they lay it to the charge of Moses and
Aaron, because it was in vindication of them that it was done, and because they did not
intercede by prayer for them; though it is certain they did all they could to reclaim them
from their sin, and prevent their ruin; yet the people insist on it that they were the cause
or occasion of their death, as the Targums of Onkelos and Jonathan express it.
HENRY 41-50;,"Here is, I. A new rebellion raised the very next day against Moses and
Aaron. Be astonished, O heavens, at this, and wonder, O earth! Was there ever such an
instance of the incurable corruption of sinners? On the morrow (Num_16:41) the body
of the people mutinied. 1. Though they were so lately terrified by the sight of the
punishment of the rebels. The shrieks of those sinking sinners, those sinners against
their own souls, were yet sounding in their ears, the smell of the fire yet remained, and
the gaping earth was scarcely thoroughly closed, and yet the same sins were re-acted and
all these warnings slighted. 2. Though they were so lately saved from sharing in the same
punishment, and the survivors were as brands plucked out of the burning, yet they fly in
the face of Moses and Aaron, to whose intercession they owed their preservation. Their
charge runs very high: You have killed the people of the Lord. Could any thing have been
said more unjustly and maliciously? They canonize the rebels, calling those the people of
the Lord who died in arms against him. They stigmatize divine justice itself. It was plain
enough that Moses and Aaron had no hand in their death (they did what they could to
save them), so that in charging them with murder they did in effect charge God himself
with it. The continued obstinacy of this people, notwithstanding the terrors of God's law
as it was given on Mount Sinai, and the terrors of his judgments as they were here
executed on the disobedient, shows how necessary the grace of God is to the effectual
change of men's hearts and lives, without which the most likely means will never attain
the end. Love will do what fear could not.
JAMISON, "the children of Israel murmured against Moses and against
Aaron, saying, Ye have killed the people of the Lord — What a strange exhibition
of popular prejudice and passion - to blame the leaders for saving the rebels! Yet Moses
and Aaron interceded for the people - the high priest perilling his own life in doing good
to that perverse race.
155

K&D 41-50, "Punishment of the Murmuring Congregation. - The judgment upon the
company of Korah had filled the people round about with terror and dismay, but it had
produced no change of heart in the congregation that had risen up against its leaders.
The next morning the whole congregation began to murmur against Moses and Aaron,
and to charge them with having slain the people of Jehovah. They referred to Korah and
his company, but especially to the 250 chiefs of renown, whom they regarded as the
kernel of the nation, and called “the people of Jehovah.” They would have made Moses
and Aaron responsible for their death, because in their opinion it was they who had
brought the judgment upon their leaders; whereas it was through the intercession of
Moses (Num_16:22) that the whole congregation was saved from the destruction which
threatened it. To such an extent does the folly of the proud heart of man proceed, and
the obduracy of a race already exposed to the judgment of God.
Num_16:42
When the congregation assembled together, Moses and Aaron turned to the
tabernacle, and saw how the cloud covered it, and the glory of the Lord appeared. As the
cloud rested continually above the tabernacle during the time of encampment (Num_
9:18.; Exo_40:38), we must suppose that at this time the cloud covered it in a fuller and
much more conspicuous sense, just as it had done when the tabernacle was first erected
(Num_9:15; Exo_40:34), and that at the same time the glory of God burst forth from the
dark cloud in a miraculous splendour.
Num_16:43-50
Thereupon they both went into the court of (‫ֵי‬‫נ‬ ְ‫פּ‬ ‫ל‬ ֶ‫,א‬ as in Lev_9:5) the tabernacle, and
God commanded them to rise up (‫ֹמּוּ‬‫ר‬ ֵ‫,ה‬ Niphal of ‫ם‬ ַ‫מ‬ ָ‫ר‬ = ‫;רוּם‬ see Ges. §65, Anm. 5) out
of this congregation, which He would immediately destroy. But they fell upon their faces
in prayer, as in Num_16:21-22. This time, however, they could not avert the bursting
forth of the wrathful judgment, as they had done the day before (Num_16:22). The
plague had already commenced, when Moses told Aaron to take the censer quickly into
the midst of the congregation, with coals and incense ( ֵ‫ל‬ ‫,ה‬ imper. Hiph.), to make
expiation for it with an incense-offering. And when this was done, and Aaron placed
himself between the dead and the living, the plague, which had already destroyed 14,700
men, was stayed. The plague consisted apparently of a sudden death, as in the case of a
pestilence raging with extreme violence, though we cannot regard it as an actual
pestilence.
The means resorted to by Moses to stay the plague showed afresh how the faithful
servant of God bore the rescue of his people upon his heart. All the motives which he had
hitherto pleaded, in his repeated intercession that this evil congregation might be
spared, were now exhausted. He could not stake his life for the nation, as at Horeb
(Exo_32:32), for the nation had rejected him. He could no longer appeal to the honour
of Jehovah among the heathen, seeing that the Lord, even when sentencing the
rebellious race to fall in the desert, had assured him that the whole earth should be filled
with His glory (Num_14:20.). Still less could he pray to God that He would not be
wrathful with all for the sake of one or a few sinners, as in Num_16:22, seeing that the
whole congregation had taken part with the rebels. In this condition of things there was
but one way left of averting the threatened destruction of the whole nation, namely, to
156

adopt the means which the Lord Himself had given to His congregation, in the high-
priestly office, to wipe away their sins, and recover the divine grace which they had
forfeited through sin, - viz., the offering of incense which embodied the high-priestly
prayer, and the strength and operation of which were not dependent upon the sincerity
and earnestness of subjective faith, but had a firm and immovable foundation in the
objective force of the divine appointment. This was the means adopted by the faithful
servant of the Lord, and the judgment of wrath was averted in its course; the plague was
averted. - The effectual operation of the incense-offering of the high priest also served to
furnish the people with a practical proof of the power and operation of the true and
divinely appointed priesthood. “The priesthood which the company of Korah had so
wickedly usurped, had brought down death and destruction upon himself, through his
offering of incense; but the divinely appointed priesthood of Aaron averted death and
destruction from the whole congregation when incense was offered by him, and stayed
the well-merited judgment, which had broken forth upon it” (Kurtz).
CALVIN, "41.But on the morrow all the congregation. There is something
more than monstrous in this madness of theirs. The conflagration was yet
smoking, wherein God had appeared as the awful avenger of pride: the chasm
in which the leaders of the rebellion had been swallowed up, must still have
been almost before their eyes. God had commanded the plates to be molten,
which might record that severe judgment through many succeeding ages. All
had confessed by their alarm and hasty flight that there was danger lest they
should themselves also be exposed to similar punishments. Yet, on the next
day, am if they desired deliberately to provoke God, who was still, as it were,
armed, they accuse God’s holy servants of having been the authors of the
destruction, though they had never lifted a finger against their enemies. Was it
in the power of Moses to command the earth to open? Could he draw down the
fire from heaven at his will? Since, then, both the chasm and the fire were
manifest tokens of God’s wonderful power, why do not these madmen reflect
that they are engaging in fatal warfare against Him? For to what purpose was
this extraordinary mode of punishment, except that in their terror they might
learn to humble themselves beneath God’s hand? Yet hence did they only
derive greater wildness in their audacity, as if they desired to perish voluntarily
with these sinners, whose punishment they had just been shuddering at. In two
ways they betray their senselessness; first, by substituting Moses and Aaron as
guilty of the murder, in place of God; and, secondly, by sanctifying these
putrid corpses, as if in despite of God. They accuse Moses and Aaron of the
slaughter, of which God had plainly shown Himself to be the author, as they
themselves had been compelled to feel. But such is the blindness of the
reprobate with respect to God’s works, that His glory rather stupifies them
than excites their admiration. The foulest ingratitude was also added; for they
do not consider that only a very few hours had elapsed since they had been
preserved by the intercession of Moses from impending destruction. Thus, in
157

their desire to avenge the death of a few, they call those the killers of the people
of the Lord, to whom they ought to have been grateful for the safety of all.
Again, what arrogance it is to count among the people of God, as if against His
will, those reprobates, when He had not only cut them off from His Church,
but had also exterminated them from the world, and from the human race!
But thus do the wicked wax wanton against God under the very cover of His
gifts, and especially they do not hesitate to mock Him with empty titles and
outward signs, as the masks of their iniquity.
COFFMAN, ""But on the morrow all the congregation of the children of Israel
murmured against Moses and against Aaron, saying, Ye have killed the people
of Jehovah. And it came to pass, when the congregation was assembled against
Moses and against Aaron, that they looked toward the tent of meeting: and,
behold, the cloud covered it, and the glory of Jehovah appeared. And Moses
and Aaron came to the front of the tent of meeting. And Jehovah spake unto
Moses, saying, Get you up from among this congregation that I may consume
them in a moment. And they fell upon their faces. And Moses said unto Aaron,
Take thy censer and put fire therein from off the altar, and lay incense
thereon, and carry it quickly unto the congregation, and make atonement for
them: for there is wrath gone out from Jehovah; the plague is begun."
"All the congregation ... murmured ..." (Numbers 16:41). This shows how
widespread was the discontent that Korah had taken advantage of in the
organization of his revolt. God had judged and destroyed the leaders of this
defection, but the people themselves who also were a definite part of the
trouble, although having escaped up to this point, would now also suffer a
severe judgment from the Lord.
"Ye have killed the people of Jehovah ..." Their blaming the death of the
rebels upon Moses evidently came from their blaming the prayers of Moses and
Aaron for causing the judgments to be sent. They referred, perhaps, not
merely to the leaders, but to the two hundred and fifty also.
Since the people also were so vital a part of this rebellion, God promptly
judged them also, more than 14,000 of them dying at once by means of a
devastating plague that God sent among them. The choice of that penalty also
permitted the people to see that it was only through the prayers and
intercession, and atonement offered via Moses and Aaron that prevented all the
murmuring multitude from suffering the same death penalty. The plague began
immediately after the murmuring started.
COKE, "Numbers 16:41. All the congregation of the children of Israel
158

murmured— So exemplary a judgment, one should think, would have been
sufficient to silence all future murmurings and discontent; yet it had a different
effect upon this obstinate and intractable race of men. The very next day they
ran upon Moses and Aaron with tumultuous outcries and accusations, charging
them with the destruction of such a number of their brethren, the members of
God's own church and peculiar nation: ye have killed the people of the Lord.
Zealots of all kinds generally deem their own cause, however bad, the cause of
God; and the friends and leaders of their party, the people of the Lord, the
favourites of heaven.
BENSON, "Numbers 16:41. On the morrow — Prodigious wickedness and
madness, so soon to forget such a terrible instance of divine vengeance! The
people of the Lord — So they call those wicked wretches and rebels against
God! Though they were but newly saved from sharing in the same punishment,
and the survivers were as brands plucked out of the burning, yet they fly in the
face of Moses and Aaron, to whose intercession they owed their preservation.
TRAPP, "Numbers 16:41 But on the morrow all the congregation of the
children of Israel murmured against Moses and against Aaron, saying, Ye have
killed the people of the LORD.
Ver. 41. But on the morrow.] That after conviction they should so soon again
rebel, and run away with the bit in their mouths, was prodigious contumacy.
POOLE, " Prodigious wickedness and madness, so soon to forget such a
terrible instance of Divine vengeance!
Ye have killed; you, who should have preserved them, and interceded for them,
have pulled down God’s wrath upon them, for the maintenance of your own
authority and interest.
The people of the Lord; so they call those wicked wretches, and rebels against
God; which shows the power of passion and prejudice to corrupt men’s
judgment.
PETT, "Verses 41-43
The Congregation Blame Moses and Aaron for the Fire and Pit (Numbers
16:41-43).
Numbers 16:41
159

‘But on the morrow all the congregation of the children of Israel murmured
against Moses and against Aaron, saying, “You have killed the people of
Yahweh.” ’
As would be expected the incidents of that day were the talking point of the
camp. It may well be that the rebels had given the people new hope, even if it
was probably groundless, and thus what had happened angered them. It had
been one thing for Moses and Aaron to devastate Pharaoh and Egypt, quite
another when they used their strange powers to attack the people of Yahweh.
They felt that a part of them had been cut off. Many would not forget the
dreadful sight of the pit opening up and the fire coming from heaven.
So the next day the camp was seething with anger and discontent. And they
charged Moses and Aaron with killing ‘the people of Yahweh’. They had
seemingly been convinced by the claims made by Korah. Here, they believed,
were holy men whom Moses and Aaron had chosen to destroy. This reveals
how deeply the rebels had seized the hearts of the people, and how much Moses
and Aaron had lost face as a result of the debacle of the invasion of the land.
PULPIT, "THE PLAGUE BEGUN AND AVERTED (Numbers 16:41-50).
Numbers 16:41
Ye have killed the people of the Lord. They bad in truth forfeited their own
lives, and Moses and Aaron had no more part in their death than St. Peter had
in the death of Ananias and Sapphira. But it was easy to represent the matter
as a personal conflict between two parties, in which the one had triumphed by
destroying the other. In speaking of Korah and his company as the "people of
the Lord," they meant to say that their lives were as sacred as the lives of
Moses and Aaron, and the crime of taking them as great; they did not know, or
did not heed, that their own immunity was due to the intercession of those
whom they thus charged with sacrilegious murder.
BI 41-50, "On the morrow all the congregation . . . murmured.
Transgression and intercession
I. A new rebellion raised the very next day against Moses and Aaron. Be astonished, O
heavens, at this, and wonder, O earth! Was there ever such an instance of the incurable
corruption of sinners! (Num_16:41). On the morrow the body of the people mutinied—
1. Though they were but newly terrified by the sight of the punishment of the rebels.
Warnings slighted.
2. Though they were but newly saved from sharing in the same punishment, and the
160

survivors were as brands plucked out of the burning, yet they fly in the face of Moses
and Aaron, to whose intercession they owed their preservation.
II. God’s speedy appearing against the rebels. When they were gathered against Moses
and Aaron, perhaps with design to depose or murder them, they looked towards the
tabernacle, as if their misgiving consciences expected some frowns from thence; and
behold the glory of the Lord appeared (Num_16:42) for the protection of His servants,
and confusion of His and their accusers. Moses and Aaron thereupon came before the
tabernacle, partly for their own safety; there they took sanctuary from the strife of
tongues (Psa_37:5; Psa_31:20), and partly for advice, to know what was the mind of
God upon this occasion (Num_16:43). Justice hereupon declares, They deserve to be
consumed in a moment (Num_16:45). Why should they live another day who hate to be
reformed, and whose rebellions are their daily practices? Let just vengeance take place
and do its work, and the trouble with them will soon be over; only Moses and Aaron
must first be secured.
III. The intercession which Moses and Aaron made for them. Though they had as much
reason, one would think, as Elias had, to make intercession against Israel (Rom_11:7),
yet they forgive and forget the indignities offered them, and are the best friends their
enemies have.
1. They both fell on their faces, humbly to intercede with God for mercy, knowing
how great their provocation was. This they had done several times before upon the
like occasion; and though the people had basely requited them for it, yet God having
graciously accepted them, they still have recourse to the same method. This is
praying always.
2. Moses perceiving that the plague was begun in the congregation of the rebels, i.e.,
that body of them which was gathered together against Moses, sends Aaron by an act
of his priestly office to make atonement for them (Num_16:46). And Aaron readily
went, burnt incense between the living and the dead, not to purify the infected air,
but to pacify an offended God, and so stayed the progress of the judgment (Num_
16:47).
IV. The result and issue of the whole matter.
1. God’s justice was glorified in the death of some. Great execution the sword of the
Lord did in a very little time. Though Aaron made all the haste he could, yet before
he could reach his post of service there were fourteen thousand seven hundred men
laid dead upon the spot (Num_16:49). Note, those that quarrel with lesser
judgments prepare greater for themselves; for when God judgeth He will overcome.
2. His mercy was glorified in the preservation of the rest. God showed them what He
could do by His power, and what He might do in justice, but then showed them what
He could do in His love and pity. He would preserve them a people to Himself for all
this, in and by a Mediator. The cloud of Aaron’s incense coming from his hand stayed
the plague. Note, it is much for the glory of God’s goodness that many a time, even in
wrath, He remembers mercy; and even when judgments have been begun, prayer has
put a stop to them, so ready is He to forgive, and so little pleasure doth He take in the
death of sinners. (Matthew Henry, D. D.)
The aggravated rebellion of the people, the effectual intercession of the
161

good, and the justice and mercy of God
I. The aggravated rebellion of the people.
1. Terrible disregard of Divine warnings.
2. Base ingratitude to Moses and Aaron.
3. Profane characterisation of the wicked as the people of God.
II. The speedy interposition of Jehovah.
1. The manifestation of His glory.
2. The declaration of the desert of the rebels.
III. The effectual intercession of Moses and Aaron.
1. The kindness of Moses and Aaron. Their conduct reminds us of Him who prayed,
“Father, forgive them, for they know not what they do.”
2. The courage of Aaron. He feared neither the excited people who were embittered
against him, nor the pestilence which was smiting down the people by thousands,
but “ran into the midst of the congregation,” &c.
3. The zeal of Aaron. He was now an old man, yet he “ran into the midst,” &c. An
example for Christian ministers.
4. The success of Aaron. “The plague was stayed.” How great is the power of prayer!
IV. The exercise of the justice and mercy of God.
1. Here is an impressive display of Divine justice. Many slain.
2. Here is an encouraging manifestation of Divine mercy. Some spared.
Conclusion: Learn—
1. The heinousness of sin.
2. The great value of a faithful ministry.
3. The readiness of God to forgive sin. (W. Jones.)
Make an atonement for them.
The sin of man and the salvation of God
I. There is an awful controversy between a holy God and a rebellious world. Our sin
resembles theirs in many aspects, and has the same aggravations.
1. As it directly strikes against the authority and the grace of God, whatever be the
form it assumes.
2. As it is often committed in the face of frequent and awful warnings.
3. As it is heightened by the experience of God’s preserving and upholding mercy.
II. There is at hand a prescribed and Divinely approved remedy.
1. That our only escape from threatened wrath is through the mediation and
162

advocacy of our High Priest.
2. That the plan of salvation by faith is as efficacious in reality as it is simple in its
mode of application.
3. That an immediate application to it is our only protection against certain ruin. “Go
quickly.” (S. Thodey.)
An awful spectacle, and a surprising remedy
I. An awful spectacle exhibited. When private prayer is a task, and the minor moralities
of life begin to be disregarded, there are fearful symptoms of decay and declension. “The
plague is begun.”
II. The surprising remedy found. “Take a censer,” &c. Where is the physician who would
have recommended this as a cure for the plague? Who would have thought that the
appearance of a single priest amidst the dying and the dead should have stopped the
progress of the pestilence? Yet the incense and the fire and the oblation accomplish that
for Israel which all the wisdom of the Egyptians could never have achieved. Who does
not, in like manner, rebel against God’s appointed method of pardon? or question the
mysterious virtue of Christ’s atoning blood, and doubt the efficacy of faith, repentance,
and prayer?
III. A practical application demanded.
1. What infinite solemnity attaches to all the offices of religion! Death and life are
involved. The two hundred and fifty men that offered incense perished: their spirit
was bad. What if we bring strange fire! Aaron’s offering saves life. If awful to preach,
so also to hear.
2. How dreadful if the plague be in the heart, and we, unconscious of danger, neglect
the remedy! “Examine yourselves.”
3. What need ministers have for the prayers and sympathies of their people!
4. Rejoice in the absolute sufficiency of salvation applied by the Spirit. (S. Thodey.)
Aaron staying the plague
I. The willingness of Aaron to intercede.
1. Regardless of the plague.
2. Regardless of the people’s enmity.
II. The nature of Aaron’s intercession.
III. The success of Aaron’s intercession. Conclusion:
1. Let us tremble at the wrath of an offended God.
2. Let us rejoice in the intercession of our Great High Priest. (J. D. Lane, M. A.)
163

The plague stayed
I. The evil.
II. The punishment.
1. Divine.
2. By the plague.
(1) Fatal.
(2) Speedily so.
(3) Invariably so.
III. The remedy.
1. In itself, not apparently adapted.
2. Connected with pious intercession.
3. Intercession grounded on sacrifice.
4. Efficient.
(1) Completely.
(2) At once.
Learn:
1. The extreme evil of sin.
2. The riches of the grace of God.
3. The immediate duty of the sinner—to call earnestly on the Lord. (J. Burns, D. D.)
Mercy rejoiceth against judgment
I. Sin and its consequence.
1. The sin of the Israelites was rebellion against God.
2. The terrible visitation.
II. The atonement, and its success.
1. A significant act.
(1) Aaron a type of the Lord Jesus.
(2) He stood between the dead and the living.
(3) Jesus has done more than Aaron.
2. The completeness of His atonement.
II. The special lessons to be derived from hence.
1. The faithful minister of God’s Word dares not withhold the instruction to be
derived from it concerning the terrible judgments which ungodly men bring on
themselves by continuing in sin against a just and holy God.
164

2. If the judgment against sin is so terrible to contemplate, how much need have we
to accept God’s own way of deliverance! (E. Auriol, M. A.)
He stood between the dead and the living.
The high priest standing between the dead and the living
The whole scene is typical of Christ; and Aaron, as he appears before us in each
character, is a most magnificent picture of the Lord Jesus.
I. First, look at Aaron as the lover of the people. See in Aaron the lover of Israel; in Jesus
the lover of His people. Aaron deserves to be very highly praised for his patriotic
affection for a people who were the most rebellious that ever grieved the heart of a good
man. You must remember that in this case he was the aggrieved party. Is not this the
very picture of our Lord Jesus? Had not sin dishonoured Him? Was He not the Eternal
God, and did not sin therefore conspire against Him as well as against the Eternal Father
and the Holy Spirit? Was He not, I say, the one against whom the nations of the earth
stood up and said, “Let us break His bands asunder, and cast His cords from us”? Yet
He, our Jesus, laying aside all thought of avenging Himself, becomes the Saviour of His
people. Well, you note again, that Aaron in thus coming forward as the deliverer and
lover of his people, must have remembered that he was abhorred by this very people.
They were seeking his blood; they were desiring to put him and Moses to death, and yet,
all thoughtless of danger, he snatches up his censer and runs into their midst with a
Divine enthusiasm in his heart. He might have stood back, and said, “No, they will slay
me if I go into their ranks; furious as they are, they will charge this new death upon me
and lay me low.” But he never considers it. Into the midst of the crowd he boldly springs.
Most blessed Jesus, Thou mightest not only think thus, but indeed Thou didst feel it to
be true. Thou wast willing to die a martyr, that Thou mightest be made a sacrifice for
those by whom Thy blood was spilt. You will see the love and kindness of Aaron if you
look again; Aaron might have said, “But the Lord will surely destroy me also with the
people; if I go where the shafts of death are flying they will reach me.” He never thinks of
it; he exposes his own person in the very forefront of the destroying one. Oh, Thou
glorious High Priest of our profession, Thou mightest not only have feared this which
Aaron might have dreaded, but Thou didst actually endure the plague of God; for when
Thou didst come among the people to save them from Jehovah’s wrath, Jehovah’s wrath
fell upon Thee. The sheep escaped, but by “His life and blood the Shepherd pays, a
ransom for the flock.” Oh, Thou lover of thy Church, immortal honours be unto Thee!
Aaron deserves to be beloved by the tribes of Israel, because he stood in the gap and
exposed himself for their sins; but Thou, most mighty Saviour, Thou shalt have eternal
songs, because, forgetful of Thyself, Thou didst bleed and die, that man might be saved! I
would again draw your attention to that other thought that Aaron as a lover of the people
of Israel deserves much commendation, from the fact that it is expressly said, he ran into
the host. That little fact of his running is highly significant, for it shows the greatness
and swiftness of the Divine impulse of love that was within. Ah! and was it not so with
Christ? Did He not baste to be our Saviour? Were not His delights with the sons of men?
Did He not often say, “I have a baptism to be baptized with, and how am I straitened till
it be accomplished”? His dying for us was not a thing which He dreaded. “With desire
have I desired to eat this passover.”
II. Now view Aaron as the great propitiator. Wrath had gone out from God against the
165

people on account of their sin, and it is God’s law that His wrath shall never stay unless a
propitiation be offered. The incense which Aaron carried in his hand was the
propitiation before God, from the fact that God saw in that perfume the type of that
richer offering which our Great High Priest is this very day offering before the throne.
Aaron as the propitiator is to be looked at first as bearing in his censer that which was
necessary for the propitiation. He did not come empty-handed. Even though God’s high
priest, he must take the censer; he must fill it with the ordained incense, made with the
ordained materials; and then he must light it with the sacred fire from off the altar, and
with that alone. Behold, then, Christ Jesus as the propitiator for His people. He stands
this day before God with His censer smoking up towards heaven. Behold the Great High
Priest! See Him this day with His pierced hands, and head that once was crowned with
thorns. Mark how the marvellous smoke of His merits goeth up for ever and ever before
the eternal throne. ‘Tis He, ‘tis He alone, who puts away the sins of His people. His
incense, as we know, consists first of all of His positive obedience to the Divine law. He
kept His Father’s commands; He did everything that man should have done; He kept to
the full the whole law of God, and made it honourable. Then mixed with this is His
blood—an equally rich and precious ingredient. The blood of His very heart—mixed
together with His merits—these make up the incense—an incense incomparable—an
incense surpassing all others. Besides that, it was not enough for Aaron to have the
proper incense. Korah might have that too, and he might have the censer also. That
would not suffice—he must be the ordained priest; for mark, two hundred and fifty men
fell in doing the act which Aaron did. Aaron’s act saved others; their act destroyed
themselves. So Jesus, the propitiator, is to be looked upon as the ordained one—called of
God as was Aaron. But let us note once more in considering Aaron as the great
propitiator, that we must look upon him as being ready for his work. He was ready with
his incense, and ran to the work at the moment the plague broke out. The people were
ready to perish and he was ready to save. Jesus Christ stands ready to save thee now;
there is no need of preparation; He hath slain the victim; He hath offered the sacrifice;
He hath filled the censer; He hath put to it the glowing coals. His breastplate is on His
breast; His mitre is on His head; He is ready to save thee now. Trust Him, and thou shalt
not find need for delay,
III. Now view Aaron as the interposer. Let me explain what I mean. As the old
Westminster Annotations say upon this passage, “The plague was moving among the
people as the fire moveth along a field of corn.” There it came; it began in the extremity;
the faces of men grew pale, and swiftly on, on it came, and in vast heaps they fell, till
some fourteen thousand had been destroyed, Aaron wisely puts himself just in the
pathway of the plague. It came on, cutting down all before it, and there stood Aaron the
interposer with arms outstretched and censer swinging towards heaven, interposing
himself between the darts of death and the people. Just so was it with Christ. Wrath had
gone out against us. The law was about to smite us; the whole human race must be
destroyed. Christ stands in the forefront of the battle. “The stripes must fall on Me!” He
cries; “the arrows shall find a target in My breast. On me, Jehovah, let Thy vengeance
fall.” And He receives that vengeance, and afterwards upspringing from the grave He
waves the censer full of the merit of His blood, and bids this wrath and fury stand back.
IV. Now view Aaron as the saviour. It was Aaron, Aaron’s censer, that saved the lives of
that great multitude. If he had not prayed the plague had not stayed, and the Lord would
have consumed the whole company in a moment. As it was, you perceive there were
some fourteen thousand and seven hundred that died before the Lord. The plague had
begun its dreadful work, and only Aaron could stay it. And now I want you to notice with
166

regard to Aaron, that Aaron, and especially the Lord Jesus, must be looked upon as a
gracious Saviour. It was nothing but love that moved Aaron to wave his censer. The
people could not demand it of him. Had they not brought a false accusation against him?
And yet he saves them. It must have been love and nothing but love. Say, was there
anything in the voices of that infuriated multitude which could have moved Aaron to
stay the plague from before them? Nothing! nothing in their character! nothing in their
looks! nothing in their treatment of God’s High Priest! and yet he graciously stands in
the breach, and saves them from the devouring judgment of God! If Christ hath saved us
He is a gracious Saviour indeed. And then, again, Aaron was an unaided saviour. He
stands alone, alone, alone! and herein was he a great type of Christ who could say, “I
have trodden the winepress alone, and of the people there was none with Me.” Do not
think, then, that when Christ prevails with God, it is because of any of your prayers, or
tears, or good works. He never puts your tears and prayers into His censer. They would
mar the incense. There is nothing but His own prayers, and His own tears, and His own
merits there. “There is none other name under heaven given among men, whereby we
must be saved.” Nor doth He need a helper; “He came not to call the righteous, but
sinners to repentance.” “He is able to save unto the uttermost them that come unto God
by Him.” He was, then, you will perceive, a gracious Saviour, and an unaided one; and,
once more, Aaron as a saviour was all-sufficient. Trust thou thy soul with Christ, and thy
sins are at once forgiven, at once blotted out.
V. Aaron as the divider—the picture of Christ. Aaron the anointed one stands here; on
that side is death, on this side life; the boundary between life and death is that one man.
Where his incense smokes the air is purified, where it smokes not the plague reigns with
unmitigated fury. There are two sorts of people here this morning, and these are the
living and the dead, the pardoned, the unpardoned, the saved, and the lost. A man in
Christ is a Christian; a man out of Christ is dead in trespasses and sins. “He that
believeth on the Lord Jesus Christ is saved, he that believeth not is lost.” Christ is the
only divider between His people and the world. On which side, then, art thou to-day? (C.
H. Spurgeon.)
The plague in the wilderness
I. To say that this evil had its origin in sin, would be to say nothing. All evil proceeds
from sin : there is not a pang or sorrow in the universe which has not this as its source.
But then suffering owes its existence to sin in various ways. Sometimes it is sent in
mercy to prevent sin; thus Paul had a thorn in the flesh “lest he should be exalted.” At
other times it comes to discover sin and subdue it in the Christian’s heart. “Before I was
afflicted,” says David, “I went astray, but now have I kept Thy word.” More frequently,
however, its design is to answer the purposes of God’s moral government; to punish sin:
to manifest the abhorrence in which the great Ruler of the universe holds it, and thus to
deter His creatures from the commission of it. And such was its object here. The
Israelites had sinned against the Lord; this plague was the punishment of their sin.
1. This offence involved in it an overlooking of God’s providence; at all events, a
refusing to acknowledge it. God will not allow us to say for ever, “Accident brought
this evil on me, chance this disease, a casualty this bereavement, the injustice or
treachery of my fellow-man this loss and poverty.” Either by His Spirit, or by His
providence, or by both, God will drive this atheism out of us. He will force us to say,
“It is the Lord. He is in this place, and I knew it not. Verily there is a God that
judgeth in the earth.”
167

2. The murmuring of these sinners included in it also a daring censure of God’s
ways. Whatever God does bears the impress of God. In some way or other it
manifests His perfections, and consequently is calculated to bring honour to His
name. Now a mind in a right state praises Him for every work of His hands; and it
does so on account of the traces of His glory it either discovers in that work, or,
though hidden, believes to be there. Indeed, this is God’s great design in all His
doings, to draw forth praise from His creatures by revealing to them His excellencies,
and thus to surround Himself with a delighted and adoring universe. It follows, then,
that to censure any of God’s ways is, as far as in us lies, to frustrate the object at
which God aims in these ways; to rob Him of His honour, and worse than this—to
asperse His character and vindicate His enemies. And of this offence these Israelites
were guilty.
3. There was yet a third evil comprehended in the murmuring of these Israelites; and
this was a contempt of God’s warnings. Millions of our race have already perished;
the destroying angel is hastening to cut down millions more. The world some of us
deem so fair and happy is nothing better than the camp of Israel—a scene of mercy, it
is true, but yet a scene of misery, terror, and death. How anxious, then, should we be
to look around for a deliverer! Blessed be God, there is One near. This history speaks
of Him.
II. Consider now the cessation of the pestilence.
1. It was effected by one who might have been supposed least likely to interfere for
such a purpose. Can we fail to discover here the great High Priest of God’s guilty
church, the despised and rejected Jesus? Aaron was a type of Him.
2. The cessation of this plague was attended with a display of the most self-denying
and ardent love.
3. The cessation of this plague was brought about by means that seemed altogether
inadequate, that appeared, in fact, to have no connection at all with the end
proposed. (C. Bradley, M. A.)
Staying the plague
1. The origin of the judgment here spoken of. Men quickly forget the Almighty.
2. The means adopted to arrest its devastating progress. Mediation.
3. The feelings of gratitude which the removal of the plague must have inspired. (W.
C. Le Breton, M. A.)
Standing between the dead and the living
In this, as in all other similar occasions, we perceive the presence of the Eternal Son,
preparing the way for that perfect scheme of redemption which was to be unfolded in the
fulness of time. Jesus in truth stood between the dead and the living; for Aaron was His
delegate and servant: and I would apply the particulars of the present transaction to our
own case and circumstances. The plague, then, to which we may now advert is the plague
of sin, and the threatened death is the death of the soul. Truly the plague has begun. It
168

began in paradise, and has been raging ever since; and as soon as it broke out, the Lord
appeared to intercede and to atone. We can entertain no doubt of the existence of the
evil; we cannot look far into the world, not far into the Christian world, without
beholding lamentable proof of its ravages: intemperance, profligacy, and even
blasphemy, meet us in every quarter; the moral pestilence is positively raging around
and within the Christian camp. Nor need we look abroad for proof of this awful fact; we
have each of us an evidence in our own bosom. But it was not merely the existence of the
plague itself which must have wrought upon the Israelites, and have made them to
accept the proffered remedy; it was also that so many lay dead before them; such
multitudes of their neighbours and friends had been swept away before their eyes. And
have not we, on this ground, many powerful inducements also? Have there not been
presented before us in the page of history, yea, in daily report, awful numbers of the
human race, to all appearance dying of the plague, dying in their trespasses and sins?
Again, as the Israelites saw many destroyed, so did they likewise see many recovered and
saved; and that would encourage them to lay hold of the means ordained. We also have
similar encouragements under the gospel. It is not altogether a scene of desolation, of
heedlessness and ruin; there have been many splendid trophies of Divine grace, many
careless sinners awakened and rescued from the grave of destruction. (J. Slade, M. A.)
The living and the dead
Every minister of Jesus Christ, when he stands in the pulpit, stands in the same
responsible relation as Aaron did. I stand and look at the living on one side, and on the
other I see the dead. The Bible, up and down, declares that an unforgiven soul is dead in
trespasses and in sins. What killed the soul? The plague. What kind of a plague—the
Asiatic plague? No; the plague of sin. The Asiatic plague was epidemic. It struck one, it
struck a great many; and this plague of sin is epidemic. It has touched all nations. It goes
from heart to heart, and from house to house; and we are more apt to copy the defects
than we are the virtues of character. The whole race is struck through with an awful
sickness. Explorers have gone forth, by ship, and reindeer sledge, and on foot, and they
have discovered new tribes and villages; but they have never yet discovered a sinless
population. On every brow the mark of the plague—in every vein the fever. On both sides
of the equator, in all zones, from arctic to antarctic, the plague. Yes, it is contagious. We
catch it from our parents. Our children catch it from us. Instead of fourteen thousand
seven hundred, there are more than one thousand millions of the dead. As I look off
upon the spiritually dead, I see that the scene is loathsome. Now, sometimes you have
seen a body after decease more beautiful than in life. The old man looked young again.
But when a man perished with the Asiatic plague he became repulsive. There was
something about the brow, about the neck, about the lip, about the eye, that was
repulsive. And when a man is dead in sin he is repulsive to God. We are eaten of that
abominable thing which God hates, and unless we are resuscitated from that condition,
we must go out of His sight. But I remark again, that I look off upon the slain of this
plague, and I see the scene is one of awful destruction. Gout attacks the foot, ophthalmia
the eye, neuralgia the nerves; and there are diseases which take only, as it were, the
outposts of the physical castle; but the Asiatic plague demolishes the whole fortress. And
so with this plague of sin. It enwraps the whole soul, It is complete destruction—
altogether undone, altogether gone astray, altogether dead. When I look upon those who
are slain with this plague, I see that they are beyond any human resurrection. Medical
colleges have prescribed for this Asiatic plague, but have never yet cured a case. And so I
169

have to tell you that no earthly resurrection can bring up a soul after it is dead in sin. You
may galvanise it, and make it move around very strangely; but galvanism and life are
infinitely apart. None but the omnipotent God can resurrect it. I go further and say, that
every minister of the gospel, when he stands up to preach, stands between the living and
the dead of the great future. Two worlds, one on either side of us: the one luminous, the
other dark; the one a princely and luxuriant residence, the other an incarceration.
Standing between the living who have entered upon their eternal state, and the dead who
shall tarry in their eternal decease, I am this moment. Oh, the living, the living, I think of
them to-night. Your Christian dead have not turned into thin clouds and floated off into
the immensities. Living, bounding, acting, they are waiting for you. Living! Never to die.
(T. De Witt Talmage.)
The prevailing Intercessor
Such was our High Priest who perceived that, on account of man’s transgression, wrath
was gone forth from the presence of the Lord, and that the plague was begun among the
people. And He saw that there was no man, and wondered that there was no intercessor.
Therefore He arrayed Himself in the holy garments of glory and beauty; He put on a
breastplate of righteousness, and a robe of inviolable sanctity, and He was clad, over all,
with zeal as a cloak. He was anointed with the oil of gladness, with the Holy Ghost, and
with power; and on His head was a crown of salvation and glory. Thus adorned and
fitted for the work, He put on, for incense, the merits of His sufferings. He ran into the
midst of God’s people as a Mediator, interposing Himself between the parties at
variance, in order to reconcile them. He met the burning wrath, and turned it aside from
all believers. And so the plague is stayed. A stop is put to the progress of everlasting
destruction. “There is now no condemnation to them that are in Christ Jesus.” And can
anything, then, prevent our accepting this atonement, and thankfully receiving the
benefits of this intercession? Nothing can, but an utter ignorance of our sin, and of our
danger. Could a dying Israelite have been prevailed upon, think you, to reject the
atonement and intercession of Aaron? No, surely. Only see how hope revives in their
countenances, and joy sparkles in their eyes, all turned and fixed upon him in the
execution of his priestly office. And why? Because they were sensible of their wretched
and perilous estate. They needed not to be told that they were expiring by the pestilence.
Oh, why are not we so? Why do we hear of the atonement and intercession of the Holy
Jesus with so much cold indifference? Why, but because we see not, we know not, we
feel not the want of them. And yet, what is there, within us, or without us, that doth not
teach and show it us? To tell you that the world is full of sorrow, is no news; to tell you
that the world is full of sin, is, I presume, no news. And from what would you desire to
be delivered, if not from sin and sorrow? What, in point of wretchedness, was the camp
of Israel with the pestilence in the midst of it, if compared to such a world as this? Go,
thou who art tempted to reject, or to neglect the satisfaction of Christ, go to the bed of
sickness, ask him who lies racked with pain, and trembling at the thoughts of the wrath
to come, what his opinion is concerning the doctrine of atonement; and observe how the
name of a Saviour and Intercessor puts comfort and gladness into his affrighted soul, at
a time when the treasures and the crowns of eastern kings would be utterly contemned,
as equally vain, worthless, and unprofitable, with the dust of the earth. (Bp. Horne.).
170

42 But when the assembly gathered in opposition
to Moses and Aaron and turned toward the tent of
meeting, suddenly the cloud covered it and the
glory of the Lord appeared.
GILL, "And it came to pass, when the congregation was gathered against
Moses and against Aaron,.... To kill them, as the Targum of Jonathan adds; who,
perhaps, upon uttering their murmurs, made up to them, and by their gestures showed
an intention to murder them:
that they looked toward the tabernacle of the congregation; either the people
did, to see whether they could observe any appearance of the displeasure of God against
them; or rather Moses and Aaron looked that way for help and deliverance in this
extreme danger, knowing there was no salvation for them but of the Lord, Jer_3:23,
and, behold, the cloud covered it; as when it was first erected, and which was a
token of the divine Presence, Num_9:15; perhaps it had dispersed immediately upon the
death of the rebels, and now returned again in favour of the servants of the Lord:
and the glory of the Lord appeared; in the cloud, as in Num_16:19; to encourage
Moses and Aaron, and to deliver them out of the hands of the people, and to the terror of
them.
HENRY 42-45, "God's speedy appearance against the rebels. When they had
gathered against Moses and Aaron, perhaps with a design to depose or murder them,
they looked towards the tabernacle, as if their misgiving consciences expected some
frowns thence, and, behold, the glory of the Lord appeared (Num_16:42), for the
protection of his servants, and the confusion of his and their accusers and adversaries.
Moses and Aaron thereupon came before the tabernacle, partly for their own safety
(there they took sanctuary from the strife of tongues, Psa_27:5; Psa_31:20), and partly
for advice, to know what was the mind of God upon this occasion, Num_16:43. Justice
hereupon declares that they deserve to be consumed in a moment, Num_16:45. Why
should those live another day who hate to be reformed, and whose rebellions are their
daily practices? Let just vengeance take place and do its work, and the trouble will soon
be over; only Moses and Aaron must first be secured.
CALVIN, "42.And it came to pass when the congregation. From the fact that
171

Moses and Aaron were protected by the covering of the cloud, we gather how
uncontrollable was the rage of the people. For, although the glory of God only
stood over the tabernacle, so that Moses and Aaron were still exposed to
stoning, and any other acts of violence, yet it so dazzled the eyes of these
wicked men, that they could not touch the holy persons. Nor can we doubt but
that they betook themselves to the sanctuary, because, in the extremity of their
danger, the only hope that remained to them was in the help of God. When,
therefore, they had fled to this sacred asylum, God received them under the
shadow of His wings. Thus did He testify, that the prayers and hopes of His
people are never in vain, but that He succors them whenever they call upon
Him. For although, now-a-days, He does not appear in a visible abode, still He
is nigh unto all those who cast their cares upon Him. It might, indeed, have
been the case that the sign of God’s glory was seen by none but Moses and
Aaron, in order that they might be fully assured that God was near to help
them; but, since the expression is indefinite, it is probable that God threatened
also the frantic multitude, lest they should proceed to any further acts of
violence, although the light was presented in vain to them in their blindness.
TRAPP, "Numbers 16:42 And it came to pass, when the congregation was
gathered against Moses and against Aaron, that they looked toward the
tabernacle of the congregation: and, behold, the cloud covered it, and the glory
of the LORD appeared.
Ver. 42. And behold the cloud.] Deus εκ μηχανης. God, as out of an engine,
appears for his distressed servants.
‘And it came about that, when the congregation was assembled against Moses
and against Aaron, they looked toward the tent of meeting, and, behold, the
cloud covered it, and the glory of Yahweh appeared.’
As a result they gathered together around the Dwellingplace where they were
planning to have it out with Moses and Aaron. But as they looked towards the
Tent of meeting they saw the cloud descend and cover it and the appearance of
the glory of Yahweh. It would remind them of what had happened days before
(Numbers 16:19), which had resulted in all that they were complaining about.
They should have taken warning that when this happened at times when Moses
and Aaron were being castigated, it was a sign of worse to come. Instead of
being the welcome sight that it would have been when they were at peace with
God and His chosen servants, it was a warning of what could lie ahead.
172

43 Then Moses and Aaron went to the front of the
tent of meeting,
GILL, "And Moses and Aaron came before the tabernacle of the
congregation. Whose tent was not far from it, about which the people of Israel were
gathered; and from whence they came to the tabernacle, both for shelter and safety, and
for advice and instruction how to behave in this crisis; they did not go into it, but stood
before it; the Lord being in the cloud over it, they stood in the door of it, Num_16:50; so
the Targum of Jonathan,"and Moses and Aaron came from the congregation to the door
of the tabernacle.''
‘And Moses and Aaron came to the front of the tent of meeting.’
Then Moses and Aaron appeared, and came to the front of the Tent of
meeting. They were ready to face any threat that might appear.
44 and the Lord said to Moses,
GILL, "And the Lord spake unto Moses,.... Out of the cloud:
PETT, "Verse 44-45
Yahweh’s Threat Against the People (Numbers 16:44-45).
But in fact the threat came from Yahweh. In a sense this whole interlude of the
rebellion was an important one. The disillusionment of the people after the
failure to enter the land, and the cancellation of their prospects for doing so,
was such that there had to be an emphatic response which brought them to
173

their senses. Otherwise the future would have been bleak indeed. It had
required a threefold threat of their total destruction (Numbers 16:21; Numbers
16:34; Numbers 16:45)
Numbers 16:44
Yahweh again spoke to Moses and his words were clearly recorded.
45 “Get away from this assembly so I can put an
end to them at once.” And they fell facedown.
BARNES, "They fell upon their faces - In intercession for the people; compare
Num_16:22; Num_14:5.
GILL, "Get you up from among this congregation,.... That is, withdraw from
them, and be separate, that they might not be involved in the same destruction with
them, as well as that they might have no concern for them, or plead with the Lord in
prayer on their account, but let him alone to destroy them, as follows:
that I may consume them in a moment; as he was able to do, and had proposed to
do it before, but they entreated him that he would not, Num_16:21; as they again do:
and they fell upon their faces; in prayer, as the Targums of Jonathan and
Jerusalem; and so Aben Ezra observes, it was to pray to deprecate the wrath of God, and
to implore his pardoning mercy for this sinful people; which shows what an excellent
temper and disposition these men were of, to pray for them that had so despitefully used
them as to charge them with murder, and were about to commit it on them; see Mat_
5:44.
CALVIN, "45.Get you up from among this congregation. I have expounded the
meaning of this expression a little above, namely, that as God regards His
people with constant and peculiar love, so He defers His vengeance against the
174

wicked, until these people are set apart, and placed in safety. For tie declares
that, as soon as Moses and Aaron have secured themselves, all the rest shall
perish in a moment. But incredible was the kindness of both of them, thus
humbly to intercede for so ungrateful a people, who deserved to die a hundred
times over; for, forgetful of their own lives, which they saw to be imperiled,
they were ready to make atonement for the guilt, so as to rescue from death
those abandoned wretches who were plotting their destruction. I do not,
however, understand this, “Get you up,” merely with reference to place, for
they were already separated, having taken refuge in the tabernacle; but it is
just as if God had commanded them to sever themselves from the people, and,
quitting them altogether, and casting away all care for the public welfare, to
provide for their own private safety.
BENSON, "Verse 45-46
Numbers 16:45-46. They fell upon their faces — To beg mercy for the people;
thus rendering good for evil. Put on incense — Which was a sign of
intercession, and was to be accompanied with it. Go unto the congregation —
He went with the incense to stir up the people to repentance and prayer, to
prevent their utter ruin. This he might do upon this extraordinary occasion,
having God’s command for his warrant, though ordinarily incense was to be
offered only in the tabernacle.
“Get you up from among this congregation, that I may consume them in a
moment.” And they fell on their faces.’
The message was one of doom. Moses and Aaron were to get themselves safely
away from the congregation so that Yahweh could punish them for their
attitude. As with Dathan and Abiram it would all happen ‘in a moment’.
Having given them a second chance He was no longer willing to continue to
spare them.
We must recognise in this that Yahweh was not being continually frustrated
but was both proving the faithfulness and effectiveness of Moses and Aaron to
the people, and at the same time demonstrating where the people would be (or
would not be) without them. He wanted it to be clear to the people that the
only reason why they were allowed to survive was because of His mercy and
because of the faithfulness and intercession of His chosen servants whom He
had appointed.
Once again the intrepid couple threw themselves on their faces before Yahweh
175

and begged for His mercy.
Get you up. ‫מּוּ‬ֹ‫ר‬ֵ‫,ה‬ from ‫ם‬ ַ‫מ‬ ָ‫ר‬ . The command is substantially the same as that in
Numbers 16:21. Since it was not obeyed, we must conclude (as before) that it was
not intended to be obeyed. They fell on their faces. In horror and dismay. No doubt
they would have interceded (as in Numbers 16:22), but that Moses perceived
through some Divine intimation that wrath had gone forth, and that some more
prevailing form of mediation than mere words must be sought.
46 Then Moses said to Aaron, “Take your censer
and put incense in it, along with burning coals
from the altar, and hurry to the assembly to make
atonement for them. Wrath has come out from
the Lord; the plague has started.”
BARNES, "A censer - Rather, the censer. i. e. that of the high priest which was used
by him on the great Day of Atonement: compare Lev_16:12; Heb_9:4.
CLARKE, "The plague is begun - God now punished them by a secret blast, so as
to put the matter beyond all dispute; his hand, and his alone, was seen, not only in the
plague, but in the manner in which the mortality was arrested. It was necessary that this
should be done in this way, that the whole congregation might see that those men who
had perished were not the people of the Lord; and that God, not Moses and Aaron, had
destroyed them.
GILL, "And Moses said unto Aaron, take a censer,.... Which lay in the
tabernacle:
and put fire therein from off the altar; the altar of burnt offering, from whence fire
only was to be taken for burning incense; and lest Aaron in his hurry should forget to
176

take it from thence, but elsewhere, and offer strange fire as his sons had done, Moses
expresses the place from whence he should take it:
and put on incense: upon the fire, in the censer, which he was to do when he came
into the camp, and not as soon as he took the fire from the altar: the censer with fire in it
he carried in one hand, and the incense in the other; and when he was in the midst of the
congregation, he put the incense on the fire, and burnt it, as appears from Num_16:47,
this was an emblem of prayer, and a figure of the intercession and mediation of Christ,
Psa_141:2,
and go quickly unto the congregation; the case required haste:
and make an atonement for them; which was usually done by the sacrifice of a sin
or trespass offering, but now there was no time for that, and therefore incense, which
was of quicker dispatch, was used for that purpose instead of it:
for there is wrath gone out from the Lord; some token of it, some disease was
inflicted, which Moses had information of from the Lord, and therefore expressly says:
the plague is begun; a pestilence was sent among the people.
HENRY 46-48, "The intercession which Moses and Aaron made for them. Though
they had as much reason, one would think, as Elias had to make intercession against
Israel (Rom_11:2), yet they forgive and forget the indignities offered them, and are the
best friends their enemies have. 1. They both fell on their faces, humbly to intercede with
God for mercy, knowing how great the provocation was. This they had done several
times before, upon similar occasions; and, though the people had basely requited them
for it, yet, God having graciously accepted them, they still have recourse to the same
method. This is praying always. 2. Moses, perceiving that the plague had begun in the
congregation of the rebels (that is, that body of them which was gathered against
Moses), sent Aaron by an act of his priestly office to make atonement for them, Num_
16:46. And Aaron readily went and burned incense between the living and the dead, not
to purify the infected air, but to pacify an offended God, and so stayed the progress of
the judgment. By this it appeared, (1.) That Aaron was a very good man, and a man that
had a true love for the children of his people, though they hated and envied him. Though
God was now avenging his quarrel and pleading the cause of his priesthood, yet he
interposes to turn away God's wrath. Nay, forgetting his age and gravity, he ran into the
midst of the congregation to help them. He did not say, “Let them smart awhile, and
then, when I come, I shall be the more welcome;” but, as one tender of the life of every
Israelite, he makes all possible speed into the gap at which death was entering. Moses
and Aaron, who had been charged with killing the people of the Lord, might justly have
upbraided them now; could they expect those to be their saviours whom they had so
invidiously called their murderers? But those good men have taught us here by their
example not to be sullen towards those that are peevish with us, nor to take the
advantage which men give us by their provoking language to deny them any real
kindness which it is in the power of our hands to do them. We must render good for evil.
(2.) That Aaron was a very bold man - bold to venture into the midst of an enraged
rabble that were gathered together against him, and who, for aught he knew, might be
the more exasperated by the plague that had begun - bold to venture into the midst of
177

the infection, where the arrows of death flew thickest, and hundreds, nay thousands,
were falling on the right hand and on the left. To save their lives he put his own into his
hand, not counting it dear to him, so that he might but fulfil his ministry. (3.) That
Aaron was a man of God, and ordained for men, in things pertaining to God. His call to
the priesthood was hereby abundantly confirmed and set above all contradiction; God
had not only saved his life when the intruders were cut off, but now made him an
instrument for saving Israel. Compare the censer of Aaron here with the censers of those
sinners against their own souls. Those provoked God's anger, this pacified it; those
destroyed men's lives, this saved them; no room therefore is left to doubt of Aaron's call
to the priesthood. Note, Those make out the best title to public honours that lay out
themselves the most for public good and obtain mercy of the Lord to be faithful and
useful. If any man will be great, let him make himself the servant of all. (4.) That Aaron
was a type of Christ, who came into the world to make an atonement for sin and to turn
away the wrath of God from us, and who, by his mediation and intercession, stands
between the living and the dead, to secure his chosen Israel to himself, and save them
out of the midst of a world infected with sin and the curse.
CALVIN, "46.And Moses said unto Aaron. The expiation of so great a sin did
not indeed depend on the incense-offering, nor are we to imagine that God is
appeased by the savor of frankincense; but thus was a symbol set before this
grosshearted people, whereby they might be alike aroused to repentance and
faith; for however insensible they might be in their rebellion, yet the dignity of
the priesthood was so conspicuous in the censer, that they ought to have been
awakened by it to reverence. For who would not view his impiety with horror,
when he is made conscious of having despised and violated that sanctity
wherein the Divine power displays itself for life or death? The sight of the
censer might have justly availed to subdue their hardness of heart, so that at
last they might begin to condemn and detest their unrighteous act. The second
warning which it gave them was no less profitable, i.e., that they might
perceive that God was only propitiated towards them by virtue of a mediator;
but., in so far as the actual state of things allowed, the visible type directed
them to the absent Savior. Since, however, men corrupt and obscure the truth
by their fond inventions, His majesty is asserted by the Divine institution of
sacrifice. Whilst Aaron, the typical priest, stands forth, until the true, and
only, and perpetual Mediator shall be revealed.
The verb ‫,כפר‬ caphar, properly signifies, as I have said elsewhere, to reconcile God
to men through the medium of an expiation (piaculum;) but, since here it refers to
the people, the sense of Moses is rightly expressed by a single word, as one may say,
to purge, or lustrate from pollution.
COKE, "Numbers 16:46. Take a censer, &c.— Incense could regularly be offered
no where but at the golden altar, within the sanctuary: but now, in this
extraordinary case, Aaron is sent with it unto the camp; that so, the plague being
178

stopped upon his offering incense, and making intercession for the people, they
might have a new and convincing testimony of the authority of his ministry.
Accordingly, getting intelligence in what part of the camp the plague raged, Aaron
situated himself, Numbers 16:48 between the infected and the sound quarters of it;
and upon his offering, and praying, it stayed, and went no farther. Thus, to use the
words of St. Jerome, the anger of God, poured forth with rapidity, was arrested by
the prayers of the high priest. In this, Aaron was a remarkable type of the happy
effects of the intercession of our great high priest Jesus Christ, Revelation 8:3. If
Aaron's sacrifice was thus accepted, says Bishop Hall, how much more shall the
high-priest of the New Testament, by interposing himself to the wrath of his Father,
deliver offenders from death? The plague had entered upon all the sons of men: O
Saviour! thou stoodest between the living and the dead, that all who believe in thee
should not perish. Aaron offered, and was not stricken; but thou, O Redeemer,
wouldest offer and be struck, that by thy stripes we might be healed. So stoodest
thou betwixt the living and the dead, that thou wert both alive and dead; and all
this, that we, when we were dead, might live for ever.
TRAPP, "Numbers 16:46 And Moses said unto Aaron, Take a censer, and put fire
therein from off the altar, and put on incense, and go quickly unto the congregation,
and make an atonement for them: for there is wrath gone out from the LORD the
plague is begun.
Ver. 46. For there is wrath.] Moses is quick sighted, and spies it at first setting out.
By how much more faithful and familiar men are with God, so much earlier do they
discern his wrath.
POOLE, " Put on incense; which was a sign of intercession, Psalms 141:2, and was
to be accompanied with it, Luke 1:9,10.
Go quickly unto the congregation, with the incense, to stir up the people to
repentance and prayer to prevent their utter ruin. This he might do upon this
extraordinary occasion, having God’s command for his warrant, though ordinarily
incense was to be offered only in the tabernacle.
The plague is begun, in cutting off the people by a sudden and miraculous stroke.
‘And Moses said to Aaron, “Take your censer, and put fire in it from off the
altar, and lay incense on it, and carry it quickly to the congregation, and make
atonement for them, for there is wrath gone out from Yahweh. The plague is
begun.” ’
Moses had already been made aware that Yahweh’s judgment had begun and
that a deadly plague was spreading through the people. There was no time for
179

intercession. The judgment was already at work and spreading rapidly. He
recognised that there was only one hope. He turned to Aaron and commanded
him to take his censer, put fire in it from the altar, from the burning coals that
had received so much of the offerings of Israel (compare Isaiah 6:6), and then
to burn incense on it. He was to do it with all speed. Then he was to race
among the Israelites, making atonement for them, as the incense ascended as
intercession for mercy to Yahweh, burning in the coals from the altar which
had regularly burned offerings, and offered by the one who stood for the whole
people. All had to be hurry. For Yahweh’s holy justice and aversion to sin was
being revealed and the deadly plague had already begun.
PETT, "Verses 46-50
At Moses’ Word Aaron Stays the Plague by Offering Incense on His Censer
(Numbers 16:46-50).
The purpose in what followed was to demonstrate that Aaron with his censer
was a totally different thing from the rebels with their censers. Aaron’s pleas
were effective because he was the rightful intermediary for the people. In a
sense he was the people. Theirs had been unsuccessful because they were
frauds.
PULPIT, "Take a censer. Rather, "the censer," i.e; the proper censer of the
high priest, which he used upon the great day of atonement (Le Numbers
16:12), and which is said in Hebrews 9:4 to have been of gold, and to have been
kept in the most holy place. It is not, however, mentioned amongst the sacred
furniture in the Levitical books. And go quickly. ֵ‫ל‬‫הוֹ‬ Rather, "take it quickly."
And make an atonement for them. There was no precedent for making an incense
offering alter this fashion, but it was on the analogy of the rite performed within the
tabernacle on the day of atonement (Leviticus 34-16:1 ). Whether Moses received any
intimation that the wroth might be thus averted, or whether it was the daring
thought of a devoted heart when all else failed, it is impossible to say. As it had no
precedent, so it never serous to have been repeated; nor is the name or idea of
atonement anywhere else connected with the offering of incense apart kern the
shedding of blood.
180

47 So Aaron did as Moses said, and ran into the
midst of the assembly. The plague had already
started among the people, but Aaron offered the
incense and made atonement for them.
BARNES, "A striking proof of the efficacy of that very Aaronic priesthood which the
rebels had presumed to reject. The incense offering which had brought down destruction
when presented by unauthorised hands, now in the hand of the true priest is the
medium of instant salvation to the whole people. Aaron by his acceptable ministration
and his personal self-devotion foreshadows emphatically in this transaction the perfect
mediation and sacrifice of Himself made by Christ.
GILL, "And Aaron took as Moses commanded,.... A censer with fire in it from the
altar, and also incense:
and ran into the midst of the congregation: though a man in years and in so high
an office, and had been so ill used by the people; yet was not only so ready to obey the
divine command, but so eager to serve this ungrateful people, and save them from utter
destruction, that he ran from the tabernacle into the midst of them:
and, behold, the plague was begun among the people; he saw them fall down
dead instantly in great numbers:
and he put on incense; upon the fire in the censer, which though it was not in
common lawful to burn but in the holy place on the altar of incense, yet, upon this
extraordinary occasion, it was dispensed with by the Lord, as it had been the day before
when he offered it at the door of the tabernacle with the two hundred fifty men of
Korah's company; and perhaps the reason of it now was, that the people might see Aaron
perform this kind office for them, and give them a fresh convincing proof of his being
invested with the office of priesthood from the Lord, or otherwise he could have done
this in its proper place, the sanctuary:
and made an atonement for the people; by offering incense, which God smelt a
sweet savour in, and accepted of, and his wrath was appeased and the plague stayed: in
this Aaron was a type of our Lord Jesus Christ, and of his mediation, atonement, and
intercession; wrath is gone forth from God for the sins of men, which is revealed in the
law; and death, the effect of it, has taken place on many in every sense of it, corporeal,
spiritual, and eternal: Christ, as Mediator, in pursuance of his suretyship engagements,
has made atonement for the sins of his people by the sacrifice of himself; and now ever
lives to make intercession for them, which is founded upon his sacrifice and satisfaction,
his sufferings and death, signified by the fire in which the incense was put.
181

COFFMAN, ""And Aaron took as Moses spake, and ran into the midst of the
assembly; and, behold, the plague was begun among the people: and he put on
the incense and made atonement for the people. And he stood between the dead
and the living; and the plague was stayed. Now they that died by the plague
were fourteen thousand and seven hundred, besides them that died about the
matter of Korah. And Aaron returned unto Moses unto the door of the tent of
meeting: and the plague was stayed."
The three centers of their rebellion, as mentioned at the beginning of our
discussion of this chapter, were those pertaining to: (1) Korah; (2) Dathan and
Abiram; and (3) the people in general. The three punishments visited upon the
three centers were: (a) the swallowing up of Dathan and Abiram; (b) the
burning of Korah and the two hundred and fifty by fire from Jehovah; and (c)
the plague that destroyed over 14,000 of the people. How appropriately these
punishments were meted out! Furthermore, as the great purpose of the
rebellion had been that of dividing Israel. God divided them (the rebels),
disposing of them by the most severe punishments in three separate instances.
"God divided the people, to separate them from Korah and his group; he
divided Korah's group by severing the faction under Dathan and Abiram; he
divided the earth and caused it to swallow them; he divided the rebellious
people, making a separation between the `dead and the living' (Numbers
16:48),"[15] "with Aaron standing between with the censers of incense and the
prayer of atonement."[16] It is a blind exegete indeed who cannot see the hand
of God in this narrative, all of these logical and consistent elements of it giving
the most effective testimony affirming the unity and authenticity of the
narrative.
TRAPP, "Numbers 16:47 And Aaron took as Moses commanded, and ran into
the midst of the congregation; and, behold, the plague was begun among the
people: and he put on incense, and made an atonement for the people.
Ver. 47. The plague.] Which ran as a fire in a grain field.
‘And Aaron took as Moses spoke, and ran into the midst of the assembly, and,
behold, the plague was begun among the people. And he put on the incense,
and made atonement for the people.’
Aaron instantly obeyed. He ran into the midst of ‘the assembly’ and even as he
did so was aware of people dying around him. So putting the incense on to the
coals in his censer he made atonement for the people. The incense smoke, and
182

the smoke from the coals, rose upwards and as Yahweh looked down on His
chosen representative offering atonement for the people His holy justice was
appeased. Because of the multiplicity of offerings that had been slain and had
been offered on the altar, and because of the intercession of His chosen
servants, and in this case especially His High Priest, He was enabled to
righteously forgive.
48 He stood between the living and the dead, and
the plague stopped.
CLARKE, "He stood between the dead and the living; and the plague,
etc. - What the plague was we know not, but it seems to have begun at one part of the
camp, and to have proceeded regularly onward; and Aaron went to the quarter where it
was then prevailing, and stood with his atonement where it was now making its ravages,
and the plague was stayed; but not before 14,700 had fallen victims to it, Num_16:49.
If Aaron the high priest, with his censer and incense, could disarm the wrath of an
insulted, angry Deity, so that a guilty people, who deserved nothing but destruction,
should be spared; how much more effectual may we expect the great atonement to be
which was made by the Lord Jesus Christ, of whom Aaron was only the type! The
sacrifices of living animals pointed out the death of Christ on the cross; the incense, his
intercession. Through his death salvation is purchased for the world; by his intercession
the offending children of men are spared. Hence St. Paul, Rom_5:10, says: If, while we
were enemies, we were reconciled to God by the death of his Son, much more, being
reconciled, we shall be saved Through His Life, i. e., by the prevalence of his continual
intercession. 2Co_5:18, 2Co_5:19 : “And all things are of God, who hath reconciled us to
himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that
God was in Christ, reconciling the world unto himself, not imputing their trespasses
unto them; and hath committed unto us the word of reconciliation.” By the awful
transactions recorded in this chapter, we may see how jealous God is of the sole right of
appointing the way and means of salvation. Had any priesthood, and any kind of service,
no matter how solemn and sincere, been equally available in the sight of Divine justice
and mercy, God would not have resented in so awful a manner the attempts of Korah
and his company in their new service. The way of God’s own appointment, the agony and
death of Christ, is the only way in which souls can be saved. His is the priesthood, and
his is the only available sacrifice. All other modes and schemes of salvation are the
inventions of men or devils, and will in the end prove ruinous to all those who trust in
them. Reader, forget not the Lord who bought thee.
183

GILL, "And he stood between the dead and the living,.... The plague beginning
at one end of the camp, and so proceeded on, Aaron placed himself between that part of
it wherein it had made havoc, and that wherein yet it was not come; the Targum of
Jonathan is,"he stood in prayer in the middle, and made a partition, with his censer,
between the dead and living;''in this he was a type of Christ, the Mediator between God
and man, the living God and dead sinners; for though his atonement and intercession
are not made for the dead in a corporeal sense, nor for those who have sinned, and sin
unto death, the unpardonable sin, nor for men appointed unto death, but for the living
in Jerusalem, or for those who are written in the Lamb's book of life; yet for those who
are dead in sin, and as deserving of eternal death as others, whereby they are saved from
everlasting ruin:
and the plague was stayed; it proceeded no further than where Aaron stood and
offered his incense, and made atonement: so the consequence of the atonement and
intercession of Christ is, that the wrath of God sin deserves comes not upon those that
have a share therein, the second death shall not seize upon them, nor they be hurt with
it; for, being justified by the blood of Christ, and atonement for their sins being made by
his sacrifice, they are saved from wrath to come.
JAMISON, "he stood between the living and the dead — The plague seems to
have begun in the extremities of the camp. Aaron, in this remarkable act, was a type of
Christ.
CALVIN, "48.And he stood between the living and the dead. If you understand
that the living were everywhere mingled with the dead, you may conjecture
that God’s wrath did not so fall upon one part of the camp, as to destroy all
that came in its way without exception, as had been the case in the other revolt,
but that He selected those who had sinned most grievously. But it is probable
that Aaron proceeded so far as to leave behind those who still remained
uninjured, and, in the very place where the destruction had occurred,
encountered the wrath of God, and arrested its course. Hence it was that both
the fervor of his zeal might be the better perceived, and his office of appeasing
God was more fully confirmed by its actual success. For what more evident
miracle could be required, than when the slaughter, which had both begun to
rage suddenly, and then to proceed in a course no less rapid than continuous,
was stopped by the arrival of Aaron, exactly as if a hedge had been set up
against it? The efficacy of the priesthood in propitiating God, is therefore both
clearly and briefly set before us; and hence we are taught, that though we are
so dose to the reprobate when they perish, as that their destruction should
reach to ourselves, still that we shall be safe from all evil, if only Christ
intercede for us.
BENSON, "Numbers 16:48. Between the dead and the living — Whereby it
184

may seem that this plague, like that fire, (Numbers 11:1,) began in the
uttermost parts of the congregation, and so proceeded destroying one after
another in an orderly manner, which gave Aaron occasion and direction so to
place himself as a mediator with God on their behalf. In this action Aaron was
a most eminent type of Christ, and the effect of Aaron’s oblation of incense an
expressive emblem of the efficacy and happy fruits of the interposition of our
great High-Priest.
POOLE, "Whereby it may seem that this plague, like that fire, Numbers 11:1,
began in the uttermost parts of the congregation, and proceeded, destroying
one after another in an orderly manner, which gave Aaron occasion and
direction so to place himself as a mediator to God on their behalf.
SIMEON, "AARON’S INTERCESSION
Numbers 16:48. And he stood between the dead and the living: and the plague
was stayed.
CORRUPT as human nature is, there are some sins which we scarcely think it
possible for a rational being to be guilty of; and, if it were suggested to us that
we ourselves were in danger of committing them, we should be ready to reply,
“Is thy servant a dog, that he should do this thing?” Such is the sin which all
the congregation of Israel committed on the very day after the death of Korah,
Dathan, and Abiram. These three persons had excited a rebellion against
Moses and Aaron; Korah and his company aspiring to the priesthood, and
Dathan and Abiram, with their friends, affecting the office of supreme
governor. For this their impiety they had been severely punished; Korah and
his company being destroyed by fire that issued from the tabernacle; and all
the relatives of Dathan and Abiram being swallowed up by an earthquake.
These signal judgments, one would have thought, should have effectually
silenced every murmur throughout the camp: but, instead of being humbled,
the people were the more enraged; and murmured more than ever against
Moses and Aaron, complaining, that the people who had been destroyed were
“the people of the Lord,” and that Moses and Aaron had been their murderers:
“Ye have killed the people of the Lord.” God now renewed his threatening to
destroy them: but Moses and Aaron “fell upon their faces,” as they had done
frequently before [Note: Compare ver. 45 with Numbers 14:5; Numbers 16:4;
Numbers 16:22.], and importuned God to spare them. God however would not
spare them, but sent a plague among them for their destruction. But no sooner
did Moses perceive that “the plague was begun,” than he sent Aaron with an
offering of incense to arrest its progress. Aaron went immediately into the
midst of the people, and succeeded according to his wishes: “he stood between
185

the dead and the living: and the plague was stayed.”
This subject is to be considered in a two-fold view;
I. As an historical fact—
In this view it is worthy of particular attention. We cannot but admire,
1. The interposition of Aaron—
[If ever opposition was unreasonable, it was then: if ever a people had offended
beyond all sufferance, it was at that time. Well might Moses and Aaron have
said, ‘We have interceded for you often enough: we have repeatedly saved
every one of you from destruction: and now, because God has seen fit to punish
some of the ringleaders in rebellion, we are charged with having killed them. If
mercies will not reclaim you, it is high time that judgments should be tried.’
But not a thought of this kind entered into their hearts. They were filled with
nothing but compassion and love. They fell on their faces to intercede for these
rebellious people, as much as if they had received no provocation at their
hands. The expedient suggested by Moses was instantly carried into effect: and
Aaron, at his advanced age, ran with haste into the midst of the congregation,
to make an atonement for them. He did not know but that the incensed people
would wreak their vengeance upon him, as they had frequently threatened to
do; and put him to death, as the author of their present sufferings. Nor could
he be certain, but that, if he ran into the midst of the plague, it might sweep
him away together with the rest. But he thought not of himself, nor listened for
a moment to any personal considerations. He was intent only on saving the lives
of his fellow-creatures.
What a glorious example did he afford to all future ministers! What a blessing
would it be to the Church, if all her priests were like him; if all could say, “I
count not my life dear to me, so that I may but fulfil my ministry [Note: Acts
20:24.];” “most gladly will I spend and be spent for my people, though, the
more abundantly I love them, the less I be loved [Note: 2 Corinthians 12:15.]:”
“I could wish even to be accursed after the example of Christ, if I might but by
any means save only some [Note: Romans 9:3; 1 Corinthians 9:22.]:” yea, most
cheerfully would “I suffer all things for their sakes, that they might obtain the
salvation that is in Christ Jesus with eternal glory [Note: 2 Timothy 2:10.]!”
Were there more tender compassion amongst us, more ardent love, more self-
denying zeal, more active exertion to “pluck our people as brands out of the
fire,” and more willingness to perish in the attempt, we might not stop the
mouths of gainsayers, it is true; but “we should save many souls alive,” and
have them to be “our joy and crown of rejoicing” to all eternity. O that “God
186

would speak the word, and that great might be the company of such preachers
[Note: Psalms 68:11.]!”]
2. The effect of it—
[How wonderful! No sooner does the cloud of incense arise from Aaron’s
hands, than the plague is stayed! On the day before, two hundred and fifty
censers full of incense had been offered at the tabernacle, and had brought
instantaneous destruction on the offerers: now the incense from one single
censer averts destruction from all the congregation of Israel. The plague was
spreading its ravages with such rapidity, that already, notwithstanding Aaron’s
haste, fourteen thousand seven hundred persons had died of it: but the moment
he reached the spot, the arm of justice was arrested, and the sword fell from
the hand of the destroying angel. It proceeded irresistibly till it came to Aaron;
but could not advance one hair’s breadth beyond him. On the one side of him
all were dead; on the other, all remained alive. What a testimony was this to
Aaron’s divine appointment! What a refutation was here of the accusations
brought against him! and, above all, what an encouragement was here given to
all future generations to abound in prayer and intercession! O! what might not
be effected for the souls of men, if all ministers were men of prayer, and all
who profess themselves the servants of the Lord would interpose between the
living and the dead! O that “a spirit of prayer might be poured out upon us”
all! If only we took our fire from off the altar of burnt-offering, the smoke of
our incense should come up with acceptance before God: “We might ask what
we would, and it should be done unto us [Note: John 15:7.].”]
As a history this passage is instructive: but it is no less so,
II. As an emblematic record—
They who read the Scriptures merely as a history, read them like children. The
Old Testament, as well as the New, contains the deepest mysteries: and, to
understand it aright, we must consider it not only “in the letter, but in the
spirit.” Now the passage before us has undoubtedly an emblematic import: it
was intended to shadow forth,
1. The means by which God’s wrath is to be averted—
[Aaron himself was a type of Christ; and the atonement which he now made for
the people was typical of that great atonement which Christ himself was in due
time to make for the sins of the whole world. There was indeed no animal slain;
for there was now no time for sacrifice: but the fire taken from off the altar of
burnt-offering, whereon the sacrifices were consumed, was considered on this
187

occasion in the same light as “an atonement:” and the incense burnt on this
occasion typified the intercession of our great High-Priest. By these two, the
sacrifice and intercession of Christ, the whole world is to be saved. To this the
whole Scriptures bear witness. What can be clearer than the prediction of the
prophet Isaiah; “He bare the sin of many, and made intercession for the
transgressors [Note: Isaiah 53:12.]?” What more express than the declaration
of the beloved Apostle; “If any man sin, we have an Advocate with the Father,
Jesus Christ the righteous, and he is the propitiation for our sins [Note: 1 John
2:1-2.]?” The one intent of the Epistle to the Hebrews is to establish and
illustrate this glorious truth.
Let us then look beyond Aaron and the rebellious Israelites, to Christ and a
rebellious world. Let us see with what eager desire for our welfare he left the
bosom of his Father, and came into the midst of us, not at the risk of his life,
but on purpose to “make his soul an offering for sin [Note: Isaiah 53:10.].” Let
us hear too with what compassion he interceded for his very murderers;
“Father, forgive them; for they know not what they do.” Let us look through
the shadow to the substance. Then shall we have a right understanding of the
history when we view it as “a shadow of good things to come.”]
2. The efficacy of them for the end proposed—
[Death was arrested in its career, and could proceed no further. And to what is
it owing that our rebellious world has not long since been consigned over to
destruction? “Not unto us, O Lord Jesu Christ, not unto us, but unto thy name
be the praise:” thou by thine atoning blood hast made reconciliation between
God and us; and by thy prevailing intercession hast procured for us the mercies
we so greatly need. Can we doubt whether this statement be true? St. Paul
expressly tells us that Christ is “our Peace:” and, in that view of him,
exultingly exclaims, “Who is he that condemneth? it is Christ that died, yea
rather that is risen again, who also maketh intercession for us [Note: Romans
8:34.]:” and he tells us further, that “Christ is able to save to the uttermost all
that come unto God by him, seeing he ever liveth to make intercession for us
[Note: Hebrews 7:25.].”
Here then again let us view the history in its proper light: and let us learn,
Whither to look, and, In whom to hope, whensoever our sins have raised the
divine displeasure against us. Let us learn too the force of that apostolic
argument, so weak in logic, but so sound in theology, “If the censer in Aaron’s
hand prevailed for the preservation of one rebellious people from, temporal
death, how much more shall the atonement and intercession of Christ prevail
for the everlasting salvation of our souls, yea, for the souls of the whole world
[Note: See Hebrews 9:13-14.]!”]
188

From the whole of this subject let US learn the duties,
1. Of faith—
[In the case before us, the benefit was conferred on account of Aaron’s faith,
just as our Lord afterwards healed the paralytic on account of the faith of those
who brought him: but in the great concerns of our souls, nothing can be
obtained but through the exercise of our own faith. Notwithstanding our great
High-Priest has performed the whole of his office, no benefit will accrue to us,
unless we believe in him. In this respect we are to resemble the Israelites when
bitten by the fiery serpents; we must look unto the brasen serpent in order to
be healed; or, in other words, we must regard the Lord Jesus Christ as our
Advocate and propitiation: we must renounce every other hope, and “flee for
refuge to him as to the hope set before us.” On the one hand, we must not
construe the forbearance of God as an approbation of our ways, as though we
had no ground for fear: nor, on the other hand, should the greatness of our
guilt or the multitude of our provocations make us despair, as though there
were no ground for hope: but, viewing Christ as the appointed Mediator
between God and us, we should “go to God through him,” trusting to his
promise, that “he will in no wise cast us out.”]
2. Of love—
[We see not men struck dead around us under any visible marks of the divine
displeasure: but we know that “God is angry with the wicked every day,” and
is summoning multitudes to his tribunal under the weight and guilt of all their
sins. What are we then about? How can we behold these things with such
indifference? Why do we loiter? Why do we not run, as it were, into the midst
of the congregation, in order, if possible, to awaken them from their stupor,
and to save their precious souls? Why do we not at all events betake ourselves
to prayer? We have, at least, our censers nigh at hand, if only we would take
fire from the altar of burnt-offering, and burn incense on them. Let it not be
said, “This is the work of ministers:” doubtless it is so; but not of them
exclusively: they should lead the way, it is true, and be examples to the flock;
but others should imitate their example, and “be followers of them, as they are
of Christ;” or rather, should follow Christ, whether they will follow him or
not. I call you then, every one of you, to forget yourselves, as it were, and your
own personal concerns, and to be swallowed up with love and pity for your
perishing fellow-creatures. Remember that they are not a whit safer by reason
of their delusions. They may call rebels, “the people of the Lord;” but that will
not make them the Lord’s people. They may cry out against God’s judgments
as injustice and cruelty; but that will not prevent those judgments from being
189

inflicted, either on others or themselves: yea rather, it will bring down those
very judgments the more speedily, and more heavily, upon them. Try then to
stir up within you the feelings of men, the feelings of Christians: “Of some have
compassion, making a difference: and others save with fear, pulling them out
of the fire, hating even the garment spotted by the flesh [Note: Jude, ver. 22,
23.].”]
‘And he stood between the dead and the living; and the plague was stayed.’
And there Aaron stood between the dead and the living. The dead were gone,
seemingly drawing others after them, but he brought hope and protection to
the living. Death was driven back. As a holy intercessor he prevented death
from reaching more of the people. Now all would know without any doubt who
was the chosen of Yahweh, and who had the sole right to offer incense on
behalf of the people.
One day Another would even more effectively stand between the dead and the
living as He hung on a cross, and a greater plague would be stayed, for His
death would be sufficient for the sins of the whole world (1 John 2:2). Indeed
He would hold the keys of Sheol and of death, opening them and releasing all
who were His (Revelation 1:18).
PULPIT, "And he stood between the dead and the living. If this is to be
understood literally, as seems most consistent with the character of the
narrative, then the plague must have been strictly local in its character;
striking down its victims in one quarter before passing on to another; only thus
could it be arrested by tile actual interposition of Aaron with the smoking
censer. And the plague was stayed. Thus was given to the people the most
striking and public proof of the saving efficacy of that mediatorial and
intercessory office which they had been ready to invade and to reject. Thus also
was it shown that what in profane hands was a savour of death unto death,
became when rightly and lawfully used a savour of life unto life.
49 But 14,700 people died from the plague, in
addition to those who had died because of Korah.
190

GILL, "Now they that died in the plague were fourteen thousand and seven
hundred,.... 14,700. Thus what they were threatened with, that their carcasses should
fall in the wilderness, Num_14:29, was more and more fulfilled:
beside them that died about the matter of Korah; these are not taken into the
number here, even the two hundred fifty men of Korah's company, and the families of
Dathan and Abiram, Num_16:32; how many they were is not certain, but they were but
few in comparison of these.
HENRY 49-50, " The result and issue of the whole matter. 1. God's justice was
glorified in the death of some. Great execution the sword of the Lord did in a very little
time. Though Aaron made all the haste he could, yet, before he could reach his post of
service, there were 14,700 men laid dead upon the spot, Num_16:49. There were but few
comparatively that died about the matter of Korah, the ring-leaders only were made
examples; but, the people not being led to repentance by the patience and forbearance of
God with them, justice is not now so sparing of the blood of Israelites. They complained
of the death of a few hundreds as an unmerciful slaughter made among the people of the
Lord, but here God silences that complaint by the slaughter of many thousands. Note,
Those that quarrel with less judgments prepare greater for themselves; for when God
judges he will overcome. 2. His mercy was glorified in the preservation of the rest. God
showed them what he could do by his power, and what he might do in justice, but then
showed them what he would do in his love and pity: he would, notwithstanding all this,
preserve them a people to himself in and by a mediator. The cloud of Aaron's incense
coming from his hand stayed the plague. Note, It is much for the glory of God's goodness
that many a time even in wrath he remembers mercy. And, even when judgments have
been begun, prayer puts a stop to them; so ready is he to forgive, and so little pleasure
does he take in the death of sinners.
CALVIN, "49.Now they that died in the plague. Already three hundred, or
thereabouts, had been destroyed on account of the conspiracy made with
Korah; now a much larger number was added. And this, forsooth, is what the
wicked reap from their obstinacy, that God being more and more provoked
redoubles His punishments; even as He threatens that, unless those whom He
chastises shall repent, he will deal “seven times more” severely with them.
(Leviticus 26:18.) Wherefore let us learn, when we are warned by His rebukes,
to humble ourselves betimes beneath His mighty hand, since nothing is worse
than to kick against the pricks; and let us always bear in mind what the psalm
says,
“Be ye not as the horse or as the mute, whose mouth must be held with bit and
bridle; (because) many sorrows shall be to the wicked.” (Psalms 32:9.)
191

They rebelliously exclaimed that the people of the Lord were slain, when three
hundred had perished; they now experience how much better it would have
been to be dumb before God, and to give glory to His holy severity, than,
instead of three hundred, to devote to destruction nearly fifty times as many.
Let us, then, remember the admonition of Paul:
“Let us beware lest we murmur, lest perchance the destroyer should destroy
us,” (102) (1 Corinthians 10:10;)
for nothing is less tolerable in us than that we should frowardly presume to
speak evil of God, when Scripture so often exhorts us to be silent in His
presence.
‘Now those who died by the plague were fourteen thousand and seven hundred,
besides those who died about the matter of Korah.’
And the number who died from that plague, on top of those who had died in
the matter of Korah, was fourteen ’eleph and seven ‘hundreds’. If ever there
was a symbolic number this was it. Fourteen was twice seven indicating the
revelation of the divine choice and perfection in judgment and the doubling of
the reception of the punishment for sin (compare Isaiah 40:1). This was then
followed by seven intensified indicating the divine perfection of the judgment
demanded. We are probably to translate, 14 leaders and the equivalent of
seven military units (or fourteen families, the equivalent of seven military
units).
PULPIT, "Fourteen thousand and seven hundred. A very large number to have
died in the course of a few minutes, as the narrative seems to imply. The
plague was undoubtedly of a supernatural character, and cannot be considered
as a pestilence or other natural visitation. Beside them that died about the
matter of Korah. These were
Thus we get the round number of 15,000 as the total of those that perished on
this occasion.
192

50 Then Aaron returned to Moses at the entrance
to the tent of meeting, for the plague had
stopped.[c]
GILL, "And Aaron returned unto Moses,.... After he had by his atonement and
intercession put a stop to the wrath of God broken forth upon the people:
unto the door of the tabernacle of the congregation; where Moses was waiting
for his return, and to know the issue of this affair:
and the plague was stayed: even before Aaron left the camp, and is here repeated for
the certainty of it, and to intimate that it continued to cease, and broke not out again.
‘And Aaron returned to Moses to the door of the tent of meeting, and the
plague was stayed.’
Having done his duty Aaron returned to Moses to the door of the Tent of
meeting and the plague ceased. Hopefully the people would now settle down
and return to normality. While this whole incident is not dated, the highly
charged state that it reveals the people to have been in seems to indicate that it
could not have been long after their great disappointment about the land.
The lessons for us are clear. They are that we recognise the importance of
doing God’s work in God’s way, that we honour those whom He honours, and
that we do not rebel against His chosen leaders who prove themselves worthy of
Him, and whom He authenticates by the power of their ministry. The lessons
are that we do not seek to trespass on things that are not God’s will for us, but
accept from His hand what He is willing to give us. They are that we remember
that He is holy, and that we should walk carefully and reverently before Him,
always recognising His great holiness, for though greatly privileged we must
never take God for granted.
From this we also learn of One Who can, as it were, come among us and offer
up the incense of intercession and atonement on our behalf, ever living to make
intercession for us (Hebrews 7:25).
193

Numbers 16 commentary

More Related Content

What's hot (20)

Viewers also liked (20)

Similar to Numbers 16 commentary (20)

More from GLENN PEASE (20)

Recently uploaded (20)

Numbers 16 commentary