Text -- Numbers 16:1-10 (NET)

The Rebellion of Korah

16:1 Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, took men 16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders of the community, chosen from the assembly, famous men. 16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?” 16:4 When Moses heard it he fell down with his face to the ground. 16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person to approach him; the person he has chosen he will cause to approach him. 16:6 Do this, Korah, you and all your company: Take censers, 16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!” 16:8 Moses said to Korah, “Listen now, you sons of Levi! 16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them? 16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek the priesthood also?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 16:1

Amram's brother, Exo 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, Num 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.

Wesley: Num 16:1

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.

Wesley: Num 16:2

That is, conspired together, and put their design in execution.

Wesley: Num 16:2

Not obscurely, but openly and boldly, not fearing nor regarding the presence of Moses.

Wesley: Num 16:3

Korah, Dathan and Abiram, and the rest, who were all together when Moses spake those words, Num 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, Num 16:8-11. Having dispatched them, he sends for Dathan and Abiram, Num 16:12, that he might reason the case with them also apart.

Wesley: Num 16:3

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 disposal of the priesthood.

Wesley: Num 16:3

By perpetuating the priesthood in yourselves and family, with the exclusion of all others from it.

Wesley: Num 16:3

A kingdom of priests, an holy nation, as they are called, Exo 19:6, a people separated to the service of God, and therefore no less fit to offer sacrifice and incense, than you are.

Wesley: Num 16:3

By his tabernacle and cloud, the tokens of his gracious presence, and therefore ready to receive sacrifices from their own hands.

Wesley: Num 16:3

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.

Wesley: Num 16:4

Humbly begging that God would direct and vindicate him. Accordingly God answers his prayers, and strengthens him with new courage, and confidence of success.

Wesley: Num 16:5

morrow - Heb. 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.

Wesley: Num 16:5

He will by some evident token declare his approbation of him and his ministry.

Wesley: 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 against God and against him.

Wesley: Num 16:9

So they were the servants both of God and of the church, which was an high dignity, though not sufficient for their ambitious minds.

JFB: Num 16:1-2

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.

JFB: Num 16:1-2

These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare Num 16:12, Num 16:24-25, Num 16:27; Num 26:9; Deu 11:6; Psa 106:17].

JFB: Num 16:1-2

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 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].

JFB: Num 16:3

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.

JFB: Num 16:4

This attitude of prostration indicated not only his humble and earnest desire that God would interpose 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.

JFB: Num 16:5-11

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.

JFB: Num 16:5-11

Literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs.

JFB: Num 16:5-11

That is, will bear attestation to his ministry by some visible or miraculous token of His approval.

JFB: Num 16:6-7

That is, 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. How magnanimous the conduct of Moses, who was now as willing that God's people should be priests, as formerly that they should be prophets (Num 11:29). But he warned them that they were making a perilous experiment.

Clarke: Num 16:1

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 Houbigant, who translates יקח yikkach , by rebellionem fecerunt , they rebelled, which scarcely any rule of criticism can ever justify. Instead of בני ראובן 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.

Clarke: Num 16:3

Ye take too much upon you - The original is simply רב לכם 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, רב לכם rab 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.

Clarke: Num 16:5

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 וידע יהוה את אשר לו 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.

Calvin: Num 16:1

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 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.

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 קראי מועד , ⁸⁷ kerei mogned. All, however, almost with one consent, translate them “great in the congregation;” but since the word קריים , keriira, 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.

Calvin: Num 16:3

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.

Calvin: Num 16:4

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.

Calvin: Num 16:5

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 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.

Calvin: Num 16:8

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.

TSK: Num 16:1

Korah : Num 26:9, Num 26:10, Num 27:3; Exo 6:18, Exo 6:21; Jud 1:11

sons of Reuben : Gen 49:3, Gen 49:4; 1Ch 5:1, 1Ch 5:2

took men : As the word men is not in the text, some read ""took counsel;""and some ""took courage.""Houbigant renders yikkach , rebellionem fecerunt , ""they rebelled;""which scarcely any rule of criticism can ever justify. Dr. Geddes’ translation is, ""Another insurrection was raised against Moses by Korah,""etc. Others think that it may mean, ""behaved with insolence.""But, as Dr. A. Clarke observes, the verb wyyikkach , ""and he took""which though at the end of the sentence in English, is the first word in Hebrew, is not in the plural, but the singular; and hence cannot be applied to the acts of all these chiefs. In every part of the Scripture, where this rebellion is referred to, it is attributed to Korah, therefore the verb here belongs to him; and the whole verse should be translated, ""Now Korah, son of Izhar, 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.; reading, with some manuscripts, the Samaritan, and Septuagint, ben , son, instead of beney , sons.

TSK: Num 16:2

famous : Num 26:9; Gen 6:4; 1Ch 5:24, 1Ch 12:30; Eze 16:14, Eze 23:10

TSK: Num 16:3

gathered : Num 16:11, Num 12:1, Num 12:2, Num 14:1-4; Psa 106:16; Act 7:39, Act 7:51

Ye take too much upon you : Heb. It is much for you

all the : Exo 19:6; Ezr 9:2; Isa 1:11-16; Jer 7:3-12; Mat 3:9, Mat 3:10; Rom 2:28, Rom 2:29

the Lord : Num 14:14, Num 35:34; Exo 29:45, Exo 29:46; Psa 68:17

TSK: Num 16:4

Num 16:45, Num 14:5, Num 20:6; Jos 7:6

TSK: Num 16:5

the Lord : Mal 3:18; 2Ti 2:19

who is holy : Num 16:3; Lev 21:6-8, Lev 21:12-15; Isa 61:5, Isa 61:6; 1Pe 2:5-9; Rev 1:6, Rev 5:9, Rev 5:10

will cause : Exo 28:43; Lev 10:3; Psa 65:4; Eze 40:46, Eze 44:15, Eze 44:16; Eph 2:13; Heb 10:19-22, Heb 12:14

even him : Num 17:5; Exo 28:1; Lev 8:2; 1Sa 2:28; Psa 105:26; Joh 15:16; Act 1:2, Act 1:24; Act 13:2, Act 15:7, Act 22:14; 2Ti 2:3, 2Ti 2:4

TSK: Num 16:6

Num 16:35-40, Num 16:46-48; Lev 10:1, Lev 16:12, Lev 16:13; 1Ki 18:21-23

TSK: Num 16:7

that the man : Num 16:3, Num 16:5; Eph 1:4; 2Th 2:13; 1Pe 2:9

too much : Num 16:3; 1Ki 18:17, 1Ki 18:18; Mat 21:23-27

TSK: Num 16:9

Seemeth it but : Num 16:13; Gen 30:15; 1Sa 18:23; 2Sa 7:19; Isa 7:13; Eze 34:18; 1Co 4:3

separated : Num 1:53, Num 3:41-45, Num 8:14-16, Num 18:2-6; Deu 10:8; 2Ch 35:3; Neh 12:44; Eze 44:10, Eze 44:11; Act 13:2

TSK: Num 16:10

and seek : Pro 13:10; Mat 20:21, Mat 20:22; Luk 22:24; Rom 12:10; Phi 2:3; 3Jo 1:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 16:1

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.

Barnes: Num 16:2

The "princes"appear to have belonged to the other tribes (compare Num 27:3).

Barnes: Num 16:3

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.

Barnes: Num 16:9

"Seemeth"is not in the original. Render it as: Is it too little for you, i. e. "is it less than your dignity demands?"

Poole: Num 16:1

Korah the first and chief author of this rebellion, Num 16:11 Jud 1:11 .

Izhar was Amram’ s brother, Exo 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, Num 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 Num 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 Gen 8:6 , and elsewhere.

Poole: Num 16:2

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.

Poole: Num 16:3

They i.e. either Korah, and the two hundred and fifty princes, which may seem probable by comparing this with Num 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, Num 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 Num 16:8-11 ; and then having dispatched them, he sends for Dathan and Abiram, Num 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 Num 16:5,10,15 , &c.

Ye take too much upon you by perpetuating the priesthood in yourselves and family, with the exclusion of all others from it. Are holy; a kingdom of priests, a holy nation , as they are called Exo 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?

Poole: Num 16:4

Humbly begging that God would direct him, and defend and vindicate him from this false and odious imputation. See Num 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.

Poole: Num 16:5

To-morrow Heb. in the morning , the time appointed by men for administering justice, Psa 101:8 Jer 21:12 ; and chosen by God for that work, Psa 73:14 Isa 47:11 Zep 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.

Poole: Num 16:6

Since ye will be priests, take your censers, and act as priests, at your peril.

Poole: Num 16:7

Doth choose i.e. declare his choice and appointment of them for that work.

Poole: Num 16:8

Consider what I say before it be too late, and repent of your great wickedness.

Poole: Num 16:9

Near to himself nearer than the other tribes, though not so near as the priests.

Unto them i.e. in their stead and for their good. So they were the servants both of God and of the church, which was a high dignity, though not sufficient for their ambitious minds.

Poole: Num 16:10

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.

Haydock: Num 16:1

Altar of holocausts, which was already covered with plates of brass. (Calmet)

Haydock: Num 16:1

Isaar was brother of Amram; and, consequently, his son was the cousin of Moses. ---

Core engaged the rest in his revolt. Hebrew, "took or replied," interrupting Moses at the very time when he was speaking, in the name of God, and requiring that he should shew by what right he arrogated to himself alone that authority. "Core separated himself," Chaldean. "He retired," Syriac. "Core spoke....and Dathan....and they rose up," Septuagint. The Caathites encamped near the tribe of Ruben; and hence Core had an opportunity to engage some of them in his revolt, by insinuating that Moses occupied the post in the state which ought to belong to them, as Ruben was the first-born; while Aaron had obtained the high priesthood, and the rest of the Levites, though of equal nobility, were to be treated as his servants. It is not known when this revolt happened. Some place it at the camp of Sinai; others at that of Jetebata, Deuteronomy x. 8.

Haydock: Num 16:2

Rose up. The crime of these men, which was punished in so remarkable a manner, was that of schism, and of rebellion against the authority established by God in the Church; and their pretending to the priesthood without being lawfully called and sent: the same is the case of all modern sectaries. (Challoner) ---

Let them dread a similar punishment; not only the authors of such wicked pretensions, but those also who consent to them, Romans i. 32. For we find that Core and all his adherents were buried in hell; (ver. 33,) and those likewise who complained that their punishment was too severe, fell victims to the raging fire, ver. 49. With what earnestness ought we not therefore, to contend for the faith once delivered to the saints! (Jude 3.) For if those be so severely punished who rise up in opposition to lawful superiors, either in church or state, what swift destruction do they not bring upon their own heads who deny God, who bought them, and make him a liar, by calling in question his most sacred truths? (2 Peter ii. 1.) (Haydock) ---

Core and his companions impugned not the law directly, but resisted Moses and Aaron. (St. Ignatius of Antioch, ep. ad Magnes.) They believed in the same God; yet, because they took upon themselves to sacrifice, they were forthwith punished by God, and their unlawful sacrifices could do them no service. (St. Cyprian, ep. i. 6.) Thus we are warned to keep in the true Church, and to obey those who are set over us; and never, for any temporal consideration whatever, to encourage, by our presence, the sermons or meetings of heretics, or of schismatics, lest we perish with them, ver. 26. (Worthington) ---

Assembly. Hebrew, "famous in the assembly, men of name," and distinction, senators. It seems Hom left the rest of the conspirators, as he is mentioned no more. The princes of Ruben were desirous of obtaining the temporal power only. But the Levites aspired at that sacred pre-eminence, which had been given by God to Aaron and his sons. (Calmet)

Haydock: Num 16:3

Let it be enough. Hebrew rab, "too much you take upon you;" or "suffice it for you," Septuagint. ---

Holy ones, as deserving of the priesthood as yourselves, ver. 10. Why then would you treat them as your inferiors? We will throw off the yoke, and assert our just rights. (Calmet) ---

On the same plea, Luther (de abrog. Missa,) rejects all ecclesiastical hierarchy, and will have no distinct priesthood, because all Christians are called priests, (Apocalypse i.) and a holy priesthood, 1 Peter ii. 5. (Worthington) ---

But they do not take notice that the apostle immediately explains himself, by saying, to offer up spiritual sacrifices, and to declare the virtues of Christ; in which sense they are also styled a kingly priesthood, 1 Peter ii. 9. (Haydock)

Haydock: Num 16:5

The holy ones, whom he has chosen for the high priesthood. The psalmist, speaking of this sedition, says, they provoked....Aaron, the holy one of the Lord, Psalm cv. 16. (Calmet) See 1 Timothy ii. 19. ---

Only those who are chosen by God, can lawfully perform this sacred office, as the Almighty declares by a miracle. (Haydock)

Haydock: Num 16:6

Censers. It was not lawful for the Levites to offer incense: but they had prepared for themselves the ensigns of the priestly power, and Moses permits them to try their success. (Haydock) ---

They might have brought the censers, or broad plates, bowls, or vials, (Apocalypse v. 8,) out of Egypt, where every family offers incense to their domestic gods and sacred animals. In Sicily and Greece they were also very common, as well as at Babylon; where married people always purified themselves with the smoke of incense. (Herodotus, i. 197.)

Haydock: Num 16:7

Lord, in his sanctuary, where the priests alone offered incense twice a day upon the altar. (Calmet) ---

Too much. Moses retorts upon them their own words, ver. 3.

Haydock: Num 16:9

To him: Hebrew and Septuagint, "to them," or instead of the people. God had chosen them for that post of honour, to the exclusion of all the rest, so that they ought, the least of all, to have complained. But it often happens, that those who are the most exalted, take occasion to esteem themselves deserving of still higher honours; and thus, like Lucifer, fall into the bottomless pit! (Haydock) ---

Core was perhaps the more irritated, because he was not at the head of the Caathites, though a descendant of the second son of Caath, while Elisaphan, sprung from a fourth son, was preferred to him, chap. iii. (Tirinus)

Gill: Num 16:1

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.

Gill: Num 16:2

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.

Gill: Num 16:3

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.

Gill: Num 16:4

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: Num 16:5

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 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.

Gill: Num 16:6

This do, take you censers,.... Vessels to put incense in to offer, which was the business of the priests:

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.

Gill: Num 16:7

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.

Gill: Num 16:8

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 Aben Ezra thinks the first speech was made to Korah and his company, and what follows to the Levites.

Gill: Num 16:9

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.

Gill: Num 16:10

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 16:1

¹ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

² tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

³ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

NET Notes: Num 16:2

¹ tn Heb “princes” (so KJV, ASV).

² tn These men must have been counselors or judges of some kind.

³ tn Heb “men of name,” or “men of renown.”

NET Notes: Num 16:3

¹ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

NET Notes: Num 16:4

¹ tn Heb “fell on his face.”

NET Notes: Num 16:5

¹ tn Heb “him.”

NET Notes: Num 16:6

¹ tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.

NET Notes: Num 16:10

¹ tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.

Geneva Bible: Num 16:3

And they gathered themselves together against Moses and against Aaron, and said unto them, ^{( a )} [Ye take] too much upon you, seeing all the congregation [are] holy, ^{( b )} every one of them, and the LORD [is] among them: wherefore then lift ye up yourselves above the congregation of the LORD?

^{( a )} Or let it suffice you: meaning, to have abused them this long.

^{( b )} All are equally holy: therefore no one should be preferred above other: thus the wicked reason against God's ordinance.

Geneva Bible: Num 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 ^{( c )} chosen will he cause to come near unto him.

^{( c )} To be the priest and to offer.

Geneva Bible: Num 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: ^{( d )} [ye take] too much upon you, ye sons of Levi.

^{( d )} He lays the same to their charge justly, with which they wrongfully charged him.

Geneva Bible: Num 16:10

And he hath brought thee near [to ^{( e )} him], and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?

^{( e )} To serve in the congregation, as in the verse before.

Commentary -- Verse Range Notes

TSK Synopsis: Num 16:1-50

1 The rebellion of Korah, Dathan, and Abiram.

23 Moses separates the people from the rebels' tents.

31 The earth swallows up Korah, and a fire consumes others.

36 The censers are reserved to holy use.

41 Fourteen thousand and seven hundred are slain by a plague, for murmuring against Moses and Aaron.

46 Aaron by incense stays the plague.

MHCC: Num 16:1-11

Pride and ambition occasion a great deal of mischief both in churches and states. The rebels quarrel with the settlement of the priesthood upon Aaron and his family. Small reason they had to boast of the people's purity, or of God's favour, as the people had been so often and so lately polluted with sin, and were now under the marks of God's displeasure. They unjustly charge Moses and Aaron with taking honour to themselves; whereas they were called of God to it. See here, 1. What spirit levellers are of; those who resist the powers God has set over them. 2. What usage they have been serviceable. Moses sought instruction from God. The heart of the wise studies to answer, and asks counsel of God. Moses shows their privileges as Levites, and convicts them of the sin of undervaluing these privileges. It will help to keep us from envying those above us, duly to consider how many there are below us.

Matthew Henry: Num 16:1-11

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-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.

II. 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 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.

III. 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.

3. 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.

(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.

(3.) He shows them the privilege they had as Levites, which was 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 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.

Keil-Delitzsch: Num 16:1-3

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 ( יקּח ), 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 ויּקוּמוּ ... ויּקּה (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 לקח , 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 "( שׁם אנשׁי , 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.

Num 16:3

רב־לכם , " enough for you! "( רב , 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 עדה and קהל is the following: עדה 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 יהוה עדת belongs to the style of the original work, and יהוה קהל 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, 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).

Keil-Delitzsch: Num 16:4-5

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 לו אשׁר is evident from בּו יבחר אשׁר . 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.

Keil-Delitzsch: Num 16:6-14

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 רב־לכם 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." עלה , 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 ., השׂתּרר , from שׂרר , to exalt one's self as ruler ( Ges. §131, 36), is here still further intensified by גּם . " 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?

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 15:1--19:22

Laws given during the 38 years of discipline chs. 15-19

Moses recorded few events during the years of Israel's wandering in the wilderness, but those he did preserve have instructive value. Most important among them is the rebellion of Korah's group against Moses and Aaron, and God's confirmation of the Aaronic priesthood that followed (chs. 16-18).

The section that follows contains more regulations that look back to Kadesh and forward to Canaan. Their revelation is a confirmation that God had not cast off His people but would bring them into the Promised Land eventually.

Constable: Num 16:1-50

The rebellion of Korah and his followers ch. 16

"As the laws increase and the constraints grow, the people seem less willing or less capable of following them. At this point in the narrative we see that the whole order of the priesthood is thrown open to direct confrontation. God's Word revealed at Sinai, which at first seemed so final and authoritative, is now being challenged on every side."¹³⁹

"In 16:1-17:28 (Eng. [17:]13), three stories illustrate the need for and legitimacy of the Aaronic priesthood [i.e., 16:1-35; 16:36-50; and ch. 17]. As there had been challenges to Moses' leadership in chs. 11-14, so here there are challenges to Aaron's."¹⁴⁰

It is not possible to determine from the text where or when during the 38 years of wandering this incident took place. This story ties in with what precedes in that Korah and his companions failed to appreciate their calling and became discontented. The tassels on their garments should have reminded them of their high calling and privilege. It was not the "rabble" or even the ordinary Israelites who instigated this rebellion but some of the Levites (cf. 8:5-26).

16:1-3 The leaders of this rebellion were Korah--a Levite of the Kohathite branch of the tribe and thus a kinsman of Moses and Aaron--and Dathan, Abiram, and On who were Reubenites. Perhaps these Reubenites felt slighted that their tribe had lost the rights of the firstborn and wanted a larger role in the nation.¹⁴¹ These men gained the support of 250 men (perhaps a round number) from the other tribes who were leaders among the Israelites.

These men intended to overthrow the constitution that God had handed down for Israel and to replace it with one that seemed better to them. They based their action on the truth that the whole congregation was holy (Exod. 19:5-6). They inferred from this that all Israelites therefore had the right to serve in the priesthood. They failed to appreciate the fact that God had chosen the Levites for special priestly service because the nation as a whole had apostatized at Sinai (Exod. 32). They also failed to see that divine election to priestly service that had been the privilege of the entire nation did not in itself constitute qualification for priestly service. This depended on obedience to God's covenant (Exod. 19:5).

The rebels attributed Moses and Aaron's prominence in the leadership of Israel to personal ambition rather than to obedience to God's commands.

16:4-7 Moses fell on his face (v. 4) in great distress and took the matter to God in prayer (cf. 14:5).

The test involved offering incense because this was the most holy responsibility of the priests that brought them closest to God. God had already shown how He felt about those who took this privilege on themselves in the case of Nadab and Abihu (10:1-3).

16:8-14 The rebels viewed Israel's experiences since leaving Egypt in a carnal way. They attributed these trials to Moses personally rather than to God. This failure to perceive the will of God as such led them to regard Moses' leadership as inadequate and unacceptable.

"It was not that Moses was in error or that Aaron was at fault. It was simply that these wicked men wanted their positions.

"Anytime one begins so heavily to emphasize my ministry,' then such a one is in danger of standing in Korah's sandals."¹⁴²

"In v. 10b Moses comes to the nub of the matter--not being satisfied with the position to which God has called one, but wanting more for the sake of power and prestige. It is clear that the Levites' call was to ministry or service of the people, not to power and position over them. This misunderstanding is near the heart of that which makes Korah's rebellion so tragic: a misunderstanding of God's call as to privilege and not to service."¹⁴³

16:15-35 God's method of judging Korah, Dathan, and Abiram was a graphic lesson to the rest of the nation that God would bury those who rebelled against His will. Sin always leads to death (Rom. 6:23).

"Sheol, the abode of the dead, is pictured as lying immediately under the surface of the ground . . ."¹⁴⁴

"The point is that rebellion against those whom Yahweh has chosen is rebellion against him. This does not mean simply that leaders are always right. It says that if the leader is appointed by God, rebellion against the leadership is rebellion against God."¹⁴⁵

The "men who belonged to Korah" (v. 32) were apparently his followers since some if not all of his sons did not die with their father (cf. 26:58; 1 Chron. 6:18-22; 9:19).

God destroyed the 250 leaders with fire that proceeded from Himself, as He had dealt with Nadab and Abihu (Lev. 10:2).

16:36-50 The Lord created another visual aid to remind the Israelites that offering incense was a ministry of the priests only. The priests overlaid the altar of burnt offerings with a second layer of bronze that they hammered out of the rebels' censers (cf. Exod. 27:2).¹⁴⁶

"As we think about the notion of the holy,' we recognize that things are made holy in Scripture, not because people are holy, but because the things are presented to the Lord, who is holy. Since these wicked men presented their censers to the Lord, the censers are holy, despite the men's own wickedness."¹⁴⁷

God's judgment of Korah's company did not cause the congregation as a whole to submit to God's will through Moses and Aaron. The people charged Moses and Aaron with killing their leaders (v. 41). On the contrary, Moses had been responsible for God's sparing the nation through his intercession on several occasions. The fact that the people called Korah's company "the LORD's people" (v. 41) shows how they failed to appreciate what it really meant to be His people (cf. 11:29; Judg. 5:11; 1 Sam. 2:24; 2 Sam. 1:12; 6:21; 2 Kings 9:6; Ezek. 36:20; Zeph. 2:10).

Moses and Aaron fell on their faces when they heard God's intention to judge the whole congregation with death (vv. 43, 45). Since incense symbolizes prayer in Scripture (cf. Exod. 30:8; Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3-4), Aaron apparently moved among the people interceding for them.

The plague (v. 46) was obviously a divine judgment involving sudden death, but more than this Moses did not reveal. A total of 14,700 people died (v. 49).

Why did Moses not intercede again here?

"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 (Ex. xxxii. 32), for the nation had rejected him. He could not 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 (chap. xiv. 20 sqq.). 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 chap. xvi. 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 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 on the sincerity and earnestness of subjective faith, but had a firm and immovable foundation in the objective force of the divine appointment."¹⁴⁸

Another explanation is that the writer did not record Moses' prayer of intercession and God's reply in the text in this case.

Guzik: Num 16:1-50

Numbers 16 - Korah's Rebellion

A. The battle lines are drawn: Korah and his followers oppose Moses' leadership.

1. (1-3) The accusation against Moses and Aaron.

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 some of the children of Israel, two hundred and fifty leaders of the congregation, representatives of the congregation, men of renown. They gathered together against Moses and Aaron, and said to them, "You take too much upon yourselves, for all the congregation is holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?"

a. Now Korah the son of Izhar: This rebellion, like all, had a leader and followers. This leader was Korah, descended from Kohath. Both Moses and Korah were descended from Kohath, but by different sons (Moses through Amram [Numbers 26:58-59], and Korah through Izhar).

i. The Kohathites had the most exalted duty among the Levites; their charge was to carry the most holy things of the temple, after Aaron and his sons had covered them with the specially prepared coverings (Numbers 4:15).

ii. The name Korah means "baldness." Old baldy was going to give Moses a tough time!

b. You take too much upon yourselves, for all the congregation is holy: Korah was not content with what the LORD had called him to do in serving with the other Levites of the family of Kohath. He accused Moses of pride and exclusionary leadership.

i. It was significant this accusation was made publicly, in front of two hundred and fifty leaders of the congregation . . . men of renown. Men like Korah are always playing to an audience, always trying to draw a following after themselves - after Moses has already gathered the nation and led them this far, of course!

c. You take too much upon yourselves, for all the congregation is holy, every one of them, and the LORD is among them: This was a clever attack. Korah acted as if he is represented the people and fought for their interests. The truth was that he desired a following and a position for himself.

i. "Moses, you shouldn't be the leader. Let everyone be a leader. God can speak to everyone." Rebels and divisive persons have always used such words for their cause.

ii. Significantly, Korah proclaimed the holiness of the people (all the congregation is holy) and regarded strong leadership as unnecessary (You take too much . . .) at the very time when the nation was not holy and desperately needed strong leadership! Korah, like many rebels and divisive persons, completely misread the state of the "flock" - because he was not a true shepherd.

d. Why then do you exalt yourselves above the congregation of the LORD? Korah accused Moses (and Aaron) of pride and self-seeking. The truth was that Moses had not aspired to his position, that God had indeed called him, and Moses did not in fact see himself as above the congregation.

e. Two hundred and fifty leaders of the congregation, representatives of the congregation, men of renown: On a human level, Korah was successful because these followed him. The "Korahs" of the ministry are difficult enough to deal with, but the people who follow them - the two hundred and fifty leaders . . . representatives . . . men of renown - who lack the discernment to oppose the "Korahs" can be even more painful.

2. (4-11) The response of Moses to Korah and his company.

So when Moses heard it, he fell on his face; and he spoke to Korah and all his company, saying, "Tomorrow morning the LORD will show who is His and who is holy, and will cause him to come near to Him. That one whom He chooses He will cause to come near to Him. Do this: Take censers, Korah and all your company; put fire in them and put incense in them before the LORD tomorrow, and it shall be that the man whom the LORD chooses is the holy one. You take too much upon yourselves, you sons of Levi!" Then Moses said to Korah, "Hear now, you sons of Levi: Is it 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 work of the tabernacle of the LORD, and to stand before the congregation to serve them; and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you? And are you seeking the priesthood also? Therefore you and all your company are gathered together against the LORD. And what is Aaron that you complain against him?"

a. When Moses heard it, he fell on his face: Moses first prayed. Being a humble man, he probably asked God if his critics were right or had something to teach him. He probably asked God what should be done in the situation. He certainly asked God to spare the nation and he asked God to not allow these divisive men to bring permanent harm to the people of God.

b. And he spoke to Korah and all his company: We don't know how long Moses prayed, but after prayer he had a sense of God's direction for this crisis. He issued a challenge whereby Korah and his followers would come before the LORD, and Moses and Aaron would also come, so that the LORD would choose His leaders.

c. You take too much upon yourselves, you sons of Levi! This shows that Moses did not doubt the outcome of the test. He knew that God would prove him right and Korah wrong. Therefore, Moses was unafraid to put it to the test.

d. Is it a small thing to you that the God of Israel has separated you from the congregation of Israel: Moses knew that the rebellion of Korah was rooted in ingratitude. They were not thankful for the wonderful ministry God gave them to do. He rebuked the pride and self-seeking that prompted their challenge.

i. Even if Korah was right, this was the wrong way to approach the problem. A power play like this was the wrong way to remove a leader like Moses. The methods of Korah (his use of accusation, intimidation, the gathering of a rival following) revealed his rebellious, divisive heart.

3. (12-14) Dathan and Abiram speak for the rebels.

And Moses sent to call Dathan and Abiram the sons of Eliab, but 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, that you should keep acting like a prince over us? 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!"

a. Dathan and Abiram: These were co-conspirators with Korah (16:1). They would not even meet with Moses, nor answer his challenge. They chose to accuse Moses instead.

b. Out of a land of milk and honey: This shows that Dathan and Abiram colored the past. They thought of Egypt as a land of milk and honey, even for the Hebrew slaves. Rebels and divisive people commonly create a past of their own preference, a past that puts leaders like Moses in the worst possible light.

c. To kill us in the wilderness: This shows that Dathan and Abiram assigned an evil heart to Moses. They spoke as if they had discovered the plot of Moses and Aaron: To lead the nation into the wilderness and then kill them. The foolishness of this shows how, against all reason, rebels and divisive people often assign every evil intention to the heart of leaders like Moses.

d. That you should keep acting like a prince over us: This shows that Dathan and Abiram refused to acknowledge growth in Moses. It was true that Moses was at one time a prince, a self-confident man who thought he could deliver and lead Israel with his own hand. God broke him of that with forty years of leading another man's flock in the wilderness. Yet Dathan and Abiram threw it back in his face, as if God had never dealt with Moses in these areas.

e. You have not brought us into a land flowing with milk and honey: This shows that Dathan and Abiram had unfair expectation of Moses. It was true that Moses had not yet brought them to the Promised Land, and it was true that some of the blame must lay at the feet of Moses because he agreed to the demand of the people to send spies into the Promised Land (Deuteronomy 1:19-23). Yet, it is wrong to wholly blame Moses for this, or to think that Korah could have done any better.

i. It is unbelievably easy for the Korahs of this world to sit back and say, "If I was leading the nation at Kadesh Barnea, I would have done thus and so." But Korah was not leading the nation, and men of his type rarely do. God rarely puts the Monday-morning quarterbacks, the backseat drivers, in positions of real leadership - except as a chastisement, to show them just how difficult leadership really is - and that perfect leadership, like perfect anything, is impossible.

ii. Leaders should expect to be held to a higher standard; but it is patently unfair to hold a leader to a perfect standard.

f. We will not come up! This shows that Dathan and Abiram considered themselves under no authority. It said, loud and clear: "Moses, we have no respect for your authority. We will listen to God, but not to you. Your word means nothing to us." They simply would not submit.

g. Will you put out the eyes of these men? We will not come up! Perhaps Dathan and Abiram did not speak for all of the 250 leaders, representatives, and men of renown. Yet note of those 250 were heard to raise an opposing voice to their harsh accusations.

i. Some of the 250 thought that maybe Dathan and Abiram were going a little far; but they did not have their courage to speak up. They were wrong because they allowed Moses be accused this way with no one to defend him.

ii. It was easy for them to stand back and say, "Well, I won't take sides. I can be friends to both groups." But here and in many subsequent conflicts, silence is taken as agreement. If a godly man or woman - especially a leader - is being falsely accused, and you say nothing, you have sinned, because your silence is received as agreement.

4. (15-19a) Moses restates his challenge.

Then Moses was very angry, and said to the LORD, "Do not respect their offering. I have not taken one donkey from them, nor have I hurt one of them." And Moses said to Korah, "Tomorrow, you and all your company be present before the LORD; you and they, as well as Aaron. Let each take his censer and put incense in it, and each of you bring his censer before the LORD, two hundred and fifty censers; both you and Aaron, each with his censer." So every man took his censer, put fire in it, laid incense on it, and stood at the door of the tabernacle of meeting with Moses and Aaron. And Korah gathered all the congregation against them at the door of the tabernacle of meeting.

a. Then Moses was very angry, and said to the LORD: After the words of Dathan and Abiram, Moses was angry - very angry. He knew he has done nothing to deserve such an accusation, and he did the right thing - he left the situation to God.

i. Remember that Moses was, after all, a man of political power; it was certainly within his capability to have Korah and his followers (like Dathan and Abiram) arrested and/or executed. Instead, he left the situation to God.

ii. Sometimes people are offended that a man like Moses was angry with men like Dathan and Abiram. They think a gentle, easy love is the proper response. Such thinking is understandable, but wrong. Shepherds are gentle with wayward sheep who might injure themselves, but they are passionate against wolves who would injure the flock.

b. I have not taken one donkey from them, nor have I hurt one of them: This shows that Moses was a man of integrity and service to the people. Moses could rest in his clean conscience before God.

i. This reminds us of Paul's testimony before the Ephesian elders in Acts 20: Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God . . . I have coveted no one's silver or gold or apparel . . . I have shown you in every way, by laboring like this, that you must support the weak (Acts 20:26-27, 33, 35). When a leader is troubled by rebellious and divisive persons, there is something glorious about a clean conscience.

c. Let each take his censer and put incense in it, and each of you bring his censer before the LORD: This specified the challenge. God would approve or disapprove of these 250 men gathered with censers of incense before the door of the tabernacle.

i. God used the censers with fire and incense in this test for a good reason. A censer is a metal pot used to burn incense, and they were used in the priestly worship of God. Since Korah and his companions questioned Moses and Aaron's right to lead the nation and conduct the priesthood, each group would come to the LORD as worshipping priests - and God would show which group He accepted.

ii. Moses made the rebels take the position they desired - the position of priest. Often the best judgment on the divisive and rebellious is to let them lead.

iii. Humanly speaking, the odds were not good. It was Moses and Aaron stand alone against all the congregation. Yet God would make this choice, and not popular opinion.

B. God affirms Moses' leadership over the nation of Israel.

1. (19b-21) God announces judgment on the rebels.

Then the glory of the LORD appeared to all the congregation. And the LORD spoke to Moses and Aaron, saying, "Separate yourselves from among this congregation, that I may consume them in a moment."

a. Separate yourselves: It is as if God said, "Moses and Aaron, will you please move away? I'm going to destroy all these rebels in an instant, and I don't want you to get hurt."

b. That I may consume them in a moment: God decided to make His choice immediately evident. Sometimes this is not the case when God deals with modern Korahs and their followers.

2. (22) The intercession of Moses and Aaron for Korah and the rebels.

Then they fell on their faces, and said, "O God, the God of the spirits of all flesh, shall one man sin, and You be angry with all the congregation?"

a. Then they fell on their faces: This was amazing love from Moses and Aaron. Undoubtedly, one of God's reasons for allowing such a painful event in the life of Moses was that God wanted to see this kind love drawn out of Moses. Perhaps it was only the prayer of Moses and Aaron can spare the lives of these men who have tried to bring them down. Such love for the undeserving shows that Moses and Aaron were growing in love, and being transformed into the image of Jesus - before Jesus ever walked the earth.

i. Again, the importance of prayer is emphasized. It seems as if there were no prayer, then the rebellious congregation would be destroyed. We should think that Moses' prayer was essential.

b. Shall one man sin, and You be angry with all the congregation: Moses and Aaron saw right through it. Though many were involved (at least more than 250), one man was at the center of it all - Korah. His sin, his drawing of a group after himself, was the cause of all this mess.

3. (23-35) God's judgment on the rebels.

So the LORD spoke to Moses, saying, "Speak to the congregation, saying, 'Get away from the tents of Korah, Dathan, and Abiram.'" Then Moses rose and went to Dathan and Abiram, and the elders of Israel followed him. And he spoke to the congregation, saying, "Depart now from the tents of these wicked men! Touch nothing of theirs, lest you be consumed in all their sins." So they got away from around the tents of Korah, Dathan, and Abiram; and Dathan and Abiram came out and stood at the door of their tents, with their wives, their sons, and their little children. And Moses said: "By this you shall know that the LORD has sent me to do all these works, for I have not done them of my own will. If these men die naturally like all men, or if they are visited by the common fate of all men, then the LORD has not sent me. But if the LORD creates a new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into the pit, then you will understand that these men have rejected the LORD." Now it came to pass, as he finished speaking all these words, that the ground split apart under them, and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods. So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly. Then all Israel who were around them fled at their cry, for they said, "Lest the earth swallow us up also!" And a fire came out from the LORD and consumed the two hundred and fifty men who were offering incense.

a. The elders of Israel followed him: This was glorious. God had appointed elders back in Numbers 10:16-30, in response to another attack on Moses' leadership. There, the elders were to be men with the same spirit and vision as Moses, men to help him bear the burden, men to stand with Moses. Here they did exactly what God appointed them to do.

b. Lest you should be consumed in all their sins: Moses, in response to God's command to get away from the tents of the leaders of the rebellion (Korah, Dathan, and Abiram), plead with the people to separate themselves from the divisive persons.

i. The same attitude should be among God's people today. They should stay away from divisive, argumentative, contentious people in the body of Christ. You don't want to be close to them if God should deal with them. A divisive, contentious man will influence you, and you do not want to be consumed in their sins.

ii. The New Testament also speaks along this same principle: Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned. (Titus 3:10-11) Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. (Romans 16:17-18)

iii. Remember a divisive, contentious person will never claim to be divisive and contentious - they always consider their work a noble cause. Therefore Christians need some discernment and to look at what others do, not only at what they say.

c. By this you shall know: God gave Moses supernatural insight to know some special judgment (a new thing) was going to come upon Korah, Dathan, and Abiram. The earth would swallow them up, as evidence that these men have rejected the LORD.

d. The ground split apart under them, and the earth opened its mouth and swallowed them up: This was just the way Korah, Dathan, and Abiram were destroyed - along with their families.

i. We may be uneasy seeing the families destroyed also, but it clearly shows that the families of the rebellious, divisive, contentious people suffer also - often greatly.

e. A fire came out from the LORD and consumed the two hundred and fifty men: God had judgment reserved for those who walked in agreement with Korah, though not as horrific as the judgment Korah himself received. Their worship was not received.

4. (36-40) A bronze covering for the altar.

Then the LORD spoke to Moses, saying: "Tell Eleazar, the son of Aaron the priest, to pick up the censers out of the blaze, for they are holy, and scatter the fire some distance away. The censers of these men who sinned against their own souls, let them be made into hammered plates as a covering for the altar. Because they presented them before the LORD, therefore they are holy; and they shall be a sign to the children of Israel." So Eleazar the priest took the bronze censers, which those who were burned up had presented, and they were hammered out as a covering on the altar, to be a memorial to the children of Israel that no outsider, who is not a descendant of Aaron, should come near to offer incense before the LORD, that he might not become like Korah and his companions, just as the LORD had said to him through Moses.

a. Pick up the censers out of the blaze, for they are holy . . . let them be made into hammered plates as a covering for the altar: The censers were beaten flat and used to cover the main altar of sacrifice. The censers of the rebels were holy and preserved because even though Korah and his followers worshipped wrongly, they worshipped the right God.

i. "Can you imagine the scene? True priests are picking among the bodies, charred flesh, stench, smoke, smoldering embers, and twisted parts. They are to make a count. There were 250 censers; not one is to be lost. Each one is recorded, each one cleansed, each one holy." (Allen)

ii. In the end, each one of the 250 were identified completely with Korah. Perhaps that wasn't how they meant it. "Well, I don't agree with everything Korah says, but he's got some good points." But to God all those distinctions were lost. All the censers are hammered together, and collectively titled: Korah and his companions.

b. Scatter the fire some distance away: The fire was not holy and was to be scattered away. It was a strange fire - not acceptable to the LORD at all.

c. They were hammered out as a covering on the altar, to be a memorial to the children of Israel: The censers were thus memorialized and served as an important reminder. God appoints His leaders, and no one should be a divisive rebel like Korah.

i. If Christians today encounter ungodly, divisive leadership they should do what the 250 followers of Korah did not do. The right thing to do is to, if possible, remove yourself from such leaders without becoming rebellious and divisive. If it isn't possible, leave it up to God to deal with it (as David allowed God to deal with Saul) instead of taking matters into his own hands.

ii. In the Hebrew edition of the Old Testament, Numbers 16:36 begins a new chapter (chapter 17).

C. The people murmur against Moses and Aaron.

1. (41) The accusation is made: You have killed the people of the LORD.

On the next day all the congregation of the children of Israel murmured against Moses and Aaron, saying, "You have killed the people of the LORD."

a. On the next day all the congregation of the children of Israel murmured against Moses and Aaron: Poor Moses! He no doubt hoped that all the trouble was over when the rebels were judged. But now he had to deal with those who were sympathetic to the divisive people and who felt sorry for them.

b. You have killed the people of the LORD: Their accusation against Moses was absurd. Moses certainly did not kill them. When the earth opens up and swallows more than 250 people, it is evidently the hand of God, not of Moses.

2. (42-45) The threat of judgment on the children of Israel for their sympathy for Korah.

Now it happened, when the congregation had gathered against Moses and Aaron, that they turned toward the tabernacle of meeting; and suddenly the cloud covered it, and the glory of the LORD appeared. Then Moses and Aaron came before the tabernacle of meeting. And the LORD spoke to Moses, saying, "Get away from among this congregation, that I may consume them in a moment." And they fell on their faces.

a. Get away from among this congregation, that I may consume them in a moment: God reacted the same way towards the sympathizers as He did towards Korah and his company. Evidently, these people deserve to be judged.

b. And they fell on their faces: This humble, desperate reaction showed that they took the threat of judgment seriously. They understood that it was no small thing to sympathize with a divisive, contentious person. God takes it seriously, and so should we.

3. (46-50) Aaron's intercession stops the plague of judgment upon the children of Israel.

So Moses said to Aaron, "Take a censer and put fire in it from the altar, put incense on it, and take it quickly to the congregation and make atonement for them; for wrath has gone out from the LORD. The plague has begun." Then Aaron took it as Moses commanded, and ran into the midst of the assembly; and already the plague had begun among the people. So he put in the incense and made atonement for the people. And he stood between the dead and the living; so the plague was stopped. Now those who died in the plague were fourteen thousand seven hundred, besides those who died in the Korah incident. So Aaron returned to Moses at the door of the tabernacle of meeting, for the plague had stopped.

a. Take a censer and put fire in it from the altar, put incense on it, and take it quickly to the congregation and make atonement for them: God had promised judgment in Numbers 16:45 (that I may consume them in a moment). Therefore, Moses told Aaron, as the high priest over God's people, to immediately offer incense to make atonement for the congregation.

b. Then Aaron took it as Moses commanded, and ran into the midst of the assembly: Moses and Aaron might have had an interest in letting God consume all those who sympathized with those who rebelled against their leadership. Instead, out of love, they tried to stop the plague.

i. We have no reason to think that Korah or his group would have shown the same mercy to Moses. The probably would have passively said, "Well God, go ahead and give them what they deserve. I knew they had it coming to them!" Korah and the complainers didn't have the same shepherd's heart for Israel that Moses and Aaron did.

ii. Aaron ran into the midst of the congregation; his sense of urgency is characteristic of true intercession.

c. So he put in the incense and made atonement for the people: A censer filled with burning incense was used to stop the plague. Incense is a picture of prayer in the Bible (as in Revelation 8:3-4), because the sweet-smelling smoke of incense ascends to heaven as our prayers would. This was a dramatic picture of Aaron, as high priest, interceding for God's people.

d. And he stood between the dead and the living, so the plague was stopped: The plague stopped where Aaron prayed. Intercessors do the same thing today; they stand between the dead and the living, beseeching God's mercy, preserving and promoting life with their prayer.

i. To stand between the dead and the living speaks of how serious the matter of prayer is; it is no casual pursuit, no fatalistic exercise in self-improvement. Prayer moves the hand of God, and moves it to stop death and to give life!

ii. When was the last time we prayed as if life and death depended upon it?

e. Those who died in the plague were fourteen thousand seven hundred: This is a great number, but not compared to the consuming of the whole nation. Even now, the generation of unbelief was perishing in the wilderness, so a new generation of faith and boldness could be raised up to take the Promised Land.

i. Most importantly, Aaron the high priest's work here is a picture of our high priest Jesus, and his work on our behalf. We were guilty sinners deserving judgment, we were rightly plagued, our Savior was sent on His mission, He was unjustly accused and attacked, He prayed on our behalf, He "ran" to save us, He stood between death and life for us, and He is the only chance for salvation, being the dividing line between death and life.

ii. "Aaron wisely puts himself 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 the heaven, interposing himself between the darts of death and the people. 'If there be darts that must fly," he seemed to say, "let them pierce me; or let the incense shield both me and the people.'" (Spurgeon) There is nothing that can save the soul of man except Jesus Christ standing between that soul and the judgment of God.

iii. "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." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 16 (Chapter Introduction)

Overview

Num 16:1, The rebellion of Korah, Dathan, and Abiram; Num 16:23, Moses separates the people from the rebels’ tents; Num 16:31, The earth swallows up Korah, and a fire consumes others; Num 16:36, The censers are reserved to holy use; Num 16:41, Fourteen thousand and seven hundred are slain by a plague, for murmuring against Moses and Aaron; Num 16:46, Aaron by incense stays the plague.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 16 (Chapter Introduction)

CHAPTER 16

Korah, Dathan, and Abiram raise sedition against Moses and Aaron, Num 16:1-3 . Moses reproving them, Num 16:4-11 , sends for Dathan and Abiram; their refusal and answer, Num 16:12-14 . The manneer of their punishment, Num 16:15-35 . Their perfuming censers are kept for a memorial and warning, Num 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, Num 16:41-50 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 16 (Chapter Introduction)

(Num 16:1-11) The rebellion of Korah, Dathan, and Abiram Korah contends for the priesthood.

(Num 16:12-15) Disobedience of Dathan and Abiram.

(Num 16:16-22) The glory of the Lord appears The intercession of Moses and Aaron.

(Num 16:23-34) The earth swallows up Dathan and Abiram.

(Num 16:35-40) The company of Korah consumed.

(Num 16:41-50) The people murmur A plague sent.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 16 (Chapter Introduction)

The date of the history contained in this chapter is altogether uncertain. Probably these mutinies happened after their removal back again from Kadesh-barnea, when they were fixed (if I may so speak) for their wandering in the wilderness, and began to look upon that as their settlement. Presently after new laws given follows the story of a new rebellion, as if sin took occasion from the commandment to become more exceedingly sinful. Here is, I. A daring and dangerous rebellion raised against Moses and Aaron, by Korah, Dathan, and Abiram (Num 16:1-15). 1. Korah and his accomplices contend for the priesthood against Aaron (Num 16:3). Moses reasons with them, and appeals to God for a decision of the controversy (Num 16:4-11). 2. Dathan and Abiram quarrel with Moses, and refuse to obey his summons, which greatly grieves him (Num 16:12-15). II. A solemn appearance of the pretenders to the priesthood before God, according to order, and a public appearance of the glory of the Lord, which would have consumed the whole congregation if Moses and Aaron had not interceded (Num 16:16-22). III. The deciding of the controversy, and the crushing of the rebellion, by the cutting off of the rebels. 1. Those in their tents were buried alive (Num 16:23-34). 2. Those at the door of the tabernacle were consumed by fire (Num 16:35), and their censers preserved for a memorial (Num 16:37-40). IV. A new insurrection of the people (Num 16:41-43). 1. God stayed in the insurrection by a plague (Num 16:45). 2. Aaron stayed the plague by offering incense (Num 16:46-50). The manner and method of recording this story plainly show the ferment to have been very great.

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 16 (Chapter Introduction)

INTRODUCTION TO NUMBERS 16

This chapter gives an account of a sedition of Korah and others against Moses and Aaron, Num 16:1, with whom Moses expostulates, and shows the unreasonableness of their clamour against Aaron, Num 16:5; sends for Dathan and Abiram, who were in the confederacy, but refused to come, which greatly angered Moses, Num 16:12; orders Korah and his company to appear before the Lord the next day, with Aaron, to have the controversy decided, Num 16:16; when all the congregation gathered together would have been, consumed had it not been for the intercession of Moses and Aaron, Num 16:19; and who, being separated from the rebels by the command of the Lord, some of the rebels were swallowed up in the earth, and others destroyed by fire from heaven, Num 16:23; and their censers were made a covering for the altar, as a memorial of their sin, Num 16:36; on which there was a new insurrection of the people, which brought a plague upon them, and destroyed 14,700 persons, and which was stopped at the intercession of Aaron, Num 16:41.