Text -- Numbers 16:33-50 (NET)

16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 16:34 All the Israelites who were around them fled at their cry, for they said, “What if the earth swallows us too?” 16:35 Then a fire went out from the Lord and devoured the 250 men who offered incense.

The Atonement for the Rebellion

16:36 The Lord spoke to Moses: 16:37 “Tell Eleazar son of Aaron the priest to pick up the censers out of the flame, for they are holy, and then scatter the coals of fire at a distance. 16:38 As for the censers of these men who sinned at the cost of their lives, they must be made into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.” 16:39 So Eleazar the priest took the bronze censers presented by those who had been burned up, and they were hammered out as a covering for the altar. 16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company– just as the Lord had spoken by the authority of Moses. 16:41 But on the next day the whole community of Israelites murmured against Moses and Aaron, saying, “You have killed the Lord’s people!” 16:42 When the community assembled against Moses and Aaron, they turned toward the tent of meeting– and the cloud covered it, and the glory of the Lord appeared. 16:43 Then Moses and Aaron stood before the tent of meeting. 16:44 The Lord spoke to Moses: 16:45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground. 16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord– the plague has begun!” 16:47 So Aaron did as Moses commanded and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people. 16:48 He stood between the dead and the living, and the plague was stopped. 16:49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah. 16:50 Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 16:33

Into the earth, which first opened itself to receive them, and then shut itself to destroy them.

Wesley: Num 16:35

From the cloud, wherein the glory of the Lord appeared.

Wesley: Num 16:37

Rather than to Aaron, partly because the troublesome part of the work was more proper for him, and partly lest Aaron should be polluted by going amongst those dead carcasses; for it is probable this fire consumed them, as lightning sometimes doth, others, by taking away their lives, and leaving their bodies dead upon the place.

Wesley: Num 16:37

From among the dead bodies of those men who were burnt.

Wesley: Num 16:37

Far from the altar and sanctuary, into an unclean place, where the ashes were wont to be cast: by which God shews his rejection on of their services.

Wesley: Num 16:37

By God's appointment, because they were presented before the Lord by his express order, Num 16:16-17.

Wesley: Num 16:38

That is, their own lives: who were the authors of their own destruction.

Wesley: Num 16:38

Of burnt-offerings, which was made of wood, but covered with brass before this time, Exo 27:1-2, to which this other covering was added for farther ornament, and security against the fire, continually burning upon it.

Wesley: Num 16:38

A warning to all strangers to take heed of invading the priesthood.

Wesley: Num 16:40

To Eleazer. These words belong to Num 16:38, the meaning is, that Eleazer did as God bade him.

Wesley: Num 16:41

Prodigious wickedness and madness so soon to forget such a terrible instance of Divine vengeance! The people of the Lord - So they call those wicked wretches, and rebels against God! Tho' they were but newly saved from sharing in the same punishment, and the survivors were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owe their preservation.

Wesley: Num 16:42

Moses and Aaron, who in all their distresses made God their refuge.

Wesley: Num 16:43

To hear what God, who now appeared, would say to them.

Wesley: Num 16:45

To beg mercy for the people; thus rendering Good for Evil.

Wesley: Num 16:46

Which was a sign of intercession, and was to be accompanied with it.

Wesley: Num 16:46

He went with the incense, to stir up the people to repentance and prayer, to prevent their utter ruin. This he might do upon this extraordinary occasion, having God's command for his warrant, though ordinarily incense was to be offered only in the tabernacle.

Wesley: Num 16:48

Whereby it may seem that this plague, like that fire, Num 11:1, began in the uttermost parts of the congregation, and so proceeded destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself, as a mediator to God on their behalf.

JFB: Num 16:28-34

The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses and struck the spectators with solemn awe.

JFB: Num 16:35

That is, from the cloud. This seems to describe the destruction of Korah and those Levites who with him aspired to the functions of the priesthood. (See Num 26:11, Num 26:58; 1Ch 6:22, 1Ch 6:37).

JFB: Num 16:37-40

He was selected lest the high priest might contract defilement from going among the dead carcasses.

JFB: Num 16:39-40

The altar of burnt offerings, being made of wood and covered with brass, this additional covering of broad plates not only rendered it doubly secure against the fire, but served as a warning beacon to deter all from future invasions of the priesthood.

JFB: Num 16:41

What a strange exhibition of popular prejudice and passion--to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people--the high priest perilling his own life in doing good to that perverse race.

JFB: Num 16:48

The plague seems to have begun in the extremities of the camp. Aaron, in this remarkable act, was a type of Christ.

Clarke: Num 16:33

They, and all that appertained to them - Korah, Dathan, and Abiram, and all that appertained to their respective families, went down into the pit caused by this supernatural earthquake; while the fire from the Lord consumed the 250 men that bare censers. Thus there were two distinct punishments, the pit and the fire, for the two divisions of these rebels.

Clarke: Num 16:37

The censers - are hallowed - קדשו kadeshu , are consecrated, i. e., to the service of God though in this instance improperly employed.

Clarke: Num 16:41

On the morrow all the congregation - murmured - It is very likely that the people persuaded themselves that Moses and Aaron had used some cunning in this business, and that the earthquake and fire were artificial; else, had they discerned the hand of God in this punishment, could they have dared the anger of the Lord in the very face of justice?

Clarke: Num 16:46

The plague is begun - God now punished them by a secret blast, so as to put the matter beyond all dispute; his hand, and his alone, was seen, not only in the plague, but in the manner in which the mortality was arrested. It was necessary that this should be done in this way, that the whole congregation might see that those men who had perished were not the people of the Lord; and that God, not Moses and Aaron, had destroyed them.

Clarke: Num 16:48

He stood between the dead and the living; and the plague, etc. - What the plague was we know not, but it seems to have begun at one part of the camp, and to have proceeded regularly onward; and Aaron went to the quarter where it was then prevailing, and stood with his atonement where it was now making its ravages, and the plague was stayed; but not before 14,700 had fallen victims to it, Num 16:49

If Aaron the high priest, with his censer and incense, could disarm the wrath of an insulted, angry Deity, so that a guilty people, who deserved nothing but destruction, should be spared; how much more effectual may we expect the great atonement to be which was made by the Lord Jesus Christ, of whom Aaron was only the type! The sacrifices of living animals pointed out the death of Christ on the cross; the incense, his intercession. Through his death salvation is purchased for the world; by his intercession the offending children of men are spared. Hence St. Paul, Rom 5:10, says: If, while we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved Through His Life, i. e., by the prevalence of his continual intercession. 2Co 5:18, 2Co 5:19 : "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation."By the awful transactions recorded in this chapter, we may see how jealous God is of the sole right of appointing the way and means of salvation. Had any priesthood, and any kind of service, no matter how solemn and sincere, been equally available in the sight of Divine justice and mercy, God would not have resented in so awful a manner the attempts of Korah and his company in their new service. The way of God’ s own appointment, the agony and death of Christ, is the only way in which souls can be saved. His is the priesthood, and his is the only available sacrifice. All other modes and schemes of salvation are the inventions of men or devils, and will in the end prove ruinous to all those who trust in them. Reader, forget not the Lord who bought thee.

Calvin: Num 16:34

34.And all Israel that were round about them We must suppose that the people were standing around, expecting at a distance the event that was to take place; for they had previously retired from the tents, in token of their separation (from this wicked company.) ¹⁰⁰ That they should now fly in confusion, lest the same destruction should overwhelm themselves, is a sign of their bad conscience, which is always troubled in itself, and agitates the wicked with sore inquietude. It is needful, indeed, that even the pious should be alarmed by God’s judgments, in order that their consternation or dread should instruct them ¹⁰¹ in his holy fear, and therefore they never reflect without dread on the punishments which God has inflicted upon the crimes of men. But, since hypocrites carry in their hearts a hot iron, as it were, they fall down like dead men, as if the lightning fell from God upon their own heads. Thus we shall presently see that this blind fear profited them but little.

Calvin: Num 16:35

35.And there came out a fire from the Lord The diver-sky of the punishments had the effect of awakening more astonishment in the people, than as if all had been destroyed in the same manner, although God’s anger raged more fiercely against the original authors of the evil, so as to make it manifest that each received a recompense according to the measure of his iniquity. He says that a fire went forth from Jehovah, because it was not kindled naturally, nor accidentally, but was accompanied by conspicuous marks, which showed that it was sent by Him. Yet I do not reject the opinions of others, viz., that God thundered from heaven, since thus His power would have been more manifestly exerted.

Calvin: Num 16:37

37.Speak unto Eleazar the son of Aaron Since there is no manifestation of God’s wrath so conspicuous as not to be forgotten too often by man’s stupidity, God was willing to anticipate this evil, and set up a monument for posterity, lest the recollection of this memorable judgment should ever be obscured. He commands, therefore, that a covering for the altar should be made of the censers, in order that none should rashly intrude himself to make the sacred offerings. When He calls them “hallowed,” some understand that it was sinful to transfer them to profane purposes, because they had once been devoted to the service of God. I am, however, rather of opinion that they were set apart (sacratas) as things accursed (anathemata.) Thus the fire which had been upon them is scattered afar, in order that the altar should be cleansed from its pollution. Although, however, there was the same pollution in the censers, yet God would have them preserved as accursed, so that all posterity might understand that none but the priests were to be admitted to the sacrifices. Nor is it superfluous for Him to speak of the rebels as having acted criminally “against their own souls;” but it was in order that the memory of their punishment might be inn manner engraved upon those brazen enclosures, in order to awaken continued dread.

Calvin: Num 16:40

40.To be a memorial unto the children of Israel This passage again confirms what I have just said, that God’s judgments, which ought to remain in full remembrance in every age, straightway escape, and are blotted out front men’s minds, unless they are provided with certain aids to meditate upon them. This, however, does not happen so much from ignorance as neglect. Wherefore we ought to be the more attentive to the aids to memory, which may retain us in the path of duty.

Calvin: Num 16:41

41.But on the morrow all the congregation There is something more than monstrous in this madness of theirs. The conflagration was yet smoking, wherein God had appeared as the awful avenger of pride: the chasm in which the leaders of the rebellion had been swallowed up, must still have been almost before their eyes. God had commanded the plates to be molten, which might record that severe judgment through many succeeding ages. All had confessed by their alarm and hasty flight that there was danger lest they should themselves also be exposed to similar punishments. Yet, on the next day, am if they desired deliberately to provoke God, who was still, as it were, armed, they accuse God’s holy servants of having been the authors of the destruction, though they had never lifted a finger against their enemies. Was it in the power of Moses to command the earth to open? Could he draw down the fire from heaven at his will? Since, then, both the chasm and the fire were manifest tokens of God’s wonderful power, why do not these madmen reflect that they are engaging in fatal warfare against Him? For to what purpose was this extraordinary mode of punishment, except that in their terror they might learn to humble themselves beneath God’s hand? Yet hence did they only derive greater wildness in their audacity, as if they desired to perish voluntarily with these sinners, whose punishment they had just been shuddering at. In two ways they betray their senselessness; first, by substituting Moses and Aaron as guilty of the murder, in place of God; and, secondly, by sanctifying these putrid corpses, as if in despite of God. They accuse Moses and Aaron of the slaughter, of which God had plainly shown Himself to be the author, as they themselves had been compelled to feel. But such is the blindness of the reprobate with respect to God’s works, that His glory rather stupifies them than excites their admiration. The foulest ingratitude was also added; for they do not consider that only a very few hours had elapsed since they had been preserved by the intercession of Moses from impending destruction. Thus, in their desire to avenge the death of a few, they call those the killers of the people of the Lord, to whom they ought to have been grateful for the safety of all. Again, what arrogance it is to count among the people of God, as if against His will, those reprobates, when He had not only cut them off from His Church, but had also exterminated them from the world, and from the human race! But thus do the wicked wax wanton against God under the very cover of His gifts, and especially they do not hesitate to mock Him with empty titles and outward signs, as the masks of their iniquity.

Calvin: Num 16:42

42.And it came to pass when the congregation From the fact that Moses and Aaron were protected by the covering of the cloud, we gather how uncontrollable was the rage of the people. For, although the glory of God only stood over the tabernacle, so that Moses and Aaron were still exposed to stoning, and any other acts of violence, yet it so dazzled the eyes of these wicked men, that they could not touch the holy persons. Nor can we doubt but that they betook themselves to the sanctuary, because, in the extremity of their danger, the only hope that remained to them was in the help of God. When, therefore, they had fled to this sacred asylum, God received them under the shadow of His wings. Thus did He testify, that the prayers and hopes of His people are never in vain, but that He succors them whenever they call upon Him. For although, now-a-days, He does not appear in a visible abode, still He is nigh unto all those who cast their cares upon Him. It might, indeed, have been the case that the sign of God’s glory was seen by none but Moses and Aaron, in order that they might be fully assured that God was near to help them; but, since the expression is indefinite, it is probable that God threatened also the frantic multitude, lest they should proceed to any further acts of violence, although the light was presented in vain to them in their blindness.

Calvin: Num 16:45

45.Get you up from among this congregation I have expounded the meaning of this expression a little above, namely, that as God regards His people with constant and peculiar love, so He defers His vengeance against the wicked, until these people are set apart, and placed in safety. For tie declares that, as soon as Moses and Aaron have secured themselves, all the rest shall perish in a moment. But incredible was the kindness of both of them, thus humbly to intercede for so ungrateful a people, who deserved to die a hundred times over; for, forgetful of their own lives, which they saw to be imperiled, they were ready to make atonement for the guilt, so as to rescue from death those abandoned wretches who were plotting their destruction. I do not, however, understand this, “Get you up,” merely with reference to place, for they were already separated, having taken refuge in the tabernacle; but it is just as if God had commanded them to sever themselves from the people, and, quitting them altogether, and casting away all care for the public welfare, to provide for their own private safety.

Calvin: Num 16:46

46.And Moses said unto Aaron The expiation of so great a sin did not indeed depend on the incense-offering, nor are we to imagine that God is appeased by the savor of frankincense; but thus was a symbol set before this grosshearted people, whereby they might be alike aroused to repentance and faith; for however insensible they might be in their rebellion, yet the dignity of the priesthood was so conspicuous in the censer, that they ought to have been awakened by it to reverence. For who would not view his impiety with horror, when he is made conscious of having despised and violated that sanctity wherein the Divine power displays itself for life or death? The sight of the censer might have justly availed to subdue their hardness of heart, so that at last they might begin to condemn and detest their unrighteous act. The second warning which it gave them was no less profitable, i.e., that they might perceive that God was only propitiated towards them by virtue of a mediator; but., in so far as the actual state of things allowed, the visible type directed them to the absent Savior. Since, however, men corrupt and obscure the truth by their fond inventions, His majesty is asserted by the Divine institution of sacrifice. Whilst Aaron, the typical priest, stands forth, until the true, and only, and perpetual Mediator shall be revealed.

The verb כפר , caphar, properly signifies, as I have said elsewhere, to reconcile God to men through the medium of an expiation (piaculum;) but, since here it refers to the people, the sense of Moses is rightly expressed by a single word, as one may say, to purge, or lustrate from pollution.

Calvin: Num 16:48

48.And he stood between the living and the dead If you understand that the living were everywhere mingled with the dead, you may conjecture that God’s wrath did not so fall upon one part of the camp, as to destroy all that came in its way without exception, as had been the case in the other revolt, but that He selected those who had sinned most grievously. But it is probable that Aaron proceeded so far as to leave behind those who still remained uninjured, and, in the very place where the destruction had occurred, encountered the wrath of God, and arrested its course. Hence it was that both the fervor of his zeal might be the better perceived, and his office of appeasing God was more fully confirmed by its actual success. For what more evident miracle could be required, than when the slaughter, which had both begun to rage suddenly, and then to proceed in a course no less rapid than continuous, was stopped by the arrival of Aaron, exactly as if a hedge had been set up against it? The efficacy of the priesthood in propitiating God, is therefore both clearly and briefly set before us; and hence we are taught, that though we are so dose to the reprobate when they perish, as that their destruction should reach to ourselves, still that we shall be safe from all evil, if only Christ intercede for us.

Calvin: Num 16:49

49.Now they that died in the plague Already three hundred, or thereabouts, had been destroyed on account of the conspiracy made with Korah; now a much larger number was added. And this, forsooth, is what the wicked reap from their obstinacy, that God being more and more provoked redoubles His punishments; even as He threatens that, unless those whom He chastises shall repent, he will deal “seven times more” severely with them. (Lev 26:18.) Wherefore let us learn, when we are warned by His rebukes, to humble ourselves betimes beneath His mighty hand, since nothing is worse than to kick against the pricks; and let us always bear in mind what the psalm says,

“Be ye not as the horse or as the mute, whose mouth must be held with bit and bridle; (because) many sorrows shall be to the wicked.” (Psa 32:9.)

They rebelliously exclaimed that the people of the Lord were slain, when three hundred had perished; they now experience how much better it would have been to be dumb before God, and to give glory to His holy severity, than, instead of three hundred, to devote to destruction nearly fifty times as many. Let us, then, remember the admonition of Paul:

“Let us beware lest we murmur, lest perchance the destroyer should destroy us,” ¹⁰² (1Co 10:10;)

for nothing is less tolerable in us than that we should frowardly presume to speak evil of God, when Scripture so often exhorts us to be silent in His presence.

TSK: Num 16:33

into the : Psa 9:15, Psa 55:23, Psa 69:15, Psa 143:7; Isa 14:9, Isa 14:15; Eze 32:18, Eze 32:30

they perished : Jud 1:11

TSK: Num 16:34

fled : Isa 33:3; Zec 14:5; Rev 6:15-17

Lest : Num 17:12, Num 17:13

TSK: Num 16:35

And there : Num 11:1, Num 26:10; Lev 10:2; Psa 106:18

two hundred : Num 16:2, Num 16:17

TSK: Num 16:37

the censers : Num 16:7, Num 16:18

hallowed : Kadashoo , consecrated, i.e., to the service of God, though in this instance, improperly employed. Lev 27:28

TSK: Num 16:38

sinners : 1Ki 2:23; Pro 1:18, Pro 8:36, Pro 20:2; Hab 2:10

a sign : Num 16:40, Num 17:10, Num 26:10; Eze 14:8; 1Co 10:11; 2Pe 2:6

TSK: Num 16:40

that no : Num 3:10, Num 3:38, Num 18:4-7; Lev 22:10; 2Ch 26:18-20; Jud 1:11

come near : 1Ki 13:1-3; 2Ch 26:16-21

TSK: Num 16:41

on the morrow : It is not unlikely, that the people persuaded themselves that Moses and Aaron had used some cunning in this business and that the earthquake and fire were artificial; for, had they discerned the hand of God in this punishment, they would scarcely have dared the anger of the Lord in the very face of his justice. And while they thus absurdly imputed this judgment to Moses and Aaron, they impiously called the persons, thus perishing in their rebellion, ""the people of the Lord!"

all the : Num 16:1-7, Num 14:2; Psa 106:13, Psa 106:23, 25-48; Isa 26:11

Ye have : Num 16:3; 2Sa 16:7, 2Sa 16:8; 1Ki 18:17; Jer 37:13, Jer 37:14, Jer 38:4, Jer 43:3; Amo 7:10; Mat 5:11; Act 5:28, Act 21:28; 2Co 6:8

TSK: Num 16:42

when the : Num 16:19

the glory : Num 16:19, Num 14:10, Num 20:6; Exo 16:7, Exo 16:10, Exo 24:16, Exo 40:34, Exo 40:35; Lev 9:23

TSK: Num 16:45

Get you up : Num 16:21, Num 16:24, Num 16:26

And they : Num 16:22, Num 20:6; 1Ch 21:16; Mat 26:39

TSK: Num 16:46

from off : Lev 9:24, Lev 10:1, Lev 16:12, Lev 16:13; Isa 6:6, Isa 6:7; Rom 5:9, Rom 5:10; Heb 7:25-27, Heb 9:25, Heb 9:26; Rev 8:3-5

and put : Psa 141:2; Mal 1:11

an atonement : Exo 30:7-10; Lev 16:11-16; 1Jo 2:1, 1Jo 2:2

there is wrath : Num 1:53, Num 8:19, Num 11:33, Num 18:5; Lev 10:6; 1Ch 27:24; Psa 106:29

the plague is begun : God now punished them by a secret blast, so as to put the matter beyond dispute; His hand, and His alone, was seen, not only in the plague, but in the manner in which the mortality was arrested. It was necessary that it should be done in this way, that the whole congregation might see that these men who had perished were not ""the people of the Lord,""and that God, not Moses and Aaron, had destroyed them.

TSK: Num 16:47

and ran : Mat 5:44; Rom 12:21

and behold : Psa 106:29

and he put : Num 16:46; Deu 33:10, Deu 33:11; Isa 53:10-12

TSK: Num 16:48

What the plague was we know not; but it seems from this to have begun at one part of the camp, and to have proceeded regularly onward.

Num 16:18, Num 16:35, Num 25:8-11; 2Sa 24:16, 2Sa 24:17, 2Sa 24:25; 1Ch 21:26, 1Ch 21:27; 1Th 1:10; 1Ti 2:5, 1Ti 2:6; Heb 7:24, Heb 7:25; Jam 5:16; Joh 5:14

TSK: Num 16:49

fourteen thousand : Num 16:32-35, Num 25:9; 1Ch 21:14; Heb 2:1-3, Heb 10:28, Heb 10:29, Heb 12:25

TSK: Num 16:50

Num 16:43; 1Ch 21:26-30

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 16:35

Compare the marginal references The fire came out from the sanctuary or the altar.

Barnes: Num 16:37

Aaron as High Priest and as one of those that offered incense Num 16:17, could not be defiled by going among the dead.

The censers were not to be used again for censers, nor the coals on them for kindling the incense to be offered before the Lord. Yet neither of them could fittingly be employed for common purposes. The censers therefore were beaten into plates for the altar; the coals were scattered at a distance.

Barnes: Num 16:38

These sinners against their own souls - That is, "against their own lives."By their sin they had brought destruction upon themselves.

Barnes: Num 16:45

They fell upon their faces - In intercession for the people; compare Num 16:22; Num 14:5.

Barnes: Num 16:46

A censer - Rather, the censer. i. e. that of the high priest which was used by him on the great Day of Atonement: compare Lev 16:12; Heb 9:4.

Barnes: Num 16:47-48

A striking proof of the efficacy of that very Aaronic priesthood which the rebels had presumed to reject. The incense offering which had brought down destruction when presented by unauthorised hands, now in the hand of the true priest is the medium of instant salvation to the whole people. Aaron by his acceptable ministration and his personal self-devotion foreshadows emphatically in this transaction the perfect mediation and sacrifice of Himself made by Christ.

Poole: Num 16:33

Into the pit i.e. into the earth, which first opened itself to receive them, and then shut itself to destroy them, and transmit them to further punishment.

Poole: Num 16:35

From the Lord i.e. from the cloud, wherein the glory of the Lord appeared, Num 16:19 , to give sentence in this cause.

Poole: Num 16:37

Unto Eleazar rather than to Aaron, partly because the tronblesome part of the work was more proper for him, and partlly lest Aaron should be polluted by going amongst those dead carcasses; for it is probable this fire consumed them, as lightning somethnes doth others, by taking away their lives, and leaving their bodies dead upon the place.

Out of the burning i.e. from among the dead bodies of those men who were burnt. Burning put for those who are burnt , as captivity for the captives , Num 21:1 , and poverty for the poor , 2Ki 24:14 .

The fire i.e. the cinders or ashes which are left in or near their censers.

Yonder i.e. far from the altar and sanctuary, into an unclean place, where the ashes were wont to be cast; by which God shows his rejection of their services.

They are hallowed either,

1. By God’ s appointment, because they were presented before the Lord by his express order, Num 16:16,17 . Or,

2. By God’ s just judgment, because they, together with the persons that used them, were accursed and devoted by God, and therefore were the Lord’ s, and not to be employed in any profane or common use, as appears from Lev 27:28 . But the first reason is the chief, and is rendered by God himself, Num 16:38 .

Poole: Num 16:38

Against their own souls i.e. their own lives; who were the authors of their own death and destruction. Compare 1Ki 2:23 Pro 20:2 . This he saith for the vindication of God’ s justice and his own ministry in this severe dispensation.

The altar to wit, of burnt-offerings, which was made of wood, but covered with brass before this time, Exo 27:1,2 , to which this other covering was added for further ornament and security against the fire, which was continually burning upon it.

A sign a monument or warning to all strangers to take heed of invading the priesthood, as it follows, Num 16:40 .

Poole: Num 16:40

As Korah, and as his company i.e. that he do not imitate them in their sin, and therefore bring upon himself the same plague.

To him i.e. to Eleazar. These words belong to Num 16:38 ; the meaning is, that Eleazar did as God bade him.

Poole: Num 16:41

Prodigious wickedness and madness, so soon to forget such a terrible instance of Divine vengeance!

Ye have killed you, who should have preserved them, and interceded for them, have pulled down God’ s wrath upon them, for the maintenance of your own authority and interest.

The people of the Lord so they call those wicked wretches, and rebels against God; which shows the power of passion and prejudice to corrupt men’ s judgment.

Poole: Num 16:42

They looked i.e. Moses and Aaron, who in all their distresses made God their refuge.

Poole: Num 16:43

To hear what God, who now appeared, would say to him.

Poole: Num 16:45

To beg pardon and mercy for the people, as they oft did; thus rendering good to them for evil, which the people requited with evil for their kindness.

Poole: Num 16:46

Put on incense which was a sign of intercession, Psa 141:2 , and was to be accompanied with it, Luk 1:9,10 .

Go quickly unto the congregation with the incense, to stir up the people to repentance and prayer to prevent their utter ruin. This he might do upon this extraordinary occasion, having God’ s command for his warrant, though ordinarily incense was to be offered only in the tabernacle.

The plague is begun in cutting off the people by a sudden and miraculous stroke.

Poole: Num 16:47

Ran into the midst of the congregation hazarding his own life to obey God, and to do this wicked people good.

Poole: Num 16:48

Whereby it may seem that this plague, like that fire, Num 11:1 , began in the uttermost parts of the congregation, and proceeded, destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself as a mediator to God on their behalf.

Haydock: Num 16:33

Hell. Hebrew adds, "they, and whatsoever belonged to them, descended into hell, or the pit." Sale. ---

The souls of the impenitent into the former, the bodies of the cattle, &c., into the bowels of the earth. (Haydock)

Haydock: Num 16:35

Incense. Core had left them, and was busy in stirring up the people to rebellion, when a fire proceeding from the cloud, or from the altar, or perhaps a thunderbolt, (Calmet) came to arraign them before God's tribunal, there to meet their chief, and to hear the eternal sentence of separation from all good, which was instantly pronounced upon all who died impenitent. (Haydock) ---

Perhaps Core might have been offering incense with his 250 men, when the fire seized him, ver. 40. (Du Hamel)

Haydock: Num 16:38

Sinners. These censers were sanctified or set apart for God's altar: 1. By the intention of those who used them, though contrary to his will; 2. by the exemplary vengeance which he exercised upon the rash pretenders to the priesthood; 3. by being a monument of their folly, and therefore placed, by God's order, upon the altar, to deter all others from imitating their conduct. Eleazar was commanded to take them up, and scatter the strange fire; that Aaron might not be defiled with touching the carcasses or ashes of the deceased, nor seem to exult in their death. (Calmet) ---

God was thus also pleased to manifest that the children of Aaron, and not of the other Levites, should succeed him. (St. Augustine, q. 30.) (Worthington)

Haydock: Num 16:40

Stranger, though he be even of royal dignity. Thus Osias was afflicted with a perpetual leprosy, which rendered him incapable of exercising even the office of king, because he had attempted to offer incense, 2 Kings xv. 5., and 2 Paralipomenon xxvi. 17. (Haydock)

Haydock: Num 16:45

Get ye out. Moses and Aaron complied with the spirit, though not with the letter of this injunction. They lay prostrate on their faces, with all humility and earnestness, begging that the Lord would preserve them, and at the same time take pity on the frailty of the multitude, who had been deluded, and had, in words at least, approved the conduct of the rebels. (Haydock) ---

God encourages them inwardly to persevere in prayer, in the same manner as when he said to Moses, (Exodus xxxii. 20,) Let me alone, that my wrath may be enkindled, &c.

Haydock: Num 16:46

Take. Moses was inspired by God, on this extraordinary occasion, to pass over the common rules, which forbade the high priest to offer incense any where but in the tabernacle, and never to appear among the dead. (Calmet)

Haydock: Num 16:49

Core. We cannot reckon less than 15,000, who perished in consequence of their adherence to this innovator. Behold the first-fruits of ambition and of rebellion. (Haydock)

Gill: Num 16:33

They, and all that appertained unto them, went down alive into the pit,.... The grave which the opening earth made for them, they and their families:

and the earth closed upon them; and covered them over; this it did of itself, as Aben Ezra remarks: this was a wonderful instance of almighty power, that it should open in such large fissures as to swallow up such a number of men, with their tents, goods, and cattle, and then close again so firmly, as not to have the least appearance upon it of what had happened, as Josephus observes ^z:

and they perished from among the congregation; and had a name and a place no more with them.

Gill: Num 16:34

And all Israel that were round about them fled at the cry of them,.... Or because of it, as Aben Ezra; their cry was so loud, their shrieks so dreadful and piercing, that the Israelites about them fled to get out of the sound of them, as well as for their own safety. The Targum of Jonathan not only represents their cry as terrible, but gives the words they expressed at it;"and all Israel that were round about them fled, because of the terror of their voice, when they cried and said, the Lord is righteous and his judgments truth, and truth are the words of Moses his servant, but we are wicked who have rebelled against him:"

for they said, lest the earth swallow us up also; which they might fear, since they had provoked the Lord, by associating with these men, and countenancing them by their presence, as they had done; who would have consumed them in a moment at first, had it not been for the intercession of Moses and Aaron.

Gill: Num 16:35

And there came out a fire from the Lord,.... Flashes of lightning from the cloud in which he was:

and consumed the two hundred and fifty men that offered incense; not that it reduced them to ashes, but took away their lives, struck them dead at once, in like manner as Nadab and Abihu were, who though said to be devoured by the fire, yet their bodies remained, Lev 10:2; and is often the case of persons killed by lightning; though Josephus ^a thinks they were so consumed as that their bodies were no more seen, and who is express for it that Korah perished with them in this manner; which is not improbable, since he took his censer and offered incense with them, and was the ringleader of them, and the person that contended with Aaron for the priesthood, which was to be determined in this way; and though he is not mentioned it may be concluded, as Aben Ezra observes, by an argument from the lesser to the greater, that if the men he drew in perished, much more he himself; and the same writer observes, that in the song of the Red sea, no mention is made of the drowning of Pharaoh in it, only of his chariots and his host, and yet he himself was certainly drowned: now these men burning incense which belonged only to the priests of the Lord, were by just retaliation consumed by fire, and which made it plainly appear they were not the priests of the Lord; and the judgment on them was the more remarkable, that Moses and Aaron, who stood by them, remained unhurt. This was an emblem of the vengeance of eternal fire, of everlasting burnings, Jud 1:11.

Gill: Num 16:36

And the Lord spake unto Moses,.... Immediately after these men were consumed by fire from him; out of the same cloud from whence that proceeded, he spoke:

saying: as follows.

Gill: Num 16:37

Speak unto Eleazar the son of Aaron the priest,.... His eldest son, that was to succeed him as high priest, and who perhaps was upon the spot to see the issue of things; and who, rather than Aaron, is bid to do what follows, partly because Aaron was now officiating, burning incense, and that he might not be defiled with the dead bodies; and partly because it was more proper and decent for the son to do it than the father; and it may be also because it was for the further confirmation of the priesthood in the posterity of Aaron:

that he take up the censers out of the burning; either out from among the dead bodies burnt with fire from the Lord, or out of the burning of the incense in them; these were the censers of Korah and the two hundred fifty men with him:

and scatter thou the fire yonder; the fire that was in the censers; the incense burning in them was to be cast out and scattered here and there, or carried to some unclean place at a distance, as a token of the rejection of the services of these men: and thus the Lord answered the prayer of Moses, that he would not have respect to their offering, Num 16:15; if incense is intended there; though that seems to refer only to Dathan and Abiram, and not to these two hundred fifty men:

for they are hallowed, incense being offered in them before the Lord, and therefore were not to be made use of in common service.

Gill: Num 16:38

The censers of these sinners against their own souls,.... Who by burning incense in them sinned, and by sinning hurt and ruined their souls:

let them make them broad plates for a covering of the altar; the altar of burnt offering, which, though it had a covering of brass, another made of these were to be over it, for the further security of it, being of from the fire continually burning on it; these censers were to be beaten into broad plates, by the workmen who understood how to do it:

for they offered them before the Lord, therefore they are hallowed; they offered them in his presence, they burned incense in them, and to him, though it was not their business, but the business of the priests; yet these being done, and by his orders, for an open trial who were his priests and who not, they were not to be put to common use:

and they shall be a sign unto the children of Israel; a memorial sign, a sign bringing this affair to remembrance, as it is explained in Num 16:40; this was a sign to the priests, that they only were to offer every kind of offerings, and to the Levites, who attended the priests at the altar continually, and so had every day a sight of it and of those plates upon it, which would remind them of this fact, and teach them not to usurp the priest's office; and to all the children of Israel, to learn from hence that none were to burn incense but the priests of the Lord, for doing which Uzziah, though a king, was punished, 2Ch 26:18.

Gill: Num 16:39

And Eleazar the priest took the brazen censers,.... The metal of which these censers were made is particularly observed, to show that they were fit for the use they were ordered to be put unto, namely, for a covering of the altar of burnt offering, which was covered with brass, that being very suitable, since fire was continually burning on it; and by this it appears that these censers were different from those of Aaron and his sons, for theirs were silver ones; the high priest on the day of atonement indeed made use of golden one, but at all other times he used a silver one ^b; and so did the common priests every day, morning and night, when they offered incense ^c:

wherewith they that were burnt had offered; the two hundred fifty men burnt with fire from the Lord, having offered incense to him with the brazen censers:

and they were made broad plates for a covering of the altar; not by Eleazar, but by workmen skilled in the art of drawing or beating any kind of metal into thin plates, by the direction and order of Eleazar.

Gill: Num 16:40

To be a memorial unto the children of Israel,.... The whole body of them; this explains what is meant by sign, Num 16:38; that it was to put or keep in mind what follows:

that no stranger which is not of the seed of Aaron come near to offer incense before the Lord; not only any Gentile but any Israelite, and not any Israelite only, but any Levite; none but those of the family of Aaron might offer incense before the Lord:

that he be not as Korah and as his company; this makes it clear that Korah perished at this time, though it is nowhere expressed; and it seems pretty plain from hence that he perished by fire, as his company, the two hundred fifty men with censers, did:

as the Lord said unto him by the hand of Moses; either to Korah, who is the immediate antecedent, and who perished as the Lord had told him by Moses he should; so some understand it, mentioned by Aben Ezra and Jarchi; or else to Aaron, as they interpret it; and then the sense is, that none but those of Aaron's seed should offer incense, as the Lord had declared to him by Moses; see Num 3:10; or it may be rather to Eleazar, as Abendana, who did as the Lord spake to him by Moses, took up the censers of the men that were burnt, and got them beaten into broad plates, and covered the altar of burnt offering with them.

Gill: Num 16:41

But on the morrow,.... The day following the dreadful catastrophe, the earth swallowing up Dathan and Abiram, and all that belonged to them, the burning of Korah and the two hundred fifty men of his company:

all the congregation of the children of Israel murmured against Moses,

and against Aaron; not the princes and heads of the people only, but the whole body of them; though the above persons that murmured against them had but the day before been made such dreadful examples of divine vengeance. This is a most surprising instance of the corruption and depravity of human nature, of the blindness, hardness, and stupidity of the hearts of men, which nothing but the grace of God can remove; the images of the awful sights many of them had seen must be strong in their minds; the shrieks of the wretched creatures perishing must be as yet as it were in their ears; the smell of the fire was scarce out of their nostrils; and yet, notwithstanding this shocking scene of things, they fell into the same evil, and murmur against the men, whose authority, being called in question, had been confirmed by the above awful instances:

saying, ye have killed the people of the Lord; so they called the rebels, and hereby justified them in all the wickedness they had been guilty of; and though their death was so manifestly by the immediate hand of God, yet they lay it to the charge of Moses and Aaron, because it was in vindication of them that it was done, and because they did not intercede by prayer for them; though it is certain they did all they could to reclaim them from their sin, and prevent their ruin; yet the people insist on it that they were the cause or occasion of their death, as the Targums of Onkelos and Jonathan express it.

Gill: Num 16:42

And it came to pass, when the congregation was gathered against Moses and against Aaron,.... To kill them, as the Targum of Jonathan adds; who, perhaps, upon uttering their murmurs, made up to them, and by their gestures showed an intention to murder them:

that they looked toward the tabernacle of the congregation; either the people did, to see whether they could observe any appearance of the displeasure of God against them; or rather Moses and Aaron looked that way for help and deliverance in this extreme danger, knowing there was no salvation for them but of the Lord, Jer 3:23,

and, behold, the cloud covered it; as when it was first erected, and which was a token of the divine Presence, Num 9:15; perhaps it had dispersed immediately upon the death of the rebels, and now returned again in favour of the servants of the Lord:

and the glory of the Lord appeared; in the cloud, as in Num 16:19; to encourage Moses and Aaron, and to deliver them out of the hands of the people, and to the terror of them.

Gill: Num 16:43

And Moses and Aaron came before the tabernacle of the congregation. Whose tent was not far from it, about which the people of Israel were gathered; and from whence they came to the tabernacle, both for shelter and safety, and for advice and instruction how to behave in this crisis; they did not go into it, but stood before it; the Lord being in the cloud over it, they stood in the door of it, Num 16:50; so the Targum of Jonathan,"and Moses and Aaron came from the congregation to the door of the tabernacle.''

Gill: Num 16:44

And the Lord spake unto Moses,.... Out of the cloud:

saying; as follows.

Gill: Num 16:45

Get you up from among this congregation,.... That is, withdraw from them, and be separate, that they might not be involved in the same destruction with them, as well as that they might have no concern for them, or plead with the Lord in prayer on their account, but let him alone to destroy them, as follows:

that I may consume them in a moment; as he was able to do, and had proposed to do it before, but they entreated him that he would not, Num 16:21; as they again do:

and they fell upon their faces; in prayer, as the Targums of Jonathan and Jerusalem; and so Aben Ezra observes, it was to pray to deprecate the wrath of God, and to implore his pardoning mercy for this sinful people; which shows what an excellent temper and disposition these men were of, to pray for them that had so despitefully used them as to charge them with murder, and were about to commit it on them; see Mat 5:44.

Gill: Num 16:46

And Moses said unto Aaron, take a censer,.... Which lay in the tabernacle:

and put fire therein from off the altar; the altar of burnt offering, from whence fire only was to be taken for burning incense; and lest Aaron in his hurry should forget to take it from thence, but elsewhere, and offer strange fire as his sons had done, Moses expresses the place from whence he should take it:

and put on incense: upon the fire, in the censer, which he was to do when he came into the camp, and not as soon as he took the fire from the altar: the censer with fire in it he carried in one hand, and the incense in the other; and when he was in the midst of the congregation, he put the incense on the fire, and burnt it, as appears from Num 16:47, this was an emblem of prayer, and a figure of the intercession and mediation of Christ, Psa 141:2,

and go quickly unto the congregation; the case required haste:

and make an atonement for them; which was usually done by the sacrifice of a sin or trespass offering, but now there was no time for that, and therefore incense, which was of quicker dispatch, was used for that purpose instead of it:

for there is wrath gone out from the Lord; some token of it, some disease was inflicted, which Moses had information of from the Lord, and therefore expressly says:

the plague is begun; a pestilence was sent among the people.

Gill: Num 16:47

And Aaron took as Moses commanded,.... A censer with fire in it from the altar, and also incense:

and ran into the midst of the congregation: though a man in years and in so high an office, and had been so ill used by the people; yet was not only so ready to obey the divine command, but so eager to serve this ungrateful people, and save them from utter destruction, that he ran from the tabernacle into the midst of them:

and, behold, the plague was begun among the people; he saw them fall down dead instantly in great numbers:

and he put on incense; upon the fire in the censer, which though it was not in common lawful to burn but in the holy place on the altar of incense, yet, upon this extraordinary occasion, it was dispensed with by the Lord, as it had been the day before when he offered it at the door of the tabernacle with the two hundred fifty men of Korah's company; and perhaps the reason of it now was, that the people might see Aaron perform this kind office for them, and give them a fresh convincing proof of his being invested with the office of priesthood from the Lord, or otherwise he could have done this in its proper place, the sanctuary:

and made an atonement for the people; by offering incense, which God smelt a sweet savour in, and accepted of, and his wrath was appeased and the plague stayed: in this Aaron was a type of our Lord Jesus Christ, and of his mediation, atonement, and intercession; wrath is gone forth from God for the sins of men, which is revealed in the law; and death, the effect of it, has taken place on many in every sense of it, corporeal, spiritual, and eternal: Christ, as Mediator, in pursuance of his suretyship engagements, has made atonement for the sins of his people by the sacrifice of himself; and now ever lives to make intercession for them, which is founded upon his sacrifice and satisfaction, his sufferings and death, signified by the fire in which the incense was put.

Gill: Num 16:48

And he stood between the dead and the living,.... The plague beginning at one end of the camp, and so proceeded on, Aaron placed himself between that part of it wherein it had made havoc, and that wherein yet it was not come; the Targum of Jonathan is,"he stood in prayer in the middle, and made a partition, with his censer, between the dead and living;''in this he was a type of Christ, the Mediator between God and man, the living God and dead sinners; for though his atonement and intercession are not made for the dead in a corporeal sense, nor for those who have sinned, and sin unto death, the unpardonable sin, nor for men appointed unto death, but for the living in Jerusalem, or for those who are written in the Lamb's book of life; yet for those who are dead in sin, and as deserving of eternal death as others, whereby they are saved from everlasting ruin:

and the plague was stayed; it proceeded no further than where Aaron stood and offered his incense, and made atonement: so the consequence of the atonement and intercession of Christ is, that the wrath of God sin deserves comes not upon those that have a share therein, the second death shall not seize upon them, nor they be hurt with it; for, being justified by the blood of Christ, and atonement for their sins being made by his sacrifice, they are saved from wrath to come.

Gill: Num 16:49

Now they that died in the plague were fourteen thousand and seven hundred,.... 14,700. Thus what they were threatened with, that their carcasses should fall in the wilderness, Num 14:29, was more and more fulfilled:

beside them that died about the matter of Korah; these are not taken into the number here, even the two hundred fifty men of Korah's company, and the families of Dathan and Abiram, Num 16:32; how many they were is not certain, but they were but few in comparison of these.

Gill: Num 16:50

And Aaron returned unto Moses,.... After he had by his atonement and intercession put a stop to the wrath of God broken forth upon the people:

unto the door of the tabernacle of the congregation; where Moses was waiting for his return, and to know the issue of this affair:

and the plague was stayed: even before Aaron left the camp, and is here repeated for the certainty of it, and to intimate that it continued to cease, and broke not out again.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 16:34

¹ tn Heb “all Israel.”

² tn Heb “voice.”

³ tn Heb “lest.”

NET Notes: Num 16:35

¹ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

NET Notes: Num 16:36

¹ sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.

NET Notes: Num 16:37

¹ tn Heb “say to.”

² tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.

³ tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.

NET Notes: Num 16:38

¹ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

² tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

NET Notes: Num 16:40

¹ tn Heb “from the seed of.”

² tn Heb “hand.”

NET Notes: Num 16:41

¹ sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event.

NET Notes: Num 16:42

¹ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

² tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

NET Notes: Num 16:45

¹ tn Heb “they fell on their faces.”

NET Notes: Num 16:47

¹ tn Heb “took.”

² tn Or “had spoken” (NASB); NRSV “had ordered.”

Geneva Bible: Num 16:38

The censers of these sinners ^{( o )} against their own souls, let them make them broad plates [for] a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a ^{( p )} sign unto the children of Israel.

^{( o )} Who caused their own death.

^{( p )} Of God's judgments against rebels.

Geneva Bible: Num 16:40

[To be] a memorial unto the children of Israel, that no stranger, which [is] not of the seed of Aaron, come near to offer incense before the LORD; that he be not as ^{( q )} Korah, and as his company: as the LORD said to him by the hand of Moses.

^{( q )} Who presumed above his calling.

Geneva Bible: Num 16:46

And Moses said unto Aaron, Take a censer, and put fire therein from off the ^{( r )} altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.

^{( r )} For it was not lawful to take any other fire, but of the altar of burnt offering, (Lev 10:1).

Geneva Bible: Num 16:47

And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the ^{( s )} plague was begun among the people: and he put on incense, and made an atonement for the people.

^{( s )} God had begun to punish the people.

Geneva Bible: Num 16:48

And he stood between the dead and the living; and the ^{( t )} plague was stayed.

^{( t )} God drew back his hand and stopped punishing them.

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 16:23-34

The seventy elders of Israel attend Moses. It is our duty to do what we can to countenance and support lawful authority when it is opposed. And those who would not perish with sinners, must come out from among them, and be separate. It was in answer to the prayer of Moses, that God stirred up the hearts of the congregation to remove for their own safety. Grace to separate from evil-doers is one of the things that accompany salvation. God, in justice, left the rebels to the obstinacy and hardness of their own hearts. Moses, by Divine direction, when all Israel were waiting the event, declares that if the rebels die a common death, he will be content to be called and counted an imposter. As soon as Moses had spoken the word, God caused the earth to open and swallow them all up. The children perished with their parents; in which, though we cannot tell how bad they might be to deserve it, or how good God might be otherwise to them; yet of this we are sure, that Infinite Justice did them no wrong. It was altogether miraculous. God has, when he pleases, strange punishments for the workers of iniquity. It was very significant. Considering how the earth is still in like manner loaded with the weight of man's sins, we have reason to wonder that it does not now sink under its load. The ruin of others should be our warning. Could we, by faith, hear the outcries of those that are gone down to the bottomless pit, we should give more diligence than we do to escape for our lives, lest we also come into their condemnation.

MHCC: Num 16:35-40

A fire went out from the Lord, and consumed the two hundred and fifty men that offered incense, while Aaron, who stood with them, was preserved alive. God is jealous of the honour of his own institutions, and will not have them invaded. The sacrifice of the wicked is an abomination to the Lord. The censers are devoted, and, as all devoted things, must be made serviceable to the glory of God. This covering of the altar would remind the children of Israel of this event, that others might hear and fear, and do no more presumptuously. They brought destruction on themselves both in body and soul. Thus all who break the law and neglect the gospel choose and love death.

MHCC: Num 16:41-50

The gaping earth was scarcely closed, before the same sins are again committed, and all these warnings slighted. They called the rebels the people of the Lord; and find fault with Divine justice. The obstinacy of Israel notwithstanding the terrors of God's law, as given on mount Sinai, and the terrors of his judgments, shows how necessary the grace of God is to change men's hearts and lives. Love will do what fear cannot. Moses and Aaron interceded with God for mercy, knowing how great the provocation was. Aaron went, and burned incense between the living and the dead, not to purify the air, but to pacify an offended God. As one tender of the life of every Israelite, Aaron made all possible speed. We must render good for evil. Observe especially, that Aaron was a type of Christ. There is an infection of sin in the world, which only the cross and intercession of Jesus Christ can stay and remove. He enters the defiled and dying camp. He stands between the dead and the living; between the eternal Judge and the souls under condemnation. We must have redemption through His blood, even the remission of sins. We admire the ready devotion of Aaron: shall we not bless and praise the unspeakable grace and love which filled the Saviour's heart, when he placed himself in our stead, and bought us with his life? Greatly indeed hath God commended his love towards us, in that while we were yet sinners, Christ died for us, Rom 5:8.

Matthew Henry: Num 16:23-34

We have here the determining of the controversy with Dathan and Abiram, who rebelled against Moses, as in the next paragraph the determining of the controversy with Korah and his company, who would be rivals with Aaron. It should seem that Dathan and Abiram had set up a spacious tabernacle in the midst of the tents of their families, where they kept court, met in council, and hung out their flag of defiance against Moses; it is here called the tabernacle of Korah, Dathan, and Abiram, Num 16:24, Num 16:27. There, as in the place of rendezvous, Dathan and Abiram staid, when Korah and his friends went up to the tabernacle of the Lord, waiting the issue of their trial; but here we are told how they had their business done, before that trial was over. For God will take what method he pleases in his judgments.

I. Public warning is given to the congregation to withdraw immediately from the tents of the rebels. 1. God bids Moses speak to this purport, Num 16:24. This was in answer to Moses's prayer. He had begged that God would not destroy the whole congregation. "Well,"says God, "I will not, provided they be so wise as to shift for their own safety, and get out of the way of danger. If they will quit the rebels, well and good, they shall not perish with them; otherwise, let them take what follows."Note, We cannot expect to reap benefit by the prayers of our friends for our salvation, unless we ourselves be diligent and faithful in making use of the means of salvation; for God never promised to save by miracles those that would not save themselves by means. Moses that had prayed for them must preach this to them, and warn them to flee from this wrath to come. 2. Moses accordingly repairs to the head-quarters of the rebels, leaving Aaron at the door of the tabernacle, Num 16:25. Dathan and Abiram had contumaciously refused to come up to him (Num 16:12), yet he humbly condescends to go down to them, to try if he could yet convince and reclaim them. Ministers must thus with meekness instruct those that oppose themselves, and not think it below them to stoop to those that are most stubborn, for their good. Christ himself stretches out his hand to a rebellious and gainsaying people. The seventy elders of Israel attend Moses and his guard, to secure him from the insolence of the rabble, and by their presence to put an honour upon him, and if possible to strike an awe upon the rebels. It is our duty to contribute all we can to the countenance and support of injured innocency and honour. 3. Proclamation is made that all manner of persons, as they tendered their own safety, should forthwith depart from the tents of these wicked men (Num 16:26), and thus should signify that they deserted their cause and interest, detested their crimes and counsels, and dreaded the punishment coming upon them. Note, Those that would not perish with sinners must come out from among them, and be separate. In vain do we pray, Gather not our souls with sinners, if we save not ourselves from the untoward generation. God's people are called out of Babylon, lest they share both in her sins and in her plagues, Rev 18:4.

II. The congregation takes the warning, but the rebels themselves continue obstinate, Num 16:27. 1. God, in mercy, inclined the people to forsake the rebels: They got up from the tabernacle of Korah, Dathan, and Abiram, both those whose lot it was to pitch near them (who doubtless with themselves removed their families, and all their effects) and those also who had come from all parts of their camp to see the issue. It was in answer to the prayer of Moses that God thus stirred up the hearts of the congregation to shift for their own preservation. Note, To those whom God will save he gives repentance, that they may recover themselves out of the snare of the devil. Grace to separate from evil doers is one of the things that accompany salvation. 2. God, in justice, left the rebels to the obstinacy and hardness of their own hearts. Though they saw themselves abandoned by all their neighbours, and set up as a mark to the arrows of God's justice, yet instead of falling down and humbling themselves before God and Moses, owning their crime and begging pardon, instead of fleeing and dispersing themselves to seek for shelter in the crowd, they impudently stood in the doors of their tents, as if they would out-face God himself, and dare him to his worst. Thus were their hearts hardened to their own destruction, and they were fearless when their case was most fearful. But what a pity was it that their little children, who were not capable of guilt or fear, should by the presumption of their parents be put in this audacious posture! Happy they who are taught betimes to bow before God, and not as those unhappy little ones to stand it out against him!

III. Sentence is solemnly pronounced upon them by Moses in the name of the Lord, and the decision of the controversy is put upon the execution of that sentence by the almighty power of God. Moses, by divine instinct and direction, when the eyes of all Israel were fastened upon him, waiting the event, moved with a just and holy indignation at the impudence of the rebels, boldly puts the whole matter to a surprising issue, Num 16:28-30. 1. If the rebels die a common death, he will be content to be called and counted an impostor; not only if they die a natural death, but if they die by any sort of judgment that has formerly been executed on other malefactors. "If they die by the plague, or by fire from heaven, or by the sword, then say, God has disowned Moses;"but, 2. "If the earth open and swallow them up"(a punishment without precedent), "then let all the house of Israel know assuredly that I am God's servant, sent by him, and employed for him, and that those that fight against me fight against him."The judgment itself would have been proof enough of God's displeasure against the rebels, and would have given all men to understand that they had provoked the Lord; but when it was thus solemnly foretold and appealed to by Moses beforehand, when there was not the least previous indication of it from without, the convincing evidence of it was much the stronger, and it was put beyond dispute that he was not only a servant but a favourite of Heaven, who was so intimately acquainted with the divine counsels, and could obtain such extraordinary appearances of the divine power in his vindication.

IV. Execution is immediately done. It appeared that God and his servant Moses understood one another very well; for, as soon as ever Moses had spoken the word, God did the work, the earth clave asunder (Num 16:31), opened her mouth, and swallowed them all up, them and theirs (Num 16:32), and then closed upon them, Num 16:33. This judgment was, 1. Unparalleled. God, in it, created a new thing, did what he never did before; for he has many arrows in his quiver; and there are diversities of operations in wrath as well as mercy. Dathan and Abiram thought themselves safe because they were at a distance from the shechinah , whence the fire of the Lord had sometimes issued, qui procul à Jove (they say) procul à fulmine - he who is far from Jove is far from the thunderbolt. But God made them to know that he was not tied up to one way of punishing; the earth, when he pleases, shall serve his justice as effectually as the fire. 2. It was very terrible to the sinners themselves to go down alive into their own graves, to be dead and buried in an instant, to go down thus to the bars of the pit when they were in their full strength wholly at ease and quiet. 3. It was severe upon their poor children, who, for the greater terror of the judgment, and fuller indication of the divine wrath, perished as parts of their parents, in which, though we cannot particularly tell how bad they might be to deserve it or how good God might be otherwise to them to compensate it, yet of this we are sure in the general, that Infinite Justice did them no wrong. Far be it from God that he should do iniquity. 4. It was altogether miraculous. The cleaving of the earth was as wonderful, and as much above the power of nature, as the cleaving of the sea, and the closing of the earth again more so than the closing of the waters. God has all the creatures at his command, and can make any of them, when he pleases, instruments of his justice; nor will any of them be our friends if he be our enemy. God now confirmed to Israel what Moses had lately taught them in that prayer of his, Psa 90:11, Who knows the power of thy anger? He has, when he pleases, strange punishments for the workers of iniquity, Job 31:3. Let us therefore conclude, Who is able to stand before this holy Lord God? 5. It was very significant. They set their mouths against the heavens, and their throat was an open sepulchre; justly therefore does the earth open her mouth upon them and swallow them up. They made a rent in the congregation; justly therefore is the earth rent under them. Presumptuous sinners, that hate to be reformed, are a burden to the earth, the whole creation groans under them, which here was signified by this, that the earth sunk under these rebels, as weary of bearing them and being under them. And, considering how the earth is still in like manner loaded with the weight of iniquity, we have reason to wonder that this was the only time it ever sunk under its load. 6. It was typical of the eternal ruin of sinners who die impenitent, who, perhaps in allusion to this, are said to sink down into the pit (Psa 9:15) and to go down quickly into hell, Psa 55:15. But David, even when he sinks in deep mire, yet prays in faith, Let not the pit shut her mouth upon me, as it does on the damned, between whom and life there is a gulf fixed, Psa 69:2-15. His case was bad, but not, like this, desperate.

V. All Israel is alarmed at the judgment: They fled at the cry of them, Num 16:34. They cried for help when it was too late. Their doleful shrieks, instead of fetching their neighbours in to their relief, drove them so much the further off; for knowing their own guilt, and one another's, they hastened one another, saying, Lest the earth swallow us up also. Note, Others' ruins should be our warnings. Could we by faith hear the outcries of those that have gone down to the bottomless pit, we should give more diligence than we do to escape for our lives, lest we also come into that condemnation.

Matthew Henry: Num 16:35-40

We must now look back to the door of the tabernacle, where we left the pretenders to the priesthood with their censers in their hands ready to offer incense; and here we find,

I. Vengeance taken on them, Num 16:35. It is probable that when the earth opened in the camp to swallow up Dathan and Abiram a fire went out from the Lord and consumed the 250 men that offered incense, while Aaron that stood with them was preserved alive. This punishment was not indeed so new a thing as the former, for Nadab and Abihu thus died; but it was not less strange or dreadful, and in it it appeared, 1. That our God is a consuming fire. Is thunder a sensible indication of the terror of his voice? Lightning is also the power of his hand. We must see in this his fiery indignation which devours the adversaries, and infer from it what a fearful thing it is to fall into the hands of the living God, Heb 10:27-31. 2. That it is at our peril if we meddle with that which does not belong to us. God is jealous of the honour of his own institutions, and will not have them invaded. It is most probable that Korah himself was consumed with those 250 that presumed to offer incense; for the priesthood was the thing he aimed at, and therefore we have reason to think that he would not quit his post at the door of the tabernacle. But, behold, those are made sacrifices to the justice of God who flattered themselves with the hopes of being priests. Had they been content with their office as Levites, which was sacred and honourable, and better than they deserved, they might have lived and died with joy and reputation; but, like the angels that sinned, leaving their first estate, and aiming at the honours that were not appointed them, they were thrust down to Hades, their censers struck out of their hands, and their breath out of their bodies, by a burning which typified the vengeance of eternal fire.

II. Care is taken to perpetuate the remembrance of this vengeance. No mention is made of the taking up of their carcases: the scripture leaves them as dung upon the face of the earth; but orders are given about their censers, 1. That they be secured, because they are hallowed. Eleazar is charged with this, Num 16:37. Those invaders of the priesthood had proceeded so far, by the divine patience and submission, as to kindle their incense with fire from off the altar, which they were suffered to use by way of experiment: but, as soon as they had kindled their fire, God kindled another, which put a fatal final period to their pretensions; now Eleazar is ordered to scatter the fire, with the incense that was kindled with it, in some unclean place without the camp, to signify God's abhorrence of their offering as a polluted thing: The sacrifice of the wicked is an abomination to the Lord. But he is to gather up the censers out of the mingled burning, God's fire and theirs, because they are hallowed. Having been once put to a holy use, and that by God's own order (though only for trial), they must not return to common service; so some understand it: rather, they are devoted, they are an anathema; and therefore, as all devoted things, they must be made some way or other serviceable to the glory of God. 2. That they be used in the service of the sanctuary, not as censers, which would rather have put honour upon the usurpers whose disgrace was intended; nor was there occasion for brazen censers, the golden altar was served with golden ones; but they must be beaten into broad plates for a covering of the brazen altar, Num 16:38-40. These pretenders thought to have ruined the altar, by laying the priesthood in common again; but to show that Aaron's office was so far from being shaken by their impotent malice that it was rather confirmed by it, their censers, which offered to rival his, were used both for the adorning and for the preserving of the altar at which he ministered. Yet this was not all; this covering of the altar must be a memorial to the children of Israel, throughout their generations, of this great event. Though there was so much in it astonishing, and though Moses was to record it in his history, yet there was danger of its being forgotten in process of time; impressions that seem deep are not always durable; therefore it was necessary to appoint this record of the judgment, that the Levites who attended this altar, and had their inferior services appointed them, might learn to keep within their bounds, and be afraid of transgressing them, lest they should be made like Korah and his company, who were Levites, and would have been priests. These censers were preserved in terrorem , that others might hear and fear, and do no more presumptuously. Thus God has provided that his wonderful works, both in mercy and judgment, should be had in everlasting remembrance, that the end of them may be answered, and they may serve for instruction and admonition to those on whom the ends of the world are come.

Matthew Henry: Num 16:41-50

Here is, I. A new rebellion raised the very next day against Moses and Aaron. Be astonished, O heavens, at this, and wonder, O earth! Was there ever such an instance of the incurable corruption of sinners? On the morrow (Num 16:41) the body of the people mutinied. 1. Though they were so lately terrified by the sight of the punishment of the rebels. The shrieks of those sinking sinners, those sinners against their own souls, were yet sounding in their ears, the smell of the fire yet remained, and the gaping earth was scarcely thoroughly closed, and yet the same sins were re-acted and all these warnings slighted. 2. Though they were so lately saved from sharing in the same punishment, and the survivors were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owed their preservation. Their charge runs very high: You have killed the people of the Lord. Could any thing have been said more unjustly and maliciously? They canonize the rebels, calling those the people of the Lord who died in arms against him. They stigmatize divine justice itself. It was plain enough that Moses and Aaron had no hand in their death (they did what they could to save them), so that in charging them with murder they did in effect charge God himself with it. The continued obstinacy of this people, notwithstanding the terrors of God's law as it was given on Mount Sinai, and the terrors of his judgments as they were here executed on the disobedient, shows how necessary the grace of God is to the effectual change of men's hearts and lives, without which the most likely means will never attain the end. Love will do what fear could not.

II. God's speedy appearance against the rebels. When they had gathered against Moses and Aaron, perhaps with a design to depose or murder them, they looked towards the tabernacle, as if their misgiving consciences expected some frowns thence, and, behold, the glory of the Lord appeared (Num 16:42), for the protection of his servants, and the confusion of his and their accusers and adversaries. Moses and Aaron thereupon came before the tabernacle, partly for their own safety (there they took sanctuary from the strife of tongues, Psa 27:5; Psa 31:20), and partly for advice, to know what was the mind of God upon this occasion, Num 16:43. Justice hereupon declares that they deserve to be consumed in a moment, Num 16:45. Why should those live another day who hate to be reformed, and whose rebellions are their daily practices? Let just vengeance take place and do its work, and the trouble will soon be over; only Moses and Aaron must first be secured.

III. The intercession which Moses and Aaron made for them. Though they had as much reason, one would think, as Elias had to make intercession against Israel (Rom 11:2), yet they forgive and forget the indignities offered them, and are the best friends their enemies have. 1. They both fell on their faces, humbly to intercede with God for mercy, knowing how great the provocation was. This they had done several times before, upon similar occasions; and, though the people had basely requited them for it, yet, God having graciously accepted them, they still have recourse to the same method. This is praying always. 2. Moses, perceiving that the plague had begun in the congregation of the rebels (that is, that body of them which was gathered against Moses), sent Aaron by an act of his priestly office to make atonement for them, Num 16:46. And Aaron readily went and burned incense between the living and the dead, not to purify the infected air, but to pacify an offended God, and so stayed the progress of the judgment. By this it appeared, (1.) That Aaron was a very good man, and a man that had a true love for the children of his people, though they hated and envied him. Though God was now avenging his quarrel and pleading the cause of his priesthood, yet he interposes to turn away God's wrath. Nay, forgetting his age and gravity, he ran into the midst of the congregation to help them. He did not say, "Let them smart awhile, and then, when I come, I shall be the more welcome;"but, as one tender of the life of every Israelite, he makes all possible speed into the gap at which death was entering. Moses and Aaron, who had been charged with killing the people of the Lord, might justly have upbraided them now; could they expect those to be their saviours whom they had so invidiously called their murderers? But those good men have taught us here by their example not to be sullen towards those that are peevish with us, nor to take the advantage which men give us by their provoking language to deny them any real kindness which it is in the power of our hands to do them. We must render good for evil. (2.) That Aaron was a very bold man - bold to venture into the midst of an enraged rabble that were gathered together against him, and who, for aught he knew, might be the more exasperated by the plague that had begun - bold to venture into the midst of the infection, where the arrows of death flew thickest, and hundreds, nay thousands, were falling on the right hand and on the left. To save their lives he put his own into his hand, not counting it dear to him, so that he might but fulfil his ministry. (3.) That Aaron was a man of God, and ordained for men, in things pertaining to God. His call to the priesthood was hereby abundantly confirmed and set above all contradiction; God had not only saved his life when the intruders were cut off, but now made him an instrument for saving Israel. Compare the censer of Aaron here with the censers of those sinners against their own souls. Those provoked God's anger, this pacified it; those destroyed men's lives, this saved them; no room therefore is left to doubt of Aaron's call to the priesthood. Note, Those make out the best title to public honours that lay out themselves the most for public good and obtain mercy of the Lord to be faithful and useful. If any man will be great, let him make himself the servant of all. (4.) That Aaron was a type of Christ, who came into the world to make an atonement for sin and to turn away the wrath of God from us, and who, by his mediation and intercession, stands between the living and the dead, to secure his chosen Israel to himself, and save them out of the midst of a world infected with sin and the curse.

IV. The result and issue of the whole matter. 1. God's justice was glorified in the death of some. Great execution the sword of the Lord did in a very little time. Though Aaron made all the haste he could, yet, before he could reach his post of service, there were 14,700 men laid dead upon the spot, Num 16:49. There were but few comparatively that died about the matter of Korah, the ring-leaders only were made examples; but, the people not being led to repentance by the patience and forbearance of God with them, justice is not now so sparing of the blood of Israelites. They complained of the death of a few hundreds as an unmerciful slaughter made among the people of the Lord, but here God silences that complaint by the slaughter of many thousands. Note, Those that quarrel with less judgments prepare greater for themselves; for when God judges he will overcome. 2. His mercy was glorified in the preservation of the rest. God showed them what he could do by his power, and what he might do in justice, but then showed them what he would do in his love and pity: he would, notwithstanding all this, preserve them a people to himself in and by a mediator. The cloud of Aaron's incense coming from his hand stayed the plague. Note, It is much for the glory of God's goodness that many a time even in wrath he remembers mercy. And, even when judgments have been begun, prayer puts a stop to them; so ready is he to forgive, and so little pleasure does he take in the death of sinners.

Keil-Delitzsch: Num 16:31-33

And immediately the earth clave asunder, and swallowed them up, with their families and all their possessions, and closed above them, so that they perished without a trace from the congregation. אתם refers to the three ringleaders. " Their houses; "i.e., their families, not their tents, as in Num 18:31; Exo 12:3. " All the men belonging to Korah "were his servants; for, according to Num 26:11, his sons did not perish with him, but perpetuated his family (Num 26:58), to which the celebrated Korahite singers of David's time belonged (1Ch 6:18-22; 1Ch 9:19).

Keil-Delitzsch: Num 16:34

This fearful destruction of the ringleaders, through which Jehovah glorified Moses afresh as His servant in a miraculous way, filled all the Israelites round about with such terror, that they fled לקלם , " at their noise, "i.e., at the commotion with which the wicked men went down into the abyss which opened beneath their feet, lest , as they said, the earth should swallow them up also .

Keil-Delitzsch: Num 16:35

The other 250 rebels, who were probably still in front of the tabernacle, were then destroyed by fire which proceeded from Jehovah, as Nadab and Abihu had been before (Lev 10:2).

Keil-Delitzsch: Num 16:36-40

(Or Numbers 17:1-5). After the destruction of the sinners, the Lord commanded that Eleazar should take up the censers " from between the burning, "i.e., from the midst of the men that had been burned, and scatter the fire (the burning coals in the pans) far away, that it might not be used any more. " For they (the censers) are holy; "that is to say, they had become holy through being brought before Jehovah (Num 16:39); and therefore, when the men who brought them were slain, they fell as banned articles to the Lord (Lev 27:28). " The censers of these sinners against their souls "(i.e., the men who have forfeited their lives through their sin: cf. Pro 20:2; Hab 2:10), " let them make into broad plates for a covering to the altar "(of burnt-offering). Through this application of them they became a sign, or, according to Num 16:39, a memorial to all who drew near to the sanctuary, which was to remind them continually of this judgment of God, and warn the congregation of grasping at the priestly prerogatives. The words, יהיה ולא , in Num 16:40, introduce the predicate in the form of an apodosis to the subject, which is written absolutely, and consists of an entire sentence. היה with כּ signifies, "to experience the same fate as"another.

Keil-Delitzsch: Num 16:41-50

Punishment of the Murmuring Congregation. - The judgment upon the company of Korah had filled the people round about with terror and dismay, but it had produced no change of heart in the congregation that had risen up against its leaders. The next morning the whole congregation began to murmur against Moses and Aaron, and to charge them with having slain the people of Jehovah. They referred to Korah and his company, but especially to the 250 chiefs of renown, whom they regarded as the kernel of the nation, and called "the people of Jehovah."They would have made Moses and Aaron responsible for their death, because in their opinion it was they who had brought the judgment upon their leaders; whereas it was through the intercession of Moses (Num 16:22) that the whole congregation was saved from the destruction which threatened it. To such an extent does the folly of the proud heart of man proceed, and the obduracy of a race already exposed to the judgment of God.

Num 16:42

When the congregation assembled together, Moses and Aaron turned to the tabernacle, and saw how the cloud covered it, and the glory of the Lord appeared. As the cloud rested continually above the tabernacle during the time of encampment (Num 9:18.; Exo 40:38), we must suppose that at this time the cloud covered it in a fuller and much more conspicuous sense, just as it had done when the tabernacle was first erected (Num 9:15; Exo 40:34), and that at the same time the glory of God burst forth from the dark cloud in a miraculous splendour.

Num 16:43-50

Thereupon they both went into the court of ( פּני אל , as in Lev 9:5) the tabernacle, and God commanded them to rise up ( הרמּוּ , Niphal of רמם = רוּם ; see Ges. §65, Anm. 5) out of this congregation, which He would immediately destroy. But they fell upon their faces in prayer, as in Num 16:21-22. This time, however, they could not avert the bursting forth of the wrathful judgment, as they had done the day before (Num 16:22). The plague had already commenced, when Moses told Aaron to take the censer quickly into the midst of the congregation, with coals and incense ( הולך , imper. Hiph. ), to make expiation for it with an incense-offering. And when this was done, and Aaron placed himself between the dead and the living, the plague, which had already destroyed 14,700 men, was stayed. The plague consisted apparently of a sudden death, as in the case of a pestilence raging with extreme violence, though we cannot regard it as an actual pestilence.

The means resorted to by Moses to stay the plague showed afresh how the faithful servant of God bore the rescue of his people upon his heart. All the motives which he had hitherto pleaded, in his repeated intercession that this evil congregation might be spared, were now exhausted. He could not stake his life for the nation, as at Horeb (Exo 32:32), for the nation had rejected him. He could no longer appeal to the honour of Jehovah among the heathen, seeing that the Lord, even when sentencing the rebellious race to fall in the desert, had assured him that the whole earth should be filled with His glory (Num 14:20.). Still less could he pray to God that He would not be wrathful with all for the sake of one or a few sinners, as in Num 16:22, seeing that the whole congregation had taken part with the rebels. In this condition of things there was but one way left of averting the threatened destruction of the whole nation, namely, to adopt the means which the Lord Himself had given to His congregation, in the high-priestly office, to wipe away their sins, and recover the divine grace which they had forfeited through sin, - viz., the offering of incense which embodied the high-priestly prayer, and the strength and operation of which were not dependent upon the sincerity and earnestness of subjective faith, but had a firm and immovable foundation in the objective force of the divine appointment. This was the means adopted by the faithful servant of the Lord, and the judgment of wrath was averted in its course; the plague was averted. - The effectual operation of the incense-offering of the high priest also served to furnish the people with a practical proof of the power and operation of the true and divinely appointed priesthood. "The priesthood which the company of Korah had so wickedly usurped, had brought down death and destruction upon himself, through his offering of incense; but the divinely appointed priesthood of Aaron averted death and destruction from the whole congregation when incense was offered by him, and stayed the well-merited judgment, which had broken forth upon it"( Kurtz ).

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.