mh_parser/vol_split/4 - Numbers/Chapter 16.xml

<div2 id="Num.xvii" n="xvii" next="Num.xviii" prev="Num.xvi" progress="71.84%" title="Chapter XVI">
<h2 id="Num.xvii-p0.1">N U M B E R S</h2>
<h3 id="Num.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="Num.xvii-p1">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, <scripRef id="Num.xvii-p1.1" osisRef="Bible:Num.16.1-Num.16.15" parsed="|Num|16|1|16|15" passage="Nu 16:1-15">ver. 1-15</scripRef>. 1. Korah and his accomplices
contend for the priesthood against Aaron, <scripRef id="Num.xvii-p1.2" osisRef="Bible:Num.16.3" parsed="|Num|16|3|0|0" passage="Nu 16:3">ver. 3</scripRef>. Moses reasons with them, and appeals
to God for a decision of the controversy, <scripRef id="Num.xvii-p1.3" osisRef="Bible:Num.16.4-Num.16.11" parsed="|Num|16|4|16|11" passage="Nu 16:4-11">ver. 4-11</scripRef>. 2. Dathan and Abiram quarrel
with Moses, and refuse to obey his summons, which greatly grieves
him, <scripRef id="Num.xvii-p1.4" osisRef="Bible:Num.16.12-Num.16.15" parsed="|Num|16|12|16|15" passage="Nu 16:12-15">ver. 12-15</scripRef>. 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, <scripRef id="Num.xvii-p1.5" osisRef="Bible:Num.16.16-Num.16.22" parsed="|Num|16|16|16|22" passage="Nu 16:16-22">ver.
16-22</scripRef>. 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, <scripRef id="Num.xvii-p1.6" osisRef="Bible:Num.16.23-Num.16.34" parsed="|Num|16|23|16|34" passage="Nu 16:23-34">ver. 23-34</scripRef>. 2. Those at the door of the
tabernacle were consumed by fire (<scripRef id="Num.xvii-p1.7" osisRef="Bible:Num.16.35" parsed="|Num|16|35|0|0" passage="Nu 16:35">ver.
35</scripRef>), and their censers preserved for a memorial,
<scripRef id="Num.xvii-p1.8" osisRef="Bible:Num.16.37-Num.16.40" parsed="|Num|16|37|16|40" passage="Nu 16:37-40">ver. 37-40</scripRef>. IV. A new
insurrection of the people, <scripRef id="Num.xvii-p1.9" osisRef="Bible:Num.16.41-Num.16.43" parsed="|Num|16|41|16|43" passage="Nu 16:41-43">ver.
41-43</scripRef>. 1. God stayed in the insurrection by a plague,
<scripRef id="Num.xvii-p1.10" osisRef="Bible:Num.16.45" parsed="|Num|16|45|0|0" passage="Nu 16:45">ver. 45</scripRef>. 2. Aaron stayed
the plague by offering incense, <scripRef id="Num.xvii-p1.11" osisRef="Bible:Num.16.46-Num.16.50" parsed="|Num|16|46|16|50" passage="Nu 16:46-50">ver. 46-50</scripRef>. The manner and method of
recording this story plainly show the ferment to have been very
great.</p>
<scripCom id="Num.xvii-p1.12" osisRef="Bible:Num.16" parsed="|Num|16|0|0|0" passage="Nu 16" type="Commentary"/>
<scripCom id="Num.xvii-p1.13" osisRef="Bible:Num.16.1-Num.16.11" parsed="|Num|16|1|16|11" passage="Nu 16:1-11" type="Commentary"/><div class="Commentary" id="Bible:Num.16.1-Num.16.11">
<h4 id="Num.xvii-p1.14">Korah, Dathan, and Abiram. (<span class="smallcaps" id="Num.xvii-p1.15">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xvii-p2">1 Now Korah, the son of Izhar, the son of
Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab,
and On, the son of Peleth, sons of Reuben, took <i>men:</i>  
2 And they rose up before Moses, with certain of the children of
Israel, two hundred and fifty princes of the assembly, famous in
the congregation, men of renown:   3 And they gathered
themselves together against Moses and against Aaron, and said unto
them, <i>Ye take</i> too much upon you, seeing all the congregation
<i>are</i> holy, every one of them, and the <span class="smallcaps" id="Num.xvii-p2.1">Lord</span> <i>is</i> among them: wherefore then lift
ye up yourselves above the congregation of the <span class="smallcaps" id="Num.xvii-p2.2">Lord</span>?   4 And when Moses heard <i>it,</i>
he fell upon his face:   5 And he spake unto Korah and unto
all his company, saying, Even to morrow the <span class="smallcaps" id="Num.xvii-p2.3">Lord</span> will show who <i>are</i> his, and <i>who
is</i> holy; and will cause <i>him</i> to come near unto him: even
<i>him</i> whom he hath chosen will he cause to come near unto him.
  6 This do; Take you censers, Korah, and all his company;
  7 And put fire therein, and put incense in them before the
<span class="smallcaps" id="Num.xvii-p2.4">Lord</span> to morrow: and it shall be
<i>that</i> the man whom the <span class="smallcaps" id="Num.xvii-p2.5">Lord</span>
doth choose, he <i>shall be</i> holy: <i>ye take</i> too much upon
you, ye sons of Levi.   8 And Moses said unto Korah, Hear, I
pray you, ye sons of Levi:   9 <i>Seemeth it but</i> a small
thing unto you, that the God of Israel hath separated you from the
congregation of Israel, to bring you near to himself to do the
service of the tabernacle of the <span class="smallcaps" id="Num.xvii-p2.6">Lord</span>, and to stand before the congregation to
minister unto them?   10 And he hath brought thee near <i>to
him,</i> and all thy brethren the sons of Levi with thee: and seek
ye the priesthood also?   11 For which cause <i>both</i> thou
and all thy company <i>are</i> gathered together against the <span class="smallcaps" id="Num.xvii-p2.7">Lord</span>: and what <i>is</i> Aaron, that ye
murmur against him?</p>
<p class="indent" id="Num.xvii-p3">Here is, I. An account of the rebels, who
and what they were, not, as formerly, the mixed multitude and the
dregs of the people, who are therefore never named, but men of
distinction and quality, that made a figure. Korah was the
ring-leader: he formed and headed the faction; therefore it is
called <i>the gainsaying of Korah,</i> <scripRef id="Num.xvii-p3.1" osisRef="Bible:Jude.1.11" parsed="|Jude|1|11|0|0" passage="Jude 1:11">Jude 11</scripRef>. He was cousin-german to Moses, they
were brothers' children, yet the nearness of the relation could not
restrain him from being insolent and rude to Moses. Think it not
strange if a man's foes be <i>those of his own house.</i> With him
joined Dathan and Abiram, chief men of the tribe of Reuben, the
eldest son of Jacob. Probably Korah was disgusted both at the
preferment of Aaron to the priesthood and the constituting of
Elizaphan to the head of the Kohathites (<scripRef id="Num.xvii-p3.2" osisRef="Bible:Num.3.30" parsed="|Num|3|30|0|0" passage="Nu 3:30"><i>ch.</i> iii. 30</scripRef>); and perhaps the
Reubenites were angry that the tribe of Judah had the first post of
honour in the camp. <i>On</i> is mentioned (<scripRef id="Num.xvii-p3.3" osisRef="Bible:Num.16.1" parsed="|Num|16|1|0|0" passage="Nu 16:1"><i>v.</i> 1</scripRef>) as one of the heads of the
faction, but never after in the whole story, either because, as
some think, he repented and left them, or because he did not make
himself so remarkable as Dathan and Abiram did. The Kohathites
encamped on the same side of the tabernacle that the Reubenites
did, which perhaps gave Korah an opportunity of drawing them in,
whence the Jews say, <i>Woe to the wicked man, and woe to his
neighbour,</i> who is in danger of being infected by him. And,
these being themselves <i>men of renown,</i> they seduced into the
conspiracy <i>two hundred and fifty princes of the assembly</i>
(<scripRef id="Num.xvii-p3.4" osisRef="Bible:Num.16.2" parsed="|Num|16|2|0|0" passage="Nu 16:2"><i>v.</i> 2</scripRef>); probably they
were first-born, or at least heads of families, who, before the
elevation of Aaron, had themselves ministered in holy things. Note,
The pride, ambition, and emulation, of great men, have always been
the occasion of a great deal of mischief both in churches and
states. God by his grace make great men humble, and so give peace
in our time, O Lord! Famous men, and men of renown, as these are
described to be, were the great sinners of the old world, <scripRef id="Num.xvii-p3.5" osisRef="Bible:Gen.6.4" parsed="|Gen|6|4|0|0" passage="Ge 6:4">Gen. vi. 4</scripRef>. The fame and renown which
they had did not content them; they were high, but would be higher,
and thus the famous men became infamous.</p>
<p class="indent" id="Num.xvii-p4">II. The rebels' remonstrance, <scripRef id="Num.xvii-p4.1" osisRef="Bible:Num.16.3" parsed="|Num|16|3|0|0" passage="Nu 16:3"><i>v.</i> 3</scripRef>. That which they quarrel
with is the settlement of the priesthood upon Aaron and his family,
which they think an honour too great for Moses to give and Aaron to
accept, and so they are both charged with usurpation: <i>You take
too much upon you;</i> or, "Let it suffice you to have domineered
thus long, and now think of resigning your places to those who have
as good a title to them and are as well able to manage them." 1.
They proudly boast of the holiness of the congregation, and the
presence of God in it. "They are <i>holy, every one of them,</i>
and as fit to be employed in offering sacrifice as Aaron is, and as
masters of families formerly were, and <i>the Lord is among
them,</i> to direct and own them." Small reason they had to boast
of the people's purity, or of God's favour, as the people had been
so frequently and so lately polluted with sin, and were now under
the marks of God's displeasure, which should have made them
thankful for priests to mediate between them and God; but, instead
of that, they envy them. 2. They unjustly charge Moses and Aaron
with taking the honour they had to themselves, whereas it was
evident, beyond contradiction, that they were called of God to it,
<scripRef id="Num.xvii-p4.2" osisRef="Bible:Heb.5.4" parsed="|Heb|5|4|0|0" passage="Heb 5:4">Heb. v. 4</scripRef>. So that they
would either have no priests at all, nor any government, none to
preside either in civil or sacred things, none over the
congregation, none above it, or they would not acquiesce in that
constitution of the government which God had appointed. See here,
(1.) What spirit levellers are of, and those that despise
dominions, and resist the powers that God has set over them; they
are proud, envious, ambitious, turbulent, wicked, and unreasonable
men. (2.) What usage even the best and most useful men may expect,
even from those they have been serviceable to. If those be
represented as usurpers that have the best titles, and those as
tyrants that govern best, let them recollect that Moses and Aaron
were thus abused.</p>
<p class="indent" id="Num.xvii-p5">III. Moses's conduct when their
remonstrance was published against him. How did he take it?</p>
<p class="indent" id="Num.xvii-p6">1. He <i>fell on his face</i> (<scripRef id="Num.xvii-p6.1" osisRef="Bible:Num.16.4" parsed="|Num|16|4|0|0" passage="Nu 16:4"><i>v.</i> 4</scripRef>), as before, <scripRef id="Num.xvii-p6.2" osisRef="Bible:Num.14.5" parsed="|Num|14|5|0|0" passage="Nu 14:5"><i>ch.</i> xiv. 5</scripRef>. Thus he showed how
willing he would have been to yield to them, and how gladly he
would have resigned his government, if it would have consisted with
his duty to God and his fidelity to the trust reposed in him. Thus
also he applied to God, by prayer, for direction what to say and to
do upon this sad occasion. He would not speak to them till he had
thus humbled and composed his own spirit (which could not but begin
to be heated), and had received instruction from God. The <i>heart
of the wise</i> in such a case <i>studies to answer,</i> and asks
counsel at God's mouth.</p>
<p class="indent" id="Num.xvii-p7">2. He agrees to refer the case to God, and
leave it to him to decide it, as one well assured of the goodness
of his title, and yet well content to resign, if God thought fit,
to gratify this discontented people with another nomination. An
honest cause fears not a speedy trial; even to-morrow let it be
brought on, <scripRef id="Num.xvii-p7.1" osisRef="Bible:Num.16.5-Num.16.7" parsed="|Num|16|5|16|7" passage="Nu 16:5-7"><i>v.</i> 5-7</scripRef>.
Let Korah and his partisans bring their censers, and offer incense
before the Lord, and, if he testify his acceptance of them, well
and good; Moses is now as willing that all the Lord's people should
be priests, if God so pleased, as before that they should all be
prophets, <scripRef id="Num.xvii-p7.2" osisRef="Bible:Num.11.29" parsed="|Num|11|29|0|0" passage="Nu 11:29"><i>ch.</i> xi.
29</scripRef>. But if God, upon an appeal to him, determine (as no
doubt he would) for Aaron, they would find it highly dangerous to
make the experiment: and therefore he puts it off till to-morrow,
to try whether, when they had slept upon it, they would desist, and
let fall their pretensions.</p>
<p class="indent" id="Num.xvii-p8">3. He argues the case fairly with them, to
still the mutiny with fair reasoning, if possible, before the
appeal came to God's tribunal, for then he knew it would end in the
confusion of the complainants.</p>
<p class="indent" id="Num.xvii-p9">(1.) He calls them <i>the sons of Levi,</i>
<scripRef id="Num.xvii-p9.1" osisRef="Bible:Num.16.7" parsed="|Num|16|7|0|0" passage="Nu 16:7"><i>v.</i> 7</scripRef>, and again
<scripRef id="Num.xvii-p9.2" osisRef="Bible:Num.16.8" parsed="|Num|16|8|0|0" passage="Nu 16:8"><i>v.</i> 8</scripRef>. They were of
his own tribe, nay, they were of God's tribe; it was therefore the
worse in them thus to mutiny both against God and against him. It
was not long since the sons of Levi had bravely appeared on God's
side, in the matter of the golden calf, and got immortal honour by
it; and shall those that were then the only innocents now be the
leading criminals, and lose all the honour they had won? Could
there be such chaff on God's floor? Levites, and yet rebels?</p>
<p class="indent" id="Num.xvii-p10">(2.) He retorts their charge upon
themselves. They had unjustly charged Moses and Aaron with taking
too much upon them, though they had done no more than what God put
upon them; nay, says Moses, <i>You take too much upon you, you sons
of Levi.</i> Note, Those that take upon them to control and
contradict God's appointment take too much upon them. It is enough
for us to submit; it is too much to prescribe.</p>
<p class="indent" id="Num.xvii-p11">(3.) He shows them the privilege they had
as Levites, which was sufficient for them, they needed not to
aspire to the honour of the priesthood, <scripRef id="Num.xvii-p11.1" osisRef="Bible:Num.16.9-Num.16.10" parsed="|Num|16|9|16|10" passage="Nu 16:9,10"><i>v.</i> 9, 10</scripRef>. He reminds them how great
the honour was to which they were preferred, as Levites. [1.] They
were <i>separated from the congregation of Israel,</i>
distinguished from them, dignified above them; instead of
complaining that Aaron's family was advanced above theirs, they
ought to have been thankful that their tribe was advanced above the
rest of the tribes, though they had been in all respects upon the
level with them. Note, It will help to keep us from envying those
that are above us duly to consider how many there are below us.
Instead of fretting that any are preferred before us in honour,
power, estate, or interest, in gifts, graces, or usefulness, we
have reason to bless God if we, who are less than the least, are
not put among the very last. Many perhaps who deserve better are
not preferred so well. [2.] They were separated to very great and
valuable honours, <i>First,</i> To <i>draw near to God,</i> nearer
than the common Israelites, though they also were a people near
unto him; the nearer any are to God the greater is their honour.
<i>Secondly, To do the service of the tabernacle.</i> It is honour
enough to bear the vessels of the sanctuary, and to be employed in
any part of the service of the tabernacle. God's service is not
only perfect freedom, but high preferment. <i>Thirdly,</i> To
<i>stand before the congregation to minister unto them.</i> Note,
Those are truly great that serve the public, and it is the honour
of God's ministers to be the church's ministers; nay, which adds to
the dignity put upon them, [3.] It was the God of Israel himself
that separated them. It was his act and deed to put them into their
place, and therefore they ought not to have been discontented: and
he it was likewise that put Aaron into his place, and therefore
they ought not to have envied him.</p>
<p class="indent" id="Num.xvii-p12">(4.) He convicts them of the sin of
undervaluing those privileges: <i>Seemeth it a small thing unto
you?</i> As if he had said, "It ill becomes you of all men to
grudge Aaron the priesthood, when at the same time that he was
advanced to that honour you were designed for another honour
dependent upon it, and shine with rays borrowed from him." Note,
[1.] The privilege of drawing near to the God of Israel is not a
small thing in itself, and therefore must not appear small to us.
To those who neglect opportunities of drawing near to God, who are
careless and formal in it, to whom it is a task and not a pleasure,
we may properly put this question: "Seemeth it a small thing to you
that God has made you a people near unto him?" [2.] Those who
aspire after and usurp the honours forbidden them put a great
contempt upon the honours allowed them. We have each of us as good
a share of reputation as God sees fit for us, and sees us fit for,
and much better than we deserve; and we ought to rest satisfied
with it, and not, as these, <i>exercise ourselves in things too
high for us: Seek you the priesthood also?</i> They would not
<i>own</i> that they sought it, but Moses saw that they had this in
their eye; the law had provided very well for those that served at
the altar, and therefore they would put in for the office.</p>
<p class="indent" id="Num.xvii-p13">(5.) He interprets their mutiny to be a
rebellion against God (<scripRef id="Num.xvii-p13.1" osisRef="Bible:Num.16.11" parsed="|Num|16|11|0|0" passage="Nu 16:11"><i>v.</i>
11</scripRef>); while they pretended to assert the holiness and
liberty of the Israel of God, they really took up arms against the
God of Israel: <i>You are gathered together against the Lord.</i>
Note, Those that strive against God's ordinances and providences,
whatever they pretend, and whether they are aware of it or no, do
indeed strive with their Maker. Those resist the prince who resist
those that are commissioned by him: for, alas! says Moses, <i>What
is Aaron, that you murmur against him?</i> If murmurers and
complainers would consider that the instruments they quarrel with
are but instruments whom God employs, and that they are but what he
makes them, and neither more nor less, better nor worse, they would
not be so bold and free in their censures and reproaches as they
are. Those that found the priesthood, as it was settled, a
blessing, must give all the praise to God; but if any found it a
burden they must not therefore quarrel with Aaron, who is but what
he is made, and does but as he is bidden. Thus he interested God in
the cause, and so might be sure of speeding well in his appeal.</p>
</div><scripCom id="Num.xvii-p13.2" osisRef="Bible:Num.16" parsed="|Num|16|0|0|0" passage="Nu 16" type="Commentary"/>
<scripCom id="Num.xvii-p13.3" osisRef="Bible:Num.16.12-Num.16.22" parsed="|Num|16|12|16|22" passage="Nu 16:12-22" type="Commentary"/><div class="Commentary" id="Bible:Num.16.12-Num.16.22">
<p class="passage" id="Num.xvii-p14">12 And Moses sent to call Dathan and Abiram, the
sons of Eliab: which said, We will not come up:   13 <i>Is
it</i> a small thing that thou hast brought us up out of a land
that floweth with milk and honey, to kill us in the wilderness,
except thou make thyself altogether a prince over us?   14
Moreover thou hast not brought us into a land that floweth with
milk and honey, or given us inheritance of fields and vineyards:
wilt thou put out the eyes of these men? we will not come up.
  15 And Moses was very wroth, and said unto the <span class="smallcaps" id="Num.xvii-p14.1">Lord</span>, Respect not thou their offering: I have
not taken one ass from them, neither have I hurt one of them.
  16 And Moses said unto Korah, Be thou and all thy company
before the <span class="smallcaps" id="Num.xvii-p14.2">Lord</span>, thou, and they, and
Aaron, to morrow:   17 And take every man his censer, and put
incense in them, and bring ye before the <span class="smallcaps" id="Num.xvii-p14.3">Lord</span> every man his censer, two hundred and fifty
censers; thou also, and Aaron, each <i>of you</i> his censer.
  18 And they took every man his censer, and put fire in them,
and laid incense thereon, and stood in the door of the tabernacle
of the congregation with Moses and Aaron.   19 And Korah
gathered all the congregation against them unto the door of the
tabernacle of the congregation: and the glory of the <span class="smallcaps" id="Num.xvii-p14.4">Lord</span> appeared unto all the congregation.  
20 And the <span class="smallcaps" id="Num.xvii-p14.5">Lord</span> spake unto Moses and
unto Aaron, saying,   21 Separate yourselves from among this
congregation, that I may consume them in a moment.   22 And
they fell upon their faces, and said, O God, the God of the spirits
of all flesh, shall one man sin, and wilt thou be wroth with all
the congregation?</p>
<p class="indent" id="Num.xvii-p15">Here is, I. The insolence of Dathan and
Abiram, and their treasonable remonstrance. Moses had heard what
Korah had to say, and had answered it; now he summons Dathan and
Abiram to bring in their complaints (<scripRef id="Num.xvii-p15.1" osisRef="Bible:Num.16.12" parsed="|Num|16|12|0|0" passage="Nu 16:12"><i>v.</i> 12</scripRef>); but they would not obey his
summons, either because they could not for shame say that to his
face which they were resolved to say, and then it is an instance of
some remains of modesty in them; or, rather, because they would not
so far own his authority, and then it is an instance of the highest
degree of impudence. They spoke the language of Pharaoh himself,
who set Moses at defiance, but they forgot how dearly he paid for
it. Had not their heads been wretchedly heated, and their hearts
hardened, they might have considered that, if they regarded not
these messengers, Moses could soon in God's name send messengers of
death for them. But thus the God of this world <i>blinds the minds
of those that believe not.</i> But by the same messengers they send
their articles of impeachment against Moses; and the charge runs
very high. 1. They charge him with having done them a great deal of
wrong in bringing them out of Egypt, invidiously calling that <i>a
land flowing with milk and honey,</i> <scripRef id="Num.xvii-p15.2" osisRef="Bible:Num.16.13" parsed="|Num|16|13|0|0" passage="Nu 16:13"><i>v.</i> 13</scripRef>. Onions, and garlick, and fish,
they had indeed plenty of in Egypt, but it never pretended to milk
and honey; only they would thus banter the promise of Canaan.
Ungrateful wretches, to represent that as an injury to them which
was really the greatest favour that ever was bestowed upon any
people! 2. They charge him with a design upon their lives, that he
intended to <i>kill them in the wilderness,</i> though they were so
well provided for. And, if they were sentenced to die in the
wilderness, they must thank themselves. Moses would have healed
them, and they would not be healed. 3. They charge him with a
design upon their liberties, that he meant to enslave them, by
<i>making himself a prince over them.</i> A prince over them! Was
he not a tender father to them? nay, their devoted servant for the
Lord's sake? Had they not their properties secured, their order
preserved, and justice impartially administered? Did they not live
in ease and honour? And yet they complain as if Moses's yoke were
heavier than Pharaoh's. And did Moses make himself a prince? Far
from it. How gladly would he have declined the office at first! How
gladly would he have resigned it many a time since! And yet he is
thus put under the blackest characters of a tyrant and a usurper.
4. They charge him with cheating them, raising their expectations
of a good land, and then defeating them (<scripRef id="Num.xvii-p15.3" osisRef="Bible:Num.16.14" parsed="|Num|16|14|0|0" passage="Nu 16:14"><i>v.</i> 14</scripRef>): <i>Thou hast not brought
us,</i> as thou promisedst us, <i>into a land that floweth with
milk and honey;</i> and pray whose fault was that? He had brought
them to the borders of it, and was just ready, under God, to put
them in possession of it; but they thrust it away from them, and
shut the door against themselves; so that it was purely their own
fault that they were not now in Canaan, and yet Moses must bear the
blame. Thus when the <i>foolishness of man perverteth his way his
heart fretteth against the Lord,</i> <scripRef id="Num.xvii-p15.4" osisRef="Bible:Prov.19.3" parsed="|Prov|19|3|0|0" passage="Pr 19:3">Prov. xix. 3</scripRef>. 5. They charge him in the
general with unfair dealing, that he put <i>out the eyes of these
men,</i> and then meant to lead them blindfold as he pleased. The
design of all he did for them was to open their eyes, and yet they
insinuate that he intended to put out their eyes, that they might
not see themselves imposed upon. Note, The wisest and best cannot
please everybody, nor gain the good word of all. Those often fall
under the heaviest censures who have merited the highest applause.
Many a good work Moses had shown them from the Father, and for
which of these do they reproach him?</p>
<p class="indent" id="Num.xvii-p16">II. Moses's just resentment of their
insolence, <scripRef id="Num.xvii-p16.1" osisRef="Bible:Num.16.15" parsed="|Num|16|15|0|0" passage="Nu 16:15"><i>v.</i> 15</scripRef>.
Moses, though the meekest man, yet, finding God reproached in him,
<i>was very wroth;</i> he could not bear to see a people ruining
themselves for whose salvation he had done so much. In this
discomposure,</p>
<p class="indent" id="Num.xvii-p17">1. He appeals to God concerning his own
integrity; whereas they basely reflected upon him as ambitious,
covetous, and oppressive, in making himself a prince over them, God
was his witness, (1.) That he never got any thing by them: <i>I
have not taken one ass from them,</i> not only not by way of
bribery and extortion, but not by way of recompence or gratuity for
all the good offices he had done them; he never took the pay of a
general, or the salary of a judge, much less the tribute of a
prince. He got more in his estate when he kept Jethro's flock than
when he came to be king in Jeshurun. (2.) That they never lost any
thing by him: <i>Neither have I hurt any one of them,</i> no, not
the least, no, not the worst, no, not those that had been most
peevish and provoking to him: he never abused his power to the
support of wrong. Note, Those that have never blemished themselves
need not fear being slurred by others: when men condemn us we may
be easy, if our own hearts condemn us not.</p>
<p class="indent" id="Num.xvii-p18">2. He begs of God to plead his cause, and
clear him, by showing his displeasure at the incense which Korah
and his company were to offer, with whom Dathan and Abiram were in
confederacy. Lord, says he, <i>Respect not thou their offering.</i>
Herein he seems to refer to the history of Cain, lately written by
his own hand, of whom it is said that to him and his offering God
had not respect, <scripRef id="Num.xvii-p18.1" osisRef="Bible:Gen.4.5" parsed="|Gen|4|5|0|0" passage="Ge 4:5">Gen. iv. 5</scripRef>.
These that <i>followed the gainsaying of Korah walked in the way of
Cain</i> (these are put together, <scripRef id="Num.xvii-p18.2" osisRef="Bible:Jude.1.11" parsed="|Jude|1|11|0|0" passage="Jude 1:11">Jude 11</scripRef>), and therefore he prays that they
might be frowned upon as Cain was, and put to the same
confusion.</p>
<p class="indent" id="Num.xvii-p19">III. Issue joined between Moses and his
accusers. 1. Moses challenges them to appear with Aaron next
morning, at the time of offering up the morning incense, and refer
the matter to God's judgment, <scripRef id="Num.xvii-p19.1" osisRef="Bible:Num.16.16-Num.16.17" parsed="|Num|16|16|16|17" passage="Nu 16:16,17"><i>v.</i> 16, 17</scripRef>. Since he could not
convince them by his calm and affectionate reasoning, he is ready
to enter into bonds to stand God's award, not doubting but that God
would appear, to decide the controversy. This reference he had
agreed to before (<scripRef id="Num.xvii-p19.2" osisRef="Bible:Num.16.6-Num.16.7" parsed="|Num|16|6|16|7" passage="Nu 16:6,7"><i>v.</i> 6,
7</scripRef>), and here adds only one clause, which bespeaks his
great condescension to the plaintiffs, that Aaron, against whose
advancement they excepted, though now advanced by the divine
institution to the honour of burning incense within the tabernacle,
yet, upon this trial, should put himself into the place of a
probationer, and stand upon the level with Korah, at the door of
the tabernacle; nay, and Moses himself would stand with them, so
that the complainant shall have all the fair dealing he can desire;
and thus <i>every mouth shall be stopped.</i> 2. Korah accepts the
challenge, and makes his appearance with Moses and Aaron <i>at the
door of the tabernacle,</i> to make good his pretensions, <scripRef id="Num.xvii-p19.3" osisRef="Bible:Num.16.18-Num.16.19" parsed="|Num|16|18|16|19" passage="Nu 16:18,19"><i>v.</i> 18, 19</scripRef>. If he had not
had a very great stock of impudence, he could not have carried on
the matter thus far. Had not he lately seen Nadab and Abihu, the
consecrated priests, struck dead for daring to offer incense with
unhallowed fire? and could he and his accomplices expect to fare
any better in offering incense with unhallowed hands? Yet, to
confront Moses and Aaron, in the height of his pride he thus bids
defiance to Heaven, and pretends to demand the divine acceptance
without a divine warrant; thus wretchedly is the heart hardened
through the deceitfulness of sin. They <i>took every man his
censer.</i> Perhaps these were some of the censers which these
heads of families had made use of at their family-altars, before
this part of religious service was confined to the priesthood and
the altar in the tabernacle (and they would bring them into use and
reputation again); or they might be common chafing-dishes, which
were for their ordinary use. Now to attend the solemn trial, and to
be witness of the issue, one would have thought Moses should have
<i>gathered the congregation against the rebels,</i> but it seems
Korah gathered them against Moses (<scripRef id="Num.xvii-p19.4" osisRef="Bible:Num.16.19" parsed="|Num|16|19|0|0" passage="Nu 16:19"><i>v.</i> 19</scripRef>), which intimates that a great
part of the congregation sided with Korah, were at his beck, and
wished him success, and that Korah's hopes were very high of
carrying the point against Aaron; for, had he suspected the event,
he would not have coveted to make the trial thus public: but little
did he think that he was now calling the congregation together to
be the witnesses of his own confusion! Note, Proud and ambitious
men, while they are projecting their own advancement, often prove
to have been hurrying on their own shameful fall.</p>
<p class="indent" id="Num.xvii-p20">IV. The judgment set, and the Judge taking
the tribunal, and threatening to give sentence against the whole
congregation. 1. The <i>glory of the Lord appeared,</i> <scripRef id="Num.xvii-p20.1" osisRef="Bible:Num.16.19" parsed="|Num|16|19|0|0" passage="Nu 16:19"><i>v.</i> 19</scripRef>. The same glory that
appeared to instal Aaron in his office at first (<scripRef id="Num.xvii-p20.2" osisRef="Bible:Lev.9.23" parsed="|Lev|9|23|0|0" passage="Le 9:23">Lev. ix. 23</scripRef>) now appeared to confirm him in
it, and to confound those that oppose him, and set up themselves in
competition with him. The <i>Shechinah,</i> or divine Majesty, the
glory of the eternal Word, which ordinarily dwelt between the
cherubim within the veil, now was publicly seen over the door of
the tabernacle, to the terror of the whole congregation; for,
though they saw no manner of similitude, yet probably the
appearances of the light and fire were such as plainly showed God
to be angry with them; as when he appeared, <scripRef id="Num.xvii-p20.3" osisRef="Bible:Num.14.10" parsed="|Num|14|10|0|0" passage="Nu 14:10"><i>ch.</i> xiv. 10</scripRef>. Nothing is more terrible
to those who are conscious of guilt than the appearances of divine
glory; for such a glorious Being must needs be a formidable enemy.
2. God threatened to <i>consume them all in a moment,</i> and, in
order to that, bade Moses and Aaron stand from among them,
<scripRef id="Num.xvii-p20.4" osisRef="Bible:Num.16.21" parsed="|Num|16|21|0|0" passage="Nu 16:21"><i>v.</i> 21</scripRef>. God thus
showed what their sin deserved, and how very provoking it was to
him. See what a dangerous thing it is to have fellowship with
sinners, and in the least to partake with them. Many of the
congregation, it is likely, came only for company, following the
crowd, or for curiosity, to see the issue, yet not coming, as they
ought to have done, to bear their testimony against the rebels, and
openly to declare for God and Moses, they had like to have been all
consumed in a moment. If we follow the herd into which the devil
has entered, it is at our peril.</p>
<p class="indent" id="Num.xvii-p21">V. The humble intercession of Moses and
Aaron for the congregation, <scripRef id="Num.xvii-p21.1" osisRef="Bible:Num.16.22" parsed="|Num|16|22|0|0" passage="Nu 16:22"><i>v.</i>
22</scripRef>. 1. Their posture was importuning: they <i>fell on
their faces,</i> prostrating themselves before God, as supplicants
in good earnest, that they might prevail for sparing mercy. Though
the people had treacherously deserted them, and struck in with
those that were in arms against them, yet they approved themselves
faithful to the trusts reposed in them, as shepherds of Israel, who
were to stand in the breach when they saw the flock in danger.
Note, If others fail in their duty to us, this does not discharge
us from our duty to them, nor take off the obligations we lie under
to seek their welfare. 2. Their prayer was a pleading prayer, and
it proved a prevailing one. Now God would have <i>destroyed
them</i> if Moses had not <i>turned away his wrath</i> (<scripRef id="Num.xvii-p21.2" osisRef="Bible:Ps.106.23" parsed="|Ps|106|23|0|0" passage="Ps 106:23">Ps. cvi. 23</scripRef>); yet far be it from us
to imagine that Moses was more considerate or more compassionate
than God in such a case as this: but God saw fit to show his just
displeasure against the sin of sinners by the sentence, and at the
same time to show his gracious condescension to the prayers of the
saints, by the revocation of the sentence at the intercession of
Moses. Observe in the prayer, (1.) The title they give to God:
<i>The God of the spirits of all flesh.</i> See what man is; he is
a spirit in flesh, a soul embodied, a creature wonderfully
compounded of heaven and earth. See what God is; he is the God of
the spirits of all mankind. <i>He forms the spirit,</i> <scripRef id="Num.xvii-p21.3" osisRef="Bible:Zech.12.1" parsed="|Zech|12|1|0|0" passage="Zec 12:1">Zech. xii. 1</scripRef>. He <i>fathers it,</i>
<scripRef id="Num.xvii-p21.4" osisRef="Bible:Heb.12.9" parsed="|Heb|12|9|0|0" passage="Heb 12:9">Heb. xii. 9</scripRef>. He has an
ability to fashion it (<scripRef id="Num.xvii-p21.5" osisRef="Bible:Ps.33.15" parsed="|Ps|33|15|0|0" passage="Ps 33:15">Ps. xxxiii.
15</scripRef>), and authority to dispose of it, for he has said,
<i>All souls are mine,</i> <scripRef id="Num.xvii-p21.6" osisRef="Bible:Ezek.18.4" parsed="|Ezek|18|4|0|0" passage="Eze 18:4">Ezek.
xviii. 4</scripRef>. They insinuate hereby that though, as <i>the
God of the spirits of all flesh,</i> he might in sovereignty
consume this congregation in a moment, yet it was to be hoped that
he would in mercy spare them, not only because they were the work
of his own hands, and he had a propriety in them, but because,
being the <i>God of spirits,</i> he knew their frame, and could
distinguish between the leaders and the led, between those who
sinned maliciously and those who were drawn in by their wiles, and
would make a difference accordingly in his judgments. (2.) The
argument they insist on; it is much the same with that which
Abraham urged in his intercession for Sodom (<scripRef id="Num.xvii-p21.7" osisRef="Bible:Gen.18.23" parsed="|Gen|18|23|0|0" passage="Ge 18:23">Gen. xviii. 23</scripRef>): <i>Wilt thou destroy the
righteous with the wicked?</i> Such is the plea here: <i>Shall one
man sin and wilt thou be wroth with all the congregation?</i> Not
but that it was the sin of them all to join in this matter, but the
great transgression was his that first hatched the treason. Note,
Whatever God may do in sovereignty and strict justice, we have
reason to hope that he will not destroy a congregation for the sin
of one, but that, <i>righteousness and peace</i> having <i>kissed
each other</i> in the undertaking of the Redeemer, <i>mercy shall
rejoice against judgment.</i> Moses knew that all the congregation
must perish in the wilderness by degrees, yet he is thus earnest in
prayer that they might not be consumed at once, and would reckon it
a favour to obtain a reprieve. <i>Lord, let it alone this
year.</i></p>
</div><scripCom id="Num.xvii-p21.8" osisRef="Bible:Num.16.23-Num.16.34" parsed="|Num|16|23|16|34" passage="Nu 16:23-34" type="Commentary"/><div class="Commentary" id="Bible:Num.16.23-Num.16.34">
<p class="passage" id="Num.xvii-p22">23 And the <span class="smallcaps" id="Num.xvii-p22.1">Lord</span>
spake unto Moses, saying,   24 Speak unto the congregation,
saying, Get you up from about the tabernacle of Korah, Dathan, and
Abiram.   25 And Moses rose up and went unto Dathan and
Abiram; and the elders of Israel followed him.   26 And he
spake unto the congregation, saying, Depart, I pray you, from the
tents of these wicked men, and touch nothing of theirs, lest ye be
consumed in all their sins.   27 So they gat up from the
tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan
and Abiram came out, and stood in the door of their tents, and
their wives, and their sons, and their little children.   28
And Moses said, Hereby ye shall know that the <span class="smallcaps" id="Num.xvii-p22.2">Lord</span> hath sent me to do all these works; for
<i>I have</i> not <i>done them</i> of mine own mind.   29 If
these men die the common death of all men, or if they be visited
after the visitation of all men; <i>then</i> the <span class="smallcaps" id="Num.xvii-p22.3">Lord</span> hath not sent me.   30 But if the
<span class="smallcaps" id="Num.xvii-p22.4">Lord</span> make a new thing, and the earth
open her mouth, and swallow them up, with all that <i>appertain</i>
unto them, and they go down quick into the pit; then ye shall
understand that these men have provoked the <span class="smallcaps" id="Num.xvii-p22.5">Lord</span>.   31 And it came to pass, as he had
made an end of speaking all these words, that the ground clave
asunder that <i>was</i> under them:   32 And the earth opened
her mouth, and swallowed them up, and their houses, and all the men
that <i>appertained</i> unto Korah, and all <i>their</i> goods.
  33 They, and all that <i>appertained</i> to them, went down
alive into the pit, and the earth closed upon them: and they
perished from among the congregation.   34 And all Israel that
<i>were</i> round about them fled at the cry of them: for they
said, Lest the earth swallow us up <i>also.</i></p>
<p class="indent" id="Num.xvii-p23">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 <i>the tabernacle of Korah, Dathan, and Abiram,</i>
<scripRef id="Num.xvii-p23.1" osisRef="Bible:Num.16.24 Bible:Num.16.27" parsed="|Num|16|24|0|0;|Num|16|27|0|0" passage="Nu 16:24,27"><i>v.</i> 24, 27</scripRef>. 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.</p>
<p class="indent" id="Num.xvii-p24">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, <scripRef id="Num.xvii-p24.1" osisRef="Bible:Num.16.24" parsed="|Num|16|24|0|0" passage="Nu 16:24"><i>v.</i> 24</scripRef>. This was in answer to Moses's
prayer. He had begged that God would not <i>destroy the whole
congregation.</i> "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
<i>flee from this wrath to come.</i> 2. Moses accordingly repairs
to the head-quarters of the rebels, leaving Aaron at the door of
the tabernacle, <scripRef id="Num.xvii-p24.2" osisRef="Bible:Num.16.25" parsed="|Num|16|25|0|0" passage="Nu 16:25"><i>v.</i>
25</scripRef>. Dathan and Abiram had contumaciously refused to come
up to him (<scripRef id="Num.xvii-p24.3" osisRef="Bible:Num.16.12" parsed="|Num|16|12|0|0" passage="Nu 16:12"><i>v.</i> 12</scripRef>),
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 <i>depart from the tents of
these wicked men</i> (<scripRef id="Num.xvii-p24.4" osisRef="Bible:Num.16.26" parsed="|Num|16|26|0|0" passage="Nu 16:26"><i>v.</i>
26</scripRef>), 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 <i>come out from among them,</i> and be separate.
In vain do we pray, <i>Gather not our souls with sinners,</i> if we
save not ourselves from the <i>untoward generation.</i> God's
people are called out of Babylon, lest they share both in her sins
and in her plagues, <scripRef id="Num.xvii-p24.5" osisRef="Bible:Rev.18.4" parsed="|Rev|18|4|0|0" passage="Re 18:4">Rev. xviii.
4</scripRef>.</p>
<p class="indent" id="Num.xvii-p25">II. The congregation takes the warning, but
the rebels themselves continue obstinate, <scripRef id="Num.xvii-p25.1" osisRef="Bible:Num.16.27" parsed="|Num|16|27|0|0" passage="Nu 16:27"><i>v.</i> 27</scripRef>. 1. God, in mercy, inclined the
people to forsake the rebels: <i>They got up from the tabernacle of
Korah, Dathan, and Abiram,</i> 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 <i>recover themselves out of the
snare of the devil.</i> 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
<i>stood in the doors of their tents,</i> 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!</p>
<p class="indent" id="Num.xvii-p26">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,
<scripRef id="Num.xvii-p26.1" osisRef="Bible:Num.16.28-Num.16.30" parsed="|Num|16|28|16|30" passage="Nu 16:28-30"><i>v.</i> 28-30</scripRef>. 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 <i>understand that they had provoked
the Lord;</i> 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.</p>
<p class="indent" id="Num.xvii-p27">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 <i>clave asunder</i> (<scripRef id="Num.xvii-p27.1" osisRef="Bible:Num.16.31" parsed="|Num|16|31|0|0" passage="Nu 16:31"><i>v.</i> 31</scripRef>), <i>opened her mouth, and
swallowed them all up,</i> them and theirs (<scripRef id="Num.xvii-p27.2" osisRef="Bible:Num.16.32" parsed="|Num|16|32|0|0" passage="Nu 16:32"><i>v.</i> 32</scripRef>), and then <i>closed upon
them,</i> <scripRef id="Num.xvii-p27.3" osisRef="Bible:Num.16.33" parsed="|Num|16|33|0|0" passage="Nu 16:33"><i>v.</i> 33</scripRef>.
This judgment was, 1. Unparalleled. God, in it, <i>created a new
thing,</i> 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 <i>shechinah,</i> whence the fire
of the Lord had sometimes issued, <i>qui procul à Jove</i> (they
say) <i>procul à fulmine—he who is far from Jove is far from the
thunderbolt.</i> 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 <i>full strength wholly at ease and
quiet.</i> 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. <i>Far be it from God that he should do iniquity.</i> 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, <scripRef id="Num.xvii-p27.4" osisRef="Bible:Ps.90.11" parsed="|Ps|90|11|0|0" passage="Ps 90:11">Ps. xc.
11</scripRef>, <i>Who knows the power of thy anger?</i> He has,
when he pleases, <i>strange punishments for the workers of
iniquity,</i> <scripRef id="Num.xvii-p27.5" osisRef="Bible:Job.31.3" parsed="|Job|31|3|0|0" passage="Job 31:3">Job xxxi. 3</scripRef>.
Let us therefore conclude, <i>Who is able to stand before this holy
Lord God?</i> 5. It was very significant. They <i>set their mouths
against the heavens,</i> and <i>their throat was an open
sepulchre;</i> 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 <i>sink down into the
pit</i> (<scripRef id="Num.xvii-p27.6" osisRef="Bible:Ps.9.15" parsed="|Ps|9|15|0|0" passage="Ps 9:15">Ps. ix. 15</scripRef>) and to
<i>go down quickly into hell,</i> <scripRef id="Num.xvii-p27.7" osisRef="Bible:Ps.55.15" parsed="|Ps|55|15|0|0" passage="Ps 55:15">Ps.
lv. 15</scripRef>. But David, even when he <i>sinks in deep
mire,</i> yet prays in faith, <i>Let not the pit shut her mouth
upon me,</i> as it does on the damned, between whom and life there
is a gulf fixed, <scripRef id="Num.xvii-p27.8" osisRef="Bible:Ps.69.2-Ps.69.15" parsed="|Ps|69|2|69|15" passage="Ps 69:2-15">Ps. lxix.
2-15</scripRef>. His case was bad, but not, like this,
desperate.</p>
<p class="indent" id="Num.xvii-p28">V. All Israel is alarmed at the judgment:
<i>They fled at the cry of them,</i> <scripRef id="Num.xvii-p28.1" osisRef="Bible:Num.16.34" parsed="|Num|16|34|0|0" passage="Nu 16:34"><i>v.</i> 34</scripRef>. 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, <i>Lest the earth swallow us up also.</i> 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.</p>
</div><scripCom id="Num.xvii-p28.2" osisRef="Bible:Num.16.35-Num.16.40" parsed="|Num|16|35|16|40" passage="Nu 16:35-40" type="Commentary"/><div class="Commentary" id="Bible:Num.16.35-Num.16.40">
<p class="passage" id="Num.xvii-p29">35 And there came out a fire from the <span class="smallcaps" id="Num.xvii-p29.1">Lord</span>, and consumed the two hundred and
fifty men that offered incense.   36 And the <span class="smallcaps" id="Num.xvii-p29.2">Lord</span> spake unto Moses, saying,   37 Speak
unto Eleazar the son of Aaron the priest, that he take up the
censers out of the burning, and scatter thou the fire yonder; for
they are hallowed.   38 The censers of these sinners against
their own souls, let them make them broad plates <i>for</i> a
covering of the altar: for they offered them before the <span class="smallcaps" id="Num.xvii-p29.3">Lord</span>, therefore they are hallowed: and
they shall be a sign unto the children of Israel.   39 And
Eleazar the priest took the brazen censers, wherewith they that
were burnt had offered; and they were made broad <i>plates for</i>
a covering of the altar:   40 <i>To be</i> a memorial unto the
children of Israel, that no stranger, which <i>is</i> not of the
seed of Aaron, come near to offer incense before the <span class="smallcaps" id="Num.xvii-p29.4">Lord</span>; that he be not as Korah, and as his
company: as the <span class="smallcaps" id="Num.xvii-p29.5">Lord</span> said to him by
the hand of Moses.</p>
<p class="indent" id="Num.xvii-p30">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,</p>
<p class="indent" id="Num.xvii-p31">I. Vengeance taken on them, <scripRef id="Num.xvii-p31.1" osisRef="Bible:Num.16.35" parsed="|Num|16|35|0|0" passage="Nu 16:35"><i>v.</i> 35</scripRef>. It is probable that
when the earth opened in the camp to swallow up Dathan and Abiram
<i>a fire went out from the Lord and consumed the 250 men that
offered incense,</i> 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 <i>our God is a consuming
fire.</i> 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 <i>fall into the hands of the
living God,</i> <scripRef id="Num.xvii-p31.2" osisRef="Bible:Heb.10.27-Heb.10.31" parsed="|Heb|10|27|10|31" passage="Heb 10:27-31">Heb. x.
27-31</scripRef>. 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, <i>leaving their first
estate,</i> and aiming at the honours that were not appointed them,
they were thrust down to <i>Hades,</i> their censers struck out of
their hands, and their breath out of their bodies, by a burning
which typified <i>the vengeance of eternal fire.</i></p>
<p class="indent" id="Num.xvii-p32">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, <scripRef id="Num.xvii-p32.1" osisRef="Bible:Num.16.37" parsed="|Num|16|37|0|0" passage="Nu 16:37"><i>v.</i> 37</scripRef>. 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: <i>The sacrifice of the wicked is an abomination to the
Lord.</i> But he is to gather up the censers out of the mingled
burning, God's fire and theirs, because <i>they are hallowed.</i>
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, <i>they are devoted,</i> 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
<i>broad plates for a covering of the brazen altar,</i> <scripRef id="Num.xvii-p32.2" osisRef="Bible:Num.16.38-Num.16.40" parsed="|Num|16|38|16|40" passage="Nu 16:38-40"><i>v.</i> 38-40</scripRef>. 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 <i>memorial to the children of Israel,</i> 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 <i>in terrorem,</i> 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 <i>on whom
the ends of the world are come.</i></p>
</div><scripCom id="Num.xvii-p32.3" osisRef="Bible:Num.16.41-Num.16.50" parsed="|Num|16|41|16|50" passage="Nu 16:41-50" type="Commentary"/><div class="Commentary" id="Bible:Num.16.41-Num.16.50">
<p class="passage" id="Num.xvii-p33">41 But on the morrow all the congregation of the
children of Israel murmured against Moses and against Aaron,
saying, Ye have killed the people of the <span class="smallcaps" id="Num.xvii-p33.1">Lord</span>.   42 And it came to pass, when the
congregation was gathered against Moses and against Aaron, that
they looked toward the tabernacle of the congregation: and, behold,
the cloud covered it, and the glory of the <span class="smallcaps" id="Num.xvii-p33.2">Lord</span> appeared.   43 And Moses and Aaron
came before the tabernacle of the congregation.   44 And the
<span class="smallcaps" id="Num.xvii-p33.3">Lord</span> spake unto Moses, saying,
  45 Get you up from among this congregation, that I may
consume them as in a moment. And they fell upon their faces.  
46 And Moses said unto Aaron, Take a censer, and put fire therein
from off the altar, and put on incense, and go quickly unto the
congregation, and make an atonement for them: for there is wrath
gone out from the <span class="smallcaps" id="Num.xvii-p33.4">Lord</span>; the plague
is begun.   47 And Aaron took as Moses commanded, and ran into
the midst of the congregation; and, behold, the plague was begun
among the people: and he put on incense, and made an atonement for
the people.   48 And he stood between the dead and the living;
and the plague was stayed.   49 Now they that died in the
plague were fourteen thousand and seven hundred, beside them that
died about the matter of Korah.   50 And Aaron returned unto
Moses unto the door of the tabernacle of the congregation: and the
plague was stayed.</p>
<p class="indent" id="Num.xvii-p34">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? <i>On the morrow</i> (<scripRef id="Num.xvii-p34.1" osisRef="Bible:Num.16.41" parsed="|Num|16|41|0|0" passage="Nu 16:41"><i>v.</i> 41</scripRef>) 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 <i>as
brands plucked out of the burning,</i> yet they fly in the face of
Moses and Aaron, to whose intercession they owed their
preservation. Their charge runs very high: <i>You have killed the
people of the Lord.</i> 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.</p>
<p class="indent" id="Num.xvii-p35">II. God's speedy appearance against the
rebels. When they had <i>gathered against Moses and Aaron,</i>
perhaps with a design to depose or murder them, they <i>looked
towards the tabernacle,</i> as if their misgiving consciences
expected some frowns thence, and, <i>behold, the glory of the Lord
appeared</i> (<scripRef id="Num.xvii-p35.1" osisRef="Bible:Num.16.42" parsed="|Num|16|42|0|0" passage="Nu 16:42"><i>v.</i>
42</scripRef>), 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,
<scripRef id="Num.xvii-p35.2" osisRef="Bible:Ps.27.5 Bible:Ps.31.20" parsed="|Ps|27|5|0|0;|Ps|31|20|0|0" passage="Ps 27:5,31:20">Ps. xxvii. 5; xxxi.
20</scripRef>), and partly for advice, to know what was the mind of
God upon this occasion, <scripRef id="Num.xvii-p35.3" osisRef="Bible:Num.16.43" parsed="|Num|16|43|0|0" passage="Nu 16:43"><i>v.</i>
43</scripRef>. Justice hereupon declares that they deserve to be
<i>consumed in a moment,</i> <scripRef id="Num.xvii-p35.4" osisRef="Bible:Num.16.45" parsed="|Num|16|45|0|0" passage="Nu 16:45"><i>v.</i>
45</scripRef>. 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.</p>
<p class="indent" id="Num.xvii-p36">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 (<scripRef id="Num.xvii-p36.1" osisRef="Bible:Rom.11.2" parsed="|Rom|11|2|0|0" passage="Ro 11:2">Rom. xi. 2</scripRef>), yet they forgive and forget the
indignities offered them, and are the best friends their enemies
have. 1. They both <i>fell on their faces,</i> 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
<i>plague had begun in the congregation</i> 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, <scripRef id="Num.xvii-p36.2" osisRef="Bible:Num.16.46" parsed="|Num|16|46|0|0" passage="Nu 16:46"><i>v.</i> 46</scripRef>. 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 <i>ordained for men, in things pertaining to God.</i> 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 <i>censers of those
sinners against their own souls.</i> 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, <i>stands between the living and the dead,</i> to
secure his chosen Israel to himself, and save them out of the midst
of a world infected with sin and the curse.</p>
<p class="indent" id="Num.xvii-p37">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,
<scripRef id="Num.xvii-p37.1" osisRef="Bible:Num.16.49" parsed="|Num|16|49|0|0" passage="Nu 16:49"><i>v.</i> 49</scripRef>. 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 <i>people of the Lord,</i> 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.</p>
</div></div2>