Commentary on Numbers, Book · Chapter 16
CHAP. XVI.
Chapter XVI WE have nothing here ſaid to direct us to the Time and Place, when and where this new Rebellion hapned; but it is very probable (as I ſaid XV. 1.) that it was in ſome part of the latter half of the ſecond Year after they came out of Egypt, before they removed from Kadeſh-Barnea.
Ver. 1. Now Korah the Son of Izhar, the Son of Verſe 1 Kohath, the Son of Levi.] By this it is evident that Korah was Coſin German (as we ſpeak) to Moſes and Aaron; for Izhar (Korah's Father) was the ſecond Son of Kohath, as Amram (the Father of Moſes and Aaron) was his eldeſt Son, VI Exod. 18. 1 Chron. VI. 2.
And Dathan and Abiram the Sons of Eliab.] This Eliab was the Son of Pallu, the ſecond Son of Reuben, as appears from XXVI. 5, 8, 9.
And On the Son of Peleth.] He alſo was deſcended from Reuben, as well as Dathan and Abiram, (as the next words tell us, Sons of Reuben) but of what Family it doth not appear. Nor is this Man any where again mentioned, no not in the progreſs of this Conſpiracy: which inclines me to think, that though he entred into it, yet he afterward withdrew himſelf, or was ſo inconſiderable, that no notice was taken of him.
Took. Men.] The word Men is not in the Hebrew; but ſimply Korah took. Which word took being the firſt word in the Hebrew Text, the whole verſe may be thus tranſlated, Korah the Son of Izhar, &c. took both Dathan and Abiram the Sons of Eliab, and On the Son of Peleth, &c.] That is, he drew theſe into a Conſpiracy with him. Or, he betook himſelf to a Party, as the Chaldee underſtands it, he divided himſelf; with an intention, that is, to make a Sedition. But the Sence is the ſame, if we follow our Tranſlation, he took Men; that is, Complices or Aſſociates with him, in his Rebellion. By which we may underſtand the Two hundred and fifty, mentioned in the next verſe.
Verſe 2 Ver. 2. And they roſe up.] Made an Inſurrection: in which Korah ſeems to have been the Ring-leader; having drawn the reſt into it. Which he might the more eaſily do, becauſe the Kohathites and Reubenites lay encamped on the very ſame ſide of the Tabernacle, (II Numb. 10. compared with III. 29.) by which means they had opportunity often to Conſpire together. Whence R. Solomon makes this Reflection, Wo to the Wicked, and wo to his Neighbour. The cauſe of the Inſurrection is generally thought, both by Jews and Chriſtians, to have been, that Korah could not brook the Preferment of Aaron and his Family, ſo high above the reſt of the Levites, who were made only their Miniſters, III. 6, 9. VIII. 19. For he thought this was too great a difference between the Children of two Brothers, who were of equal Deſerts. Nay, Aben-Ezra thinks, that he wholly diſliked the late Exchange of the Firſt-born for the Levites. And beſides, it may be thought that he ſtomacht the late Preferment of Elizaphan the Son of Ʋzziel, who was the youngeſt Son of Kohath, to be chief of the Family of the Kohathites, (III. 30.) which he thought rather belonged to himſelf, who was the Son of the ſecond Son of Kohath. And finding himſelf too weak to make an Inſurrection alone, he perſwaded Dathan and Abiram, (of the Tribe of Reuben) and thoſe in whom they had an intereſt to joyn with him, upon another pretence; that they were deſcended from the eldeſt Son of Iſrael, to whom the chief Authority in the Nation belonged, which Moſes had taken upon himſelf; and likewiſe preferred the Tribe of Judah to the principal place in their encampment, (II. 3.) and alſo the LXX. Elders to be his Aſſiſtants, without their Advice, and leaving them out of the number.
Such as theſe may be thought to be the grounds upon which they proceeded: Korah ſeeking the Prieſthood, and the Sons of Reuben the Civil Dignity. But it ſeems to me that the ground of the Quarrel was wholly upon the account of the Prieſthood, (as I ſhall ſhow upon the next verſe) and that they ſtruck at Moſes only as advancing his Brother, and his Family, by his own Authority, and not (as they pretended) by God's direction. For as Dathan and Abiram did not appear openly, when they had formed this Faction, (for we find them in their Tents, v. 12. and refuſing to come to Moſes when he ſent for them) ſo in the next verſe, they ſeem to ſpeak of nothing but the Prieſthood: And ſo Moſes underſtood their meaning, v. 5, 10, 15.
Before Moſes.] In an open defiance of his Authority; who, they pretended had no power to make ſuch Alterations as he had done.
With certain of the Children of Iſrael.] It is not ſaid out of what Tribe; but it is likely out of ſeveral; if not ſome out of every Tribe, in whom they had any intereſt.
Two hundred and fifty Princes of the Aſſembly, &c.] The LXX. divide their Character into three parts. Firſt, That they were Princes of the Aſſembly, foreign, Rulers of Thouſands, and Rulers of Hundreds, &c. And Secondly,
Famous in the Congregation.] Which they tranſlate foreign, who uſed to be called to Publick Conſultations, when they were to deliberate about weighty Affairs. And ſo ſeveral, both ancient and modern Tranſlations, as Mr. Selden hath ſhown, L. II. de Synedriis, cap. 4. n. 10. where he ſaith, they were called maxime puto, ſi non ſolum, deliberandi cauſa, chiefly, if not only, to have their Advice. And then laſtly,
Men of renown.] Such who had got a great Name (that is, Fame and Credit) among the People, upon theſe, or other accounts. This made the Inſurrection the more dangerous, that ſuch great Perſons were engaged and appeared in it.
Verſe 3 Ver. 3. And they gathered themſelves together.] The fore-named Company came in a Body.
Against Moſes.] As an arbitrary Diſpoſer of all Preferment.
And against Aaron.] Who was promoted by Moſes to the Office of High-Prieſt; which he himſelf had diſcharged before Aaron's Conſecration: which, perhaps, they made a ground of their Quarrel.
And ſaid unto them, Ye take too much upon you.] In the Hebrew the words are Rab-lachem, it is ſufficient for you. That is, you have domineered long enough; reſign your Places to others: for all of us, nay, every Man in Iſrael, is as good as you.
Seeing all the Congregation are holy, every one of them.] Here ſeems to be the Root of the Quarrel. Before Moſes's time every one might offer Sacrifice in his own Family, (as I have often obſerved) which Cuſtom theſe Men would have had ſtill continued: being angry that this high Office was confined to one Family alone, who were to enjoy all the Benefits of it; which were exceeding great. For the Prieſts had a large ſhare in moſt Offerings; and ſome things wholly to themſelves. This is the more probable, becauſe it was ſo very hard to convince the People, that God had ſettled this Dignity, and all the Profits belonging to it, in Aaron's Family. For though God did a new thing never heard of before, to demonſtrate theſe People that roſe againſt Moſes and Aaron, to be Seditious, yet it was neceſſary ſtill to do more. For after the Earth had ſwallowed up Dathan and Abiram, and Fire conſumed Korah and his Company, and a Plague deſtroyed many more of them; the LORD did another Miracle, XVII. 8. in making Aaron's Rod bloſſom, and bud, and bring forth Almonds in one Nights time; when all the reſt of the Rods remained dry Sticks. Which makes it probable, as I ſaid before, there were ſome in all the Tribes, who were engaged in this Sedition; and were ſo deeply infected with the falſe Notions of Korah, that it was neceſſary to give them all this Satisfaction.
And the LORD is among them.] The People need no other Governour but him, who dwells among them in his Tabernacle; where they can preſent their Sacrifices to him themſelves, without your Aſſiſtance.
Wherefore then lift you up your ſelves above the Congregation of the LORD.] Since God owns us all for his ſpecial and peculiar People, why do you take upon you ſuch high Places and Dignity above us all? For Moſes diſpoſed and ordered all things: and Aaron, by his order, took upon him to be ſolely God's chief Miniſter in his Sanctuary.
Verſe 4 Ver. 4. And when Moſes heard it, he fell upon his face.] With Aaron alſo, it is likely; as they did lately, XIV. 5. And for the ſame end, (See there) to deprecate God's diſpleaſure, (which they might juſtly think would now riſe higher than ever) and to beg his direction, what to do, in ſuch a dangerous ſtate of things.
Verſe 5 Ver. 5. And he ſpake unto Korah, and unto all his Company.] This ſhows that Korah was the Head of this Faction, and Dathan and Abiram did not at the firſt (I gueſs from hence) appear with him.
Saying.] Being riſen up from Prayer, he made this Anſwer to the Seditious People, by order from God; who, no doubt, directed him to this way of ſuppreſſing them.
Even to morrow the LORD will ſhow, &c.] In the Hebrew the words are, To morrow (or, in the Morning) and the LORD will ſhow, &c. That is, ſtay but till to Morrow, and it ſhall appear, without any further delay, whether you or we be in the right. He would keep them in ſuſpenſe no longer; and yet gave them ſo much time to conſider better, and repent. Some obſerve that the Morning was the time of executing Juſtice, and therefore here appointed.
Will the LORD ſhow.] By ſome viſible Token.
Who are his.] Or, Who appertain to him: viz. As his Miniſters.
And who is holy.] Separated and ſolemnly Conſecrated, by his appointment, to the Sacred Office of Prieſthood.
And will cauſe him to come near unto him.] Make it appear that they are the Perſons who ought to burn Incenſe, and to offer Sacrifice. For to come near, is to perform theſe Offices, as may be learnt from XIX Levit. 22. but eſpecially from X Levit. 3. And the very word Cohen denotes it; for it ſignifies a Miniſter next to the King.
And him whom he hath choſen, will he cauſe to come near unto him.] They ſhall diſcharge the Office of Prieſthood, whom God himſelf hath choſen to it; and no Body elſe.
Ver. 6. This do.] I put you to this Trial. Verſe 6
Take your Cenſers.] Perform the Office of Prieſts, unto which you pretend a right.
Korah, and all his Company.] All the Two hundred and fifty Men, and whoſoever elſe were in the Faction of Korah. Whom he orders, no doubt, by God's direction, to execute the Office to which they aſpired.
Ver. 7. Put Fire therein, and put Incenſe in them.] Verſe 7 As the Prieſts were wont to do.
Before the LORD to morrow.] At the Altar of Incenſe, as ſome conceive, before the moſt Holy Place. So Menochius. But this is contrary to v. 18. where we read, they ſtood in the door of the Tabernacle, with their Cenſers, Fire, and Incenſe. Nor would the Sanctuary contain ſuch a Company: or, if it had been large enough, the People could not have ſeen, either their Offering, or their Puniſhment from the LORD for their Sin. Therefore theſe words before the LORD ſignifie, with their Faces towards the Sanctuary, at the Gate of which they ſtood: for what was done there, is ſaid to be before the LORD, XXIX Exod. 42.
And it ſhall be, that the Man whom the LORD doth chooſe, he ſhall be holy.] This comprehends both the Man and all his Family; ſo the meaning is, the LORD would declare whether Aaron and his Sons ſhould execute the Prieſthood alone; or Korah and his Company be admitted to it.
Ye take too much upon you, ye Sons of Levi.] It is the ſame Phraſe which we had before, v. 3. Rablachem; you are high enough already; let the ſtation wherein you are ſuffice you, and aſpire not after greater Dignity. The following words juſtifie this Interpretation.
Verſe 8 Ver. 8. And Moſes ſaid unto Korah, hear I pray you, ye Sons of Levi.] By this, and by the foregoing verſe, it appears, not only that there were ſome of the Levites in this Sedition, together with Korah, at the Head of them: but that they were the chief Incendiaries, (though others, as I ſaid before, were drawn in to joyn with them) becauſe Moſes addreſſes himſelf only to them.
Verſe 9 Ver. 9. Seemeth it a ſmall thing unto you.] Do you take it to be no honour to you.
That the God of Iſrael hath ſeparated you from the Congregation of Iſrael.] Made choice of you above all other Iſraelites, to wait upon him in his Family, as his Domeſtick Servants, III Numb. 12. VIII. 6, 14.
To bring you near to himſelf.] Though not ſo near as the Prieſts; yet nearer than all other Men: being the ſole Attendants upon the Prieſts, III. 6. VIII. 10, 11.
To do the Service of the Tabernacle of the LORD.] III. 7, 8. particularly the Kohathites were choſen to do the Service of the Tabernacle, about the most holy things, IV. 4, 19.
And to ſtand before the Congregation, to miniſter unto them, VIII. 11, 19.
Ver. 10. And he hath brought thee near to him, and Verſe 10 all thy Brethren the Sons of Levi with thee.] Or, Though he hath brought thee (ſpeaking unto Korah) thus near to him; and all the reſt of the Levites thy Brethren. See VIII. 10, 11, 15, 19.
And ſeek ye the Prieſthood alſo?] Will it not content you, that you alone are choſen to miniſter unto the Prieſts, III. 6. but you muſt be advanced to miniſter unto God in their Office?
Ver. 11. For which cauſe both thou, and all thy Company, Verſe 11 are gathered together againſt the LORD.] By whoſe order Aaron and his Sons were appointed to ſerve him in the Office of Prieſts; as was declared when the Levites were taken to miniſter unto them, III. 3. IV. 15, 19, 20. And therefore to riſe up againſt them, was to riſe up against the LORD, and oppoſe his Authority, who made them his Prieſts.
And what is Aaron.] Or, And Aaron, what hath he done? Wherein is he faulty?
That ye murmur against him?] For taking upon him the Office of Prieſthood; into which he did not intrude himſelf, but was choſen and appointed by God to do him that Service: who would have been angry with him, if he had refuſed it.
Ver. 12. And Moſes ſent to call Dathan and Abiram Verſe 12 the Sons of Eliah.] To Summon them to the place where Moſes now was; which the Jews ſay was the Court of Judgment. This ſhows that either theſe Men (as I ſaid v. 2.) did not openly appear with Korah and his Company againſt Moſes, v. 3. Or, if they did, they retired to their Tents, before he roſe up from his Prayer, to give them an Anſwer.
What became of On, we are not informed: for he is neither mentioned here, nor in the following part of this Narrative, concerning their Sedition; nor any where elſe in the Holy Scripture.
Which ſaid, We will not come up.] They bad the Meſſenger, who ſummoned them to appear before Moſes, to tell him plainly that they denied his Authority. For that's the meaning of this Language, He hath no Authority to command us, who are none of his Subjects; and therefore will not obey him.
Verſe 13 Ver. 13. Is it a ſmall thing with thee, that thou haſt brought us up out of a Land flowing with Milk, and Honey, to kill us in the Wilderneſs?] Though they would not come to him, yet they returned him this Meſſage; Have we not ſuffered enough, by being brought out of a rich and plentiful Country, abounding with all good things, into a barren Wilderneſs, where we are ready to ſtarve? Nothing could be more inſolentand ungrateful, than to deſcribe Egypt in the very ſame Language wherein God himſelf had often ſpoken of the Land of Promiſe: particularly when he ſent Moſes to tell them, he would bring them up out of the Affliction of Egypt, under which they groaned, III Exod. 16, 17.
Except thou make thy ſelf altogether a Prince over us?] Unleſs we allow thee to make what Laws thou thinkeſt good, and impoſe what thou pleaſeſt upon us? A moſt rude and inſolent Speech; ſignifying that they had not ſhaken off the Yoke of Bondage, but only exchanged it: and inſtead of the Rich and Wealthy Oppreſſion of Pharaoh, were come under the Poor and Hungry Tyranny of Moſes. For ſo the next verſe imports.
Ver. 14. Moreover, thou hast not brought us into a Verſe 14 Land that floweth with Milk and Honey, &c.] Or, Certainly, this is not the good Land into which thou didſt promiſe to conduct us. It ſeems to be a Sarcaſtical Speech; Upbraiding him, as if he had put a Cheat upon them, and fed them only with good Words; to which they would no longer truſt.
Or given us Inheritence of Fields and Vineyards.] But told us it ſhall be beſtowed forty years hence, when we are all dead. This ſtill ſhows they took him for a Deluder of them with deceitful Promiſes.
Wilt thou put out the Eyes of theſe Men?] Some of them ſpake this in the name of the reſt, who were now with Dathan and Abiram: and the meaning is, Doſt thou think to blind us ſo, that none of us ſhall diſcern this Impoſture? Or, ſhall we ſuffer thee to lead us about like blind Men, whither thou pleaſeſt; ſometimes towards Canaan, and now back again towards the Red Sea, and Egypt?
We will not come up.] A peremptory Reſolution, not to own his Authority; which they denied at the firſt, v. 12.
Ver. 15. And Moſes was very wroth.] For ſuch behaviour Verſe 15 and Language was ſo provoking, that it was no wonder it incenſed the meekeſt Man upon Earth, XII. 3. Yet the LXX. tranſlate the words, as if he only took it very heavily, foreign, it made him exceeding ſad.
And ſaid unto the LORD, reſpect not their Offering.] He calls the Incenſe, which they were about to offer by the Name of Mincha, which commonly ſignifies a Meat-offering; but ſometimes any inanimate thing that was conſumed in honour of God, as Incenſe was; and muſt ſo ſignifie in this place, for they offered nothing elſe. And when Moſes deſires it may not be accepted, he means a great deal more; that God would give ſome Sign of his diſlike to it. Hence it ſeems plain to me, That Dathan and Abiram, as well as Korah, quarrelled at the confining the Prieſtood unto Aaron's Family; for Moſes calls this their Offering; by the Acceptance or Rejection of which, this Controverſie was to be decided.
I have not taken one Aſs from them.] This ſeems to be an Appeal to God, againſt their unjuſt Charge, that he acted Arbitrarily, and did with them what he liſt, v. 13. From which he was ſo far, that he declares before God he had not taken, i. e. received by way of Gift or Reward, (So the LXX. and the Vulgar underſtand it) the ſmalleſt thing, (for ſuch a ſingle Aſs was) much leſs extorted any thing from them.
Nor have I hurt any one of them.] None can ſay that I have done any kind of Evil to them; but contrarily, all good Offices. For that he did not ſeek himſelf, appeared in this, That he had not advanced his own Family to the Prieſtood, but left them in the number of the other Levites, upon the ſame level with Korah and his Company.
Ver. 16. And Moſes ſaid unto Korah, be thou and all thy Company before the LORD, &c.] He repeats what he had ſaid to him before, v. 6, 7. only adding, that he would have Aaron alſo there, together with Verſe 16 them. So it follows, Thou and they, and Aaron to morrow.
Before the LORD.] i. e. In the Court of the Tabernacle, (See v. 7.) where, by an extraordinary Commiſſion from the Divine Majeſty, this Trial was to be made. And therefore Aaron himſelf did not now go into the Sanctuary to offer Incenſe (which was the proper and only place allowed by the Law) but ſtood with them without. As in another great neceſſity he offered Incenſe in the midst of the Congregation, v. 46, 47. Both which was done by a Diſpenſation from him that made the Law.
Ver. 17. Take every Man his Cenſer, and put Incenſe Verſe 17 in them, and bring ye before the LORD every Man his Cenſer.] Let every Man of them ſtand before the LORD, at the Door of the Tabernacle, to do the Office of Prieſts; to which they pretended as good a right as Aaron and his Sons.
Two hundred and fifty Cenſers.] This ſhows that the Incenſe being offered by ſo great a number (as it appears it was, v. 35.) they did not offer it in the Sanctuary; which would not contain ſo many Perſons.
Thou alſo and Aaron, each of you his Cenſer.] This ſeems to ſignifie, as if Korah was commanded to ſtand by Aaron, ſince he pretended to be his equal; which made the Hand of God the more remarkable upon him, when he was ſtruck with Lightning, and no harm came to Aaron, who ſtood by him. But it may be doubted, what way Korah periſhed.
Ver. 18. And they took every Man his Cenſer.] That is, the Two hundred and fifty Men did as they were commanded: but Korah went firſt to muſter up as Verſe 18 many as he could get together againſt Moſes, v. 19. and then ſeems to have gone to his Tent, v. 24. Herein theſe Men ſubmitted to the way of deciſion which Moſes propounded, though they had ſo boldly denied his Authority. For they could not but think, that God, whom they owned to be among them, v. 3. would approve of them, if they were in the right; and make good their Allegation, That all the Congregation were holy, by accepting their Incenſe, as much as Aaron's. To whom they did not deny an equality with themſelves; but only a Superiority.
And put fire in them.] From the Altar of Burnt-offering, which ſtood in the Court, at the Door of which they were placed, (I Lev. 5.) for Aaron durſt not take it from any other place: his Sons having loſt their Lives for offering with ſtrange Fire. The remembrance of which, it is likely, deterred theſe Men from doing other wiſe; who did not as yet put in the Fire, but only took their Cenſers, and put Incenſe in them, (which is all that is ordered in the preceding Verſe) and put Fire in afterwards.
And ſtood in the door of the Tabernacle of the Congregation with Moſes and Aaron.] As if they were nothing inferiour to them.
Verſe 19 Ver. 19. And Korah gathered all the Congregation against them.] The LXX. tranſlates it, Korah gathered all his Congregation, i. e. all the Men of his Faction. But the Hebrew words import that he gathered all the Congregation of Iſrael, at leaſt all the great Men; who are ſometimes called by the Name of all the Congregation, XIV. 1. whom he got together, that they might be Witneſſes, at leaſt, of the iſſue of this Trial: though their coming together with Korah and his Company, rather than with Moſes and Aaron, is too plain an Indication that they were inclined, if not to throw off, yet to doubt of their Authority.
Ʋnto the door of the Tabernacle of the Congregation.] Where they themſelves ſtood, v. 18. And ſo did Moſes and Aaron: but the Iſraelites, that Korah had gathered together, ſtood on his ſide, as appears from the foregoing words, and from v. 24.
And the Glory of the LORD.] The SCHECHINAH, or Divine Majeſty, came forth out of the moſt Holy Place, where it uſually reſided.
Appeared unto all the Congregation.] Openly ſhewed it ſelf in the ſight of all the People: and, it is likely, in ſuch an amazing manner, as it had done before, XIV. 10. But where it appeared, we are not told: I ſuppoſe in the Cloud, which was juſt over the Ark of the Teſtimony, IX. 15. not in the Door of the Tabernacle, for there Korah and his Company ſtood. See XVI Exod. 10. And the end of the LORD's appearing was to to give Sentence in this caſe; and to declare, by a viſible Token, whom he accepted as his Prieſts. Thus the Glory of the LORD appeared the firſt time that Aaron and his Sons offered Sacrifice, IX Lev. 6, 23.
Ver. 20. And the LORD ſpake unto Moſes and Verſe 20 Aaron, ſaying.] A little before they put Fire in their Cenſers.
Ver. 21. Separate your ſelves from this Congregation.] Verſe 21 Viz. From Korah and his Company, and the People they brought along with them; who ſeemed to favour them, v. 19.
That I may conſume them in a moment.] As he did Korah and his Companions.
Ver. 22. And they fell on their faces.] To pray to Verſe 22 God, as they had done before, v. 4.
O God.] The moſt mighty.
The God of the Spirits of all Fleſh.] Who haſt created the Souls of all Mankind, (ſo Fleſh often ſignifies all Men, VI Gen. 13.) and therefore ſearcheſt into their moſt ſecret Thoughts and Inclinations. So theſe words ſignifie, XXVII. 16.
Shall one Man ſin.] Korah, who was the chief Incendiary and Contriver of this Sedition.
And wilt thou be wroth with all the Congregation?] Many of which he thought might, through weakneſs, be ſeduced into this Faction: having no Malice at all in their hearts. Which God knew perfectly; and therefore he begs of him that he would make a diſtinction, between ſuch as theſe, and the Men that miſled them.
Verſe 23 Ver. 23. And the LORD ſpake unto Moſes, ſaying.] He bad him riſe up, having granted his Petition.
Verſe 24 Ver. 24. Speak unto the Congregation.] Whom Korah had gathered together, and brought along with him to the Door of the Tabernacle, v. 19.
Get ye up from about the Tabernacle of Korah, Dathan, and Abiram.] Which, it ſeems, was not far off; or whereſoever it was, there a great number of People was gathered together, to ſee what would be the Concluſion of this Conteſt. The word Tabernacle is in the Singular Number; but includes all the Tents belonging to theſe Men, as appears from v. 26. Or, perhaps, they had ſet up one great Tabernacle, (for the word here is Miſchean, which may be thought to ſignifie more than Ohel, a Tent, v. 26.) unto which abundance of People reſorted, as the place that Korah and the reſt had appointed for the general Rendevouz (as we now ſpeak) of all their Party. For here Dathan and Abiram, it is evident, (v. 27.) were with him: but there is no mention at all of On; which makes it probable he had forſaken them, as Moſes wiſht all the People to do; on which Condition God promiſed to pardon them.
Ver. 25. And Moſes roſe up and went unto Dathan and Verſe 25 Abiram.] To try, I ſuppoſe, if he could reduce them to their Obedience, and prevent their ruine. He ſeems to have had no hopes of Korah; but lookt upon him as incorrigible.
And the Elders of Iſrael followed him.] Either the LXX. Elders, who were lately choſen out of the reſt, (XI. 16.) or the whole Body of thoſe who were called by that Name, and were Men of Authority, attended upon him, to make this Action more ſolemn; and to let Dathan and Abiram ſee how much Moſes was reverenced by better Men than themſelves, who refuſed to come to him, v. 12, 14.
Ver. 20. And ſpake unto the Congregation, ſaying.] Verſe 26 It ſeems Dathan and Abiram refuſed to hear him, as they did to come to him: for here is no mention of any thing he ſpake to them; but only to the Congregation, who were gathered about their Tents.
Depart, I pray you, from the Tents of theſe wicked Men.] I ſuppoſe now they were gone to their own Tents, where their Families were; from which, he beſeeches the People to remove with all ſpeed. And he doth not mean merely that they ſhould remove their Perſons from them, but their Tents, and their Goods, and Cattle.
And touch nothing of theirs.] Becauſe all belonging unto them was under an Anathema, which God had paſſed upon them. That is, was devoted to deſtruction, and therefore not to be touched, XIII Deut. 17.
Lest ye be conſumed in all their ſins.] Deſtroyed with them; who had ſinned ſo grievouſly, as to fall under the Curſe before-mentioned.
Verſe 27 Ver. 27. So they gat up from the Tabernacle of Korah, Dathan, and Abiram.] Where the greateſt number of People were gathered together, as I obſerved, v. 24. For here is the ſame word Miſchean again, in the Singular Number; denoting ſome ſpacious Habitation, where perhaps they held their Conſultations; and unto which there was the greateſt reſort.
On every ſide.] From which we may conclude, that the People had come from all quarters of the Camp, to theſe Rebels; either to joyn with them, or out of Curioſity to ſee how things would go.
And Dathan and Abiram.] With Korah alſo, it may be thought, becauſe he is mentioned in the beginning of the Verſe. Yet this Concluſion cannot be drawn from thence, for it is not ſaid he was now there; but that it was the Tabernacle of Korah, Dathan and Abiram; where they uſed, I ſuppoſe, to meet.
Came out.] From the Tabernacle before-mentioned.
And ſtood in the door of their Tents.] Of their own Tents; where they commonly dwelt.
And their Wives, and their Sons, and their Children.] With their whole Families. This was the higheſt degree of audacious and hardned Infidelity; whereby they declared that they feared not what Moſes (who had given the greateſt proof he was a Man of God) could do unto them.
Ver. 28. And Moſes ſaid.] Unto all the People of Iſrael; or to the Elders, and as many as could Verſe 28 hear him.
Hereby you ſhall know.] I will now give you an evident Demonſtration.
That the LORD hath ſent me to do all theſe works.] That I have been commiſſioned by God to do all the things with which thoſe Men find fault: particularly to take upon me the Government of them; and to put Aaron and his Family into the Prieſthood; and make the Levites only their Miniſters, &c. See v. 2, 3, 13, 14.
For I have not done them of my own mind.] In the Hebrew the words are, And that not out of my heart. It was none of my own device or contrivance. I did it not out of an ambitious deſire to be great myſelf, or out of private affection to my Brother.
Ver. 29. If theſe Men die the common death of all Verſe 29 Men.] In the Hebrew it is, As die all Mankind: that is, a Natural Death, as we now ſpeak.
Or they be viſited after the viſitation of all Men.] i. e. Such Judgments of God come upon them, as are uſual and common in the World, viz. a Peſtilence, the Sword, or Famine.
The LORD hath not ſent me.] Then look upon me as an Impoſtor.
Ver. 30. But if the LORD make a new thing.] Verſe 30 In the Hebrew the words are, If the LORD create a Creature; i. e. do ſomething that was never ſeen, nor heard of in the World before. The Jews, in ſeveral of their Books, (particularly in Pirke Avoth) ſay, there are ten things which God created after the World was perfected: and they mention the mouth of the Earth for one of them; that is, the gaping of the Ground, to ſwallow up theſe wicked People. Which is ſaid to be created, as Aben-Ezra well obſerves, becauſe by this Miracle God altered the Courſe of Nature, and did a thing extraordinary.
And the Earth open her mouth, and ſwallow them up with all that appertain unto them.] i. e. On a ſudden; when there is no Earthquake, but all is calm and ſtill; and it ſwallow up none but them alone.
And they go down quick into the Pit.] Be buried alive; when they are in perfect health. By this place it is apparent that the Hebrew word Sheol doth often ſignifie the Grave: which Bellermine (and others) moſt earneſtly contend never ſignifies ſo, but Hell; which from hence he aſſerts to be in the Center of the Earth, Lib. IV. de Chriſto, cap. 10. not obſerving, that if it ſignifie Hell in this verſe, and v. 33. then the Houſes of theſe Men, and their Houſhold-ſtuff, and all that appertained to them, went down thither; which is very abſurd. It is hard alſo to think that all their little Children went down into Hell for their Father's ſin, though they did into the Grave.
Then ye ſhall underſtand that theſe Men have provoked the LORD.] You ſhall be ſufficiently convinced, that they have unjuſtly accuſed me, and brought this deſtruction upon themſelves.
Verſe 31 Ver. 31. And it came to paſs, that as he had made an end of ſpeaking all the words, that the Ground clave aſunder that was under them.] He had no ſooner done ſpeaking, but immediately what he ſaid was verified; which made it the more remarkable.
Ver. 32. And the Earth opened her mouth, and ſwallowed them up.] Viz. Dathan and Abiram before-mentioned, Verſe 32 (v. 27.) who ſtood in the Door of their Tents, outfacing Moſes.
And their Houſes.] i. e. All their Family; or, as Moſes himſelf hath explained it, XI Deut. 6. Their Houſholds, and their Tents, and all the Subſtance that was in their poſſeſſion.
And all the Men that appertained unto Korah.] We are not told what became of Korah himſelf; for it is not ſaid he was ſwallowed up; but all that appertained to him; i. e. all that were at that time in his Tent: His whole Family, except his Sons, who eſcaped, XXVI. 11. taking warning, I ſuppoſe, from what Moſes ſaid, v. 26. Which hath made ſome think that Korah was at the Head of his Two hundred and fifty Men, who were the great Abetters of his Faction: who, if he had forſaken them at this Trial that was made who were in the right, we may well think would have withdrawn themſelves alſo, and not have ſtood to it without their Chieftain, as we find they did, v. 35. Yet he is not mentioned there, as periſhing with them, by Fire from the LORD: and Moſes ſeems to ſay, XXVI. 10. that Dathan and Abiram were ſwallowed up together with Korah: who had as much reaſon, or more perhaps, to think it neceſſary to be with that other Company which he had gathered againſt Moſes, (v. 19.) and to incourage them to perſiſt in their Reſolution, than to be with the Two hundred and fifty Men, who were Men of ſuch Authority, (v. 2.) that they may be thought to have needed none to ſupport them. It may be added alſo, that the word appertaineth is not here in the Hebrew, (which makes theſe words ſound as if the meaning were only thoſe that were of Korah's Family) but ſimply, all the Men that were to Korah, i. e. were gathered to him, and were at that time with him. Which ſeems to be an Indication that they and he were ſwallowed up together. How many there were that ſtaid with him there, is not certain: but the generality left him, v. 27. where it is expreſly ſaid they gat up from the Tabernacle of Korah, Dathan, and Abiram, as Moſes had commanded v. 24. Which may be taken for a further Indication, that he was ſwallowed up in the Tabernacle where he was; or in his own Tent after he came out of that Tabernacle. But thoſe places, I obſerved before, may be otherwiſe underſtood: that place alſo, which is the main foundation of this Opinion, XXVI. 10. may likewiſe receive another Interpretation, as I ſhall ſhow when I come thither. And they that are of the other Opinion, think his Tabernacle, and his Family, and all his Houſhold-ſtuff might be ſwallowed up, though he himſelf was not with them; but was burnt by Fire, with the Two hundred and fifty Men that offered Incenſe; for Moſes bad him take his Cenſer, as well as they, v. 17. Which ſince they did, and put Fire and Incenſe therein, why ſhould it be thought he did not do the ſame? It ſeems to me highly probable that he did, otherwiſe he would have ſeemed to diſtruſt his Cauſe: but it muſt be confeſſed that it is obſcure which way he periſhed; and therefore it is not fit to contend about it.
And all their Goods.] All their Houſhold-ſtuff, and Cattle; and whatſoever was in, or about their Tents.
Ver. 33. They and all that appertained to them.] See XI Deut. 6.
Went down alive into the Pit.] As Moſes had foretold, v. 30. Verſe 33
And the Earth cloſed upon them.] This made it the more wonderful, that the Earth, having ſwallowed them all up, had no Cleft remaining in it; but cloſed up again, and was as firm as before.
And they periſhed from among the Congregation.] Were never more ſeen.
Ver. 34. And all Iſrael that were round about them, Verſe 34 fled at the cry of them.] Though they were at a diſtance from their Tents, (whence they had removed on all ſides, v. 27.) yet they heard them ſhriek ſo loudly, as they ſunk down into the Ground, that it put them into a great fright, and made them fly ſtill further off.
For they ſaid, lest the Earth ſwallow us up alſo.] Some of them were conſcious to themſelves, that they had favoured this wicked Faction; and all of them knew how highly they had lately offended God, by their unbelief and murmuring, (Chapt. XIV.) which might make them juſtly fear the ſame Fate with their Brethren.
Ver. 35. And there came out a Fire from the LORD.] Verſe 35 From the Glory of the LORD, which appeared unto all the Congregation, (v. 19.) as ready to decide the Controverſie: This fell out either at the ſame time the Earth ſwallowed up Dathan and Abiram, or immediately after it.
And conſumed the two hundred and fifty Men that offered Incenſe.] Which was a plain declaration that they uſurped the Office of Prieſts; and therefore were thus puniſhed by God himſelf for their preſumption. It is not certain whether they were devoured by the Fire, or only ſtruck dead, as Men are ſometimes on a ſudden by Lightning, and perhaps ſcorched, as they likewiſe ſometimes are. The latter ſeems moſt probable from what follows, v. 37. and from the like puniſhment by Fire from the LORD, which is ſaid to devour Nadab and Abihu, and yet their Bodies remained intire, X Lev. 2, 4. This was the more aſtoniſhing, becauſe Moſes and Aaron, who ſtood with them at the Door of the Tabernacle (v. 18. had no hurt.
Verſe 36 Ver. 36. And the LORD ſpake unto Moſes, ſaying.] Immediately after the Death of thoſe Men.
Ver. 37. Speak unto Eleazar the Son of Aaron the Priest.] Who it is likely ſtood by them, as next Succeſſor to Aaron, in the Office which was diſputed: And therefore perhaps imployed in what follows rather than Aaron, that his Succeſſion might be confirmed. Though others will have it, that it was below the Dignity of Aaron to perform ſuch a mean Office: and beſides, he might have been in danger to be polluted by the dead Bodies of the Men that were burnt.
That he take the Cenſers out of the Burning.] Out of the place where the Men were burnt, as ſome underſtand it. Or (which differs not much) from among the dead Bodies, which were burnt; Burning being put for Bodies burnt; as Captivity, XXI. 1. for thoſe that were carried Captive, or made Priſoners, as we there tranſlate it. But there is no need of either of theſe Additions; burning ſignifying the Fire which burnt in them: which he orders Eleazar to throw out, that the Cenſers might be brought away.
And ſcatter thou the Fire yonder.] The Men were burnt as ſoon as ever they put fire to the Incenſe in their Cenſers, (v. 18.) which flaming at the Door of the Tabernacle where they ſtood, (near the Altar from whence they took the Fire) God commanded to be thrown away without the Camp: into that place, I ſuppoſe, where they were wont to throw the Aſhes (VI Lev. 11.) or rather, into ſome unclean place, where they threw the Duſt ſcraped from the Walls of Leprous Houſes, XIV Lev. 41. For it was to ſhow that God abhorred their Offering.
For they are hollowed.] Or had Fire from the Altar put into them; which ſome think ſanctified them. But the plain reaſon is given in the next verſe, becauſe they offered them before the LORD; i. e. they had been employed to an holy uſe, and that by God's command, (v. 6, 17.) and therefore God would not have them hereafter ſerve for any other.
Ver. 39. The Cenſers of theſe Sinners against their Verſe 39 own Souls.] Who have brought deſtruction upon themſelves, by their Preſumption.
Let them make of them.] Either Aaron, or Eleazar were to cauſe them to be beaten into ſuch Plates as here follow.
Broad Plates for a covering of the Altar.] Of Burnt-offering; which was covered with Braſs, (XXVII Exod. 12.) but theſe Plates were to be laid upon that Covering which it had already, for the end mentioned in the Concluſion of this verſe. And hereby alſo the proper Covering of the Altar laſted the longer.
For they offered them before the LORD.] Preſented them before the LORD, when they offered Incenſe in them, v. 35.
Therefore they are hallowed.] Or holy: That is, I will have them ſeparated, for this reaſon, to my uſe alone, and no other. It is a thing worthy to be taken ſpecial notice of, that the Impiety of the Men that offered Incenſe, did not diſcharge their Cenſers of the diſcriminative Reſpect (as our famous Mr. Mede ſpeaks) due unto things ſacred. As theſe in ſome ſort were, by being preſented to the LORD, which made it unlawful to imploy them to common uſes. For as the LORD himſelf is that ſingular, incommunicable, and abſolutely Holy One, and his Service and Worſhip therefore incommunicable to any other; ſo ſhould that alſo which is conſecrated to his Service, be in ſome proportion incommunicably uſed; and not promiſcuouſly and commonly, as other things are. See Book I. Diſcourſe 2. p. 18.
And they ſhall be a Sign unto the Children of Iſrael.] That God accepts no Sacrifice, which is not preſented by the Hands of the Sons of Aaron. This the Levites were to remember who attended upon the Prieſt, when they ſaw theſe Plates laid upon the Altar of Burnt-offering every day.
Verſe 39 Ver. 39. And Eleazar the Priest took the brazen Cenſers, &c.] By this it appears theſe Cenſers were made of the ſame Metal (though it was not ſaid before) that Aaron's Cenſer was of, and wherewith the Altar was overlaid. He took them up out of the burning, no doubt, immediately upon the foregoing Commands: and as ſoon as the Mutiny was quite quelled, they were employed as Moſes had directed.
Ver. 40. To be a Memorial unto the Children of Iſrael.] This explains what is meant by a Sign, v. 38. viz. to put them in mind; or rather, to keep in their memory.
That no Stranger.] Though he were an Iſraelite, nay a Levite, if he were not (as it here follows) of the Seed of Aaron, he was reputed a Stranger to this Office.
Come near to offer Incenſe before the LORD.] Preſume to execute the Office of a Prieſt in the Sanctuary.
That he be not as Korah and his Company.] Deſtroyed in a dreadful manner. By this it appears that Korah periſhed as well as the Two hundred and fifty Men; and it is likely, as they did, by Fire from the LORD.
As the LORD ſaid unto him.] i. e. To Eleazar.
By the hand of Moſes.] Ver. 36, 37.
Ver. 41. But on the morrow.] An aſtoniſhing Inſtance Verſe 41 of the incurable hardneſs and inſenſibility of ſome Mens hearts; which were not in the leaſt altered by God's terrible Judgments, and ſingular Mercies; but inſtantly forgat both.
All the Congregation of the Children of Iſrael.] Not merely the Rulers of the People, (as this Phraſe ſometimes ſignifies) but all the People in general, (v. 47.) who were incited, it is probable, by that lewd Rout which Korah had gathered together againſt Moſes and Aaron, v. 19. Some of which were ſwallowed up, but moſt of them remained ſtill alive, to do more Miſchief.
Murmured against Moſes and against Aaron.] In ſuch a mutinous and threatning manner, as demonſtrated the contagious Nature of a Seditious Humour, beyond all example. For from a diſcontented Party, who grumbled that they were not preferred, ſuitably to the opinion they had of themſelves, it ſpread it ſelf into the whole Body of the People. And ſo infected them, as to kindle a new Flame, as ſoon as the former had been extinguiſhed, by ſuch a terrible Vengeance, as one would have expected ſhould not have left the ſmalleſt Spark of this mutinous Humour in them.
Saying, Ye have killed the People of the LORD.] So they impudently call thoſe Men, whom God himſelf had declared, by a viſible Token, to be preſumptuous Sinners againſt their own Souls. Some imagine they quarrelled with Moſes and Aaron, becauſe they had not prevailed with God to pardon them; which they could as well have done, as procured this Judgment upon them. But the diſpleaſure which God here expreſſes againſt this new Murmuring, ſhows this not to be a true Excuſe for them.
Verſe 42 Ver. 42. And it came to paſs when the Congregation was gathered against Moſes and against Aaron.] Their Murmuring preſently proceeded to an Inſurrection.
That they looked toward the Tabernacle of the Congregation.] i. e. Moſes and Aaron implored help from God: which is implyed in their looking toward his Dwelling-place.
And behold, the Cloud covered it.] One would think by this, that it had, for ſome time, withdrawn it ſelf from the Tabernacle, when the dead Bodies of Korah's Company lay dead at the Door of it.
And the Glory of the LORD appeared.] To comfort them in this Diſtreſs; and to ſhow he was ready to ſupport and vindicate them.
Verſe 43 Ver. 43. And Moſes and Aaron came before the Tabernacle of the Congregation.] Perhaps for Safety and Security: or, to hear what Directions God would give them.
Ver. 44. And the LORD ſpake unto Moſes, ſaying.] Out of the Tabernacle; before which he ſtood, waiting for the LORD's Orders.
Ver. 45. Get ye up from among this Congregation.] Verſe 44 He ſpeaks to Aaron and Eleazar, I ſuppoſe, as well as Verſe 45 unto Moſes.
That I may conſume them as in a moment.] As he was inclined to do before, (v. 21.) and now had a greater reaſon.
And they fell on their faces.] To beſeech God not to puniſh the People as they deſerved, v. 22.
Ver. 46. And Moſes ſaid unto Aaron.] By God's Verſe 46 Direction.
Take a Cenſer, and put Fire therein from off the Altar.] Near to which they now were, v. 43.
And put on Incenſe.] Upon the Fire; but not till he came into the midſt of the Congregation, v. 47.
And go quickly unto the Congregation.] With the Incenſe; which regularly was to be offered only at the golden Altar, within the Sanctuary: but now in this extraordinary Caſe, by God's ſpecial Order, Aaron is ſent with it into the Camp; that they might all be Witneſſes of his Power with God, and that, by his Authority, he was ſettled in the Prieſthood.
And make an Atonement for them.] Which was uſually performed by the Blood of a Sacrifice: but there was not time for that: and therefore now it was made by the Incenſe, wherewith their daily Sacrifices, Morning and Evening, were concluded; and was accompanied by the Prayers of the People, while the Prieſt, as he offered it, made Interceſſion for them, CXLI Pſalm 2. Thus as St. Hierom gloſſes, Currens ira Dei, Sacerdotij voce prohibebatur; the Divine Anger, coming with full ſpeed upon them, was ſtopped by the Voice of the Prieſt. Which was a notable Type of the Power of our great High Prieſt and Interceſſor with God, the LORD Jeſus.
For there is Wrath gone out from the LORD.] Who would not wholly grant their Prayer for a Pardon, (v. 45.) but inflicted ſome Puniſhment upon them.
The Plague is begun.] A Peſtilence, in all probability; of which ſeveral immediately died.
Verſe 47 Ver. 47. And Aaron took as Moſes commanded.] A Cenſer, and Fire from the Altar; with Incenſe ready to be put upon it, v. 46.
And ran.] According to the Command of Moſes, (v. 46.) who bad him go quickly.
Into the midst of the Congregation.] Perhaps into the midſt of each of the four Camps, of Judah, Reuben, Ephraim, and Dan (mentioned in the ſecond Chapter) being broke out every where.
And behold, the Plague was begun among the People.] He ſaw People die on all ſides of him.
And he put on Incenſe.] Whereupon he put Incenſe upon the Fire, which he brought along with him from the Altar, v. 46.
And made an Atonement for the People.] Interceded with God for them; and obtained what he deſired.
Verſe 48 Ver. 48. And he ſtood between the dead and the living.] This ſeems to intimate that the Plague began in the Skirts of their Camps, and was proceeding into the heart of them; where Aaron ſtood, as a Mediator for thoſe who were not yet ſmitten.
And the Plague was ſtayed.] A ſtop was put to its progreſs. Which was a further Evidence of Aaron's right to the Prieſthood, by God's appointment: who not only preſerved him when he offered Incenſe together with Korah's Company, (v. 17.) but now makes him an Inſtrument of preſerving others from deſtruſtion.
Ver. 49. Now they that died in the Plague were Fourteen Verſe 49 thouſand and ſeven hundred.] Who it is likely, were of the forwardeſt Men, to aſſociate themſelves with Korah, v. 19.
Beſides them that died about the matter of Korah.] Whoſe juſt number is not known; for beſides the Two hundred and fifty Men, mentioned v. 25. the whole Families of Korah, Dathan, and Abiram were ſwallowed up.
Ver. 50. And Aaron returned unto Moſes unto the Verſe 50 door of the Tabernacle of the Congregation.] To carry back his Cenſer.
And the Plague was ſtayed.] Or rather, For the Plague was ſtayed: and ſo, having done his buſineſs, he returned to the Tabernacle.