Exposition of Jude 2, Biblical exegesis · Verse 11 · Commentary 4
EXPLICATION.
Two things here are principally conſiderable, and to be explained.
1 Whom they followed, Corah.
2 Wherein they followed him. 1 In his gain-ſaying, 2 In periſhing therein.
1 Whom they followed. Corah. Here it may be inquired, Who this Corah was?
Beſides his ſin and puniſhment (whereof anon) the Scripture mentions 1. his Pedigree, 2. Employment, and 3 Poſterity.Exod. 6 18. 1 Chron. 6.1
1 For his Pedigree: He was of the Tribe of Levi; his fathers name was Izhar, the brother of Amram, who was father to Moſes; ſo that Corah, and Moſes whom he oppoſed, were brothers children, or Cozens Germane: the nearneſs of this relation, could not hinder him from attempting the downfal of thoſe who better deſerved to keep, then he to get the Government.
2 His Employment (with that of the reſt of the Levites) is mentioned Numb. 16.9. to be honourable, Numb. 3.12.16.8, 9.they being ſeparated by God from the congregation of Iſrael to be brought near to himſelf to do the ſervice of the Tabernacle, and to ſtand before the congregation to miniſter unto them. The Levites were brought nearer to God, then the other Tribes, though not ſo near as the Prieſts. Numb. 18.3. 1 Chron 6.46, 49Aarons ſons, the Prieſts, ſerved in the Sanctuary in praying for the people, and offering Incenſe and Sacrifice; but the reſt of the Tribe of Levi were not to come nigh the Altar upon pain of death, Numb. 3.9.1.50.3.6, 7, 8.4.3, 4.7.5.18.6. Deut. 10 8. 1 Chron. 6.48.9.28, 29 2 Chro. 26.18 1 Chro. 23.28, 29.but ſerved in Offices inferior to theirs. Their work was 1, To attend the ſervice of the Sanctuary, according to the command of the Prieſts. When the Tabernacle was moveable, they were appointed to take it down, carry, ſet it up, and to keep all the Inſtruments thereof, and alſo with the Prieſts to carry the Ark of the Lord, To wait upon the ſons of Aaron in the ſervice of the houſe of the Lord, in the courts, and in the chambers, and in the purifying of all holy things. Their work was to watch about the Tabernacle, and afterward the Temple, to defend it, 1 Chron. 9.27. They alſo were to have the over ſight of the Shewbread, Meat-offerings, unleavened cakes, and of all manner of meaſure and ſize; they being to ſee, that all meaſures, both of dry and moiſt things, which were uſed in Gods ſervice, might have their juſt proportion, and that there might be a due length and breadth of all things, that uſed to be meaſured by the mete-yard. All manner of juſt meaſures for the things belonging to the Houſe of God, were to be tryed by the meaſures and ſizes which the Levites kept, and theſe were called the meaſures of the Sanctuary; whether the Levites had the ordering of civil meaſures and ſizes or no, is uncertain. 1 Chro. 16.4.23.30 2 Chron. 8.14.20.19, 30.21.31.2. Nehem. 9.5.2. The work of the Levites was to ſing praiſes to God, and they praiſed him both by ſinging holy Songs and Hymns, and alſo by Muſical Inſtruments. 3. The Levites were to teach the people the Law; according to the good word of the Lord, 2 Chron. 30.22. and 35.3. and this Employment was common both to the Prieſts and Levites, Deut. 31.10. 2 Chron. 17.7, 8, 9. and 31.4. Ezra 7.10, 11. Nehem. 8.7, 8. and 9.4, 5. 4. To the Levites it alſo belonged with the Prieſts to take cognizance, and to judg in cauſes about Holy things, 2 Chron 19.8, 10, 11. So that the Prieſts and Levites were the two Eccleſiaſtical Orders in Iſrael employed about holy things, the Levites making the leſſer, the Prieſts, the greater and higher Order, and yet both called Brethren, Numb. 18.6. And in proceſs of time, by the appointment of God, when the Worſhip of God was to be ſtationary and fixt in one place, David divided the Levites into ſundry Orders and Ranks, according to their Families, for the diſcharging of their ſeveral functions and Miniſteries, they having their ſeveral courſes of waiting and charges allotted to them. See 1 Chron. 28.13. and 23. per tot. and 25, &c, 2 Chron. 8.14. 2 Chron. 35.4, 5, 10. The reaſon of the ſeparating of the Levites to the worſhip of God, is plainly mentioned in Scripture; Numb. 3.12. So Num. 8.16.I have (ſaith God) taken the Levites from among the children of Iſrael, in ſtead of all the firſt-born, becauſe the firſt-born are mine; for on the day that I ſmote all the firſt-born of the Land of Egypt, Exod. 12 23I hallowed unto me all the firſt-born in Iſrael. The firſt-born then were Gods by a particular right of Redemption, as well as Creation, and therefore were in eſpecial manner to ſerve him. (In other Creatures, the firſt born were to be ſacrificed to him, if they were clean beaſts; and if they were not; to be ranſomed at a price for the maintenance of the Tabernacle.) Now inſtead of taking the firſt born of mankind to his ſervice, he appointed that the Levites ſhould be peculiarly ſet apart for it: And he choſe to be ſerved by one Tribe, rather then by a number of firſt born taken out of many Tribes (as Learned Interpreters conceive) for prevention of confuſion, diſcord and diviſion in holy Services: and by the Tribe of Levi, rather then any other, for their Zeal of his Glory, in revenging the indignity done unto him, in the worſhipping the Golden Calf, Exod. 32.26, 28. To conclude this Diſtourſe; As Iſrael was ſeparated from all other people to be the Lords peculiar, Lev. 20.26. ſo were the Levites ſeparated from the ſons of Iſrael, to be the Lords, Numb. 8.14. And the employment of the Levites (of which this Corah was a chief, and among whom he was famous) was (though inferior to the Prieſts, who were nearer to God in their attendances) very honourable. And therefore from the high honour thereof, doth Moſes argue againſt the ambition of this rebellious Corah, whoſe deſire it was to invade the Prieſtly Dignity alſo: Seemeth it (ſaith he) a ſmall thing unto you, that the God of Iſrael hath ſeparated you from the Congregation of Iſrael to bring you neer to himſelf, Numb. 16.9.to do the work of the Tabernacle? &c. If it be an honour for the greateſt Subject to have the meaneſt Employment about the body of an earthly Prince, how much greater is the advancement of the higheſt ſons of men, to have the loweſt degree of peculiar ſervice to God; and truly David, though a King, went not an inch below his ſtate in not diſdaining the Office of a door-keeper in the houſe of the Lord, and in putting on a linnen Ephod.
3. For the Poſterity of this Rebel Corah, we find in Scripture, that they were 1 Spared and exempted from this deſtruction of their father. 2 Afterward that they were employed by God in his ſervice, which ſome of them did holily diſcharge.
1 That they were ſpared, is expreſſed Num. 26.11. The children of Corah died not, neither did the fire from heaven, nor the opening of the earth hurt them. Whether they were in their fathers rebellion, and were ſpared by the Prerogative of free mercy, or for Gods care of his Miniſtry; or whether they conſented not to the ſin of their father (as it is moſt likely;) or whether they repented upon the warning given by Moſes, Numb. 16.5. I determine not, the Scripture being ſilent. Nor will it be needful here to relate that fabulous invention of the Jewes, by whoſe relation God wrought as great a miracle in the ſaving of Corahs children, as he did in the deſtroying of Corah himſelf; for they write, That when the earth opened and ſwallowed up the father, the children were taken up in the air, and there remained hanging, till the earth cloſed up again. What way they were ſaved, it matters not, ſpared they were; and their names were Aſſir, Elkanah, and Abiaſaph. God is ſo juſt, as to be feared in the midſt of his ſmiles; and ſo merciful, as to be beloved in the midſt of his frowns: his goodneſs makes him to remember Mercy in the midſt of Judgment; although our ſins ſometimes ſtir him up to remember Judgment in the midſt of Mercy.
2. Its evident, that afterward they were employed by God as Levites, in ſeveral Services: They were Keepers of the gates of the Tabernacle, 1 Chron 9.19. Their Fathers had been over the hoſte of the Lord; namely, 1 Chron 9.19 Num. 1.50.2.17.thoſe Levites, who encamped about the Tabernacle, the hoſte of Iſrael compaſſing it like the Kings Tent. Some of this Family were for the outward buſineſs over Iſrael, 1 Chro. 26.29. namely, ſuch things as in the country were to be done, gathered, and prepared for the Houſe of God, & for the Service thereof, as all manner of proviſion, fewel, oil, Wine, Tythes, firſt fruits, &c. Some were (poſſibly) Teachers in the Law, and Judges in Cauſes Eccleſiaſtical and Civil; for the Iſraelites being governed by the Judicial Lawes, Deut. 16.18. 2 Chro. 19.8.and the Levites being beſt exerciſed therein, they were ſent abroad among the ſeveral Tribes to be Judges. But that eminent Employment to which they of Corahs family were deſigned, 2 Chron. 17.8was ſinging in the Houſe of the Lord: they were ſet over the ſervice of the Song in the Houſe of the Lord, 1 Chron. 6.31. and verſe 32. They miniſtred with ſinging. And Heman a Corahite, who is ſaid, 1 Chron. 25.5. to be the Kings Seer, and to lift up the horn: (that is, (ſay ſome) a Muſical Inſtrument) was the chief Muſician, 1 Chron. 6.39 44. and had his fourteen ſons under him, for Song in the Houſe of the Lord, with Cymbals, 1 Chro. 25.6, 7Pſalteries and Harps: and they are ſaid (with their fellowes) to be inſtructed in the Songs of the Lord, and to be cunning, Many Pſalmes (as the 42, 44, 45, 46.) have in their Title, For the Sons of Corah; and ſome conceive that ſome of the Pſalms were penned by them; particularly that the forty ſixth was their thankſgiving for their eſcape at their fathers deſtruction: the Title ſaying, Of, or for ths ſons of Corah, to which mention of the Sons of Corah, the Chaldee Paraphraſt addeth, By their hand was it ſpoken in Propheſie, at what time their father was hidden from them, but they were delivered, and ſaid this Song; a conjecture which was occaſioned by thoſe words in the ſecond verſe, We will not fear though the earth be removed, &c. I rather conceive, that the Pſalme might be indited by David, and that it was appointed for them to ſet a tune to it; and its generally held, that the 88th Pſalm was penned by the forementioned Heman; 1 Chron. 6.33.37.if ſo, it ſpeaks him a very humble, godly ſon, (though) of a wicked rebellious forefather; and how free God is in deſperſing his Grace, and how gracious he was in preſerving Corahs poſterity, is much more manifeſted in that Samuel, ver. 27, 28, 33.a man ſo eminent for being a holy man, Gods favorite, and Iſraels Judg and happy Preſerver, was one of Corahs off-ſpring.
Thus, by way of Explication, we have ſeen whom theſe Seducers followed, Corah.
2.2 Branch of Explicat. But▪ ſecondly, Wherein did they follow him: Jude ſaith,
1. In Gainſaying.
2. In periſhing therein.
1. In this gain-ſaying: 1. I ſhall ſhew wherein it ſtood. 2. How Great the ſin of it was?
1. For the firſt, The word in the Greek, foreign, Contradiction, or Gain-ſaying, ſignifieth theſe, either verbal or real.
Verbal, Heb. 7.7. Without all contradiction, foreign, the leſs is bleſſed, &c. and the Sadduces are called foreign, thoſe who deny that there is any Reſurrection.
In ſome places (ſecondly) the word principally importeth, real contradiction or oppoſition (though not excluding the verbal.) Thus I take it, Heb. 12.3. where it is ſaid of Chriſt, that he endured the contradiction (foreign) of ſinners; and I underſtand it in this place, to be a contradiction, as by words ſo (chiefly) by works. More particularly, this contention, oppoſition or contradiction, which Corah expreſſed and is at large deſcribed, Numb. 16.1. was that inſurrection and Sedition which he enterprized againſt Moſes, whom he gainſayed, and againſt whom he ſtood up, to throw Aaron out of, and to gain to himſelf (he being of the Tribe of Levi) the Office of Prieſt-hood, wherein Aaron was placed by Divine appointment. This Real was accompanied & coloured over with that verbal gainſaying, wherein Corah charged Moſes & Aaron with uſurpation and ambition, in taking too much upon the…. That this *gaining of the Prieſthoodwas the deſign, is plain from the words of Moſes, ver. 9.10 where he thus expoſtulates, Seemeth it a ſmal thing to you that the God of Iſrael hath ſeparated you from the congregation of Iſrael, to bring you near to himſel? &c. And ſeek you the Prieſt-hood alſo? For which cauſe both thou, and all thy company are gathered together againſt the Lord: and what is Aaron, that ye murmur againſt him? For the accompliſhing of this rebellious Deſign, he doth not only joyn to himſelf a great company of the chief Levites to throw Aaron out of his Office, but incites Dathan and Abiram, who were of the Tribe of Reuben, in regard of their primogeniture before Moſes (they being of the eldeſt Tribe) to depoſe Moſes from, and to aſſume to themſelves, the civil Government, at the ſame time; in this work he alſo joyning with them; he well knowing, that if Moſes continued to enjoy the Government of the Commonwealth, he ſhould never be able to carry on his Deſign of getting to himſelf the Prieſthood.
As for theſe Seducers, againſt whom our Apoſtle here writes, I dare not peremptorily aſſert, that the Apoſtle only intends that they imitated Corah in diſturbing the order and rule of the Church; I doubt not but …orah oppoſed both Civil and Eccleſiaſtical Order: (its plainly expreſt, Numb. 16.3. that he with Dathan and Abiram, and their followers, gathered themſelves together, both againſt Moſes, and againſt Aaron). And ſuppoſing that Corah only had oppoſed Aaron, Poteſt boc exemplum accommodari ad propoſitum Apoſtoli, etidmſi objecta peccatorum ſint diverſa. Gerb. in 2 Pet. p. 257.by labouring to invade the Prieſthood; yet (as Gerard well notes) this example of Corah in oppoſing Church-order, might well be accommodated to Judes purpoſe, were his purpoſe only to ſhew, that theſe Seducers were enemies to Civil Order and Superiority; for although the ſin of Corah and theſe Seducers had different objects, yet they both agree, in reſiſting of Superiors. But its moſt probable that Jude intends that theſe Seducers, (by comparing them to Corah) did oppoſe all order and ſuperiority in Church and State, they not only deſpiſing and ſpeaking evil of Civil Dignities and Dominions (as we have formerly ſhewed at large) but oppoſing and diſturbing the ſtate of all Eccleſiaſtical Order. None were ſuch bitter enemies to the faithful Apoſtles and Miniſters of Chriſt, who were the Shepherds, Guides, Governors, Beda vocat Diotrephem haereſiarcham. 3 Joh 10.and Overſeers, by Chriſt ſet over the flock and family of his Church. None laboured ſo much to pour contempt upon them and their Doctrine, prating againſt them (as John ſpeaks of Diotrephes) with malicious words; and all, that they themſelves (with Corah) might have the preheminency, and be look'd upon (as Simon Magus, their Maſter) to be the only great ones, Act 8.10. 2 Cor. 10.13.11.18they commending themſelves, boaſting of things without their meaſure, glorying after the fleſh, drawing Diſciples after them; and labouring by winding into the Church, to work the faithful Miniſters out: Cum Core pereunt, propterea quòd ficus ille, docendi Auctoritatem fibi prae… ripuerunt. Oecum. Hoe eſt negotium baereticorum, non Ethnicos convertendi, ſed noſtra evertendi noſtra ſuffodiunt ut ſua aedificent. Tert. de praeſcrip. Haereticus eſt qui alicujus temporalis commodi, & maxime gloriae principatuſque gratiâ, falſas & novas opiniones gignit vel ſequitur. Cont. Ep. Pa…m. c. 3.In a word (as Oecumenius ſpeaks) though they were never ſo unfit, though uncalled, yet their main ſtudy was, to ſnatch all authority of Teaching to themſelves. And (as Tertullian ſpeaks of Hereticks) Their work was not to convert Heathens, but to overturn the labours of faithful Teachers; and to pull down them to build up themſelves▪ And Auguſtine defines an Heretick to be one who for any worldly benefit, eſpecially for glory and preheminence, either frames or followes new opinions. Of this more pag. 269 Part 1.
2 The great ſinfulneſs of this gainſaying, appears ſundry wayes. It was made up of
1 Contempt of Gods Ordination. Moſes and Aaron were both placed in their Governments by Gods appointment, both immediate and expreſs. Prov. 8.15. Rom 13.1.God was more oppoſed then theſe his Servants; and therefore truly doth Moſes tell them, that this their gathering together was againſt the Lord. Num. 16.11.Though Dathan and Abiram (Reubenites) had the right of natural primogeniture, yet do they vainly challenge Preheminence where God hath ſubjected them. If all Civil Honour flow from the King, how much more from the God of Kings! His hand exalts the poor, and caſts down the Mighty from their Throne. How unſufferable a preſumption is it for duſt and aſhes to go about to mend his work, and to ſubject his Ordination to their own humour!
2. Regardleſneſs of the Publick. They cared not what ruin and woe they brought upon the whole company of Iſrael, by the loſs of their lawful, godly, and able Governors, ſo as they might accompliſh their own private Deſigns. They were deſirous to raiſe themſelves upon the deſtruction of thouſands: and their endeavour was, to remove away Iſraels Shelters, and Shields; their Saviours, Shepherds, and Pillars; yea, and at one blow to behead Six hundred thouſand men; to turne Gods Garden, into a Wilderneſs; Gods well govern'd Family, into a Den of Thieves; and to haſten the death of their Political Parents, though thouſands of children would have celebrated their Funerals with tears.
3. Hypocriſie and falſhoood. The Rebels pretend that all the Congregation was holy, and that Moſes and Aaron lifted up themſelves: Every word was a falſhood. Numb. 16.3.So was Iſrael holy, as Moſes and Aaron were ambitious: God lifted them up over Iſrael, and they dejected themſelves; and what Holineſs was there in ſo much Infidelity, Idolatry, Mutiny? What could make them unclean, if this were Holineſs? The Iſraelites had ſcarce wip'd their mouth ſince their laſt obſtinacy, but theſe Pickthanks tax their Governors, and flatter the people; and yet all this not out of love to theſe fond and flattered people, of whom they intended to make no other uſe, but to be ſtirrups to advance themſelves into the ſaddle of Government. They pretend, that all the people (in regard of their holineſs) might make as near approaches to God as their Governors; but their Deſign was hereby to appropriate all Adminiſtrations into their own hands, and to wipe the poor people of that which now they laboured to take away from their Governors; namely, all Power.
4 Diſcontentedneſs with their preſent condition. While they look'd upon the f…w Rulers that were above them, they never thought of the many thouſands of people who were below them. They did ſo diſcontentedly look upon the difference between the Levites and the Prieſts, that they conſidered not the difference between the Levites & the people; and their thankfulneſs that they were above ſo many, was drowned in diſcontentment, that one or two are a…ove them.
5 Envy at, and repining againſt the due advancement of their faithful Governors. They envied Moſes in the camp, and Aaron the Saint of the Lord, Pſal. 106.16. Had Moſes and Aaron been but fellowes with the Rebels, none had been better beloved; but now they are advanced, the malice of theſe Rebels is not inferior to the Honour of their Governors; their fault was, that God had ſet them up, not that they had ever oppoſed God, or hurt Iſrael: ſo that the trouble of the Rebels was not the badneſs of their Governors, but the goodneſs of God. The curſed humour of plain down-right Envy, which is not troubled that things in the world go ill, either in point of ſin or ſorrow, but that they go ſo well, or no worſe.
6 Pride and ambition. Quotics hominibus deſidero praeeſſe, toties Deo meo praeire contendo. Aug. in Pſal. 1.They aſpired to a Dignity in which God had placed others, and for, and to which they were neither called nor fitted. Their ambition to be above the people, made them deſirous to be likewiſe above God, who had put others into that Dignity: They who were not fit for the Ore, Cum indignus eſſem poni ad romum, poſitus ſum ad gubernaculum. Aug. Si ille qui virtutibus pollet, invitus debet accedere, quid de illo qui vitiis ſordet! Perald. Non honorantur ex dignitate ſed potius dignitas exhonoratur ab ipſis. Id.deſire to ſit at the Stern. Though the thing they deſired was good, yet their deſiring thereof out of Gods way, was wicked. If they who are fitteſt to govern ſhould not accept of rule unleſs they be drawn, then they who are unfit, ſhould not run to take it. Should ambitious Corahs get Power by running, they would not be honoured by their great place; but their place diſhonoured by them.
7 In infection and contagion diſperſt to others. Corah draws in Two hundred and fifty into the Conſpiracy, famous in the Congregation, and men of renowne. The Plague-ſore in this one Corah, infects a great part of Iſrael. The contagion was worſe then the Act; his wickedneſs was diffuſive. He would neither be alone in wo nor wickedneſs. His abode was ſo near to the Reubenites, that he ſoon infuſeth his poyſon into Dathan and Abiram: he errs not without many followers. Surely his ſin and woe had been ſufficient, though he had not drawn in partakers in both; but its the conſtant guiſe of ſinners, as to forbear the laboring after happineſs themſelves, and to hinder others; ſo to run into ruin themſelves, and to carry others with them; though they ſhall dearly find hereafter that it is not in this caſe, the more the merryer, every ſinner being but a bundle of fewel to make the fire of wrath burn the hotter againſt any who led him into ſin.
8. Great ingratitude to God and their Governors, for all that care and coſt which they laid out upon them. How unkind a requital was this to God and his Servants, for the many miraculous protections, directions, proviſions, which primarily from him, and ſecondarily from them, they had received! What did Moſes gain, by the troubleſome Government, but danger and deſpight? Who but Moſes, would not have wiſht himſelf rather with the Sheep of Jethro, then theſe Wolves of Iſrael? How full of care was Moſes, and all that theſe Rebels might be ſecure! Magiſtracy is like an upper garment, which a man puts on when he rides in wet and dirty weather; though Magiſtracy be uppermoſt, yet all the dirt and daſhes fall upon it; the under garments are mean while kept dry and clean.
9 Boldneſs and obſtinacy in ſin. What a preſumptuous wickedneſs was it for Corah and his complices to take the Cenſers and offer Incenſe. Had they had the leaſt drop of Gods fear, their hands would have ſhaken, and the Cenſers would have fallen out of them. Though Corah had lately ſeen the judgment of God upon Nadab and Abihu, yet his Contumacy would not be check'd. The mentioning of the holy Cenſers and Incenſe, Si qua fuiſſet reſidua in illis, gutta timoris Dei, repente è manibus excediſſent acerrae. Se vulgi favore munire tentat contra Deums Ac ſi objecto fumo vellet ſolis luccm extingucre. Si ambitioſis applaudit mundus inebriantur, exitiali fiduciâ, ut in nubes ipſas conſpuant. Calvin, in Numb. 16.ſhould have made him dread his own deſtruction, by intermedling beyond his Calling: but as Calvin well notes, by the favour of the people he baniſhed the fear of God, and ſo oppoſeth God, as if he would have put out the Sun with ſmoak.
The ſecond thing, wherein they followed Corah; was in Perdition; noted in theſe words, and periſh, or periſhed (Greek foreign) in the gainſaying, &c. The time both paſt and preſent, is oft put for the future; to import and ſignifie the great and undoubted certainty that a thing ſhall come to paſs; that its as ſure to be, as if it were already accompliſhed: And thus the Apoſtle is to be underſtood, in ſaying, that theſe Seducers periſh, or periſhed in Corahs gainſaying. The Greek word [foreign] notes not only a bare dying (for ſo it doth in its beſt ſignification) but a dying by ſome miſerable means; as by hunger, Luke 15.17. Sometime a deſtruction by hell, 2 Theſ. 1.9. In which reſpect Judas is called the ſon of Perdition and Deſtruction. Joh. 17.12 and the Divel is called (Rev. 9.11) A Deſtroyer: And Paul calleth the man of ſin (2 Theſſ. 2.3.) the Son of Perdition, he being ſuch both Actively and Paſſively. The word (ſaith Gerard) is uſed to note Temporal, Gerb. Harmon.Spiritual, and Eternal deſtruction. The Simple word foreign, ſignifies to deſtroy; but the Compound (and ſuch is this here uſed by Jude) is not without a further Emphaſis.
Concerning the deſtruction of Corah, we read at large Numb. 16. It is much controverted by Learned men, what kind of Deſtruction this of Corah was. Some think that he was ſwallowed up in the earth with Dathan and Abiram, they referring the words of Moſes. Num. 16.30. (If the Lord make a new thing, and the earth open her mouth, and ſwallow them up, &c.) to all three, viz. Corah, Dathan and Abiram; and it being ſaid, Numb. 26.10. the earth opened her mouth and ſwallowed them up (meaning Dathan and Abiram) together with Corah, when that company dyed; what time the fire devoured Two hundred and fifty men. And that Corah alſo was ſwallowed up, Ambroſe, Richelius, Lorinus, with ſome others conceive. Others (probably) think that Corah was not ſwallowed up with the reſt; that though all his ſubſtance and Tents were deſtroyed by that puniſhment, and alſo all that appertained to him (his children only excepted) yet they think that Corah himſelf was conſumed with fire from Heaven with the Two hundred and fifty men that offered Incenſe, ver. 35 Of this opinion are Cajetan, Oleaſter, Haimo, Perkins, Tremelius, Diodate. And their Reaſons are,
1 Becauſe it ſeems by ſeveral paſſages in the Hiſtory, Vid. Num. 16.25, 27, 28, 29, 30.that Moſes ſpake concerning Dathan and Abiram only, and thoſe which belonged to them, when he ſaid, Hereby ye ſhall know that the Lord hath ſent me, &c. if the earth open her mouth and ſwallow them up, &c.
2 When Dathan and Abiram, are expreſly ſaid to be ſwallowed up, there's mention made, ver. 32. only (in relation to Corah) that all the men that pertained to Corah, and all their goods, were ſwallowed up: Corah himſelf being not named, as are the other two.
3 They ſay, that when in other places this deſtruction is rehearſed, as Deut. 11.6. Pſal. 106.17. there is mention made only of the ſwallowing up of Dathan and Abiram, with theirs, not of Corah at all.
4 Some are much confirmed in this apprehenſion, from that command of God, ver. 38.39, 40that the braſen Cenſers of thoſe who were burnt, ſhould be made broad plates to cover the Altar, for a memorial that no ſtranger come near to offer Incenſe before the Lord, that he be not as Corah, and his company. From which command they conceive, that Corah was with the reſt, burnt with fire. 1. Becauſe he joyned with the reſt of the company in offering Incenſe (as is plain, becauſe others were to take warning by his puniſhment, not to offer Incenſe; and ver. 6. Moſes ſaith, Take you Cenſers, both Corah, and all his company; and ver. 17. (ſaith Moſes to Korah) Bring every man his Cenſer, thou alſo and Aaron, &c,) Now ſay they, its probable, Korah ſinning by fire, was alſo puniſht by fire, and joyning in the ſame ſin, and being preſent *Korach ipſe cum ill is ducentis quinquaginta era…, quos ignis Coeleſtis conſumpſit. Num. 16.25. Tremelwhen the fire devoured the reſt (which was immediately after their offering Incenſe) that he was alſo joyned in the ſame puniſhment. 2. When Moſes ſpeaks here of the offenders, he joynes them together in the puniſhment, he calls them Corah and his company, in theſe words, That he be not as Corah and his company. 3. The Cenſers which were to be Plates for the Altar, are called, the Cenſors of thoſe which were BURNT: now Corahs Cenſer was among thoſe which were Plates for the Altar; becauſe the reaſon why they were to be Plates for the Altar, was their offering them before the Lord, and their being hallowed, ver. 38. which agree to Corahs Cenſer, as well as to the Cenſer of any other. 4. Gods command to make Plates of the Cenſers of thoſe who were burnt, being followed with this reaſon, that others be not as Corah and his company, ſeems to import, that others by looking upon the Cenſers of thoſe who were burnt, ſhould take heed of being as Corah and his company, namely, burnt as they were. And whereas its ſaid, Numb. 26.12. that the earth opened her mouth and ſwallowed them up, together with Corah, &c. Some underſtand that place not of Corahs perſon, but his Subſtance, Goods, and Retinue; and therefore Tre… melius reads it, Abſorpſit eos, & quae erant Korachi▪ The earth ſwallowed them up, and thoſe things which appertained to Corah, as we find Numb. 16.32. Others conceive, That Corah is joyned here with the other who were ſwallowed up, Becauſe he was a Confederate in the ſame wickedneſs, and was puniſh'd by a miraculous death at the ſame time. But to leave the further diſcuſſion hereof; ſure we are, that Corah was alſo deſtroyed: Jude here tells us, that he periſhed: and it hath been obſerved, that (moſt, if not) all thoſe whom the Scripture mentions as Oppoſers of Lawful Authority, have been puniſhed by violent death, God not vouchſafing them ſo much as a reprival to a Death-bed; ſeveral inſtances have I ſet down in my former Part, pag. 631. God makes them marks of vengeance, who remove the ancient Land-marks, ſet for Order and Propriety in a Nation; In Pſal. 3.and (as Chryſoſtom notes) they who durſt open their mouthes againſt Moſes and Aaron, making their threats an open Sepulcher to bury their Diguities, were juſtly puniſhed, when the earth opened her mouth, and ſwallowed up ſuch Rebels.