Numbers 16
PAT▼ » E have nothing here said to direct us to the time and place, when and where this new rebellion happened; but it is very probable (as I said, chap. xv. 1.) that it was in some part of the second year after they came out of Egypt] before they removed from Kadesh-barnea. thought that he stomached the late preferment of Elizaphan the son of Uzziel, who was the youngest son of Kohath, to be chief of the family of the Kohathites, (chap. iii. 30.) which he thought rather belonged to himself, who was tho son of the second son of Kohath. And finding himself too weak to make an insurrection alone, he persuaded Dathan and Abiram (of the tribe of Reuben), and those in whom they had an interest, to join 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, (chap. ii. 3.) and also the seventy 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 shew 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 w r e find them in their tents, ver. 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, ver. 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, apxnyovg ovvayoryijc, rulers of thousands, and rulers of hundreds, &c. And secondly, Fgmous in the congregation.] Which they translate <rwkAtjtquc /3oyA>jc, who used to be called to public consultations,.when they were to deliberate about weighty affairs. And so several, both ancient and modern, translations, as Mr. Selden hath shewn,ib. 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 w r ere engaged and appeared in it. UPOtt NUMBERS. this wicked faction; and all of them knew how highly they had lately offended God, by their unbelief and murmuring, (chap, xiv.) which might make them justly fear the same fate with their brethren.
Numbers 16:1
Now Korah the son of Izhar, the son ofKohath, the son of Levi. By this it is evident that Korah was cousin-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, (Exod; vi. 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 chap.xxvi. 5. 8, 9. And On the son ofPeleth.] 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 anywhere again mentioned, no, not in the progress of this conspiracy; which inclines me to think, that though he entered into it, yet he afterward withdrew himself, or was so inconsiderable, that no notice was taken bf 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 sense 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.
Numbers 16:2
And they rose up. Made an insurrection: in which Korah seems to have been the ringleader, having drawn the rest into it; which he might the more easily do, becauso the Kohathites and Reubenites lay encamped on the very same side of the tabernacle, (Numb. ii.10. compared with chap. iii. 29.) by which means they had opportunity often to conspire together. Whence R. Solomon makes this reflection, Woe to the wicked, and woe 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 Lcvites, who were made only their ministers, (chap. iii. 6. 9. yiii. 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 ofthe first-born for the Levitcs. And besides; it may be
Numbers 16:3
And they gathered themselves together. The forenamed 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 rph-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 m 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, (chap. xvii. 8.) in making Aaron’s rod blossom and bud, and bring forth almonds in one night’s 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 w r as necessary to give them all this satisfaction. And the Lord is among them.] The people need no other governor 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 tip yourselves 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.
Numbers 16:4
And when Moses heard it, he fell upon his face. With Aaron also, it is likely, as they did lately, (chap. xiv. 5.) And for the same end (see there), to deprecate God’s displeasure (which they might justly think w r ould now rise higher than ever), and to beg his direction what to do in such a dangerous state of things.
Numbers 16:5
And he spake ttnto Korah, and unto all his company. This shews 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, wiiQ, no doubt, directed him to this way of suppressing them. Even to-morrow the Lord will shew, &c] In the Hebrew the words are, to-morrow (or, in the morning) and the Lord will shew, &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 shew.] 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. uigitizea oy Microsoft ® CHAP. XVI.] UPON NUMBERS. 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 Lev. xix.22. but especially from Lev. x. 3. And the very word cohen denotes it; for it signifies a minister next to the king.. > And him whom he hath chosen tvitl he cause to come near -unto him.’] They shall discharge the office of priesthood, whom God himself hath chosen to it, and nobody else. Ver. G. Tliis do.] I put you to this trial. Take your centers.] 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.,
Numbers 16:7
Put fire therein, and put incense in them. As the priests were wont to do. Before the Lord to-morrow.] At the altar of the incense, as some conceive, before the most holy place. So Menochius. But this is contrary to ver. 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 signify 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, (Exod. xxix. 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 wc had before, ver. 3. rab-lachem: you arc high enough already: let the station wherein you are suffice you, and aspire not after greater dignity. The following words justify this interpretation.
Numbers 16:8
And 3loses said t 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 1 said before, were drawn in to join with them), because Moses addresses himself only to them.
Numbers 16:9
Seemeth it a small thing unto you. Do you take it to be no honour to you. Tlutt 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 domestic servants, (Numb. iii. 12. viii. G. 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, (chap. iii. G. viii. 10, 11.) To do the service of the tabernacle of the Lord.] See chap. iii. 7, 8. particularly the Kohathites were chosen to do the service of the tabernacle, about the most holy things, (chap, iv. 4. 19.) And to stand before the congregation to minister unto them?] See chap. viii. 11. 19.
Numbers 16:10
And he hath brought thee near to him, and all vol. r. 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. (Sec chap. viii. And seek ye the priesthood also?] Will it not content you that you alone are chosen to minister unto the priests, (chap. iii. 6.) but you must be advanced to minister unto God in their office?
Numbers 16:11
For which cause both thou and all thy company 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, (chap. 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? Tliat 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.
Numbers 16:12
And Moses sent to call Dathan andAbiram the sons of Eliab. To summon them to the place where Moses now was; which the Jews say was the court of judgment. This shews, that either these men (as I said, ver. 2.) did not openly appear with Korah and his company against Moses: (ver. 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. JWiich said, We ivill not come up.] They bade the messenger, who summoned them to appear before Moses, tp tell him plainly that they denied his authority. For that is the meaning of this language, lie hath no authority to command us, who are none of his subjects; and therefore will not obey him. A
Numbers 16:13
Is it a small thing with thee that thou hast brought us up out of a land flowing withmilk and honey, to kill us in the wilderness?. Though they would not come to him, yet they returned him this message; Have^v T c 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 insolent and ungrateful, than to describe Egypt in the very same language wherein God Ijimself had often spoken of the land of promise; particularly when he sent Moses to tell them, he would bring them out of the affliction of Egypt, under which they groaned, (Exod. iii. 1G, 17.) Except thou make thyself 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.
Numbers 16:14
Moreover, thou hast not brought tis into a land that floweth with milk and honey, &c. Or, certainly, this 4C microsoft ® 5G2 [chap. XVI. is not the good land into which thon 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 its inheritance of fields and vineyards.’] But told us it shall be bestowed forty years hence, when we arc all dead. This still shews they took him for a dcluder of them with deceitful promises. Wilt thon put ont 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 plcascst; sometimes towards Canaan, and now back again towards the Red Sea and Egypt? We tvill not come up.] A peremptory resolution, not to own his authority, which they denied at the first, (vcr. 12.)
Numbers 16:15
And Moses tvas very wroth. For such behaviour and language was so provoking, that it was no wonder it incensed the meekest man upon earth, (chap. xii. 3.) Yet the LXX. translate the words, as if he only took it very heavily, lfiapv$vfxi)<r£ <r
Numbers 16:18
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 many as he could get together against Moses, (ver. 19.) and then seems to have gone to his tent, (ver. 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, (vcr. 3.) would approve of them, if they were in the right, arid 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. Arid put fire in them.] From the altar of burnt-offering, which stood in the court, at the door of which they were placed, (Lev. i. 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 otherwise; w T ho 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 afterward. And stood in the door of the tabernacle of the congregation with Moses and Aaron.] As if they were nothing inferior to them.
Numbers 16:19
AndKorah gathered all the congregation against. them. The LXX. translate 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 gTeat men; who are sometimes called by the name of all the congregation, (chap. xiv. 1.) whom he got together, that they might be witnesses, at least, of the issue of this trial; though their coining 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. Unto the door of the tabernacle of the congregation.] Where they themselves stood, (vcr. 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 ver. 24. And the glory of the Lord.] The Schcchinah, or Divine. Majesty, came forth out of the most holy place, where it usually resided. CHAP. XVI.] UPON NUMBERS. Appeared nnto all the congregation.] Openly shewed itself in the sight of all the people; and, it is likely, in such an amazing manner, as it had done before, (chap. xiv. 10.) But where it appeared, we are not told: I suppose in the cloud, which was just over the ark of the testimony, (chap. ix. 15.) not in the door of the tabernacle, for there Korah and his company stood. (See Exod. xvi. 10.) And the end of the Lord’s appearing was 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, (Lev. ix.
Numbers 16:20
And the Lord spake unto Moses and Aaron, saying. A little before they put fire in their censers.
Numbers 16:21
Separate yourselves from this congregation. viz. From Korah and his company, and the people they brought along with them; who seemed to favour them, (ver. 19.) Tliat I may consume them in amoment.] As he did Korah and his companions. *
Numbers 16:22
And they felt on their faces, and said. To pray to God, as they had done before, (ver. 4.) ] O God.] The most mighty. \ Tlie God of the spirits of all flesh.] Who hast created the souls of all mankind, (so flesh often signifies all mm, Gen. vi. 13.) and therefore searchest into their most secret thoughts and inclinations. So these words signify, chap. xxvii. 16. Shall one man sin.] Korah, who was the chief incendiary and contriver in 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.
Numbers 16:23
And the Lord spake unto Moses, saying. He bade him rise up, having granted his petition.
Numbers 16:24
Speak unto the congregation. Whom Korah had gathered together, and brought along with him to the door of the tabernacle, (ver. 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 ver. 26. Or, perhaps, they had set up one great tabernacle, (for the word here is mischcan, which may be thought to signify more than oliel, a tent, ver. 26.) unto which abundance of people resorted, as the place that Korah and the rest had appointed for the general rendezvous (as we now speak) of all their party. For here Dathan and Abiram, it is evident, (ver. 27.) were with him; but there is no mention at all of On; which makes it probable ho had forsaken them, as Moses wished all the people to do; on which condition God promised to pardon them.
Numbers 16:25
And Moses rose up, and went unto Dathan and Abiram. To try, I suppose, if he could reduce them to their obedience, and prevent their ruin. He seems to have had no hopes of Korah, but looked upon him as incorrigible. And the elders of Israel followed him.] Either the seventy elders, who were lately chosen out of the rest, (chap, xi.16.) or the whole body of those who were called by that name, and were men of authority, attended upbn 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, (ver. 12. 14.)
Numbers 16:26
And spake unto the congregation, saying. 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 ivicked 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, (Deut. xiii. 17.) Lest ye be consumed in all their sins.] Destroyed with them; who had sinned so grievously, as to fall under the curse beforementioned.
Numbers 16:27
So they gat up from the tabernacle of Korah,’ Dathan, and Abiram. Where the greatest number of people were gathered together, as I observed, ver. 24. For here is the same word mischcan 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 join 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 Koran, Dathan, and Abiram; where they used, I suppose, to meet. Came out.] From the tabernacle beforementioned. And stood in the door of their tents.] Of their own tents, where they commonly dwelt. i. And their wives, and their sons, and their children.] With their whole families. This was the highest degree of audacious and hardened 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.
Numbers 16:28
And Moses said. Unto all the people of Israel; or to tho ciders* and as many as could 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 Lcvites only their ministers, &c. (See ver. 2, 3. 13, 14.)’ For I have not done them of my own mind.] In the Hebrew the words arc; and that not out of my heart. It w£ts Digitized oy Microsoft ® 4C2 [chap. XVI. none of my own device or contrivance: I did it not out of an ambitious desire to be great myself, nor out of private affection to my brother. Vcr. 29. Jf these men die the common death of all men.] In the Hebrew it is, as die all mankind: that is, a natural death, as we now speak. Or if they be visited after the visitation of all men.] i. e. Such judgments of God come upon them, as arc 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.. Vcr. 30. But if the Lord make a new thing.] In the Hebrew the words are, if the Lord create a creature; i. e. do something that w r as never seen nor heard of in the world before. The Jews, in several of their books (particularly in Pirke Avoth), say, there arc 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 calniand 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 signify the grave; which Bellarmine and others most earnestly contend never signifies so, but hell; which, from hence, be asserts to be in the centre of the earth, (lib. iv. de Christo, cap. 10.) not observing, that if it signify hell in this verse, and ver. 33. then the houses of these men, and their household-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 fathers’ 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.
Numbers 16:31
And it came to pass, that as he had made an end of speaking all these toords, that the ground clave asunder that was under Jhem. He had no sooner done speaking, but immediately what he said was verified, which made it the more remarkable. Vcr. 32. And the earth opened her mouth, and swallowed them up.] viz. Dathan and Abiram beforementioned, (ver. 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, (Deut. xi. 6.) Their households, and their tents, and all the substance that teas 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, (chap. xxvi. 11.) taking warning, I suppose, from what Moses said: (ver. 2G.) 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, (ver. 35.) Yet he is not mentioned there as perishing with them by fire from the Lord: and Moses seems to say, (chap. 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, (ver. 19.) and to encourage them to persist in their resolution, than to be with the two hundred and fifty men, who were men of such authority, (ver. 2.) that they may be thought to have needed none to support them. It may be added also, that the word appertained 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; f. c. were gathered to hira 3 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 stayed with him there is not certain; but the generality left him, ver. 27. where it is expressly said, " they gat up from the tabernacle of Korah, Dathan, and Abiram," as Moses had commanded, (ver. 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 otherwiseunderstood: that place also, which is the main foundation of this opinion, (chap. xxvi. 10.) may likewise receive’ another interpretation, as I shall shew when I come thither. And they that are of the other opinion, think his tabernacle, and his family, and all his household-stuff, might be swal-* lowed 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 bade him take his censer as well as - them, (ver. 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 household-stuflf and cattle, • and whatsoever was in or about their tents.
Numbers 16:33
They, and all that appertained to them. See Deut. xi. 6. Went down’ alive into the pit.] As Moses had foretold, (ver. 30.) 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. Vcr. 34. And all Israel that were round about them fled at the cry of them.] Though they w r ere at a distance from their tents, (whence they had removed on all sides, vcr. 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 abo.] Some of them were conscious to themselves that they had favoured
Numbers 16:35
And there came out a fire from the Lord. From the glory of the Lord, which appeared unto all the congregation, (ver. 19.) as ready to decide the controversy: this fell out either at the same time the earth swallowed up Dathan and Abiram, of 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, (ver. 37.) and from the like punishment by fire from the Lord, which is said to devour Nadab and Abihn, and yet their bodies remained entire, (Levit. x. 2. 4.) This was the more astonishing, because Moses and Aaron, who stood with them at the door of the tabernacle, (ver. 18.) had no hurt.
Numbers 16:36
And, the Lord spake unto Moses, saying. Immediately after the death of those men.
Numbers 16:37
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, employed 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 pollutedby the dead bodies of the men that were’ burnt. " * ■ *’ ■’ Tliat he take the censers out of the burning.] Out of theplace 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,. (chap. xxi. 1.) for those that were curried captive, or made prisoners, as we there translate it. But there is no need of either of these additions; burning signifying thefire which burnt in them, which he orders Eleazar to throw out, thatthe censers might be brought away. And scatter thou thefire yonder.] The men were burnt as * soon as ever they put fire to the incense in their censers, (ver. 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; (Lev. vi. 11.) or rather, into some unclean place, where they threw the dust scraped from the walls of leprous houses, (Lev. xiv. 41.) For it was to shew that God abhorred their offering. For they are hallowed.] 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 thembefore theLord: i. e. they had been employed to a holy use, and that by God’s command, (ver. G. 17.) and therefore God would not have them hereafter serve for any other.. /
Numbers 16:38
The censers of these sinners against their oivn souls. Who have brought destruction upon themselves, by their presumption. Lit them make of them.] Either Aaron or Eleazat was to Cau^e thfcm to be beaten into such plates as here follow. Broad plates for a Covering of the altar.] Of burnt-offer-* tug, which was covered with brass; (Exod. xxvii.-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, (ver. 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 employ them to common uses. For as the Lord himself is that singular, incommu-* nicable, 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. Dis-* course 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.
Numbers 16:39
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 di-’ re c ted.
Numbers 16:40
To be a memorial unto the children of Israel. JThis explains what is meant by a sign, (ver. 38.) viz. to put them in mind; or rather, to keep in their memory. Tliat no stranger.] Though he were an Israelite,* nay a Lcvite, 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 Korali, 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 thehand of Moses.] See ver. 3G, 37.
Numbers 16:41
But on the morrow. An astonishing instance" of the incurable hardness and insensibility of some men’s hearts; which were not in the least altered by God’s terrible judgments and singular mercies; but instantly forgot both: All the congregation of the children of Israel.] Notmerely’ the rulers of the people (as this phrase sometimes signifies), but all the people in general, (ver. 47.) who were incited, it is probable, by that lewd route which Korah had g^-