3 And they gathered themselves to-in them before the LORD to-morrow: and gether against Moses, and against Aaron, it shall be, " that the man whom the LORD and said unto them, Ye take too much doth choose, he shall be holy: ye take too upon you, seeing all the congregation are much upon you, ye sons of Levi. holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD? 4 And when Moses heard it, he fell upon his face: 5 And he spake unto Korah, and unto all his company, saying, Even to-morrow the LORD will shew, who are his, and i who is holy; and will cause him to come near unto him: 'even him whom he hath chosen, will he cause to come near unto him. m 6 This do; Take you censers, Korah, and all his company; 7 And put fire therein, and put incense 61:5,6. 1 Pet. 2:5-9 Rev. 1: d 11. 12:1,2. 14:1-4. Ps. 106: 16. Acts 7:39,51. *Heb. It is much for you. e Ex. 19:5. Ezra 9:2. Is. 1:11 -16. Jer. 7:3-12. Matt. 3:9, 10. Rom. 2:28,29. f 14:14. 35:34. Ex. 29:45,46. Ps. 68:17. g 45. 14:5. 20:6. Josh. 7:6. h Mal. 3:18. 2 Tim. 2:19. i 3. Lev. 21:6-8,12-15. Is. 6. 5:9,10. k Ex. 28:43. Lev. 10:3. Ps. should learn to mortify all our sinful inclinations, and to regulate, and subordinate, such as are not sinful in themselves, that we may not "think our own thoughts, speak our own words, or find our own pleasure;" but that we may seek the glory of the Lord, and do his commandments, as his redeemed and holy people. NOTES. 8 And Moses said unto Korah, Hear, I pray you, ye sons of Levi: 9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself, to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? 10 And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: 'and seek ye the priesthood also? which the Lord had established among them. (Note, Ex. 19:6.) The two hundred and fifty princes, who do not appear to have been exclusively Levites, but heads of the families in the several tribes, under the idea that the people were all holy, as the worshippers of God, thought they had as good a right to officiate in the priest's office, as Aaron and his sons. They likewise accused both Moses and Aaron of "taking too much CHAP. XVI. V. 1-4. We are not informed upon them," and of "lifting themselves up above of the date of this rebellion: but probably it was the congregation of the LORD;" because every soon after the congregation had been sentenced thing respecting the priesthood, the services of to wander in the wilderness.-It is remarkable the Levites, and the arrangement of the camps, how the giving of laws, and the breaking out of was settled according to their word, without the rebellions, are interchanged in this history; for counsel or approbation of them and their friends. sin, by the commandment, takes occasion to shew They therefore thought that this extraordinary itself and its exceeding sinfulness. (Note, Rom. authority ought to cease; and that they, and the 7:9-12.)-Korah was a near relation to Moses other princes, should thenceforth be consulted, and Aaron: (Murg. Ref. a:) he was discontented and share the dominion.-The priesthood was the with being an ordinary Levite, in subjection to pretext; yet the civil authority was likewise asthe priests, and became a competitor with Aaron sailed.-Moses fell on his face to deprecate the and his sons for the priesthood. Dathan and Abi-wrath of God, and to seek his direction. ram, the sons of Reuben, Jacob's first-born, seem to have aspired to the supreme authority, as rivals to Moses; probably being also displeased with the pre-eminence of the tribe of Judah.-On is only once mentioned; either he repented, or he was of small note in the transaction. The former rebellions had been mere popular tumults: but this was a regular conspiracy, headed by persons of consequence, abetted by many of the princes, and favored by most of the congregation. Korah is supposed to have been the first mover of this insurrection; but having engaged Dathan and Abiram, by their assistance he soon gained over others, who were men of reputation and influence among the people: and they intimated, that both the civil government and priesthood had been usurped by Moses and Aaron, without any commandment frora God. Yet they allowed that the Lord was among them, and had shewn them special regard, when this could be rendered subservient to their purpose: and, by maintaining that all the people were alike holy, they attempted to overturn the whole system, civil and religious, 458] V. 5-7. (Note, Ps. 65:4.) Moses was directed to challenge those, who aimed at the priesthood, to refer the matter in this way to the Lord's decision, if they would venture on so perilous an appeal: and it was appointed for the morrow, that they might consider and deliberate upon it, and so be induced to decline it.-Nadab and Abihu, though priests, had been cut off for burning incense with strange fire; and it would be at their own peril, if these persons, who were no priests, ventured on this highest part of the sacerdotal office. (Note, 2 Chr. 26:16-23.) V. 8-11. In these verses Moses particularly addressed Korah, and the other sons of Levi, and charged them with despising the special honor which God had vouchsafed them, in appointing them to the service of the sanctuary; and with seeking the priesthood also. By this it appears, that while Korah charged Aaron and his sons with exercising an usurped authority; he really meant, by the assistance of the Levites and people, to exclude them and to seize upon the honor and emolument of their sacred office for himself 12 And Moses sent to call Dathan and || before the LORD every man his censer, Abiram, the sons of Eliab; "which said, two hundred and fifty censers; thou also, We will not come up. and Aaron, each of you his censer. 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? b a 14 Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come 18 And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron. 19 And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation. [Practical Observations.] 20 T'And the LORD spake unto Moses and unto Aaron, saying, 21 Separate yourselves from among this congregation, that I may consume them in a moment. 22 And they fell m upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? 23 And the LORD spake unto Moses, saying, 24 Speak unto the congregation, say h 1.2. i 42. 12:5. 14:10. Ex. 16:7,10. k Gen. 19:15-22. Jer. 51:6, 1 45. 14:12,15. Ex. 32:10. 33:5. Ps. 73:19. Is. 37:36. m 4,45. 14:5. n 27:16. Job 12:10. Ec. 12:7 Is. 57:16. Zech. 12:1. Heb. 12:9. o Gen. 18:23-25. 2 Sam. 24:1, 17. 1 Cor. 13.7. present, so much as an ass from one of them. (Marg. Ref.-Note, 1 Sam. 12:2-7.) V. 16-18. The former challenge was now again repeated: but Aaron and Korah were directed to appear together on this occasion, as the competitors for the priesthood, between whom the Lord was about to decide. It is certain that the company met in the court of the tabernacle, and not in the sanctuary; and that Aaron in this critical emergency was required to burn incense in the court, though it was not exactly regular: (46) for the sanctuary could not have contained so large a company, without great inconve nience; and the people would not, in that case, have witnessed the event, as they evidently did. and his family! and that whilst they all pretended to rise up against Aaron, they were in fact gathering together in rebellion against the Lord! V. 12-14. Moses, as the ruler whom God had placed over Israel, summoned Dathan and Abiram to appear before him, to inform him of the cause of this insurrection: but they, doubtless aspiring to the government, would not own his authority, and insolently refused to appear before him. They likewise absurdly and basely spake of Egypt, where they had groaned in abject servitude, in the very language which the Lord had used concerning the land of promise! and sarcastically accused Moses of deceiving them with vain expectations of a valuable inheritance, which they were never likely to see; and of usurping dominion over the nation. They V. 19. While the Levites, and others of their charged him likewise with attempting to impose party, presumptuously burnt incense: Korah, inon the people, with pretences of acting by divine stead of directly joining the company according authority, and for their advantage while he was to the requirement of Moses, seems to have been sacrificing all their interests to the establishment employed with vast success, in stirring up the of a usurped authority; as if he had attempted to whole congregation to rebellion. By these means put out their eyes, that he might lead them when he gathered them together to witness the event blind wherever he chose.-The cloke of religion of the contest: and probably he intended to seize did not so well serve the purposes of those, who the disputed prize, perhaps with the slaughter of aspired to the civil government; and therefore all who attempted opposition, had not the terrific they never mentioned the Lord at all; but as-appearance of the divine glory overawed and incribed all to Moses, as if they had never witnessed any miracles, or divine interpositions! V. 15. Respect not, &c.] That is, the offering of incense by Korah and his company, who were confederates with Dathan and Abiram. Much more seems to have been meant, than was expressed. Moses prayed, that some evident effect of divine wrath might vindicate his injured character, and confirm his authority in Israel. He was indeed their ruler, under God; but, so far from oppressing them, he had not imposed the smallest tax on them, nor taken, even as a timidated him and his party. V. 22. The God of the spirits of all flesh.] Man is a spirit embodied in flesh, the creature and subject of God. This relation of God to the spirits of mortal men seems to be here pleaded, as a reason why he should not indiscriminately punish the whole congregation: for he was acquainted with the inmost spirits of men, and could not be imposed upon; but could distinguish both the innocent from the guilty, and the tempters from the tempted: and Moses and Aaron seem charitably to have hoped, that Korah alone ing, P Get you up from about the tabernacle of Korah, Dathan, and Abiram. 25 And Moses rose up, and went unto Dathan and Abiram; and the elders of Israel followed him. 26 And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. that these men have provoked the LORD. 31 And it came to pass as he had made an end of speaking all these words, that the ground clave asunder, that was under them: e 32 And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. 33 They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. 34 And all Israel that were round 27 So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their lit-about them & fled at the cry of them: for tle children. they said, Lest the earth swallow us up also. t 28 And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them " of mine own mind. 29 If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me: 30 But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand 16. Ez. 13:17. John 5:30. 6:38. p See on 21. q 11:16,17,25,30. 3 r See on 21-24 Gen. 19:1214. Deut. 13:17. Is. 52:11. Matt. 10 14. Acts 8:20. 13:51. s 2 Kings 9:30,31. Job 9:4. 40: 10.11. Prov. 16:18. 18:12. Is. 28:14. 1 Ex. 4:1-9. 7:9. Deut. 18:22. John 5:36. 11:42. 14:11. u 24:13. 1 Kings 18:35. Jer. 23: *Heb. as every man dieth. Is. z Job 31:3. Is. 28-21. 43:19. a Ps. 55: 15. had sinned presumptuously; and that the rest had been misled, and had sinned ignorantly. 35 And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. 36 ¶ And the LORD spake unto Moses, assuming too much.-It is probable, that Korah was swallowed up with Dathan and Abiram, and V. 24. By this command the Lord admitted their families; though some think that he perishthe plea of Moses and Aaron; and they who tes-ed by fire. Such of his household as remained tified their repentance, by separating from the ringleaders of the rebellion, were exempted from their punishment. Thus the congregation escaped, though many rebels perished in their presumption. in the tent, perished; but his sons survived: hence it may be concluded, that they separated themselves from the transgressors. (Notes, 26: 10,11.)-The criminals, when they saw their doom inevitable, cried out so lamentably, that V. 26. The rebels with all that belonged to the Israelites who were at a distance were them were, as an accursed thing, devoted to utter alarmed lest the same judgment should overtake destruction. (Notes, Lev. 27:28,29. Josh. 7:13 them also. -The word translated the pit, is often -15,23-26.) The people therefore were forbid-rendered hell: but, as the little children, and the den to touch any thing belonging to them; that they might enter a solemn protest against their wickedness, acknowledge the justice of their punishment, and express their fear of being involved in it. V. 27. Though the insurgents were of different tribes, they had quitted their proper situations in the camp, and pitched their tents close together; or they had formed one large tent, as the rendezvous of the whole party. (24) Yet Dathan and Abiram at this time were in their own tents; and, in the height of impiety and insolence, appeared with all their families at the doors, as setting Moses the servant of the Lord at defiance. V. 28-34. The solemn and express appeal to God, and the prediction given by Moses, combined with the awful event incontestably to demonstrate, that he acted by divine authority in all those things, respecting which he was accused of property also, went down into this pit; we must allow, that the word means the grave, or an unseen state, whether of body or soul. (Note, Ps. 16:10.) Make a new thing. (30) Marg.—Note, Jer. 31:21,22. V. 35. These two hundred and fifty persons seem to have been not only slain by the fire, but also entirely consumed; being themselves made awful sacrifices to the justice of God, whose priesthood and sacrifices they had despised. For no mention is made of the burial of their bodies, as in the case of Nadab and Abihu.-Aaron may he supposed to have stood close by the persons thus consumed, as by most tremendous lightning, and not only to have escaped unhurt, but to have been exempt from terror, confidently expecting the decision of JEHOVAH in his favor.-Moses was at some distance, as it appears, with the other B. C. 1471. t when the 42 And it came to pass, congregation was gathered against Moses, and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and "the glory of the LORD appeared. 48 And he stood between the dead and the living; and the plague was stay ed. 49 Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah. 50 And Aaron h returned unto Moses, 43 And Moses and Aaron came be- unto the door of the tabernacle of the fore the tabernacle of the congregation.congregation: and the plague was stayed. 44 And the LORD spake unto Moses, See on 21,26. company: for, probably, the two awful judgments took place at the same time. y 22. 20:6. 1 Chr. 21:16. Matt. z Lev. 9:24. 10:1. 16:12,13. Is. a Ps. 141:2. Mal. 1:11. d Matt. 5:44. Rom. 12:21. e See on a. 46. Deut. 33:10,11 f 13,35. 25:8-11. 2 Sam. 24:16, b Ex. 30:7-10. Lev. 16:11-g 32-35. 25:9. 1 Chr. 21:14. Heb. 2:1-3. 10:28,29. 12:25. c 1:53. 8:19. 11:33. 18:5. 1 Chr. h 43. 1 Chr. 21:26-30. ing than such a conduct.-It is likely, that the V. 37-40. These censers, having been once presented to God, and used in burning incense, though in an uncommanded manner, must never more be employed about ordinary purposes: but, to impress the greater veneration for that typical institution, they were consecrated to the Lord, and used in such a manner, as to remain a V. 45-50. Notwithstanding the intercession constant and useful memorial to the people who brought the sacrifices, and to the Levites who of Moses and Aaron, while prostrated before the assisted in offering.-It was an awful employ- tabernacle, the Lord proceeded to execute venment for Eleazar to gather them from amidst the geance on the rebellious Israelites, in so awful a dreadful conflagration; and must have reminded manner as evidently to shew them, that he could him of the somewhat similar fate of his brethren. have consumed the whole multitude in a moment. (Notes, Lev. 10:1-3.)-Eleazar was appointed It is probable, that when great numbers were dyto this service, in order perhaps to mark him out ing, (perhaps the most daring of the insurgents,) as successor to the high priesthood. Aaron was by a sudden stroke from an invisible hand; and still fully employed, and some think he might have more and more were seized with death, even by contracted defilement; but no mention is at all hundreds and thousands at once; the outcries of the made of the dead bodies, which seem to have sufferers, and their neighbors, made Moses acbeen entirely consumed, leaving not the least quainted with the dire calamity; and he, most corremains. The fire in the censers, as unhallow-dially attached to the cause of his ungrateful brethed, was thrown aside, probably among the ashes. -It was the intent of the rebels to injure Moses and Aaron; but, in effect, they brought destruction upon themselves both in body and soul, even as if they had expressly designed it. V. 41-43. While the congregation, with one voice most absurdly imputed the opening of the earth, and the consuming fire, to Moses and Aaron, as if they had caused them; they impiously called the persons, thus perishing in their rebelNothing can lion, "the people of the LORD!" possibly be imagined more perverse and provok ren, immediately proposed to Aaron, without the loss of a moment, to take fire from the altar of burnt-offering, and to put on incense, and to go and burn it in the very midst of the dying Israelites; that thus the honor of the Lord's own institutions might be engaged in the cause. The faith, courage, and love to the people, which Aaron also manifested in running, at his advanced age, without regard to consequences, into the midst of an enraged multitude and a devouring pestilence, were very illustrious: and the success was a decisive proof of the acceptableness and effi [461 being the Lord's holy people.-Such is human nature! Such are our hearts! yea, worse than this, even "desperately wicked; who can know them Such they would appear to be, if fully proved: such they have in a measure appeared already, when put to the trial. And, comparing the Lord's kindness to us with our conduct towards him, dur cacy of his priesthood, and consequently of its | divine appointment. Whilst they who presumed to burn incense, were themselves consumed; by his burning of incense, the plague, which was so rapidly wasting the congregation, was instantly stayed! In this he was an eminent type of Christ, of his priesthood, and his intercession, by which his atonement is rendered effectual to our salva-ing our past lives, we may each of us exclaim, tion. (Marg. Ref.-Note, Ps. 99:6.) Aaron did not return to Moses, till the plague had entirely ceased. PRACTICAL OBSERVATIONS. V. 1-19. the work of the ministry, with some small degree of usefulness: "for where sin hath abounded, grace hath much more abounded." And he mentions this humiliating subject, not only that the pious reader may bless God in his behalf; but that he may hope and pray earnestly and constantly for others, who lie under the same guilt, that they may experience the same grace. For our God hath mercy on whom he will have mercy." V. 20-50. "It is of his mercies that we are not consumed.” as Korah and his company were!-One dreadful effect of this depravity is the daring presumption, with which numbers intrude into the sacred ministry, from the base motives of covetousness and ambition, and love of ease or indulgence, without On reading this chapter we may well inquire, any suitable dispositions, without any delight in for what purpose these events were thus partic- the work or love for it, any zeal for the honor of ularly recorded. In order to derive instruction God, or any deep compassion for the souls of perfrom them, we should remember that the house ishing sinners. Yet will such men dare to say, in of Israel was "planted a noble vine, wholly a the most solemn manner before God and his conright seed;" nor can we reasonably suppose that gregation, that they judge themselves moved by they were of a more perverse and wicked dispo- the Holy Ghost to take this office upon them;" sition than other people. But we have in their though they are not only conscious of hypocrisy history an unflattering picture of human nature, in this declaration, but deride the very inquiry as a thorough dissection of the human heart. Were enthusiasm! Of such conduct the Author himself any other number of men circumstanced, proved, was guilty, and to the end of his days would be and left to themselves, as they were; and were abased before God on account of it; and admire their history written with as complete informa- and adore the patience and loving kindness of the tion and as impartial a pen, they would appear Lord, that, instead of being visited after the manat least as black as Israel. The secret history of ner of Korah, it hath pleased God to give him reevery individual, who lives and dies in sin, es-pentance and forgiveness; and to employ him in pecially from under the means of grace, when made known at the day of judgment, will be found a similar compound of infidelity, ingratitude, rebellion, and absurdity; yea, the true believer sees in his former conduct, and feels in his daily experience, that his heart is of the same kind as that of Israel. This trial was therefore made of human nature, in order to expose the deceitfulness and desperate wickedness of the human heart; that we might, as in a glass, see the reflection of our own character; be led to examine and watch our own thoughts, desires, and motives; The Lord will, first or last, manifest "who are to judge and condemn ourselves; to become sen- his," "whom he hath chosen," "and who are holy:" sible of our need of pardoning mercy, and sancti- for it is not enough that we have his word in our fying grace; and so learn to seek them heartily hand, or his name in our mouth, unless we really and earnestly. Instead therefore of expressing believe his truth, and keep his commandments: our surprise and indignation at these ancient reb-"nor will doing the service of the sanctuary," els, let us look to ourselves; and we shall soon and "standing before his congregation," though become sensible that "the spirit, that is in us, with acceptance from man, and usefulness also, lusteth to envy," pride, ambition, and covetous- prevent the doom of the hypocritical and rebelness. These restless passions are continually call-lious; nay, rather they will aggravate it. And ed forth into exercise: and whatever advantages men enjoy, by their rank in life, or station in the church of God; though wealthy, "famous in the congregation, and men of renown;" so long as God withholds any inagined blessing, or advances any one above them, they experience those insatiable cravings, which are only increased by indulgence. Except these lusts are subdued by the grace of God, suitable occasions and temptations would induce any man on earth to despise the dominion which God hath placed over him; to treat every exercise of authority as usurpation and oppression; to aspire at a lawless independence, or to seize upon the authority for himself and his party; and to account all inferior iavors and mercies but a small thing. Nor can any wisdom, equity, or excellence in superiors or competitors, abate envy and enmity; or stop the mouths of those from slanderous accusations, who are under the power of these hateful passions. This ungrateful and injurious conduct towards man, is often accompanied with infidel daring rebellion against God; which no evidences, no judgments, no warnings, no mercies can repress: or if they give its malignity a temporary check, it afterwards breaks out the more desperately. And if it should appear better to suit the purpose, he is capable of cloaking his ambition and selfishness under a pretence to godliness, and a hypocritical profession of woe be to them, who refuse to judge or condema themselves, till the Judge detects and condemns their iniquity!-He is "the God of the spirits of all flesh;" all creatures obey him; and frequently in this world he makes examples of the wicked, to deter others from sin. But if in his long-suffering he spare them here, and they still persist in rebellion, relapsing again and again, after solemn warning, and with still greater aggrava tions, as numbers do; their doom will be the more dreadful at last: and they will indeed be cast alive into the bottomless pit, and the fire of hell will continually torment, but never consume them. (Note, Heb. 2:1—4.)—Let sinners then take warning from such awful judgments, lest they too be swallowed up: let them separate from the wicked, and have no fellowship with their unfruitful works, but rather reprove and protest against them, if they would not be associated with them in punishment. But the Lord knows how to distinguish between the deluded and the presumptuous, the penitent and the impenitent; and to glorify his mercy towards the one, while he magnifies his justice upon the other, and records their doom for a useful lesson to succeeding generations.-Let us, however, turn from such awful objects, to contemplate, admire, and imitate the effects of divine grace in the conduct of Moses and Aaron, in their patience, fortitude, |