Numbers 16:12

KJV

¶ And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:

KJV (with Strong's)

And Moses {H4872} sent {H7971} to call {H7121} Dathan {H1885} and Abiram {H48}, the sons {H1121} of Eliab {H446}: which said {H559}, We will not come up {H5927}:

Complete Jewish Bible

Then Moshe sent to summon Datan and Aviram, the sons of Eli'av. But they replied, "We won't come up!

Berean Standard Bible

Then Moses summoned Dathan and Abiram, the sons of Eliab, but they said, “We will not come!

American Standard Version

And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said, We will not come up:

Commentary

### SUMMARY
Numbers 16:12 captures a critical moment of open defiance during Israel's wilderness journey, where Moses' attempt to engage with the rebellious Dathan and Abiram is met with their stark and insolent refusal: "We will not come up." This verse powerfully illustrates their hardened hearts, their direct challenge to God's divinely appointed leadership, and their unwavering commitment to mutiny, setting the stage for the dramatic divine judgment that follows.

### CONTEXT
* **Literary Context:** Numbers 16:12 is situated within the dramatic and tragic narrative of Korah's rebellion, detailed comprehensively in [Numbers 16](/numbers/16 "Numbers 16 - Korah's Rebellion"). This verse immediately follows the initial accusations and challenges leveled against Moses and Aaron by Korah, Dathan, Abiram, and 250 prominent leaders (cf. [Numbers 16:1-3](/numbers/16-1 "Numbers 16:1-3 - The Rebellion Begins")). Moses' decision to "send to call" Dathan and Abiram represents a final, measured attempt to address their grievances directly and perhaps offer a chance for reconciliation or explanation before divine intervention. Their blunt refusal in this verse underscores the depth of their rebellion and their unwillingness to submit to any form of accountability, thereby escalating the conflict and paving the way for the severe judgment that God would soon unleash upon them and their households.
* **Historical & Cultural Context:** The events of Numbers 16 unfold during the Israelites' protracted wilderness wanderings, a period marked by frequent grumbling, disobedience, and challenges to God's authority and His chosen leaders, Moses and Aaron. Having recently experienced the devastating consequences of their rebellion at Kadesh-Barnea, which resulted in the 40-year decree of wandering (cf. [Numbers 14](/numbers/14 "Numbers 14 - The Spies and Rebellion at Kadesh-Barnea")), the people's patience was thin, and their faith often wavered. In ancient Near Eastern societies, "coming up" to an authority figure often signified respect, submission, or a willingness to engage in a formal proceeding, whether for judgment or reconciliation. Dathan and Abiram's explicit refusal to "come up" was therefore not merely a logistical inconvenience but a profound act of public insubordination, directly challenging Moses' God-given authority and rejecting the very structure of leadership God had established for Israel.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Numbers and the Pentateuch. Foremost is the theme of **Divine Authority versus Human Rebellion**, highlighting the absolute necessity of submitting to God's chosen representatives and the severe consequences of rejecting them. It also underscores the **Sanctity of God's Appointed Leadership**, demonstrating that challenging Moses and Aaron was tantamount to challenging God Himself, who had ordained their roles (cf. [Numbers 16:11](/numbers/16-11 "Numbers 16:11 - Rebelllion Against the Lord")). The narrative also vividly portrays the **Dangers of Pride and Envy**, as the rebels, driven by a desire for power and status, sought to usurp roles God had not assigned to them. Finally, the verse serves as a stark **Warning Against Disobedience**, foreshadowing the swift and decisive divine judgment that would follow such open and unrepentant defiance against the Lord's established order.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sent to call (Hebrew, _shalach_):** The verb שָׁלַח (_shalach_) means "to send, stretch out, dispatch." Here, it describes Moses' deliberate action of dispatching messengers to Dathan and Abiram. This is not an act of immediate judgment but a measured, procedural step, indicating Moses' patience and his attempt to resolve the conflict through direct communication before resorting to more drastic measures. It highlights Moses' role as a mediator and leader who, even in the face of rebellion, seeks to follow proper protocol.
* **We will not come up (Hebrew, לֹא נַעֲלֶה, _lo na'aleh_):** This phrase is the core of Dathan and Abiram's defiance. The verb עָלָה (_alah_), "to go up, ascend," is used here in a broader sense to mean "to come into the presence of" someone, especially an authority figure. The strong negative particle לֹא (_lo_) combined with the imperfect tense of the verb expresses a firm, resolute, and unwavering refusal. It is not a statement of inability but of absolute unwillingness. Their declaration signifies a complete rejection of Moses' summons, his authority, and by extension, the divine authority he represented.

#### Verse Breakdown
* **"And Moses sent to call Dathan and Abiram, the sons of Eliab":** This clause establishes Moses' initiative and his specific target. Dathan and Abiram, as Reubenites, held a distinct grievance from Korah the Levite. As descendants of Reuben, Jacob's firstborn, they likely felt their tribal claim to preeminence had been overlooked by Moses' leadership and the selection of the tribe of Levi for priestly service. Moses' direct summons to them indicates his awareness of their specific role in the rebellion and his attempt to confront their particular challenge to his political and judicial authority.
* **"which said, We will not come up":** This is the rebels' direct, insolent, and definitive response. Their refusal is not merely a logistical inconvenience but a profound act of insubordination. By refusing to appear before Moses, they openly declared their independence from his authority and their unwavering commitment to their mutiny. This blunt statement reveals their hardened hearts, their contempt for established order, and their utter lack of respect for God's chosen leader, effectively sealing their fate and setting the stage for divine judgment.

#### Literary Devices
The verse employs several potent literary devices. **Antithesis** is prominent, contrasting Moses' patient and orderly attempt to summon the rebels with Dathan and Abiram's abrupt and defiant refusal. This stark opposition highlights the chasm between legitimate authority and rebellious insubordination. The direct, quoted dialogue, **"We will not come up,"** serves as a powerful **dramatic element**, emphasizing the rebels' unyielding stance and their absolute commitment to their mutiny. This verbal defiance also functions as **foreshadowing**, signaling that no reconciliation is possible and that a severe divine judgment is imminent. Furthermore, there is an element of **dramatic irony**, as the audience, aware of God's power and past judgments, knows the tragic outcome of such open rebellion against Him, while Dathan and Abiram remain defiantly ignorant or dismissive of their impending doom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 16:12 profoundly underscores the gravity of rebellion against divine authority. Dathan and Abiram's refusal to "come up" is not merely a rejection of Moses' leadership but an affront to God Himself, who ordained Moses. This act encapsulates the perennial human struggle against God's sovereignty and the dangerous allure of pride and self-exaltation. It serves as a stark reminder that challenging God's established order, whether in leadership or in His revealed will, carries severe consequences. The narrative reiterates that true wisdom lies in humble submission to God's ways and His chosen instruments, even when they are imperfect, rather than in defiant self-assertion.

* [1 Samuel 15:23](/1_samuel/15-23 "1 Samuel 15:23 - Rebellion is as the sin of witchcraft")
* [Romans 13:1-2](/romans/13-1 "Romans 13:1-2 - Submission to Governing Authorities")
* [Jude 1:11](/jude/1-11 "Jude 1:11 - The Way of Cain, Balaam, and Korah")

### REFLECTION AND APPLICATION
The narrative of Dathan and Abiram's rebellion, culminating in their defiant refusal, serves as a timeless cautionary tale for believers today. It compels us to honestly examine our own hearts regarding authority—both divine and human. Do we, like Dathan and Abiram, harbor a spirit of resistance, pride, or self-interest that prevents us from submitting to legitimate leadership or God's revealed will? This passage calls us to cultivate a posture of humility, discernment, and trust in God's sovereign plan, even when His ways or His chosen instruments are challenging or difficult to understand. True spiritual maturity involves recognizing that God often works through fallible human vessels, and our ultimate allegiance is to Him. The freedom and blessing of God are found not in rebellion, but in humble obedience and submission to His divine order.

#### Questions for Reflection
* **In what areas of my life do I struggle with submitting to legitimate authority, whether spiritual, civil, or familial?**
* **How can I cultivate a spirit of humility and trust in God's providence, even when His ways or His chosen leaders are difficult to understand or accept?**
* **What lessons can I draw from Dathan and Abiram's defiance about the dangers of pride, envy, and self-exaltation in my own life and community?**

### FAQ
**What was the specific grievance of Dathan and Abiram, distinct from Korah's?**

Answer: While Korah, a Levite, primarily challenged the Aaronic priesthood's exclusive right to offer incense and serve at the altar, Dathan and Abiram, from the tribe of Reuben, had a distinct grievance rooted in their tribal heritage. As descendants of Reuben, Jacob's firstborn, they likely felt that their tribe had a historical claim to preeminence and leadership that had been usurped by Moses and the tribe of Levi. Their accusations, articulated in [Numbers 16:13-14](/numbers/16-13 "Numbers 16:13-14 - Dathan and Abiram's Accusation"), centered on Moses' perceived consolidation of power and his failure to bring them into a "land flowing with milk and honey," ironically referring to Egypt and contrasting it with the harsh wilderness. Their rebellion was thus more about political and hereditary leadership, whereas Korah's was about priestly access and privilege.

**Why was their refusal to "come up" so significant?**

Answer: Their refusal was a profound act of open insubordination and contempt, sealing their fate. In ancient Near Eastern contexts, appearing before an authority figure (especially one divinely appointed like Moses) was a sign of respect, submission, or at least a willingness to engage in a formal process. By explicitly stating, "We will not come up," Dathan and Abiram not only rejected Moses' summons but also openly declared their independence from his authority and their unwavering commitment to their rebellion. It was a public and defiant rejection of God's chosen representative, demonstrating their hardened hearts and leaving no room for reconciliation, thereby necessitating divine judgment.

### CHRIST-CENTERED FULFILLMENT
The defiant refusal of Dathan and Abiram to "come up" to Moses stands in stark contrast to the perfect obedience and humble submission of Jesus Christ. While these rebels sought to elevate themselves and usurp authority, Jesus, though truly God, did not cling to His divine prerogatives but "emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation")). He did not come to be served, but to serve, and to give his life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Unlike Dathan and Abiram, who refused to "come up" to an earthly leader, Jesus "came down" from heaven, not to do His own will, but the will of the Father who sent Him ([John 6:38](/john/6-38 "John 6:38 - Jesus Came to Do the Father's Will")). His perfect obedience, even "unto death on a cross" ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")), stands as the ultimate antithesis to human rebellion. Through His submission, Christ became the true and ultimate authority, the great High Priest to whom all knees will one day bow ([Philippians 2:10-11](/philippians/2-10 "Philippians 2:10-11 - Every Knee Shall Bow to Jesus")), offering a path to reconciliation and life for those who humble themselves and embrace His divine authority, a path tragically rejected by Dathan and Abiram.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Peter 2:13

¶ Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;

1 Peter 2:14

Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

Proverbs 29:9

¶ [If] a wise man contendeth with a foolish man, whether he rage or laugh, [there is] no rest.

Jude 1:8

¶ Likewise also these [filthy] dreamers defile the flesh, despise dominion, and speak evil of dignities.

Isaiah 3:5

And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.