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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 16:12–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The insolence of Dathan and Abiram, and their treasonable remonstrance. Moses had heard what Korah had to say, and had answered it; now he summons Dathan and Abiram to bring in their complaints (Num 16:12); but they would not obey his summons, either because they could not for shame say that to his face which they were resolved to say, and then it is an instance of some remains of modesty in them; or, rather, because they would not so far own his authority, and then it is an instance of the highest degree of impudence. They spoke the language of Pharaoh himself, who set Moses at defiance, but they forgot how dearly he paid for it. Had not their heads been wretchedly heated, and their hearts hardened, they might have considered that, if they regarded not these messengers, Moses could soon in God's name send messengers of death for them. But thus the God of this world blinds the minds of those that believe not. But by the same messengers they send their articles of impeachment against Moses; and the charge runs very high. 1. They charge him with having done them a great deal of wrong in bringing them out of Egypt, invidiously calling that a land flowing with milk and honey, Num 16:13. Onions, and garlick, and fish, they had indeed plenty of in Egypt, but it never pretended to milk and honey; only they would thus banter the promise of Canaan. Ungrateful wretches, to represent that as an injury to them which was really the greatest favour that ever was bestowed upon any people! 2. They charge him with a design upon their lives, that he intended to kill them in the wilderness, though they were so well provided for. And, if they were sentenced to die in the wilderness, they must thank themselves. Moses would have healed them, and they would not be healed. 3. They charge him with a design upon their liberties, that he meant to enslave them, by making himself a prince over them. A prince over them! Was he not a tender father to them? nay, their devoted servant for the Lord's sake? Had they not their properties secured, their order preserved, and justice impartially administered? Did they not live in ease and honour? And yet they complain as if Moses's yoke were heavier than Pharaoh's. And did Moses make himself a prince? Far from it. How gladly would he have declined the office at first! How gladly would he have resigned it many a time since! And yet he is thus put under the blackest characters of a tyrant and a usurper. 4. They charge him with cheating them, raising their expectations of a good land, and then defeating them (Num 16:14): Thou hast not brought us, as thou promisedst us, into a land that floweth with milk and honey; and pray whose fault was that? He had brought them to the borders of it, and was just ready, under God, to put them in possession of it; but they thrust it away from them, and shut the door against themselves; so that it was purely their own fault that they were not now in Canaan, and yet Moses must bear the blame. Thus when the foolishness of man perverteth his way his heart fretteth against the Lord, Pro 19:3. 5. They charge him in the general with unfair dealing, that he put out the eyes of these men, and then meant to lead them blindfold as he pleased. The design of all he did for them was to open their eyes, and yet they insinuate that he intended to put out their eyes, that they might not see themselves imposed upon. Note, The wisest and best cannot please every body, nor gain the good word of all. Those often fall under the heaviest censures who have merited the highest applause. Many a good work Moses had shown them from the Father, and for which of these do they reproach him?
II.Moses's just resentment of their insolence, Num 16:15.
Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see a people ruining themselves for whose salvation he had done so much. In this discomposure,
1.He appeals to God concerning his own integrity; whereas they basely reflected upon him as ambitious, covetous, and oppressive, in making himself a prince over them, God was his witness,
(1.)That he never got any thing by them: I have not taken one ass from them, not only not by way of bribery and extortion, but not by way of recompence or gratuity for all the good offices he had done them; he never took the pay of a general, or the salary of a judge, much less the tribute of a prince. He got more in his estate when he kept Jethro's flock than when he came to be king in Jeshurun.
(2.)That they never lost any thing by him: Neither have I hurt any one of them, no, not the least, no, not the worst, no, not those that had been most peevish and provoking to him: he never abused his power to the support of wrong. Note, Those that have never blemished themselves need not fear being slurred by others: when men condemn us we may be easy, if our own hearts condemn us not.
2.He begs of God to plead his cause, and clear him, by showing his displeasure at the incense which Korah and his company were to offer, with whom Dathan and Abiram were in confederacy. Lord, says he, Respect not thou their offering. Herein he seems to refer to the history of Cain, lately written by his own hand, of whom it is said that to him and his offering God had not respect, Gen 4:5. These that followed the gainsaying of Korah walked in the way of Cain (these are put together, Jde 1:11), and therefore he prays that they might be frowned upon as Cain was, and put to the same confusion.
III.Issue joined between Moses and his accusers.
1.Moses challenges them to appear with Aaron next morning, at the time of offering up the morning incense, and refer the matter to God's judgment, Num 16:16, Num 16:17. Since he could not convince them by his calm and affectionate reasoning, he is ready to enter into bonds to stand God's award, not doubting but that God would appear, to decide the controversy. This reference he had agreed to before (Num 16:6, Num 16:7), and here adds only one clause, which bespeaks his great condescension to the plaintiffs, that Aaron, against whose advancement they excepted, though now advanced by the divine institution to the honour of burning incense within the tabernacle, yet, upon this trial, should put himself into the place of a probationer, and stand upon the level with Korah, at the door of the tabernacle; nay, and Moses himself would stand with them, so that the complainant shall have all the fair dealing he can desire; and thus every mouth shall be stopped.
2.Korah accepts the challenge, and makes his appearance with Moses and Aaron at the door of the tabernacle, to make good his pretensions, Num 16:18, Num 16:19. If he had not had a very great stock of impudence, he could not have carried on the matter thus far. Had not he lately seen Nadab and Abihu, the consecrated priests, struck dead for daring to offer incense with unhallowed fire? and could he and his accomplices expect to fare any better in offering incense with unhallowed hands? Yet, to confront Moses and Aaron, in the height of his pride he thus bids defiance to Heaven, and pretends to demand the divine acceptance without a divine warrant; thus wretchedly is the heart hardened through the deceitfulness of sin. They took every man his censer. Perhaps these were some of the censers which these heads of families had made use of at their family-altars, before this part of religious service was confined to the priesthood and the altar in the tabernacle (and they would bring them into use and reputation again); or they might be common chafing-dishes, which were for their ordinary use. Now to attend the solemn trial, and to be witness of the issue, one would have thought Moses should have gathered the congregation against the rebels, but it seems Korah gathered them against Moses (Num 16:19), which intimates that a great part of the congregation sided with Korah, were at his beck, and wished him success, and that Korah's hopes were very high of carrying the point against Aaron; for, had he suspected the event, he would not have coveted to make the trial thus public: but little did he think that he was now calling the congregation together to be the witnesses of his own confusion! Note, Proud and ambitious men, while they are projecting their own advancement, often prove to have been hurrying on their own shameful fall.
IV.The judgment set, and the Judge taking the tribunal, and threatening to give sentence against the whole congregation.
1.The glory of the Lord appeared, Num 16:19. The same glory that appeared to instal Aaron in his office at first (Lev 9:23) now appeared to confirm him in it, and to confound those that oppose him, and set up themselves in competition with him. The shechinah, or divine Majesty, the glory of the eternal Word, which ordinarily dwelt between the cherubim within the veil, now was publicly seen over the door of the tabernacle, to the terror of the whole congregation; for, though they saw no manner of similitude, yet probably the appearances of the light and fire were such as plainly showed God to be angry with them; as when he appeared, Num 14:10. Nothing is more terrible to those who are conscious of guilt than the appearances of divine glory; for such a glorious Being must needs be a formidable enemy.
2.God threatened to consume them all in a moment, and, in order to that, bade Moses and Aaron stand from among them, Num 16:21. God thus showed what their sin deserved, and how very provoking it was to him. See what a dangerous thing it is to have fellowship with sinners, and in the least to partake with them. Many of the congregation, it is likely, came only for company, following the crowd, or for curiosity, to see the issue, yet not coming, as they ought to have done, to bear their testimony against the rebels, and openly to declare for God and Moses, they had like to have been all consumed in a moment. If we follow the herd into which the devil has entered, it is at our peril.
V.The humble intercession of Moses and Aaron for the congregation, Num 16:22.
1.Their posture was importuning: they fell on their faces, prostrating themselves before God, as supplicants in good earnest, that they might prevail for sparing mercy. Though the people had treacherously deserted them, and struck in with those that were in arms against them, yet they approved themselves faithful to the trusts reposed in them, as shepherds of Israel, who were to stand in the breach when they saw the flock in danger. Note, If others fail in their duty to us, this does not discharge us from our duty to them, nor take off the obligations we lie under to seek their welfare.
2.Their prayer was a pleading prayer, and it proved a prevailing one. Now God would have destroyed them if Moses had not turned away his wrath (Psa 106:23); yet far be it from us to imagine that Moses was more considerate or more compassionate than God in such a case as this: but God saw fit to show his just displeasure against the sin of sinners by the sentence, and at the same time to show his gracious condescension to the prayers of the saints, by the revocation of the sentence at the intercession of Moses. Observe in the prayer,
(1.)The title they give to God: The God of the spirits of all flesh. See what man is; he is a spirit in flesh, a soul embodied, a creature wonderfully compounded of heaven and earth. See what God is; he is the God of the spirits of all mankind. He forms the spirit, Zac 12:1. He fathers it, Heb 12:9. He has an ability to fashion it (Psa 33:15), and authority to dispose of it, for he has said, All souls are mine, Eze 18:4. They insinuate hereby that though, as the God of the spirits of all flesh, he might in sovereignty consume this congregation in a moment, yet it was to be hoped that he would in mercy spare them, not only because they were the work of his own hands, and he had a propriety in them, but because, being the God of spirits, he knew their frame, and could distinguish between the leaders and the led, between those who sinned maliciously and those who were drawn in by their wiles, and would make a difference accordingly in his judgments.
(2.)The argument they insist on; it is much the same with that which Abraham urged in his intercession for Sodom (Gen 18:23): Wilt thou destroy the righteous with the wicked? Such is the plea here: Shall one man sin and wilt thou be wroth with all the congregation? Not but that it was the sin of them all to join in this matter, but the great transgression was his that first hatched the treason. Note, Whatever God may do in sovereignty and strict justice, we have reason to hope that he will not destroy a congregation for the sin of one, but that, righteousness and peace having kissed each other in the undertaking of the Redeemer, mercy shall rejoice against judgment. Moses knew that all the congregation must perish in the wilderness by degrees, yet he is thus earnest in prayer that they might not be consumed at once, and would reckon it a favour to obtain a reprieve. Lord, let it alone this year.
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Summary
Numbers 16:13 vividly captures the bitter defiance of Dathan and Abiram, central figures in Korah's rebellion against Moses and Aaron. Their words betray a profound spiritual delusion and ingratitude, as they sarcastically accuse Moses of malevolent intent—leading them out of a romanticized Egypt, which they falsely portray as a land of abundance, only to perish in the wilderness—while simultaneously charging him with tyrannical ambition, seeking to establish himself as an absolute ruler over them. This verse encapsulates their complete rejection of God's divine deliverance and His appointed leadership.
Context
Literary Context
This verse is a direct and insolent reply to Moses' summons in Numbers 16:12. Following Korah's initial challenge, Moses attempts to address Dathan and Abiram separately, recognizing their distinct role and influence within the rebellion. Their refusal to appear before Moses, coupled with this accusatory and contemptuous message, marks a significant escalation of the conflict. It transforms a general complaint against leadership into a personal, direct affront to Moses' God-given authority, setting the stage for the dramatic and severe divine judgment that swiftly follows. This exchange underscores the depth of their insubordination and their hardened unwillingness to submit to any form of accountability or reason.
Historical & Cultural Context
The events of Numbers 16 unfold during the Israelites' protracted wilderness wanderings, a period consistently marked by widespread murmuring, disobedience, and challenges to divine authority, as evidenced by incidents such as the complaints about manna in Numbers 11 or the rebellion at Kadesh Barnea in Numbers 14. The phrase "land that floweth with milk and honey" was a deeply significant and well-established divine promise, consistently employed throughout the Pentateuch to describe the fertile, abundant, and blessed land of Canaan, their ultimate destination (e.g., Exodus 3:8). Dathan and Abiram's ironic and blasphemous application of this sacred phrase to Egypt, a land of brutal slavery and oppression, reveals a profound spiritual amnesia and a romanticized, distorted view of their past bondage. They preferred the perceived security of slavery over the challenges and responsibilities of freedom and the journey toward God's promised inheritance. Their accusation of Moses seeking to be a "prince" also reflects the ancient Near Eastern understanding of absolute kingship and tyrannical rule, projecting their own rebellious desires for power onto Moses.
Key Themes
Numbers 16:13 powerfully illustrates several recurring themes foundational to the book of Numbers and the broader Pentateuch. Central among these is the theme of Rebellion Against Divine Authority, where human defiance is directed not merely at Moses, God's chosen servant, but ultimately at the God who appointed and empowered him. Dathan and Abiram's words are a direct rejection of God's chosen leader and, by extension, God's sovereign plan for His people. This verse also highlights Ingratitude and Distorted Perception, as the rebels utterly fail to appreciate God's miraculous deliverance from Egyptian bondage, instead viewing their liberation as a precursor to their demise. Their mischaracterization of Egypt as a "land that floweth with milk and honey" is a stark example of Spiritual Blindness, where the blessings of freedom are despised and the miseries of slavery are romanticized and preferred. Finally, the baseless accusation of Moses' self-exaltation underscores the theme of False Accusation and Slander, revealing the destructive power of bitterness and envy, which often leads to baseless charges against righteous leadership, contrasting sharply with Moses' true humility as described in Numbers 12:3.
Exposition and Analysis
Key Word Analysis
Meaning "a little or few (often adverbial or compar.); almost (some, very) few(-er, -est), lightly, little (while), (very) small (matter, thing), some, soon, [idiom] very." This interrogative phrase, "Is it a small thing?", carries a strong sarcastic and dismissive tone. Dathan and Abiram use it to mock Moses' actions, implying that his supposed misdeeds—bringing them out of Egypt to die—are not merely significant but an egregious offense, far from "a small thing." It underscores their profound contempt and ingratitude for God's deliverance.
A primitive root meaning "to flow freely (as water), i.e. (specifically) to have a (sexual) flux; figuratively, to waste away; also to overflow; flow, gush out, have a (running) issue, pine away, run." This word, when used in the phrase "land that floweth with milk and honey," describes the rich, abundant, and overflowing fertility of the Promised Land. Dathan and Abiram's application of this term to Egypt, a land of their oppression, is a profound and deliberate act of irony, revealing their utter spiritual perversion in romanticizing their bondage and despising the true freedom and inheritance God had prepared for them.
A primitive root meaning "to have (transitively, exercise; reflexively, get) dominion; [idiom] altogether, make self a prince, (bear) rule." In this context, Dathan and Abiram accuse Moses of aspiring to be an absolute, tyrannical "prince" or dictator over them. This accusation is a projection of their own rebellious desire for power and control onto Moses, whose leadership was consistently characterized by humility, intercession, and obedience to God, not self-exaltation (e.g., Numbers 12:3).
Verse Breakdown
"Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey,"
This opening clause is drenched in sarcasm and bitter irony. Dathan and Abiram frame their liberation from Egypt not as a divine rescue but as a trivial, perhaps even malevolent, act orchestrated by Moses. The deliberate misapplication of "a land that floweth with milk and honey" to Egypt is a radical distortion of truth, designed to undermine Moses' credibility and God's benevolent act of salvation. They are essentially saying, "Was it not enough that you took us from this supposed paradise (Egypt)?"
"to kill us in the wilderness,"
This is a direct and malicious accusation of intent. Dathan and Abiram assert that Moses' ultimate purpose in leading them into the wilderness was not to guide them to the Promised Land but to orchestrate their demise. This charge is a gross slander, ignoring God's continuous provision (manna, water, protection) and Moses' tireless intercession on their behalf. It reflects their own fear, discontent, and a complete lack of faith in God's faithfulness and providential care.
"except thou make thyself altogether a prince over us?"
This final clause reveals the core of their resentment: the accusation that Moses' true motive was selfish ambition. They claim that Moses' actions were not for God's glory or the people's good, but solely to establish himself as an unchallenged, absolute ruler. This charge is particularly ironic given Moses' consistent humility and his repeated attempts to relinquish leadership or defer to God's will. It exposes their own desire for power and their inability to comprehend true, God-ordained leadership, which is characterized by service rather than self-exaltation.
Literary Devices
Numbers 16:13 is rich with rhetorical and literary devices that amplify its rebellious and accusatory tone. The most prominent device is Irony, specifically Verbal Irony, as Dathan and Abiram refer to Egypt, the land of their brutal slavery and oppression, as "a land that floweth with milk and honey." This is a profound reversal of the phrase's established meaning, which consistently describes the fertile and abundant Promised Land, thereby highlighting their spiritual blindness and distorted perception of reality. Furthermore, the verse employs Sarcasm through the rhetorical question, "Is it a small thing...?" This dismissive tone underscores their profound contempt for Moses and their ingratitude for God's miraculous deliverance. Hyperbole is evident in their accusation, "to kill us in the wilderness," which exaggerates their perceived suffering and attributes malicious, murderous intent to Moses, far beyond the reality of God's providential care and Moses' compassionate leadership. Finally, the verse presents a stark Antithesis between their romanticized, false view of Egypt (slavery as paradise) and their demonized, rebellious view of the wilderness journey (freedom as a death trap), setting up a dramatic contrast between their rebellious perspective and God's redemptive truth.
Theological and Thematic Connections
Numbers 16:13 serves as a stark warning against the insidious dangers of spiritual blindness, profound ingratitude, and outright rebellion against divinely appointed authority. The theological implications are profound: Dathan and Abiram's rejection of Moses was, at its core, a direct rejection of God Himself, who had sovereignly chosen, called, and empowered Moses as His servant. Their distorted perception of Egypt as a "land flowing with milk and honey" illustrates how a hardened heart, fueled by discontent and envy, can twist truth, romanticize past bondage, and despise the very freedom, provision, and future God graciously offers. This episode underscores the severe consequences of murmuring and discontent, revealing how such attitudes can escalate into outright rebellion and lead to swift and severe divine judgment. The narrative reminds us that true, God-ordained leadership is often misunderstood and maligned by those whose hearts are set against God's purposes, and that God holds His people accountable for their attitude towards His chosen servants.
Reflection and Application
Numbers 16:13 offers timeless and profound lessons for believers navigating their own spiritual journeys. It challenges us to deeply examine our hearts for any lingering seeds of discontent, ingratitude, or unacknowledged rebellion, especially when facing difficulties, prolonged periods of waiting, or uncomfortable "wilderness" experiences. Do we, perhaps subtly, romanticize past comforts or perceived securities, even if they were forms of spiritual or emotional bondage, while despising the challenging path of freedom, growth, and sanctification God has set before us? This verse calls us to cultivate a profound spirit of thankfulness for God's past deliverance and His unfailing present provision, even when the future seems uncertain or the journey arduous. It also serves as a potent reminder to respect, honor, and pray for spiritual leaders, recognizing that their authority is often God-ordained, and that challenging it without just cause can be a serious affront to God Himself. We are called to discern motives, guarding against the temptation to slander, accuse, or undermine those in authority, and instead to walk in humility, submission to God's will, and trust in His sovereign plan, even when it leads through uncomfortable or unexpected terrain.
Questions for Reflection
FAQ
Why do Dathan and Abiram call Egypt "a land that floweth with milk and honey" when it was a place of slavery?
This statement by Dathan and Abiram is a profound example of spiritual blindness, deep ingratitude, and a severely distorted perception of reality. The phrase "a land that floweth with milk and honey" was God's consistent and beloved description of the Promised Land of Canaan, symbolizing its incredible abundance, fertility, and the rich blessings awaiting Israel as their inheritance (e.g., Exodus 3:8 and Deuteronomy 27:3). Dathan and Abiram's application of this sacred, divinely-given phrase to Egypt, a place of brutal bondage, forced labor, and oppression, reveals their complete and utter ingratitude for God's miraculous deliverance. They had romanticized their past slavery, perhaps longing for the perceived security, stability, and material provisions of Egypt, even under tyranny, over the challenging journey of faith and freedom in the wilderness. Their spiritual vision was so clouded by discontent, bitterness, and rebellion that they preferred the "fleshpots of Egypt" (as mentioned in Numbers 11:5) to the divine promise and the true liberation God was forging for them. It tragically underscores how a hardened heart and a rebellious spirit can twist reality, making the chains of bondage seem desirable and the path to true freedom appear as a threat.
Christ-Centered Fulfillment
The rebellion of Dathan and Abiram against Moses, God's divinely appointed leader, serves as a powerful Old Testament foreshadowing of humanity's ultimate rebellion against Christ, the true and ultimate Leader and Deliverer. Just as Dathan and Abiram falsely accused Moses of bringing them out to kill them and of seeking to make himself a "prince," so too did many reject Jesus, accusing Him of blasphemy, sedition, and seeking earthly kingship, ultimately leading to His unjust crucifixion (e.g., Luke 23:2 and John 19:12). The Israelites' longing for the "milk and honey" of Egypt, a land of spiritual and physical slavery, over the challenging wilderness journey to the true Promised Land, illustrates the human tendency to prefer the fleeting comforts and perceived securities of sin and worldly bondage over the demanding, yet ultimately liberating, path of following Christ. Jesus, unlike Moses, truly is the "Prince of Peace" (Isaiah 9:6) and the King of Kings (Revelation 19:16), but His rule is characterized by humble service and self-sacrificial love, not self-exaltation (e.g., Philippians 2:5-8). He leads us out of the bondage of sin and death into the true spiritual "land flowing with milk and honey"—the abundant life and eternal inheritance found in Him (e.g., John 10:10 and Ephesians 1:3-14). The wilderness journey, though difficult, was God's chosen path to the Promised Land; similarly, our trials and sufferings are part of God's refining process, leading us to a deeper relationship with Christ and our eternal rest (e.g., Hebrews 4:1-11). Ultimately, those who reject God's chosen leader, whether Moses in the Old Covenant or Christ in the New, face severe consequences, while those who humbly follow find true life, blessing, and eternal salvation.