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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Very angry: This anger was a zeal against sin; and an indignation at the affront offered to God; like that which the same holy prophet conceived upon the sight of the golden calf, Ex. 32. 19.
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Summary
Numbers 16:15 encapsulates Moses' profound and righteous indignation in the face of the brazen rebellion orchestrated by Korah, Dathan, and Abiram. This pivotal verse records Moses' fervent appeal to the LORD to reject the hypocritical offerings of his adversaries, simultaneously serving as a powerful and blameless defense of his own leadership, emphasizing that he had neither exploited nor harmed the people entrusted to his care.
Context
Literary Context
This verse is deeply embedded within the dramatic and tragic narrative of the rebellion against Moses and Aaron's divinely appointed authority, meticulously detailed in Numbers 16. The preceding verses establish the escalating defiance: Korah, a Levite, along with Dathan and Abiram from the tribe of Reuben, had mounted a significant challenge, accusing Moses and Aaron of exalting themselves above the congregation of the LORD (Numbers 16:1-3). Moses had previously attempted to engage Dathan and Abiram directly, summoning them to appear before him, but they defiantly refused, sending back insolent and slanderous messages that accused Moses of failing to lead them into a land flowing with milk and honey and of attempting to "make a prince over us" (Numbers 16:12-14). It is this direct, contemptuous defiance, coupled with their baseless accusations and the broader challenge to God's established order, that ignites Moses' intense "wrath" and prompts his immediate, impassioned appeal to the LORD for divine intervention and justice.
Historical & Cultural Context
The setting for this event is the wilderness journey, a period consistently marked by the Israelites' murmuring, rebellion, and testing of God and His appointed leaders. In the ancient Near East, and particularly within the covenant community of Israel, leadership was understood as a direct extension of divine authority; therefore, challenging it was tantamount to challenging God Himself. Offerings and sacrifices were central to Israelite worship and covenant maintenance, but their acceptance by God was always contingent upon the worshipper's heart, obedience, and moral standing, not merely the ritual act itself. The specific mention of "taking an ass" refers to the common practice of leaders, officials, or even prophets taking property or tribute from the people, often as a form of exploitation or corruption. Moses' emphatic denial underscores his adherence to the highest standards of integrity and selfless service, contrasting sharply with the corrupt practices sometimes found in other ancient societies. His defense resonates with the expectations for righteous and just leadership within the covenant community, where leaders were to be shepherds, not wolves.
Key Themes
Numbers 16:15 powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. Firstly, it highlights the theme of Righteous Indignation, demonstrating that Moses' anger is not a personal outburst of pique but a holy zeal for God's honor and the integrity of His divine commission. This reflects God's own fierce displeasure with rebellion and sin, as seen in numerous instances throughout the wilderness wanderings, such as the judgment at Taberah. Secondly, the verse underscores the critical theme of Integrity in Leadership, as Moses vehemently defends his blameless character against false accusations, affirming that he had not exploited or oppressed the people. This echoes the biblical ideal of a leader who serves rather than takes, a principle exemplified by Moses' unique humility (Numbers 12:3). Finally, the verse emphasizes Divine Justice and Discernment, as Moses appeals directly to God to "Respect not thou their offering," knowing that God sees the heart and will not accept hypocritical worship from those in rebellion. This profound truth is a consistent thread throughout the Old Testament, where God repeatedly prioritizes righteousness and justice over mere ritual (Proverbs 15:8 and Isaiah 1:13-15).
Exposition and Analysis
Key Word Analysis
This word denotes an intense, burning anger, often used in Scripture to describe God's own fierce displeasure with sin and disobedience. When applied to Moses here, it signifies not a personal tantrum or sinful rage, but a deep-seated, righteous indignation stemming from the severe challenge to God's chosen authority and the slander against his faithful service. It underscores the gravity of the rebellion as a direct affront to divine order and the covenant.
This root primarily means "to turn," but in context, it carries the implication "to face," "to look upon," or "to regard with favor." Moses' plea, "Respect not thou their offering," is an appeal for God to turn away from or withhold His favorable regard from the rebels' offerings. This implies that God's acceptance of worship is not merely about the ritual act itself, but about the heart, motives, and obedience of the worshipper. Moses understands that an offering from a rebellious, unrepentant heart is an abomination to the LORD.
This refers to a male ass, a common beast of burden and a valuable possession in ancient Israelite agrarian society. Moses' statement, "I have not taken one ass from them," is a powerful declaration of his incorruptibility and non-exploitation. It symbolizes that he had not used his position for personal gain, material enrichment, or to unjustly burden the people, directly refuting the accusations of the rebels who claimed he had brought them out to "make a prince over us" (Numbers 16:13).
Verse Breakdown
"And Moses was very wroth"
This phrase conveys the depth and intensity of Moses' anger. It is not a sinful outburst of personal pique, but a holy indignation, born from his zeal for God's honor and the integrity of the divine commission. The rebellion of Korah, Dathan, and Abiram was not merely against Moses personally, but fundamentally against the LORD who had appointed him, making Moses' anger a reflection of God's own displeasure with such blatant defiance and sin against His established order.
"and said unto the LORD, Respect not thou their offering"
In his righteous anger, Moses immediately turns to God, appealing directly to divine justice and omniscience. He understands that the rebels' outward religious acts (likely referring to their attempts to offer incense or other sacrifices, a role they usurped) are an empty show, devoid of sincere hearts and true obedience. Moses asks God to expose their hypocrisy by refusing to accept their worship, knowing that God discerns the true motives of the heart and rejects the offerings of the wicked and rebellious.
"I have not taken one ass from them, neither have I hurt one of them"
This is Moses' powerful self-vindication against the implicit and explicit accusations of the rebels. He declares his blamelessness and integrity as a leader. The phrase "I have not taken one ass from them" signifies that he had not exploited the people for personal gain, unjustly seized their property, or burdened them with excessive demands. "Neither have I hurt one of them" means he had not oppressed, abused, or caused physical or emotional harm to any individual, contrasting sharply with the rebels' claim that he had dealt ill with them or brought them to a place of suffering (Numbers 16:13).
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Juxtaposition is evident in the stark contrast between Moses' righteous anger and his humble, blameless defense, set against the backdrop of the rebels' insolent defiance and false accusations. Moses' immediate and direct Appeal to a Higher Authority (the LORD) demonstrates his profound reliance on God for vindication rather than seeking personal revenge, highlighting his deep faith and submission to divine will. The phrase "I have not taken one ass from them" functions as a form of Rhetorical Assertion or Apologia, a powerful declaration of innocence that is meant to be self-evident and unassailable, serving as a direct and definitive refutation of any claims of corruption or abuse of power. The "ass" itself serves as potent Symbolism, representing any form of exploitation, unjust burden, or personal gain, making Moses' denial a comprehensive statement of his unwavering integrity and selfless leadership.
Theological and Thematic Connections
Numbers 16:15 profoundly illustrates the divine demand for sincerity in worship and the grave consequences of rebellion against God's appointed authority. Moses' righteous anger is a theological statement, demonstrating that true leadership, when aligned with God's will, will defend His honor and established order against those who seek to undermine it. The plea for God to "Respect not thou their offering" underscores a consistent biblical theme: God values a right heart, genuine obedience, and moral integrity far above mere ritualistic performance. This passage serves as a stark reminder that outward religious acts are an abomination to God when performed by those whose hearts are rebellious, whose motives are impure, or whose lives are marked by injustice and hypocrisy. It also highlights God's ultimate justice in vindicating His faithful servants and judging with precision those who defy His established order and slander His chosen ones.
Reflection and Application
Moses' response in Numbers 16:15 offers a powerful paradigm for believers navigating leadership, false accusations, and the challenges of maintaining integrity in a fallen world. His "very wroth" reaction, while intense, was not born of selfish pride or vindictiveness but of a holy zeal for God's honor and the preservation of His divine order. This teaches us to discern carefully between sinful anger (driven by ego, resentment, or revenge) and righteous indignation (fueled by a passion for justice, truth, and a defense of God's name and His people). For those in positions of leadership, Moses' emphatic defense—"I have not taken one ass from them, neither have I hurt one of them"—serves as a timeless call to blamelessness, transparency, and selfless service, particularly when facing unjust criticism or slander. It reminds us that our ultimate vindication rests with God, who sees the heart and will judge righteously. We are called to trust Him to defend our character when falsely accused, rather than resorting to personal retaliation, and to stand firm for God's truth and justice even in the face of intense opposition and personal cost.
Questions for Reflection
FAQ
Why was Moses so 'wroth' in this situation?
Moses' "wrath" was not a personal fit of temper or an uncontrolled outburst, but a profound, righteous indignation. It stemmed from the fact that Korah, Dathan, and Abiram's rebellion was not merely against him as a person, but fundamentally against the LORD Himself, who had divinely appointed Moses as leader and established the Levitical priesthood through Aaron. Their defiance challenged God's established order, slandered His chosen servant, and threatened the spiritual integrity of the entire community, making Moses' anger a reflection of God's own displeasure with such blatant sin and rebellion against His sovereign will and covenant.
What does "Respect not thou their offering" mean, and why did Moses say it?
When Moses said, "Respect not thou their offering," he was appealing directly to God's justice, omniscience, and holiness. In ancient Israelite worship, offerings were meant to be expressions of devotion, obedience, and atonement. However, God consistently teaches throughout Scripture that He looks at the heart of the worshipper, not just the outward ritual. Moses knew that the hearts of Korah and his company were filled with rebellion, pride, and hypocrisy, seeking personal glory rather than God's honor. Therefore, their offerings, no matter how outwardly religious or costly, were an abomination to the LORD because they came from unrepentant hearts in defiance of His command. Moses was asking God to expose their hypocrisy and refuse to accept their worship, demonstrating that God rejects the sacrifices of the wicked and those who are in rebellion against Him (Proverbs 15:8, Isaiah 1:13-15).
Christ-Centered Fulfillment
Moses, as a faithful leader, intercessor, and prophet, powerfully foreshadows the ultimate blameless leader and High Priest, Jesus Christ. Just as Moses was "very wroth" at the rebellion against God's appointed order and the slander against His servant, so too did Jesus exhibit righteous indignation against those who defiled God's temple and twisted His truth, demonstrating a holy zeal for His Father's house (John 2:13-17). Moses' fervent appeal to God to "Respect not thou their offering" finds its ultimate and perfect fulfillment in Christ, whose sinless life and atoning sacrifice on the cross became the one truly acceptable and eternally efficacious offering to God, unlike the hypocritical sacrifices of the rebellious. Jesus, the true Lamb of God, perfectly fulfilled the requirement of a pure, unblemished offering, not for His own sin, but for ours, thereby establishing a new covenant through His blood (Hebrews 9:14 and Hebrews 10:10-14). Furthermore, Moses' defense, "I have not taken one ass from them, neither have I hurt one of them," profoundly points to Christ's absolute integrity and selfless leadership. Jesus never exploited His followers for personal gain, but rather "came not to be ministered unto, but to minister, and to give his life a ransom for many" (Matthew 20:28). He suffered under false accusations and unjust condemnation, yet, like Moses, He committed Himself to Him who judges righteously (1 Peter 2:23). Ultimately, God fully vindicated Jesus through His glorious resurrection, accepting His perfect life and sacrifice as the only means of reconciliation and redemption, thereby "respecting" His offering above all others and establishing Him as the eternal High Priest and King over all creation (Acts 2:24).