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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 16:16 marks a pivotal moment in the escalating confrontation between Moses and Korah's rebellious faction during Israel's wilderness journey. In this verse, Moses, acting under divine instruction, issues a direct and solemn summons to Korah and his entire company, commanding them to present themselves before the LORD the following day. This challenge sets the stage for a definitive divine arbitration, designed to unequivocally reveal God's chosen leaders and priests, thereby settling the profound dispute over legitimate spiritual and governmental authority within the Israelite community.
Context
Literary Context
This verse is deeply embedded within the dramatic narrative of Korah's rebellion, meticulously detailed in Numbers chapter 16. The preceding verses establish the formidable nature of the challenge: Korah, a prominent Levite, along with Dathan and Abiram (Reubenites), and 250 respected leaders, directly dispute Moses' leadership and Aaron's exclusive priestly authority. Their audacious claim, "all the congregation are holy, every one of them, and the LORD is among them" (Numbers 16:3), directly undermines God's divinely established order. Moses, overwhelmed by the gravity of the rebellion, falls on his face in prayer (Numbers 16:4) before proposing a test involving the offering of incense—a sacred act strictly reserved for the consecrated priests. Numbers 16:16 serves as Moses' formal declaration of this challenge, inviting the rebels to participate in the very priestly function they sought to usurp, thereby allowing God Himself to adjudicate the matter and reveal His true chosen servants.
Historical & Cultural Context
The wilderness journey was a critical period for the nascent nation of Israel, during which God was meticulously establishing their covenant identity, foundational laws, and socio-religious structures. Central to this divine ordering was the clearly defined hierarchy of leadership: Moses as the prophetic and governmental head, and Aaron and his descendants as the exclusive, divinely consecrated priestly line. The rebellion of Korah and his company was far more than a mere political power struggle; it was a direct affront to this divinely instituted order, challenging God's sovereignty and His chosen instruments. In the broader ancient Near Eastern context, challenges to authority, particularly religious authority, were frequently resolved through divine omens, oracles, or trials by ordeal, where the will of the deities was believed to be revealed. Moses' proposal in Numbers 16:16 aligns with this cultural expectation of divine arbitration, but with a crucial distinction: the test is not merely an ordeal but a direct, confident appeal to Yahweh, the sovereign LORD, who alone determines true holiness, legitimate appointment, and the boundaries of sacred service.
Key Themes
The rebellion of Korah and Moses' decisive response in Numbers 16:16 illuminate several profound theological themes. Primarily, it underscores the theme of Divine Authority and Legitimate Leadership, emphasizing that true authority within God's community is divinely bestowed and sanctioned, not self-appointed or subject to human democratic processes. Korah's challenge was ultimately against God's direct choice, not merely against Moses and Aaron as individuals. Secondly, the passage highlights The Sacredness and Exclusivity of the Priesthood, affirming that the Aaronic priesthood was a unique, consecrated office, set apart by God and not open to general appropriation. The test involving the offering of incense, a quintessential priestly function, was specifically designed to demonstrate and uphold this divine exclusivity. Finally, the theme of Divine Judgment and Vindication is central, as Moses confidently defers the resolution to God, trusting that the LORD will unequivocally distinguish between the holy and the profane, and between those He has called and those who presumptuously intrude. This sets the stage for the dramatic and severe judgment that follows, reinforcing the absolute necessity of respecting God's established order, as powerfully demonstrated in the subsequent verses of Numbers chapter 16.
Exposition and Analysis
Key Word Analysis
Meaning a stated assemblage, specifically a concourse, or generally, a family or crowd; assembly, company, congregation. Here, it refers specifically to the rebellious faction led by Korah. Moses' use of this term emphasizes the collective nature of the challenge to his and Aaron's authority, indicating that the entire group involved in the rebellion is being summoned to account for their actions. It highlights the unified front of those who sought to usurp divinely appointed roles.
(pânîym) and H3068 (Yᵉhôvâh). Pânîym literally means "face" and is used in a great variety of applications, including "before" or "in the presence of." Yᵉhôvâh is the proper name of God, the self-Existent or Eternal One. This phrase is profoundly significant, denoting a direct encounter with God's manifest presence, often in a judicial or revelatory context. It implies a divine tribunal where truth will be revealed, and justice dispensed. In this instance, it points to the sacred space of the Tabernacle, where God's glory dwells, making the impending confrontation a direct appeal to the ultimate divine authority. It signifies that the matter is beyond human arbitration and requires God's personal intervention and judgment.
Meaning properly deferred, i.e., the morrow; usually (adverbially) tomorrow; indefinitely, hereafter. The specification of "to morrow" introduces an element of suspense, solemnity, and deliberateness. It is not an impulsive act but a precisely timed appointment for divine arbitration. This interval allows for reflection (though the rebels do not repent) and builds anticipation for God's decisive intervention, demonstrating Moses' complete confidence in God's immediate and unequivocal response.
Verse Breakdown
"And Moses said unto Korah"
This opening clause firmly establishes Moses as the speaker, acting as God's divinely appointed representative, and Korah as the primary instigator and recipient of this direct command. It highlights the direct confrontation between the legitimate leader and the orchestrator of the rebellion.
"Be thou and all thy company before the LORD"
This is the central command, a solemn and authoritative summons for Korah and his entire rebellious faction to present themselves in the sacred presence of God. It underscores that the dispute has escalated beyond a mere human disagreement, becoming a direct challenge to God Himself, necessitating His ultimate judgment and intervention.
"thou, and they, and Aaron, to morrow"
This clause specifies the participants and the precise timing of the confrontation. "Thou" refers to Korah, "they" refers to his company (the 250 men), and "Aaron" is explicitly included. Aaron's presence is crucial because his divinely appointed priesthood is being challenged, and his participation in the incense offering will serve as the benchmark against which the rebels' presumption will be measured. The phrase "to morrow" sets a precise deadline for this divine encounter, emphasizing the immediacy and certainty of God's impending judgment.
Literary Devices
Numbers 16:16 employs several potent literary devices that heighten the drama and theological significance of the passage. The verse functions as a direct Challenge, where Moses, acting as God's authoritative representative, issues a public and unequivocal confrontation to Korah's rebellion. This challenge is framed as a Divine Arbitration, transforming a human dispute over authority into a solemn trial before God Himself, thereby elevating the stakes beyond mere human politics or a power struggle. There is a strong element of Foreshadowing, as the command to appear "to morrow" with Aaron implicitly sets the stage for the dramatic and severe divine judgment and vindication that will unfold in the subsequent verses of Numbers chapter 16, particularly the earth swallowing the rebels and fire consuming the incense offerers. The explicit inclusion of "Aaron" in the summons creates a powerful Contrast between the legitimate, divinely appointed priest and the presumptuous, self-appointed challengers, thereby highlighting the unique sanctity and exclusivity of the Aaronic priesthood.
Theological and Thematic Connections
Numbers 16:16 serves as a powerful theological statement about the nature of divine authority, the sanctity of God's chosen instruments, and the profound dangers of presumptuous rebellion against His established order. The command to appear "before the LORD" signifies that ultimate authority resides with God alone, and any challenge to His appointed leaders or institutions is, in essence, a direct challenge to Him. The impending test of the incense offering underscores the sacredness and exclusivity of the priesthood, a role not taken by human will or ambition but by divine call and consecration. This event highlights God's unwavering commitment to uphold His chosen servants and to judge those who undermine His sacred institutions, demonstrating that true holiness and legitimate service flow from His sovereign election, not from human popularity, self-assertion, or perceived equality.
Reflection and Application
Numbers 16:16 calls believers to a profound reflection on the nature of authority, humility, and submission within the community of faith. It serves as a stark reminder that all legitimate spiritual authority originates from God, not from human popularity, self-assertion, or a misguided sense of egalitarianism that disregards divine appointment. While healthy discernment, accountability, and a prophetic voice against corruption are vital, this passage stands as a severe warning against rebellion fueled by envy, pride, or a desire for power that seeks to usurp roles God has not given. It challenges us to examine our hearts for any inclination to challenge God's established order or to presume upon sacred offices without a clear divine mandate. Instead, we are called to cultivate a spirit of humility, recognizing God's sovereign wisdom in His appointments, and to trust that He will ultimately vindicate His own and judge all actions and intentions. Our service, therefore, must flow from a genuine divine call and a humble heart, recognizing that true honor comes from God alone and that presuming upon His sacred boundaries carries grave consequences.
Questions for Reflection
FAQ
What was the specific nature of Korah's challenge to Moses and Aaron?
Korah, a Levite, specifically challenged Aaron's exclusive right to the priesthood, asserting that "all the congregation are holy, every one of them, and the LORD is among them" (Numbers 16:3). He believed that the entire community was equally holy and therefore equally qualified for priestly duties. Dathan and Abiram, Reubenites, joined the rebellion, challenging Moses' civil leadership and accusing him of failing to lead them into a land flowing with milk and honey (Numbers 16:12-14). Thus, the rebellion was a dual challenge to both the religious and civil leadership established by God.
Why was the incense offering chosen as the test to resolve the dispute?
The incense offering was a highly sacred act, specifically reserved for the consecrated priests of the Aaronic line (Exodus 30:7-8). To offer incense without proper authorization was a grave offense, punishable by death, as tragically seen in the case of Nadab and Abihu (Leviticus 10:1-2). By commanding Korah and his company to offer incense, Moses was setting up a direct challenge to God's established order, trusting that God Himself would demonstrate who had the legitimate right to approach Him in this sacred manner. It was a test designed to expose the presumption of the rebels and affirm the unique sanctity and exclusivity of the Aaronic priesthood.
Christ-Centered Fulfillment
Numbers 16:16, with its dramatic confrontation over legitimate authority and priesthood, finds its ultimate and perfect fulfillment in Jesus Christ. The rebellion of Korah stemmed from a desire to usurp a divinely appointed priestly role, yet Christ is the true and perfect High Priest, not appointed by human lineage or ambition, but "after the order of Melchizedek" (Hebrews 7:17), consecrated by an eternal oath from God Himself (Hebrews 7:20-21). Unlike Aaron, whose priesthood was temporary and required repeated sacrifices for sin, Jesus offered "one sacrifice for sins forever" (Hebrews 10:12), perfectly mediating between God and humanity. The call for Korah and his company to appear "before the LORD" foreshadows the ultimate judgment seat of Christ, before whom "we must all appear" (2 Corinthians 5:10), and the supreme, unchallenged authority of Jesus, to whom "all authority in heaven and on earth has been given" (Matthew 28:18). Thus, Christ not only fulfills the Aaronic priesthood by transcending it with a superior, eternal one, but also embodies the absolute and sovereign authority of God, making any rebellion against Him utterly futile and eternally consequential.