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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 16:20 functions as a pivotal and authoritative divine interjection, signaling the LORD's direct and decisive communication with Moses and Aaron. This declaration arrives amidst the profound crisis of Korah's rebellion, immediately following the spectacular and terrifying judgments against the initial instigators and the subsequent, audacious murmuring of the entire Israelite congregation. The verse marks God's immediate re-engagement with His chosen leaders, setting the stage for the next phase of divine intervention, which will bring further judgment upon the persistently rebellious people and reaffirm His established order.
Context
Literary Context
This verse is strategically positioned at a critical and highly dramatic juncture within the narrative of Numbers 16. It immediately follows the extraordinary and terrifying judgments against Korah, Dathan, and Abiram, where the earth miraculously opened and swallowed them alive, and a consuming fire from the LORD devoured the 250 men who offered unauthorized incense (Numbers 16:31-35). Despite these undeniable and devastating demonstrations of divine wrath and the clear vindication of Moses and Aaron's divinely appointed authority, the very next day, the entire congregation of Israel gathered and audaciously accused Moses and Aaron of having "killed the people of the LORD" (Numbers 16:41). Thus, Numbers 16:20 marks the LORD's immediate and direct response to this fresh, widespread wave of rebellion, shifting the focus from the initial instigators to the broader, murmuring community, and preparing for a more comprehensive and severe judgment.
Historical & Cultural Context
The book of Numbers meticulously chronicles Israel's arduous forty-year wilderness wanderings, a period characterized by miraculous divine provision, detailed covenant instruction, and frequent, often severe, rebellion against God and His divinely appointed leadership. In this unique theocratic society, Moses and Aaron held unparalleled, divinely ordained roles as mediators, lawgivers, and high priests. Their authority was not self-assumed but directly conferred by God, a status repeatedly challenged by various factions within the community, culminating in Korah's rebellion. The wilderness generation's consistent murmuring, unbelief, and desire for alternative leadership, often triggered by perceived hardships or a longing for the perceived comforts of Egypt, reflected a deep-seated spiritual rebellion not merely against human leaders but fundamentally against God Himself, who had delivered them and was leading them. The LORD's direct communication to Moses and Aaron in this context underscores the absolute sanctity and necessity of respecting the divinely established order and the severe, existential consequences of defying it, particularly when the people's complaints were directed against the very God who had chosen, redeemed, and sustained them.
Key Themes
Numbers 16:20 contributes significantly to several overarching theological and narrative themes prevalent throughout the book of Numbers and the Pentateuch. Firstly, it powerfully highlights Divine Communication as a foundational and continuous element of God's relationship with His covenant people. Despite Israel's persistent sin and rebellion, God does not cease to speak directly to His chosen servants, underscoring His active involvement, sovereign guidance, and unwavering commitment to His covenant (Numbers 12:6-8). Secondly, the verse serves as an unequivocal Reaffirmation of Authority. By specifically addressing Moses and Aaron, the LORD unequivocally validates their unique, divinely appointed leadership in the face of the congregation's baseless accusations, distinguishing them sharply from the rebellious assembly. This divine endorsement is absolutely crucial for maintaining order, accountability, and the integrity of the covenant community. Thirdly, and most ominously, the verse functions as a solemn prelude to Impending Judgment. The LORD's act of speaking indicates His imminent and decisive action against the widespread rebellion and unbelief, demonstrating His absolute intolerance for defiance against His established order and His unwavering commitment to upholding His holiness, justice, and sovereign rule within the covenant community.
Exposition and Analysis
Key Word Analysis
This is the sacred Tetragrammaton, the personal, covenant name of God, often rendered as "Jehovah" or "Yahweh." Its use here is profoundly significant, emphasizing that it is not merely a generic deity but the specific, self-existent God of Israel—the one who made a covenant with Abraham, miraculously delivered Israel from Egyptian bondage, and established His holy law at Sinai—who is now speaking. This name underscores His personal engagement with His people, His unwavering faithfulness to His covenant promises, and His supreme, sovereign authority over His people, even in their most egregious moments of rebellion. It highlights the deeply personal nature of their offense against Him.
The verb "dâbar" signifies far more than a casual utterance; it implies an authoritative, purposeful, and profoundly effective pronouncement. It is the same powerful verb used for God's creative word in Genesis 1 and for His giving of the Law at Sinai. In this context, it indicates a direct, intentional, and potent communication from God, carrying the full weight of divine command, declaration, and impending action. This is not a mere conversation but a solemn, divine declaration that will inevitably lead to tangible and severe consequences for the rebellious congregation.
Verse Breakdown
"And the LORD spake"
This opening phrase immediately establishes the divine origin and absolute authority of the ensuing message. It signifies God's direct, sovereign intervention into the unfolding human drama, asserting His ultimate control over the situation. The use of "the LORD" (Yᵉhôvâh) emphasizes His covenant relationship with Israel, making His communication both a revelation of His righteous will and a direct, personal response to the people's actions within that sacred covenant framework.
"unto Moses and unto Aaron"
God's address is specifically and exclusively directed to His chosen leaders, Moses and Aaron. This highlights their unique, indispensable mediatorial role and unequivocally reaffirms their divinely appointed authority, which had been so vehemently challenged by Korah and now by the entire congregation. It signifies that despite the widespread rebellion and the people's accusations, God maintains His established channel of communication with His faithful servants, entrusting them with His divine message and specific instructions for the rebellious people.
"say,"
This simple yet crucial word introduces the direct content of God's speech. It signals that what follows is a verbatim quotation of the divine word, carrying absolute truth, unchallengeable authority, and immediate relevance. In the immediate context (as seen in Numbers 16:21), it leads directly into God's solemn command to Moses and Aaron to separate themselves from the congregation so that He might swiftly and utterly consume the rebellious assembly in a moment.
Literary Devices
Numbers 16:20, though remarkably brief, employs several significant literary devices to convey its profound theological weight. It functions primarily as an Introductory Formula, a common and highly effective device in the Pentateuch that invariably signals a direct divine pronouncement and often precedes a significant command, instruction, or declaration of judgment (e.g., "And the LORD spoke to Moses, saying..."). This formula immediately establishes the absolute authority and immense gravity of the subsequent narrative. The phrase also exemplifies Divine Speech, where God Himself is the direct, active speaker, emphasizing His immediate presence, sovereign control, and personal involvement over the unfolding, chaotic events. This direct divine speech contrasts sharply with the murmuring, rebellious, and accusatory speech of the congregation, starkly highlighting the chasm between divine authority and human defiance. Furthermore, the verse subtly utilizes Repetition and Emphasis through the consistent pattern of God speaking to Moses and Aaron throughout the book of Numbers, reinforcing their unique and indispensable position as God's chosen intermediaries and underscoring the enduring importance of their role in receiving and faithfully conveying divine revelation to a stubborn and rebellious people.
Theological and Thematic Connections
Numbers 16:20 powerfully underscores God's unwavering sovereignty, His impeccable justice, and His steadfast commitment to maintaining order and holiness within His covenant community. Even in the face of egregious and widespread rebellion, God does not withdraw His presence, His word, or His active governance. Instead, He directly intervenes, reaffirming His established authority and preparing to execute righteous judgment. This divine communication highlights the fundamental truth that all true authority flows from God alone, and therefore, rebellion against His divinely appointed leaders is ultimately rebellion against Him. The verse sets the solemn stage for a dramatic demonstration of God's holiness and justice, revealing that His patience has limits and that persistent defiance of His holy will carries severe, existential consequences for those who presume to challenge His divine order.
Reflection and Application
Numbers 16:20, though a concise statement of divine communication, carries profound and enduring implications for our walk with God today. It serves as a potent reminder that even in moments of chaos, confusion, or widespread spiritual rebellion, God remains eternally sovereign, actively involved, and consistently communicative. Our primary posture should always be one of humble attentiveness to His voice, diligently seeking His guidance through His inspired Word and the leading of His Holy Spirit, especially when the world around us seems to be in disarray or when we face challenges to established, godly authority. This verse also serves as a sober reminder of the gravity of rebellion against God's established order, whether within the church, the family, or broader society. While we are indeed called to discern and, where necessary, challenge unrighteous or unbiblical human authority, we must be exceedingly careful not to mistake rebellion against God's true representatives for righteous indignation. Ultimately, this passage calls us to cultivate a heart of deep humility, willing submission to God's perfect will, and genuine respect for those He has placed in positions of leadership, recognizing that true peace, order, and flourishing come from aligning ourselves wholeheartedly with His divine purposes.
Questions for Reflection
FAQ
Why does God continue to speak to Moses and Aaron even after such severe judgments have already occurred against the rebels?
God's continued and direct communication with Moses and Aaron, even after the dramatic and devastating judgments against Korah, Dathan, Abiram, and the 250 incense-offerers, underscores several critical and interconnected points. Firstly, it powerfully reaffirms their unique and indispensable role as God's chosen mediators and legitimate leaders for the nation of Israel. Despite the congregation's audacious murmuring and their accusation that Moses and Aaron "have killed the people of the LORD" (Numbers 16:41), God's direct address to them unequivocally validates their divine authority and sharply distinguishes them from the rebellious assembly. Secondly, it demonstrates God's unwavering commitment to His covenant with Israel. Even in the midst of judgment and widespread rebellion, God does not abandon His people but continues to guide them through His appointed channels, demonstrating His faithfulness even when they are faithless. Thirdly, it signals that the initial judgments, while severe and terrifying, had not fully addressed the deep-seated, systemic rebellion and unbelief of the entire congregation. God's act of speaking indicates that a further, broader, and more comprehensive judgment is imminent, requiring Moses and Aaron to act as intercessors and instruments of His divine will, demonstrating that His holiness demands a thorough response to sin.
Christ-Centered Fulfillment
Numbers 16:20, with its profound emphasis on God's direct and authoritative communication to His chosen mediators in the face of widespread rebellion and impending judgment, powerfully foreshadows the ultimate divine spokesperson and perfect mediator, Jesus Christ. While Moses and Aaron were imperfect human leaders through whom God spoke and acted, Jesus is the very Word of God incarnate, the perfect and complete revelation of the Father, who was with God and was God from the beginning (John 1:1-3). Indeed, "the Word became flesh and dwelt among us" (John 1:14). In the wilderness, God's voice came from the cloud or the tabernacle, but in Christ, God has definitively "spoken to us by his Son, whom he appointed heir of all things, and through whom also he created the universe" (Hebrews 1:1-2). The rebellion against Moses and Aaron was ultimately rebellion against God's established authority; similarly, the rejection of Jesus by His own people was the ultimate act of defiance against God's perfect revelation and supreme authority (John 1:11). Yet, unlike the immediate and consuming judgment that often followed God's word in Numbers 16, Christ's first coming was marked by grace, mercy, and an urgent invitation to repentance, though His glorious second coming will bring ultimate and righteous judgment upon all who persistently reject Him (Acts 17:30-31). Jesus, as the great High Priest, also perfectly fulfills Aaron's intercessory role, not by offering animal sacrifices, but by offering Himself as the perfect, once-for-all sacrifice for sin, and by continually interceding for His people at the right hand of God (Hebrews 7:25). Thus, Numbers 16:20 points to the God who speaks and acts decisively, a God whose ultimate, saving word and decisive action for humanity is found completely and perfectly in the person and redemptive work of Jesus Christ.