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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 16:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. An account of the rebels, who and what they were, not, as formerly, the mixed multitude and the dregs of the people, who are therefore never named, but men of distinction and quality, that made a figure. Korah was the ring-leader: he formed and headed the faction; therefore it is called the gainsaying of Korah, Jde 1:11. He was cousin-german to Moses, they were brothers' children, yet the nearness of the relation could not restrain him from being insolent and rude to Moses. Think it not strange if a man's foes be those of his own house. With him joined Dathan and Abiram, chief men of the tribe of Reuben, the eldest son of Jacob. Probably Korah was disgusted both at the preferment of Aaron to the priesthood and the constituting of Elizaphan to the head of the Kohathites (Num 3:30); and perhaps the Reubenites were angry that the tribe of Judah had the first post of honour in the camp. On is mentioned (Num 16:1) as one of the heads of the faction, but never after in the whole story, either because, as some think, he repented and left them, or because he did not make himself so remarkable as Dathan and Abiram did. The Kohathites encamped on the same side of the tabernacle that the Reubenites did, which perhaps gave Korah an opportunity of drawing them in, whence the Jews say, Woe to the wicked man, and woe to his neighbour, who is in danger of being infected by him. And, these being themselves men of renown, they seduced into the conspiracy two hundred and fifty princes of the assembly (Num 16:2); probably they were first-born, or at least heads of families, who, before the elevation of Aaron, had themselves ministered in holy things. Note, The pride, ambition, and emulation, of great men, have always been the occasion of a great deal of mischief both in churches and states. God by his grace make great men humble, and so give peace in our time, O Lord! Famous men, and men of renown, as these are described to be, were the great sinners of the old world, Gen 6:4. The fame and renown which they had did not content them; they were high, but would be higher, and thus the famous men became infamous.
II.The rebels' remonstrance, Num 16:3.
That which they quarrel with is the settlement of the priesthood upon Aaron and his family, which they think an honour too great for Moses to give and Aaron to accept, and so they are both charged with usurpation: You take too much upon you; or, "Let it suffice you to have domineered thus long, and now think of resigning your places to those who have as good a title to them and are as well able to manage them." 1. They proudly boast of the holiness of the congregation, and the presence of God in it. "They are holy, every one of them, and as fit to be employed in offering sacrifice as Aaron is, and as masters of families formerly were, and the Lord is among them, to direct and own them." Small reason they had to boast of the people's purity, or of God's favour, as the people had been so frequently and so lately polluted with sin, and were now under the marks of God's displeasure, which should have made them thankful for priests to mediate between them and God; but, instead of that, they envy them. 2. They unjustly charge Moses and Aaron with taking the honour they had to themselves, whereas it was evident, beyond contradiction, that they were called of God to it, Heb 5:4. So that they would either have no priests at all, nor any government, none to preside either in civil or sacred things, none over the congregation, none above it, or they would not acquiesce in that constitution of the government which God had appointed. See here, (1.) What spirit levellers are of, and those that despise dominions, and resist the powers that God has set over them; they are proud, envious, ambitious, turbulent, wicked, and unreasonable men. (2.) What usage even the best and most useful men may expect, even from those they have been serviceable to. If those be represented as usurpers that have the best titles, and those as tyrants that govern best, let them recollect that Moses and Aaron were thus abused.
III.Moses's conduct when their remonstrance was published against him. How did he take it?
1.He fell on his face (Num 16:4), as before, Num 14:5. Thus he showed how willing he would have been to yield to them, and how gladly he would have resigned his government, if it would have consisted with his duty to God and his fidelity to the trust reposed in him. Thus also he applied to God, by prayer, for direction what to say and to do upon this sad occasion. He would not speak to them till he had thus humbled and composed his own spirit (which could not but begin to be heated), and had received instruction from God. The heart of the wise in such a case studies to answer, and asks counsel at God's mouth.
2.He agrees to refer the case to God, and leave it to him to decide it, as one well assured of the goodness of his title, and yet well content to resign, if God thought fit, to gratify this discontented people with another nomination. An honest cause fears not a speedy trial; even tomorrow let it be brought on, Num 16:5-7. Let Korah and his partisans bring their censers, and offer incense before the Lord, and, if he testify his acceptance of them, well and good; Moses is now as willing that all the Lord's people should be priests, if God so pleased, as before that they should all be prophets, Num 11:29. But if God, upon an appeal to him, determine (as no doubt he would) for Aaron, they would find it highly dangerous to make the experiment: and therefore he puts it off till tomorrow, to try whether, when they had slept upon it, they would desist, and let fall their pretensions.
3.He argues the case fairly with them, to still the mutiny with fair reasoning, if possible, before the appeal came to God's tribunal, for then he knew it would end in the confusion of the complainants.
(1.)He calls them the sons of Levi, Num 16:7, and again Num 16:8. They were of his own tribe, nay, they were of God's tribe; it was therefore the worse in them thus to mutiny both against God and against him. It was not long since the sons of Levi had bravely appeared on God's side, in the matter of the golden calf, and got immortal honour by it; and shall those that were then the only innocents now be the leading criminals, and lose all the honour they had won? Could there be such chaff on God's floor? Levites, and yet rebels?
(2.)He retorts their charge upon themselves. They had unjustly charged Moses and Aaron with taking too much upon them, though they had done no more than what God put upon them; nay, says Moses, You take too much upon you, you sons of Levi. Note, Those that take upon them to control and contradict God's appointment take too much upon them. It is enough for us to submit; it is too much to prescribe.
(3.)He shows them the privilege they had as Levites, which was sufficient for them, they needed not to aspire to the honour of the priesthood, Num 16:9, Num 16:10. He reminds them how great the honour was to which they were preferred, as Levites.
[1.]They were separated from the congregation of Israel, distinguished from them, dignified above them; instead of complaining that Aaron's family was advanced above theirs, they ought to have been thankful that their tribe was advanced above the rest of the tribes, though they had been in all respects upon the level with them. Note, It will help to keep us from envying those that are above us duly to consider how many there are below us. Instead of fretting that any are preferred before us in honour, power, estate, or interest, in gifts, graces, or usefulness, we have reason to bless God if we, who are less than the least, are not put among the very last. Many perhaps who deserve better are not preferred so well.
[2.]They were separated to very great and valuable honours, First, To draw near to God, nearer than the common Israelites, though they also were a people near unto him; the nearer any are to God the greater is their honour. Secondly, To do the service of the tabernacle. It is honour enough to bear the vessels of the sanctuary, and to be employed in any part of the service of the tabernacle. God's service is not only perfect freedom, but high preferment. Thirdly, To stand before the congregation to minister unto them. Note, Those are truly great that serve the public, and it is the honour of God's ministers to be the church's ministers; nay, which adds to the dignity put upon them,
[3.]It was the God of Israel himself that separated them. It was his act and deed to put them into their place, and therefore they ought not to have been discontented: and he it was likewise that put Aaron into his place, and therefore they ought not to have envied him.
(4.)He convicts them of the sin of undervaluing those privileges: Seemeth it a small thing unto you? As if he had said, "It ill becomes you of all men to grudge Aaron the priesthood, when at the same time that he was advanced to that honour you were designed for another honour dependent upon it, and shine with rays borrowed from him." Note, [1.] The privilege of drawing near to the God of Israel is not a small thing in itself, and therefore must not appear small to us. To those who neglect opportunities of drawing near to God, who are careless and formal in it, to whom it is a task and not a pleasure, we may properly put this question: "Seemeth it a small thing to you that God has made you a people near unto him?" [2.] Those who aspire after and usurp the honours forbidden them put a great contempt upon the honours allowed them. We have each of us as good a share of reputation as God sees fit for us, and sees us fit for, and much better than we deserve; and we ought to rest satisfied with it, and not, as these, exercise ourselves in things too high for us: Seek you the priesthood also? They would not own that they sought it, but Moses saw that they had this in their eye; the law had provided very well for those that served at the altar, and therefore they would put in for the office.
(5.)He interprets their mutiny to be a rebellion against God (Num 16:11); while they pretended to assert the holiness and liberty of the Israel of God, they really took up arms against the God of Israel: You are gathered together against the Lord. Note, Those that strive against God's ordinances and providences, whatever they pretend, and whether they are aware of it or no, do indeed strive with their Maker. Those resist the prince who resist those that are commissioned by him: for, alas! says Moses, What is Aaron, that you murmur against him? If murmurers and complainers would consider that the instruments they quarrel with are but instruments whom God employs, and that they are but what he makes them, and neither more nor less, better nor worse, they would not be so bold and free in their censures and reproaches as they are. Those that found the priesthood, as it was settled, a blessing, must give all the praise to God; but if any found it a burden they must not therefore quarrel with Aaron, who is but what he is made, and does but as he is bidden. Thus he interested God in the cause, and so might be sure of speeding well in his appeal.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
We say therefore with confidence that according to the Scriptures God does not know [in the sense of acknowledge] all people. God does not know sin, and God does not know sinners. He is ignorant, so to speak, of those alienated from himself. Hear the Scripture saying “The Lord knows those who are his” and “Let everyone depart from iniquity who calls on the name of the Lord.” The Lord knows his own, but he does not know the wicked and the impious.…We say these things, however, not thinking anything blasphemous about God or ascribing ignorance to him, but thus we understand that these whose activity is considered unworthy of God are also considered to be unworthy of God’s knowing them. For God does not deign to know one who has turned away from him and does not know that one.
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Summary
Numbers 16:5 encapsulates Moses' profound and definitive response to the audacious rebellion instigated by Korah, Dathan, and Abiram against his and Aaron's divinely appointed leadership. In this pivotal moment, Moses wisely defers the ultimate resolution not to human debate or power struggle, but to the direct, manifest intervention of Yahweh. The verse articulates God's imminent action to unequivocally reveal those who genuinely belong to Him, those consecrated for His sacred service, and whom He has specifically chosen to draw near to His holy presence, thereby validating His appointed servants and demonstrating His supreme, unchallengeable authority.
Context
Literary Context
Numbers 16:5 is strategically positioned at the very outset of the dramatic and tragic account of Korah's rebellion, immediately following the conspirators' direct challenge to Moses and Aaron's authority in Numbers 16:1-3. The preceding chapters in Numbers, particularly Numbers 13-14, meticulously detail Israel's persistent grumbling and rebellion against God and His appointed leaders, culminating in the wilderness wandering decree. This specific rebellion, led by Korah (a Levite), alongside Dathan, Abiram, and 250 prominent Israelite leaders, transcends a mere challenge to human authority; it is a direct affront to God's established order for the Tabernacle and the entire nation. Moses' measured response in Numbers 16:4-7 is not one of personal defense but a profound act of entrusting the entire matter to God, setting the stage for imminent divine judgment and vindication.
Historical & Cultural Context
The rebellion of Korah transpired during Israel's arduous wilderness journey, a period characterized by miraculous divine provision and guidance, yet also by frequent disobedience and testing of faith. The core of the challenge was rooted in a misunderstanding or outright rejection of the divinely established hierarchy for worship and governance. While all Israel was considered "holy" in a general sense as God's chosen people (Exodus 19:6), specific roles within the Tabernacle service, particularly the priesthood, were exclusively reserved for Aaron and his descendants (Exodus 28:1). The Levites, to whom Korah belonged, had crucial but distinct duties, serving as assistants to the priests (Numbers 3:5-10). Korah's rebellion, therefore, constituted a direct assault on this sacred, God-ordained distinction, aiming to usurp the priestly office—an act considered profound sacrilege with severe consequences (Numbers 3:10).
Key Themes
This verse powerfully contributes to several overarching themes pervasive in the book of Numbers and the broader Pentateuch. Firstly, it emphatically underscores the theme of Divine Sovereignty in Leadership. True authority and the right to "come near" God are not determined by human ambition, popular consensus, or self-assertion, but solely by God's sovereign choice and appointment, as Moses emphasizes that the LORD "will shew who are his" and "whom he hath chosen." Secondly, it highlights the critical theme of Holiness and Access to God. The phrase "who is holy; and will cause him to come near unto him" reinforces that drawing near to God's presence, especially in the Tabernacle, demands a specific, God-imparted consecration, not a self-proclaimed status. This directly challenges the rebels' assertion that "all the congregation are holy" (Numbers 16:3). Finally, the verse meticulously sets the stage for God's Vindication and Judgment. Moses' unwavering confidence that "Even to morrow the LORD will shew" reveals his profound trust in God's decisive intervention to expose the rebellion and confirm His chosen servants, foreshadowing the dramatic divine judgment that would swiftly follow the rebels (Numbers 16:31-33).
Exposition and Analysis
Key Word Analysis
This verb, often translated as "to know," here carries the intensive meaning of "to make known," "to reveal," or "to demonstrate clearly." It is not merely about God possessing knowledge, but actively and publicly manifesting His truth and will. In this context, it signifies God's decisive intervention to expose the true nature of the rebellion and to undeniably validate His chosen ones, leaving no room for doubt or further dispute regarding His divine appointments.
This term denotes being "set apart," "consecrated," or "sanctified" for a specific, sacred purpose. It implies a distinct separation from the common or profane, often by divine decree. Here, it emphasizes that the status of being "holy" for the purpose of drawing near to God is not inherent to all Israelites equally in terms of priestly function, but is a divine endowment for specific individuals chosen for specific roles, particularly the priesthood.
This verb signifies drawing close, approaching, or presenting oneself, often in a ritual or cultic context. It describes the privileged access granted to priests to enter the Tabernacle and perform sacred duties before God. The emphasis is on the sanctity and exclusivity of this approach, highlighting that it is a divine prerogative to grant such access, not a right to be seized by human presumption or ambition.
Verse Breakdown
"And he spake unto Korah and unto all his company, saying, Even to morrow"
This opening clause immediately sets the immediate context of Moses' direct confrontation with the rebels and establishes a specific, imminent timeframe for God's intervention. Moses, rather than engaging in a prolonged argument or defending his personal authority, immediately appeals to a higher, divine authority, signaling that the dispute is ultimately with God, not with him personally. The declaration of "tomorrow" creates a powerful sense of impending divine judgment and revelation, demanding immediate attention and anticipation.
"the LORD will shew who [are] his, and [who is] holy;"
This is the core declaration of divine intent and the central assertion of Moses' response. He confidently proclaims that Yahweh Himself will definitively reveal the truth concerning the rebellion. "Who are his" refers to those who truly belong to God, those under His authority and chosen by Him for His purposes. "Who is holy" specifically addresses the rebels' claim to universal holiness and their presumed right to priestly functions, asserting that God will demonstrate, beyond any doubt, who is genuinely set apart and consecrated for sacred service in His presence.
"and will cause [him] to come near unto him: even [him] whom he hath chosen will he cause to come near unto him."
This climactic statement clarifies the precise nature of God's demonstration and vindication. The ultimate proof of belonging and holiness is the privilege of drawing near to God in His sanctuary. The powerful repetition of "will cause him to come near unto him" profoundly emphasizes the divine initiative and absolute prerogative in granting such sacred access. The final clause, "even him whom he hath chosen," unequivocally underscores that this exclusive access is solely based on God's sovereign election and appointment, directly refuting the rebels' self-appointed claims and their attempt to usurp a divinely ordained role.
Literary Devices
Numbers 16:5 employs several potent literary devices to convey its profound message. Anticipation is skillfully built through Moses' declarative statement of "Even to morrow," creating immediate suspense and directing the audience's focus to God's impending, decisive action. The strategic use of Repetition in the phrase "will cause him to come near unto him" serves to emphasize the singular importance of authorized access to God's presence and to highlight that this privilege is entirely dependent on divine choice, not human assertion or ambition. The entire statement functions as a form of Prophecy, as Moses confidently foretells God's direct intervention and the ultimate vindication of His chosen ones. Furthermore, there is a strong element of Contrast woven throughout the verse, juxtaposing the rebels' self-proclaimed holiness and right to draw near with God's sovereign revelation of "who is holy" and "whom he hath chosen" to "come near unto him." This stark contrast underscores the fundamental theological divide between human presumption and divine prerogative.
Theological and Thematic Connections
Numbers 16:5 serves as a profound theological statement on the nature of divine authority, the sanctity of God's appointed order, and the exclusive terms of access to His holy presence. It powerfully asserts God's absolute sovereignty in choosing and consecrating those who serve Him, directly challenging any human attempt to usurp or redefine sacred roles. This foundational principle resonates throughout Scripture, affirming that true spiritual authority and privilege are divinely bestowed, not self-claimed or democratically elected. The verse also highlights the critical importance of holiness—a state of being set apart by God—as an indispensable prerequisite for drawing near to Him, a concept that finds its ultimate fulfillment in the person and work of Jesus Christ.
Reflection and Application
Numbers 16:5 offers timeless and invaluable lessons for believers navigating issues of authority, service, and access to God in the contemporary world. It calls us to cultivate a posture of profound humility and submission to God's established order, whether in the church, family, or broader society. Instead of challenging or undermining God-ordained leadership out of envy, pride, or a desire for personal recognition, we are reminded that true and effective service is rooted in acknowledging God's sovereign choice and His abundant grace. Our ability to "come near" to Him, to serve in His kingdom, and to exercise spiritual gifts is not a right we seize, but a sacred privilege granted solely by His divine appointment and consecration. This verse encourages us to trust implicitly in God's ultimate justice, knowing with certainty that He will always reveal truth, vindicate the righteous, and judge rebellion in His perfect timing and according to His perfect will, assuring us that we do not need to fight battles that belong exclusively to the Lord.
Questions for Reflection
FAQ
What was the core issue of Korah's rebellion, and how does Numbers 16:5 address it?
The core issue of Korah's rebellion was a direct challenge to the divinely appointed leadership of Moses and Aaron, specifically their exclusive right to the priesthood and the sacred duties associated with it. Korah and his company claimed that "all the congregation are holy, every one of them, and the LORD is among them" (Numbers 16:3), implying that all Israelites had an equal right to priestly functions and unrestrained access to God's presence. Numbers 16:5 directly addresses and refutes this claim by stating that "the LORD will shew who [are] his, and [who is] holy; and will cause [him] to come near unto him: even [him] whom he hath chosen will he cause to come near unto him." This declaration asserts that God Himself will definitively reveal who He has truly chosen and consecrated for sacred service, thus refuting the rebels' claims and affirming His sovereign right to appoint and distinguish.
How does "coming near" relate to holiness in the Old Testament?
In the Old Testament, "coming near" (Hebrew: qarab) to God, particularly in the context of the Tabernacle and later the Temple, was a highly regulated, sacred, and often perilous act. It referred to the privileged access granted exclusively to priests and Levites to perform their duties in God's immediate presence. This access was strictly tied to a state of ritual and moral "holiness" (Hebrew: qâdôwsh), meaning being set apart and consecrated by God for His specific purposes. Unauthorized or unholy approach was met with severe divine judgment, as tragically seen with Nadab and Abihu (Leviticus 10:1-3). Numbers 16:5 powerfully reinforces this principle, emphasizing that only those whom God Himself declares "holy" and "chosen" are permitted to "come near" to Him, highlighting the divine prerogative and the absolute necessity of divine sanction in granting access to His sacred presence.
Christ-Centered Fulfillment
Numbers 16:5, with its profound emphasis on God's sovereign choice of those who are truly "his," perfectly "holy," and uniquely permitted to "come near" to Him, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. In the Old Covenant, access to God's presence was restricted and mediated through a chosen, imperfect priesthood, serving as a powerful foreshadowing of the perfect High Priest to come. Jesus, as the Lamb of God who takes away the sin of the world and the eternal Son of God, is uniquely "his" and perfectly "holy," having been eternally chosen by the Father to draw near to Him in perfect communion. He is the one whom God has not only caused to come near but has also become the very means by which all believers can now draw near. Through His singular, atoning sacrifice on the cross, Jesus has consecrated a new and living way for us to approach God, not based on our own merit, self-proclaimed holiness, or human lineage, but solely on His finished work (Hebrews 10:19-22). He is the true and final High Priest, not of the temporary order of Aaron, but of the eternal and perfect order of Melchizedek, whose priesthood is everlasting and efficacious (Hebrews 7:23-28). Thus, the divine prerogative to "cause him to come near" is fully realized in Christ, who graciously invites all who believe in Him to become part of a 1 Peter 2:9 and to boldly approach the throne of grace with confidence through Him (Hebrews 4:16).