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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.
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Summary
Numbers 16:6 records Moses' decisive command to Korah and his rebellious faction, instructing them to prepare censers for an offering before the Lord. This directive initiates a divinely ordained test, designed to unequivocally reveal God's chosen priests and expose the audacious presumption of Korah and his 250 followers who challenged the divinely established authority of Moses and Aaron. It sets the stage for God's swift and dramatic judgment, underscoring the inviolable sanctity of His appointed order and the severe consequences of defying His sovereign will.
Context
Literary Context
Numbers 16:6 is a pivotal command within the unfolding drama of Korah's rebellion, which commences in Numbers 16:1. Immediately preceding this verse, Korah, along with Dathan, Abiram, and 250 prominent leaders of the congregation, have mounted a direct challenge to Moses and Aaron's leadership, accusing them of exalting themselves above the assembly of the Lord. Moses' initial response, recorded in Numbers 16:4-5, is to prostrate himself before God, then propose a definitive test: the rebels are to present themselves before the Lord with censers the following morning. Thus, Numbers 16:6 serves as the direct, imperative instruction that sets this divine trial in motion, specifically addressing Korah and his company and commanding them to perform an act that was exclusively reserved for the Aaronic priesthood. This command is not a concession but a strategic move by Moses, guided by God, to allow the Almighty Himself to vindicate His chosen servants and demonstrate the profound gravity of their attempted usurpation.
Historical & Cultural Context
The events of Numbers 16 are set in the wilderness, during Israel's arduous journey from Egypt to the Promised Land. At this time, the Tabernacle stood as the central locus of Israelite worship, and its rituals were meticulously prescribed by divine law. The tribe of Levi, to which Korah belonged, was consecrated for service to the Tabernacle, but specific priestly duties, most notably the offering of incense and entry into the Most Holy Place, were strictly confined to Aaron and his direct descendants (Numbers 3:10 and Numbers 18:7). The act of offering incense was a profoundly sacred ritual, symbolizing prayer, purification, and the very presence of God. For anyone outside the divinely appointed Aaronic line to perform this rite constituted a direct violation of divine law and an act of profound sacrilege, punishable by death (Leviticus 10:1-2). Moses' command in Numbers 16:6 therefore challenged Korah and his company to directly confront this inviolable divine ordinance, knowing that God would respond decisively to such a challenge to His holiness.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. Firstly, it highlights the sanctity of divine authority and appointed leadership. Korah's rebellion is fundamentally a challenge to God's chosen structure of governance and worship, not merely to Moses and Aaron as individuals. The command to take censers directly tests this divinely established order. Secondly, the passage underscores the exclusivity and holiness of the Aaronic priesthood. The instruction to take censers directly tests the boundaries of who is permitted to approach God in sacred service, emphasizing that access to God and priestly mediation are not matters of human preference or ambition but divine prerogative. This is a central theme throughout the Mosaic Law, as seen in passages like Exodus 28. Thirdly, it sets the stage for divine judgment and vindication. Moses' instruction is a prelude to God's dramatic intervention, which serves to validate His covenant with Aaron's house and demonstrate the severe consequences of rebellion against His established order, as seen in the subsequent judgment in Numbers 16:31-35. Finally, the narrative powerfully illustrates the danger of presumption and discontentment with one's God-given role, contrasting Korah's grasping ambition with the humility required to serve God faithfully within His ordained boundaries, a lesson echoed in Proverbs 16:18.
Exposition and Analysis
Key Word Analysis
This primitive root (H6213) is a broad term meaning "to do or make, in the broadest sense and widest application." In this context, it is an imperative, a direct command from Moses, acting as God's representative. It signifies a non-negotiable action that must be performed, initiating the divinely orchestrated test. The breadth of its meaning emphasizes that this is not merely a suggestion but a definitive act of obedience or defiance with far-reaching consequences.
This noun (H4289) refers to a "fire pan" or "censer," a vessel specifically designed to carry live coals upon which incense would be placed for offering. In the Tabernacle service, these were sacred implements, integral to the holy ritual of incense offering, which was strictly reserved for the consecrated Aaronic priests. Moses' command for Korah and his company to take these censers was a direct challenge to their illegitimate claims of priestly authority, forcing them to perform an act that would either validate or condemn their presumption.
This feminine noun (H5712) denotes a "stated assemblage," "concourse," or "crowd." While it can refer to the entire congregation of Israel, in this specific context, it refers to the "assembly" or "company" of 250 prominent men who had allied with Korah in his rebellion. These were not ordinary Israelites but "men of renown" (Numbers 16:2). Moses' explicit address to "Korah, and all his company" highlights the collective nature of the challenge to divine authority, emphasizing that the impending judgment was a direct consequence of their unified defiance.
Verse Breakdown
"This do;"
This concise yet forceful imperative from Moses signifies a direct, immediate, and non-negotiable command. It conveys the solemnity and urgency of the impending test, indicating that Moses is acting as a conduit for God's will, setting in motion a public demonstration of divine authority. The brevity emphasizes the decisive nature of the confrontation.
"Take you censers,"
This is the core instruction, specifying the precise action required. The act of taking censers and preparing to offer incense was a holy ritual exclusively reserved for the Aaronic priesthood. By commanding Korah and his company to perform this act, Moses is setting up a direct confrontation with God's established law concerning the priesthood. It is a deliberate test designed to expose their illegitimate claims and sacrilegious presumption, forcing them to cross a divinely ordained boundary.
"Korah, and all his company;"
This clause explicitly identifies the specific recipients of Moses' command. It directly names Korah, the instigator and leader of the rebellion, and includes the 250 men who had aligned themselves with him. This public address underscores that the challenge is directed at the very individuals who dared to usurp priestly authority, making the impending divine judgment a direct consequence of their collective defiance and not an indiscriminate act.
Literary Devices
The command in Numbers 16:6 is rich with Irony. Moses, acting under divine instruction, commands the rebels to perform the very act that will prove their sin and lead to their destruction. Korah and his company believe they are asserting their right to the priesthood, but by taking the censers, they are unwittingly participating in a divinely orchestrated trap that will expose their presumption and result in severe judgment. This also functions as a Divine Test, where God Himself will provide undeniable, public proof of His chosen ones, leaving no room for human dispute or further argument. Furthermore, the verse employs Foreshadowing, as Moses' solemn command, coupled with the sacred and perilous nature of handling the censers for unauthorized individuals, subtly hints at the severe and supernatural consequences that are about to befall those who dare to defy God's established order. The very instruments meant for worship become tools of judgment.
Theological and Thematic Connections
Numbers 16:6 profoundly illustrates the sanctity of God's appointed order and the grave danger of presuming upon divine authority. The command for Korah and his company to take censers highlights that access to God and the performance of sacred service are not matters of human ambition or democratic vote, but are strictly governed by divine decree. God is zealous for His holiness and will not tolerate unauthorized approaches to His presence or usurpation of roles He has specifically designated. This principle extends beyond the Old Testament priesthood, serving as a timeless warning against spiritual pride, discontentment with one's God-given calling, and any attempt to redefine or disregard the boundaries God has established for worship and leadership within His people. The passage emphasizes that true spiritual authority flows from God's sovereign choice and consecration, not from human self-appointment or popular acclaim.
Reflection and Application
Numbers 16:6 offers timeless lessons for believers today, primarily concerning our posture towards God's established order and our own spiritual ambition. The story of Korah's rebellion serves as a stark reminder of the importance of humility, contentment with our God-given roles, and profound reverence for the sacred. In an age where authority is often questioned and individual autonomy is highly valued, this passage calls us to discern and respect legitimate spiritual leadership within the church, understanding that it is ultimately God who ordains and empowers. It challenges us to examine our hearts for any seeds of discontentment, envy, or a desire for positions not granted by God's call. Furthermore, it impresses upon us the seriousness of approaching God, whether in worship, service, or prayer. Our access to Him is a privilege, not a right to be presumed upon, and should always be met with awe, obedience, and a deep understanding of His holiness, recognizing the immense cost of our redemption.
Questions for Reflection
FAQ
Why did Moses command Korah and his company to take censers, knowing it was forbidden for them?
Moses commanded Korah and his company to take censers as a direct, divinely orchestrated test, not as an invitation to legitimately perform priestly duties. The offering of incense was an act reserved exclusively for the Aaronic priesthood, symbolizing a sacred approach to God's presence and atonement. By instructing the rebels to perform this very act, Moses was setting up a clear demonstration of who God had truly chosen and consecrated for this sacred office. It was a challenge that would force God to intervene and unequivocally reveal His will, thereby exposing the illegitimacy and audacity of Korah's claims and the severity of their sacrilege. This public display would leave no doubt as to the divine appointment of Aaron and the severe consequences of usurping sacred authority, as seen in the subsequent divine judgment in Numbers 16:31-35.
What was the significance of offering incense in the Tabernacle service?
The offering of incense was a highly significant and sacred ritual in the Tabernacle service, laden with theological meaning. It involved burning specially prepared incense on coals in a censer, creating a fragrant smoke that ascended before the Lord. Theologically, it symbolized the prayers of the saints rising to God (Psalm 141:2 and Revelation 8:3-4). It was also an act of atonement and purification, performed by the High Priest on the Day of Atonement, covering the mercy seat. The meticulous regulations surrounding its preparation and offering underscored God's holiness, the necessity of approaching Him on His terms, and the importance of divinely appointed mediation. Its profound sacredness made Korah's attempt to offer it a direct act of sacrilege and rebellion against God's established order and His very nature.
Christ-Centered Fulfillment
The rebellion of Korah and the divine vindication of Aaron's priesthood in Numbers 16:6 powerfully foreshadow the ultimate and perfect High Priesthood of Jesus Christ. Just as Aaron was divinely appointed and his authority challenged by those who sought to usurp his role, so too was Christ chosen by God, yet rejected by many who preferred their own ways and means of approaching God. The Old Testament priesthood, with its strict regulations, the severe consequences for unauthorized access, and its repeated sacrifices, underscored humanity's inherent inability to approach a holy God on its own terms. It pointed to the desperate need for a perfect, divinely sanctioned mediator. Jesus, as our great High Priest, did not take this honor upon Himself but was appointed by God, declared to be a priest forever after the order of Melchizedek (Hebrews 5:4-6). Unlike the Aaronic priests who were mortal and offered animal sacrifices that needed repetition, Christ offered Himself once for all, a perfect and eternal sacrifice that truly takes away sin (Hebrews 7:23-28). Through His perfect life, atoning death, and glorious resurrection, He has opened a new and living way for all believers to draw near to God with confidence (Hebrews 10:19-22). While Korah's company presumed upon a priesthood that was not theirs, Christ's finished work has made all believers a "royal priesthood" (1 Peter 2:9), not by self-appointment or human merit, but by grace through faith in Him, the one true way to the Father (John 14:6). The judgment on Korah serves as a stark warning against rejecting God's chosen mediator, a warning that finds its ultimate and eternal fulfillment in the consequences of rejecting Christ.