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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 16:8 captures Moses' direct and earnest appeal to Korah, the orchestrator of a significant rebellion against divinely instituted leadership. This pivotal verse marks Moses' initial attempt to reason with Korah and his fellow Levites, urging them to contemplate their already privileged and sacred role in God's service and to recognize the profound gravity of their challenge to divine authority and the established order within the Israelite community.
Context
Literary Context
This verse is strategically placed at the very outset of the dramatic and consequential narrative of Korah's rebellion, which is meticulously detailed throughout Numbers 16. Immediately preceding this verse, Numbers 16:1-3 introduces Korah, a Levite from the Kohathite clan, alongside Dathan and Abiram from the tribe of Reuben, and 250 prominent leaders of the congregation. They collectively rise up against Moses and Aaron, accusing them of overstepping their bounds and asserting that the entire congregation is equally holy. Moses' words in Numbers 16:8 represent his measured, initial response, a plea for the Levites to reconsider their actions and their unique, sacred calling before the inevitable divine judgment unfolds. The subsequent narrative swiftly escalates, detailing God's decisive intervention through a series of miraculous judgments that affirm Moses' and Aaron's leadership and decisively quell the rebellion.
Historical & Cultural Context
The events of Numbers 16 unfold during the Israelites' wilderness wanderings, a period characterized by the centrality of the Tabernacle as the dwelling place of God's presence and the focal point of Israelite worship. God had meticulously established a hierarchical and specific order for the Tabernacle's service. The tribe of Levi was set apart for various duties related to the Tabernacle's care, dismantling, and transport, as meticulously outlined in Numbers 3-4 and Numbers 8. However, the priesthood—with its exclusive rights to offer sacrifices, burn incense, and enter the Holy Place—was strictly reserved for Aaron and his direct descendants, a divine ordination established in Exodus 28-29 and consecrated in Leviticus 8. Korah, though a Levite, was not of the Aaronic lineage and thus sought to transgress these divinely established boundaries, coveting the exclusive office of the priesthood. This rebellion was not merely a challenge to human leaders but a direct affront to God's own instituted order for worship and governance.
Key Themes
Numbers 16:8 powerfully illuminates several profound theological and narrative themes. Firstly, it highlights the critical distinction between divine appointment and human ambition. Moses' direct address to the "sons of Levi" serves as an implicit reminder of their already significant, God-given privilege, contrasting it sharply with their unwarranted and dangerous desire for the priesthood. Secondly, the passage underscores the perilous nature of discontent, envy, and pride, even among those who are already highly favored by God. Korah's actions exemplify how covetousness for roles not divinely assigned can lead to destructive rebellion against God's established authority, a theme vividly portrayed throughout Numbers 16. Thirdly, this verse reveals a crucial aspect of Moses' leadership character, marked by remarkable patience and a pastoral heart. Despite the immense gravity of the rebellion and the direct challenge to his authority, Moses initially attempts to reason with the rebels, appealing to their understanding of their existing blessings before any divine judgment is enacted, reflecting a deep desire for reconciliation and a turning away from folly.
Exposition and Analysis
Key Word Analysis
This imperative carries profound weight, extending beyond mere auditory perception. It is a demand for intelligent listening, implying a call to pay careful attention, to understand deeply, to consider the full implications of their actions, and ultimately, to obey. Moses is not simply asking Korah and the Levites to hear his words, but to grasp the divine truth and reconsider their rebellious stance in light of God's established order.
Derived from the root meaning "to build," this term signifies more than just biological offspring; it encompasses a broader sense of relationship, identity, and belonging. In this context, "sons of Levi" refers to those descended from Levi, emphasizing their tribal identity and, by extension, their divinely ordained lineage and sacred duties within the Israelite community. Moses uses this term to remind them of their inherent connection to a specific, honorable, and set-apart role.
Meaning "attached," Levi was one of Jacob's sons, whose descendants were uniquely chosen by God for service in the Tabernacle. This name directly invokes the tribal identity of Korah and his followers, serving as a powerful reminder of their distinct, consecrated status. By addressing them as "sons of Levi," Moses underscores the irony and ingratitude of their rebellion, as they already possessed a privileged and honorable position in God's service, making their covetousness for the priesthood particularly egregious.
Verse Breakdown
"And Moses said unto Korah"
This opening clause immediately establishes the direct confrontation between God's divinely appointed leader and the primary instigator of the rebellion. It signifies that Moses, acting as God's representative, is taking the challenge to authority with utmost seriousness, addressing its source head-on and preparing to articulate God's perspective.
"Hear, I pray you"
This phrase reveals Moses' immediate and earnest approach. Rather than issuing an immediate, harsh rebuke or invoking divine judgment, Moses appeals to Korah's reason and conscience. The inclusion of "I pray you" (a particle of entreaty) underscores Moses' pastoral patience and his desire for the rebels to pause, listen attentively, and reflect on the gravity of their actions and the divine order they are challenging, hoping for a change of heart before irreversible consequences.
"ye sons of Levi"
This precise designation is profoundly significant. By specifically calling them "sons of Levi," Moses directly reminds Korah and his followers of their unique, divinely ordained role and immense privilege. They were already set apart by God for sacred service in the Tabernacle, responsible for its care and transport. This address implicitly highlights the irony and ingratitude of their rebellion; they already possessed a distinct and elevated status among the tribes of Israel, making their covetousness for the priesthood an act of profound disrespect for God's established order and their own blessings.
Literary Devices
The verse employs several impactful literary devices that enhance its meaning and dramatic tension. Direct Address is prominently featured, as Moses specifically confronts Korah, the rebellion's leader, underscoring the personal nature of the challenge to his and God's authority. This directness emphasizes the gravity of the situation and the immediate need for a response. Moses' use of "Hear, I pray you" functions as a potent Rhetorical Appeal, a heartfelt plea for reason, reflection, and a change of mind, rather than an immediate command or condemnation. This highlights Moses' pastoral patience and his desire for the rebels to reconsider their actions before divine judgment. Furthermore, by specifically naming them "ye sons of Levi," Moses utilizes Implicit Contrast. He subtly yet powerfully contrasts their current rebellious behavior with their divinely appointed and honorable duties, thereby highlighting the profound incongruity and ingratitude of their actions. This subtle reminder serves as a powerful indictment of their desire for more power despite their already significant privilege and sacred calling.
Theological and Thematic Connections
Numbers 16:8 profoundly underscores the theological principle of divine order and the sanctity of God-given authority. The rebellion of Korah and the Levites was not merely a challenge to Moses and Aaron as human leaders, but a direct affront to God's sovereign will and His meticulously established structure for worship and governance in Israel. The verse highlights that true holiness does not negate the need for specific, appointed roles and responsibilities within the community of faith. To reject God's chosen instruments is, in essence, to reject God Himself. This narrative serves as a stark warning against pride, envy, and the dangerous desire to usurp roles not divinely ordained, emphasizing the importance of humility, contentment, and faithful service within one's God-given calling.
Reflection and Application
Numbers 16:8 offers timeless and critical lessons for believers today concerning our attitudes toward authority, our individual callings, and the insidious dangers of spiritual ambition. We are called to humbly recognize that God, in His infinite wisdom, establishes various roles, gifts, and spheres of influence within His church and in our lives. True spiritual maturity involves gratefully embracing and faithfully stewarding the specific calling He has entrusted to us. This verse challenges us to diligently examine our hearts for any latent seeds of discontent, envy, or pride that might tempt us to covet positions or responsibilities not divinely appointed to us. Instead of striving for self-exaltation or challenging legitimate spiritual leadership, we are profoundly encouraged to serve with gratitude, contentment, and a deep recognition of God's sovereign placement of each individual within the body of Christ. Our primary focus should remain on faithful obedience and diligent service within our assigned sphere, trusting implicitly that God's order is always for the ultimate good of His people and the magnification of His glory.
Questions for Reflection
FAQ
Why did Moses specifically address them as "sons of Levi"?
Moses addressed them as "sons of Levi" to serve as a powerful and pointed reminder of their unique and already highly privileged status within the Israelite community. The Levites were divinely set apart for sacred service in the Tabernacle, responsible for its care, transport, and various duties, as meticulously detailed in Numbers 3. By reminding them of their tribal identity and consecrated role, Moses highlighted the profound irony and ingratitude of their rebellion. They already possessed significant honor, proximity to God's presence, and sacred responsibilities. Their covetousness for the Aaronic priesthood, which was reserved for a specific lineage within Levi, was therefore an act of profound disrespect for God's established order and a rejection of the blessings they already possessed. It was an appeal to their understanding of their existing, elevated position, which they were now despising in their pursuit of more.
What was Korah's main grievance, and why was it so serious?
Korah's main grievance, clearly articulated in Numbers 16:3, was that Moses and Aaron had "taken too much upon them" and that "all the congregation are holy, every one of them, and the Lord is among them." This implied that the entire community was equally holy and therefore equally qualified for priestly functions, directly challenging the exclusive nature of the Aaronic priesthood and Moses' divinely appointed leadership. This grievance was profoundly serious because it was not merely a challenge to human leaders but a direct rejection of God's divinely instituted order for worship and governance. God Himself had meticulously established the distinct roles of Moses as the national leader and Aaron as the high priest. To challenge these specific roles was, in essence, to challenge God's supreme authority, wisdom, and sovereignty, leading to severe divine judgment, as vividly demonstrated in Numbers 16:31-35.
Christ-Centered Fulfillment
The rebellion of Korah and the "sons of Levi" in Numbers 16:8, though rooted in Old Testament challenges to divine authority, powerfully foreshadows humanity's inherent need for a truly divinely appointed mediator and priest. The Old Testament priesthood, established by God, was inherently imperfect and temporary, serving as a shadow pointing to a greater, ultimate reality. Korah's audacious attempt to usurp the priesthood highlights humanity's pervasive desire for self-exaltation and the perilous folly of approaching a holy God on one's own terms. In stark and glorious contrast, Jesus Christ stands as the true and ultimate High Priest, not of the Levitical order, but of the superior and eternal order of Melchizedek (Hebrews 7:11-17). He did not seize this honor for Himself, but was perfectly appointed and glorified by God the Father (Hebrews 5:5-6), perfectly fulfilling the priestly role through His once-for-all, perfect sacrifice on the cross (Hebrews 9:11-14). Unlike Korah, who sought to dismantle the divinely established distinction between the holy and the common for personal gain, Christ, through His atoning work, truly makes all believers a "royal priesthood" (1 Peter 2:9) and "a kingdom of priests" (Revelation 1:6). This universal priesthood in Christ is not for self-exaltation or rebellion, but for the sacred purposes of worship, service, and proclaiming the excellencies of Him who called us out of darkness into His marvelous light (1 Peter 2:9). The solemn judgment on Korah serves as a timeless warning against rejecting God's chosen leader, ultimately pointing to the infinitely greater peril of rejecting Christ, the true Shepherd and King of our souls (John 10:11).