Numbers · Chapter 16

V. 1. The son of Izhar-Amram’s brother, Exodus 6:18, therefore Moses and he were cousin germans. Moreover, Izhar was the second son of Kohath, whereas Elizaphan, whom Moses had preferred before him, and made prince or ruler of the Kohathites, Numbers 3:30, was the son of Uzziel, the fourth son of Kohath. This, the Jewish writers say, made him malcontent, which at last broke forth into sedition. Sons of Reuben-These are drawn into confederacy with Korah, partly because they were his next neighbours, both being encamped on the south-side, partly in hopes to recover their rights of primogeniture, in which the priesthood was comprehended, which was given away from their father.

Verse 1. Now Korah-took men] Had not these been the most brutish of men, could they have possibly so soon forgotten the signal displeasure of God manifested against them so lately for their rebellion. The word men is not in the original; and the verb jqyw vaiyikkach, and he took, is not in the plural but the singular, hence it cannot be applied to the act of all these chiefs. In every part of the Scripture where this rebellion is referred to it is attributed to Korah, (see Numbers 26:3, and Jude 1:11,) therefore the verb here belongs to him, and the whole verse should be translated thus:-Now Korah, son of Yitsar son of Kohath, son of Levi, HE TOOK even Dathan and Abiram, the sons of Eliab, and On, son of Peleth, SON OF REUBEN; and they rose up, &c. This makes a very regular and consistent sense, and spares all the learned labour of Father Houbigant, who translates jqy yikkach, by rebellionem fecerunt, they rebelled, which scarcely any rule of criticism can ever justify. Instead of ראובנ ynb beney Reuben, SONS of Reuben, some MSS. have nb ben, SON, in the singular; this reading, supported by the Septuagint and the Samaritan text, I have followed in the above translation. But as Eliab and Peleth were both Reubenites, the common reading, SONS, may be safely followed.

Verses 1, 2. The many ample testimonies, nay, the astonishing miracles, whereby God had established the authority of Moses as chief governor, and of Aaron and his family as priests, were not sufficient to restrain the ambition of mutinous and designing men. Korah, cousin-german to Moses and Aaron, a man of some note among the Levites, thinking himself undervalued, it seems, by the post he was in as a mere Levite, and being left without hopes of arriving at the priesthood, as things now stood, resolves upon a mutiny against them, and attempts to raise himself to the priesthood, by forcing them to change their measures, or else putting them down from their authority. Sons of Reuben — These are drawn into confederacy with Korah, partly because they were his next neighbours, both being encamped on the south side, partly in hopes to recover their rights of primogeniture, in which the priesthood was comprehended, which was given away from their father. Rose up — That is, conspired together, and put their design in execution; before Moses — Not obscurely, but openly and boldly, not fearing nor regarding the presence of Moses.

Verse 1. Korah. One of the firstborn, a very old man, and grandson of Levi by his father Jahar. Dathan and Abiram were descendants of Reuben, the firstborn of Israel; these according to the patriarchal customs had a right to officiate at the altar.

1. Korah was a Levite of the family of the Kohathites, whose service was the transportation of the sacred furniture of the tabernacle. He was probably a first cousin of Moses and Aaron. See Exodus 6:18, and Numbers 4:18, note. The prince who stands next to the throne is most tempted to supplant the king. Dathan and Abiram — Reubenites of the family of Pallu. Numbers 26:8, 9. On, also a Reubenite, is not mentioned again. The rabbinical tradition is, that he was prevailed upon by his wife to withdraw from his accomplices after Moses spoke with them. Josephus omits the name of On, but retains that of his father in the form of Phalous, thus identifying him with Pallu. Numbers 26:5, note. These may have felt sore because the birthright and headship of Israel had been taken away from their ancestor on account of his crime. See Numbers 2:3, note. Took men — In the original the verb “took” has no object. “There is an anakolouthon rather than an ellipsis, and not merely a copyist’s error in these words, ‘took and rose up against Moses with two hundred and fifty men,’ for they took two hundred and fifty men, that is, gained them over to the conspiracy, and rose up with them,” etc. Dr. A. Clarke forgets a plain principle of Hebrew syntax when he makes Dathan, etc., the objects and Korah the sole subject of “took” because it is singular. When the verb stands before several subjects it often agrees only with the first.

V. 2. Rose up-That is, conspired together, and put their design in execution. Before Moses-Not obscurely, but openly and boldly, not fearing nor regarding the presence of Moses.

Verses 1, 2. The many ample testimonies, nay, the astonishing miracles, whereby God had established the authority of Moses as chief governor, and of Aaron and his family as priests, were not sufficient to restrain the ambition of mutinous and designing men. Korah, cousin-german to Moses and Aaron, a man of some note among the Levites, thinking himself undervalued, it seems, by the post he was in as a mere Levite, and being left without hopes of arriving at the priesthood, as things now stood, resolves upon a mutiny against them, and attempts to raise himself to the priesthood, by forcing them to change their measures, or else putting them down from their authority. Sons of Reuben — These are drawn into confederacy with Korah, partly because they were his next neighbours, both being encamped on the south side, partly in hopes to recover their rights of primogeniture, in which the priesthood was comprehended, which was given away from their father. Rose up — That is, conspired together, and put their design in execution; before Moses — Not obscurely, but openly and boldly, not fearing nor regarding the presence of Moses.

2. Two hundred and fifty princes — The formidable nature of this revolt may be inferred from the great number of princes implicated therein. These must have had adherents enough among the common people to have constituted a majority. If these leaders had not been summarily overthrown the whole camp would have been swept into this wicked revolution. Before Moses — They organized a meeting before his eyes. Princes — Heads of the tribes, or of large divisions. Famous — Men of name. See chap. 1:16, notes. The movement assumed very large proportions, and evinced widespread disaffection through jealousy and disappointed ambition.

V. 3. They-Korah, Dathan and Abiram, and the rest, who were all together when Moses spake those words, Numbers 16:5-7, but after that, Dathan and Abiram retired to their tents, and then Moses sent for Korah and the Levites, who had more colourable pretences to the priesthood, and treats with them apart, and speaks what is mentioned, Numbers 16:8-11. Having dispatched them, he sends for Dathan and Abiram, Numbers 16:12, that he might reason the case with them also apart. Against Aaron-To whom the priesthood was confined, and against Moses, both because this was done by his order, and because before Aaron’s consecration Moses appropriated it to himself. For whatever they intended, they seem not now directly to strike at Moses for his supreme civil government, but only for his influence in the disposal of the priesthood. Ye take too much-By perpetuating the priesthood in yourselves and family, with the exclusion of all others from it. All are holy-A kingdom of priests, an holy nation, as they are called, Exodus 19:6, a people separated to the service of God, and therefore no less fit to offer sacrifice and incense, than you are. Among them-By his tabernacle and cloud, the tokens of his gracious presence, and therefore ready to receive sacrifices from their own hands. Ye-Thou Moses, by prescribing what laws thou pleasest about the priesthood, and confining it to thy brother; and thou Aaron by usurping it as thy peculiar privilege.

Verse 3. Ye take too much upon you] The original is simply לכם br rab lachem, too much for you. The spirit of this saying appears to me to be the following:-“Holy offices are not equally distributed: you arrogate to yourselves the most important ones, as if your superior holiness entitled you alone to them; whereas all the congregation are holy, and have an equal right with you to be employed in the most holy services.” Moses retorts this saying Numbers 16:7: Ye take too much upon you, לכם br rab lachem; Ye have too much already, ye sons of Levi; i.e., by your present spirit and disposition you prove yourselves to be wholly unworthy of any spiritual employment.

Verse 3. They — Korah, Dathan, and Abiram, and the rest, who were all together when Moses spake these words, (verses 5, 6, 7,) but after that, Dathan and Abiram retired to their tents, and then Moses sent for Korah and the Levites, who had more colourable pretences to the priesthood, and treats with them apart, and speaks what is mentioned, verses 8, 9, 10, 11. Having despatched them, he sends for Dathan and Abiram, (verse 12,) that he might reason the case with them also apart. Against Aaron — To whom the priesthood was confined, and against Moses — Both because this was done by his order, and because, before Aaron’s consecration, Moses appropriated it to himself. For whatever they intended, they seem not now directly to strike at Moses for his supreme civil government, but only for his influence in the disposal of the priesthood. Ye take too much upon you — Hebrew, µkl br, Rab-lachem. It is much or sufficient for you, as the same phrase is used Deuteronomy 1:6, and 2:3. Their meaning seems to be, that Moses and Aaron ought not to confine the priesthood to their family alone, but be satisfied with being upon a level with their brethren, who were all holy, they said, a kingdom of priests, a holy nation, as they are called, Exodus 19:6; a people separated to the service of God, and, therefore, no less fit to offer sacrifices than you are. The same phrase is retorted upon these rebellious Levites by Moses, verse 7. The Lord is among them — By his tabernacle and cloud, the tokens of his gracious presence, and therefore ready to receive sacrifices from their own hands. Ye — Thou, Moses, by prescribing what laws thou pleasest about the priesthood, and confining it to thy brother; and thou, Aaron, by usurping it as thy peculiar privilege.

3. Against Moses and… Aaron — The evident intent was to seize the government under a self-constituted high priest, and thus subvert the constitution established by Jehovah, under the popular plea of equal rights and of devotion to the service of God. Too much upon you — Literally, enough for you, ye have held the reins quite long enough. Ye must now vacate. All… are holy — The condition of true holiness — obedience and covenant-keeping (Exodus 19:5) — they had forgotten, and they supposed, as many Christians have done, that they were holy already because they were called a holy nation.

V. 4. On his face-Humbly begging that God would direct and vindicate him. Accordingly God answers his prayers, and strengthens him with new courage, and confidence of success.

Verse 4. Moses fell upon his face — Humbly begging that God would direct and vindicate him. Accordingly God answers his prayers, and strengthens him with new courage, and confidence of success.

V. 5. To-morrow-Heb. In the morning, the time appointed by men for administering justice, and chosen by God for that work. Some time is allowed, partly that Korah and his company might prepare themselves and their censers, and partly to give them space for consideration and repentance. He will cause him-He will by some evident token declare his approbation of him and his ministry.

Verse 5. The Lord will show who are his] It is supposed that St. Paul refers to this place, 2 Timothy 2:19: The foundation of God-the whole sacrificial system, referring to Christ Jesus, the foundation of the salvation of men; standeth sure, notwithstanding the rebellions, intrusions, and false doctrines of men; having this seal-this stamp of its Divine authenticity, The Lord knoweth them that are his; egnw Kuriov touv ontav autou, a literal translation of wl rva ta hwhy [dyw veyoda Yehovah eth asher lo; and both signifying, The Lord approveth of his own; or, will own that which is of his own appointment. And let every one that nameth the name of Christ depart from iniquity, alluding to the exhortation of Moses, Numbers 16:26: Depart, I pray you, from the tents of these wicked men.

Verse 5. To-morrow — Hebrew, In the morning; the time appointed by men for administering justice, and chosen by God for that work. Some time is allowed, partly that Korah and his company might prepare themselves and their censers; and partly to give them space for consideration and repentance. He will cause him — He will, by some evident token, declare his approbation of him and his ministry.

Ver. 5. To-morrow; the time when justice was administered, as appears from many texts. Jeremiah 21:12. Psalm 101:8. This night of indulgence seems to have allowed them a little time for reflection and repentance.

5. The Lord will show who are his — This calm appeal to the decision of Jehovah strikingly contrasts with the ambition of the insurgents. The rendering of the Septuagint is, “The Lord knoweth who are his.” See 2 Timothy 2:19, note. To come near unto him — In the discharge of the priestly office.

6. Take you censers — The burning of incense was one of the holier functions of the priesthood, because it brought the priest near to the immediate presence of God, the vail only separating between Him and the incense-offerer. Some years before this the revolters had a loud warning against rashness in offering incense, in the case of Nadab and Abihu. Leviticus 10:1-3, notes.

Ver. 7. Put fire therein. The test had a striking resemblance to that of Elijah on mount Carmel: the fire decided between JEHOVAH and Baal.

7. To-morrow — This allows time for completing their priestly outfit. Ye sons of Levi — Korah probably had had a large following in his own tribe.

V. 8. Ye sons of Levi-They were of his own tribe, nay, they were of God’s tribe. It was therefore the worse in them thus to mutiny against God and against him.

Verses 8-11. Ye sons of Levi — They were of his own tribe; nay, they were of God’s tribe. It was therefore the worse in them thus to mutiny against God and against him. To minister to them — So they were the servants both of God and of the church, which was a high dignity, though not sufficient for their ambitious minds. Against the Lord — Whose chosen servant Aaron is. You strike at God through Aaron’s sides.

V. 9. To minister to them-So they were the servants both of God and of the church, which was an high dignity, though not sufficient for their ambitious minds.

Verses 8-11. Ye sons of Levi — They were of his own tribe; nay, they were of God’s tribe. It was therefore the worse in them thus to mutiny against God and against him. To minister to them — So they were the servants both of God and of the church, which was a high dignity, though not sufficient for their ambitious minds. Against the Lord — Whose chosen servant Aaron is. You strike at God through Aaron’s sides.

9. Separated you — The Levites had been appointed over the tabernacle (Numbers 1:50) in the place of the firstborn sons. Numbers 3:11-13, note. Moses now appeals to their sense of gratitude for this mark of God’s favour.

Verses 8-11. Ye sons of Levi — They were of his own tribe; nay, they were of God’s tribe. It was therefore the worse in them thus to mutiny against God and against him. To minister to them — So they were the servants both of God and of the church, which was a high dignity, though not sufficient for their ambitious minds. Against the Lord — Whose chosen servant Aaron is. You strike at God through Aaron’s sides.

10. Seek ye the priesthood also — The sacred office will always be attractive to wicked men, not because they wish to draw nigh to God, but because they desire power over their fellow men. Protestantism, having no priest but Jesus Christ, is well guarded against this evil, especially where it is free from prelatical assumption.

V. 11. Against the Lord-Whose chosen servant Aaron is. You strike at God through Aaron’s sides.

Verses 8-11. Ye sons of Levi — They were of his own tribe; nay, they were of God’s tribe. It was therefore the worse in them thus to mutiny against God and against him. To minister to them — So they were the servants both of God and of the church, which was a high dignity, though not sufficient for their ambitious minds. Against the Lord — Whose chosen servant Aaron is. You strike at God through Aaron’s sides.

11. Against the Lord — To resist divinely constituted authority is to resist the Lord. Romans 13:2, note. What is Aaron — Doubtless Moses had been accused of nepotism in selecting the priestly family. The question implies that Aaron was blameless.

V. 12. Dathan and Abiram-To treat with them and give them, as he had done Korah and his company, a timely admonition. Come up-To Moses’s tabernacle, whither the people used to go up for judgment. Men are said in scripture phrase to go up to places of judgment.

Verse 12. Moses sent to call Dathan and Abiram — To treat with them, and give them, as he had done Korah and his company, a timely admonition. We will not come up — To Moses’s tabernacle, whither the people used to go up for judgment. Men are said in Scripture phrase, to go up to places of judgment.

12-14. During the address to the insurgent Levites, the Reubenite leaders had withdrawn. These are now sent for to have an interview with Moses. Dreading his rebuke, they refuse to obey the summons of Moses, sending back their bitter taunts because he had failed to lead them into the land flowing with milk and honey, according to God’s promise. Exodus 3:8,

17. In bitter irony they apply this glowing description to Egypt. Put out the eyes — Literally, bore out the eyes of these men; that is, wilt thou utterly blind them as to thy purposes? Do you think that you can lead us about in leading-strings, as though stone blind?

12-14. During the address to the insurgent Levites, the Reubenite leaders had withdrawn. These are now sent for to have an interview with Moses. Dreading his rebuke, they refuse to obey the summons of Moses, sending back their bitter taunts because he had failed to lead them into the land flowing with milk and honey, according to God’s promise. Exodus 3:8,

17. In bitter irony they apply this glowing description to Egypt. Put out the eyes — Literally, bore out the eyes of these men; that is, wilt thou utterly blind them as to thy purposes? Do you think that you can lead us about in leading-strings, as though stone blind?

V. 14. These men-Of all the people who are of our mind: wilt thou make them blind, or persuade them that they do not see what is visible to all that have eyes, to wit, that thou hast deceived them, and broken thy faith and promise given to them?

Verse 14. Wilt thou put out the eyes of these men — Of all the people who are of our mind? wilt thou make them blind, or persuade them that they do not see what is visible to all that have eyes, to wit, that thou hast deceived them, and broken thy faith and promise given to them?

12-14. During the address to the insurgent Levites, the Reubenite leaders had withdrawn. These are now sent for to have an interview with Moses. Dreading his rebuke, they refuse to obey the summons of Moses, sending back their bitter taunts because he had failed to lead them into the land flowing with milk and honey, according to God’s promise. Exodus 3:8,

17. In bitter irony they apply this glowing description to Egypt. Put out the eyes — Literally, bore out the eyes of these men; that is, wilt thou utterly blind them as to thy purposes? Do you think that you can lead us about in leading-strings, as though stone blind?

V. 15. Respect not their offering-Accept not their incense which they are now going to offer, but shew some eminent dislike of it. He calls it their offering, though it was offered by Korah and his companions, because it was offered in the name and by the consent of all the conspirators, for the decision of the present controversy between them and Moses. I have not hurt one of them-I have never injured them, nor used my power to defraud or oppress them, as I might have done; I have done them many good offices, but no hurt: therefore their crime is without any cause or provocation.

Verse 15. Respect not thou their offering] There was no danger of this: they wished to set up a priesthood and a sacrifical system of their own; and God never has blessed, and never can bless, any scheme of salvation which is not of his own appointment. Man is ever supposing that he can mend his Maker’s work, or that he can make one of his own that will do in its place.

Verse 15. Respect not their offering — Accept not their incense which they are now going to offer, but show some eminent dislike of it. He calls it their offering, though it was offered by Korah and his companions, because it was offered in the name and by the consent of all the conspirators, for the decision of the present controversy between them and Moses. I have not hurt one of them — I have never injured them, nor used my power to defraud or oppress them, as I might have done; I have done them many good offices, but no hurt; therefore their crime is without any cause or provocation.

Ver. 15. Moses said unto the Lord, respect not thou their offering. Woe be to him against whom the church of God shall pray. Lord, said David, confound the counsel of Ahitophel, and he did so.

15. Moses was very wroth — Anger in the interest of truth and justice is a holy emotion which dwells in the bosom of God and of his Son. Psalm 7:11; Mark 3:5, note. Respect not — Accept not their offered incense. Genesis 4:4. Not taken one ass — No tribute had been exacted such as kings lay upon their subjects. Their rebellion is entirely without justification.

V. 16. Before the Lord-Not in the tabernacle, which was not capable of so many persons severally offering incense, but at the door of the tabernacle, where they might offer it by Moses’s direction upon this extraordinary occasion. This work could not be done in that place, which alone was allowed for the offering up of incense; not only for its smallness, but also because none but priests might enter to do this work. Here also the people, who were to be instructed by this experiment, might see the proof and success of it.

Verse 16. Be thou and thy company before the Lord — Not in the tabernacle, which was not capable of containing so many persons severally offering incense, but at the door of the tabernacle, where they might offer it by Moses’s direction upon this extraordinary occasion. Indeed, this work could not be done in that place, which alone was allowed for the offering up of incense; not only for its smallness, but also because none but priests might enter to do this work. Here also the people, who were to be instructed by this experiment, might see the proof and success of it.

16. Before the Lord — At the door of the tabernacle. See Leviticus 1:3, and verse 18. Thou and… Aaron — As in Elijah’s controversy with the priests of Baal, the contestants stand side by side in the sight of all the people.

17. Two hundred and fifty censers — It is probable that only one censer was used in the tabernacle, since it is spoken of as the (R.V., thy) censer. Verse 46; Leviticus 16:12. As this rebellion was deliberately planned, there was time for each prince to make his censer. But Professor Bush suggests that they were among the utensils brought out of Egypt. This is improbable. Metallic ores abounded in the wilderness. See Introduction to Exodus, (2.)

V. 18. Fire-Taken from the altar which stood in that place, for Aaron might not use other fire. And it is likely the rememberance of the death of Nadab and Abihu deterred them from offering any strange fire.

Verse 18. They put fire in them — Taken from the altar which stood in that place, for Aaron might not use other fire. And it is likely the remembrance of the death of Nadab and Abihu deterred them from offering any strange fire.

18. Laid incense thereon — They did not sprinkle blood, which was a priestly function, but they burned incense, because this was originally a prerogative of the high priest alone. But in the daily service of the second temple inferior priests, chosen by lot, burned incense each morning and evening. Luke 1:9, note. The fact that the insurgents assumed the most sacred function of Aaron is another proof of their revolutionary purpose.

V. 19. Against them-That they might be witnesses of the event, and, upon their success, which they doubted not of, might fall upon Moses and Aaron. And it seems by this that the people were generally incensed against Moses, and inclined to Korah’s side. The glory appeared-In the cloud, which then shone with greater brightness and majesty, as a token of God’s approach and presence.

Verse 19. Korah gathered all the congregation — That they might be witnesses of the event, and, upon their success, which they doubted not of, might fall upon Moses and Aaron. And it seems by this that the people were generally incensed against Moses, and inclined to Korah’s side. The glory of the Lord appeared — In the cloud, which then shone with greater brightness and majesty, as a token of God’s approach and presence.

19. Korah gathered all the congregation — This is one of Colenso’s difficulties, the massing of more than a million of people before the narrow front of the tabernacle. See Numbers 1:18; 14:2, 7, notes. The insurrection evidently had a wide popular sympathy. It had infected the majority of Israel. The Seventy translate thus: “And Korah gathered all his congregation,” that is, his partisans. The glory of the Lord — A supernatural resplendence flashed forth from the pillar of cloud premonitory of a stroke of judgment. See Numbers 14:10; 20:6, notes.

Ver. 21. Separate yourselves—from all men of a wicked, dissatisfied and seditious spirit, against ministers or magistrates.

21. Separate yourselves — This command to withdraw themselves from the congregation was not obeyed, but through intercession the command was tacitly countermanded. Consume them — By assembling at the instigation of Korah this whole congregation had avowed their adherence to the rebels. In a moment — Here is an outflashing of justice untempered by mercy.

V. 22. The spirits-And this is no empty title here, but very emphatical. Thou art the maker of spirits, destroy not thy own workmanship! O thou who art the preserver of men, and of their spirits, the Lord of spirits, Job 12:10, who as thou mayst justly destroy this people, so thou canst preserve whom thou pleasest: the father of spirits, the souls. Deal mercifully with thy own children: the searcher of spirits, thou canst distinguish between those who have maliciously railed this tumult, and those whose ignorance and simple credulity hath made them a prey to crafty seducers. Of all flesh-Of all mankind: the word flesh is often put for men. One man-Korah, the ringleader of this sedition.

Verse 22. O God, the God of the spirits of all flesh] rcb lkl tjwrh yhla la El Elohey haruchoth lechol basar. This address sufficiently proves that these holy men believed that man is a being compounded of flesh and spirit, and that these principles are perfectly distinct. Either the materiality of the human soul is a human fable, or, if it be a true doctrine, these men did not pray under the influence of the Divine Spirit. In Numbers 27:16 there is a similar form of expression: Let the Lord, the God of the spirits of all flesh. And in Job 12:10: In whose hand is the soul (vpn nephesh) of all living; and the spirit (jwr ruach) of all flesh of man. Are not these decisive proofs that the Old Testament teaches that there is an immortal spirit in man? “But does not jwr ruach signify wind or breath?” Sometimes it does, but certainly not here; for how absurd would it be to say, O God, the God of the breaths of all flesh!

Verse 22. The God of the spirits of all flesh — And this is no empty title here, but very emphatical. Thou art the Maker of spirits, destroy not thy own workmanship. O thou who art the preserver of men, and of their spirits, the Lord of spirits, (Job 12:10,) who, as thou mayest justly destroy this people, so thou canst preserve whom thou pleasest; the Father of spirits, the souls. Deal mercifully with thy own children: the Searcher of spirits, thou canst distinguish between those who have maliciously raised this tumult, and those whose ignorance and simple credulity hath made them a prey to crafty seducers. Of all flesh — Of all mankind: the word flesh is often put for men. One man — Korah, the ringleader of this division.

Ver. 22. God of the spirits of all flesh. The LXX read, God of the spirits, and of all flesh.

22. They fell upon their faces — This posture denotes the earnestness of the intercession of these two men, against whom this vast conspiracy was directed. Here is an out-gleaming of that love which shone forth so gloriously from the cross of Jesus Christ, “Father, forgive them.” The God of the spirits of all flesh — The appeal is not to the God of the covenant, the God of Abraham, Isaac, and Jacob, because Israel is now temporarily outside of the covenant, but to God the Creator. “It is of little consequence whether these words are to be understood as relating to all the animal kingdom, or to the human race alone; because Moses simply prayed that as God was the Creator and Architect of the world he would not destroy the men whom he had created, but rather have mercy upon the works of his own hands.” — Calvin. One man sin — Literally, shall the one man sin, that is, Korah, the ringleader of the conspiracy. A degree of culpability attached to all who countenanced the plot; but many were swept in by the current of wicked feeling, not from hostility to Moses and Aaron, but from too great weakness to resist the prevailing sentiment. For these Moses intercedes.

V. 24. The congregation-Whom for your sakes I will spare upon the condition following.

Verses 24, 25. Speak unto the congregation — Whom, for your sakes, I will spare upon the condition following. Unto Dathan — Because they refused to come to him. The elders — The seventy rulers, whom he carried with him for the greater solemnity of the action, and to encourage them in their work, notwithstanding the obstinate and untractable nature of the people they were to govern.

24. Get you up from about the tabernacle of Korah — The intercession was effectual. Israel is spared, but the authors and public actors in the rebellion must be destroyed. Some think that the tabernacle here mentioned was one which Korah and company had set up in opposition to the tabernacle proper.

V. 25. Unto Dathan-Because they refused to come to him. The elders-The seventy rulers, whom he carried with him for the greater solemnity of the action, and to encourage them in their work, notwithstanding the obstinate and untractable nature of the people they were to govern.

Verses 24, 25. Speak unto the congregation — Whom, for your sakes, I will spare upon the condition following. Unto Dathan — Because they refused to come to him. The elders — The seventy rulers, whom he carried with him for the greater solemnity of the action, and to encourage them in their work, notwithstanding the obstinate and untractable nature of the people they were to govern.

25. Unto Dathan and Abiram — These are supposed to have shrunk back from the tabernacle to their tents at the outflashing of the glory, while Korah, with brazen brow, proceeded to burn incense with the insurgent princes, and was consumed with them by “a fire from the Lord.” See Numbers 26:10, note. The elders of Israel — See Numbers 11:16, note.

26. Depart — Voluntary association with sinners in order to save them is right, (Luke 15:2,) but where it is continued for other reasons it must be construed into sympathy with iniquity. See 2 Timothy 2:19. note. Touch nothing of theirs — They and all their possessions were under the ban, utterly devoted to destruction as accursed. Hence this prohibition, in order that the people by their standing aloof might solemnly protest against this wickedness and acknowledge the justice of the punishment inflicted on the rebels. See Leviticus 27:28; Joshua 7:13-15, notes.

V. 27. Stood in the door-An argument of their foolish confidence, obstinacy and impenitency, whereby they declared that they neither feared God, nor reverenced man.

Verse 27. Stood in the door — An argument of their foolish confidence, obstinacy, and impenitence, whereby they declared that they neither feared God nor reverenced man.

27. Stood in the door of their tents — Their attitude was not that of penitence, but of curiosity or defiance. Earnest prayer might have saved them even then, but men abandoned by the grieved Spirit of God cannot pray. Their little children — To these this sudden and awful death was not a punishment but a calamity. See Joshua 7:24, note. Little children are still perishing through the folly, brutality, and neglect of their parents. There is no mention here of the children of Korah, some of whom, if not all, escaped, (Numbers 26:11,) probably because they did not consent to their father’s crime.

V. 28. All these works-As the bringing of the people out of Egypt; the conducting of them through the wilderness; the exercising authority among them; and giving laws to them concerning the priesthood.

Verse 28. All these works — As the bringing of the people out of Egypt; the conducting of them through the wilderness; the exercising authority among them; and giving laws to them concerning the priesthood.

28. Of mine own mind — It was not from self-seeking that I took upon me the government, nor was Aaron or his family appointed to the priesthood merely out of private affection.

V. 29. The death of all men-By a natural death. The visitation of all men-By plague, or sword, or some usual judgment. The Lord hath not sent me-I am content that you take me for an imposter, falsely pretending to be sent of God.

Verse 29. The death of all men — By a natural death. The visitation of all men — By plague, or sword, or some usual judgment. The Lord hath not sent me — I am content that you take me for an impostor, falsely pretending to be sent of God.

Ver. 29. The common death of all men. These men, being descendants of princes, seem to have had larger tents and more wealth than many others. When the earth swallowed up the tents and families of Dathan and Abiram, with Korah and On, who were with them, it is remarkable that the children of Korah should escape; they being, no doubt, at some distance from the scene of convulsion: Numbers 26:11.

29. The common death — Hebrew, as every man dies.

Verse 30. If the Lord make a new thing] יהוה arby בריאה ואם veim beriah yibra Yehovah, and if Jehovah should create a creation, i.e., do such a thing as was never done before.

And they go down quick into the pit] hlav sheolah, a proof, among many others, that lav sheol, signifies here a chasm or pit of the earth, and not the place called hell; for it would be absurd to suppose that their houses had gone to hell; and it would be wicked to imagine that their little innocent children had gone thither, though God was pleased to destroy their lives with those of their iniquitous fathers.

30. Make a new thing — Hebrew, create a creation, that is, do a thing never done before. The crisis was momentous. The expression of Jehovah’s will must be decisive. An earthquake was probably not a new thing in the history of the world. Something different is demanded here. Go down quick into the pit — A providential calamity which discriminates between the righteous and the wicked and destroys the latter shows that the world is ruled by a power which frowns upon sin. Quick — R.V., “alive;” an old meaning of the word quick.

31. The ground clave asunder — There may have been a natural cause for this event; but its occurrence according to prediction in vindication of God’s appointed priesthood and in vengeance upon his foes betokens the supernatural.

V. 32. All that appertained unto Korah-That is, all his family which were there, women, children, and servants; but his sons, who were spared, Numbers 26:11,58 1 Chronicles 6:22,37, were absent either upon some service of the tabernacle, or upon some other occasion, God so ordering it by his providence either because they disliked their fathers act, or upon Moses’s intercession for them. This expression may intimate, that Korah himself was not here, but that he continued with his two hundred and fifty men before the Lord, where they were waiting for God’s decision of the controversy. Nor is it probable that their chief captain would desert them, and leave them standing there without an head, especially, when Aaron his great adversary, abode there still, and did not go with Moses to Dathan. And Korah may seem to have been consumed with those two hundred and fifty. And so much is intimated, Numbers 16:40, that no stranger come near to offer incense before the Lord, that he be not as Korah, and as his company, that is, destroyed, as they were, by fire from the Lord. And when the Psalmist relates this history, Psalm 106:17-18, the earth’s swallowing them up is confined to Dathan and Abiram, Psalm 106:17, and for all the rest of that conspiracy it is added, Psalm 106:18. And a fire was kindled in their company, the flame burnt up the wicked.

Verse 32. All that appertained unto Korah — That is, all his family that were there, women, children, and servants; but his sons, who were spared, (Numbers 26:11, 58; 1 Chronicles 6:22, 37,) were absent either upon some service of the tabernacle, or upon some other occasion, God so ordering it by his providence, either because they disliked their father’s act, or upon Moses’s intercession for them. Korah himself, it seems, was not here, but continued with his two hundred and fifty men before the Lord, where they were waiting for God’s decision of the controversy. Indeed, it is not probable that their chief captain would desert them, and leave them standing there without a head, especially when Aaron, his great adversary, abode there still, and did not go with Moses to Dathan. Korah was probably consumed with those two hundred and fifty, as seems to be intimated, verse 40. Accordingly, when the psalmist relates this history, (Psalm 106.,) the earth’s swallowing them up is confined to Dathan and Abiram, (verse 17,) and for all the rest of that conspiracy, it is added, (verse 18,) And a fire was kindled in their company, the flame burned up the wicked.

32. The earth opened her mouth — A poetic impersonation

characteristic of the Orientals. Houses — Not their tents, but their families. See Numbers 18:31; Exodus 12:3. All the men that appertained unto Korah — All his partisans — That a portion at least of Korah’s family survived is expressly stated in Numbers 26:11. The prophet Samuel was his descendant, (1 Chronicles 6:22-28,) and so were some of David’s musicians, (Psalm 44-49, titles.) The adherents of Korah, his servants and retainers, with, possibly, the adult males of his family, perished in this judgment. The Hebrew word for appertained unto is in Exodus 32:26, translated “on the side of.”

V. 33. Into the pit-Into the earth, which first opened itself to receive them, and then shut itself to destroy them.

Verse 33. They, and all that appertained to them] Korah, Dathan, and Abiram, and all that appertained to their respective families, went down into the pit caused by this supernatural earthquake; while the fire from the Lord consumed the 250 men that bare censers. Thus there were two distinct punishments, the pit and the fire, for the two divisions of these rebels.

Ver. 33. Alive into the pit. Many read here, alive into hell, that is, into the grave; and they further mean that their souls went into a place of torment, as in Matthew 11:23. Luke 16:23.

33. Alive into the pit — As the time for the clear revelation of the doctrine of future eternal rewards and punishments had not yet arrived, temporal judgments, sudden and awful, must be applied as motives to divine obedience. Sheol, the pit, is a word which is used sixty-five times in the Old Testament. In the A.V., it is translated “grave” thirty-one times, “hell” thirty-one times, and “pit” three times. Its widest meaning is the place of disembodied spirits. It here has the narrower meaning of the abode of the wicked, as the term hades has in Luke 16:23.

Ver. 34. All Israel fled at the cry of them. They were not even in that age, wholly ignorant of the nature of earthquakes: but this earthquake was local, special, and divine.

34. All Israel… fled — By separating themselves from the tents of the doomed men at the command of Moses they had evinced some faith in the theocracy as administered by Moses. Now they instinctively flee from destruction.

V. 35. From the Lord-From the cloud, wherein the glory of the Lord appeared.

Verse 35. From the Lord — From the cloud, wherein the glory of the Lord appeared.

Ver. 35. A fire from the Lord consumed the two hundred and fifty men that offered incense. These men had seen the fire at the consecration of Aaron; they had seen the death of Nadab and Abihu, there could therefore be no excuse for their sin. God would not suffer the hallowed types and figures of our redemption to be gaited and marred by the revolts of men.

35. A fire — A stroke of lightning from the cloudy pillar. Consumed the two hundred and fifty — This occurred at the door of the tabernacle. If the earth had not swallowed up these, Aaron and his sons and the tabernacle itself would have been in jeopardy.

THE MEMORIAL CENSERS, 36-40.

V. 37. To Eleazer-Rather than to Aaron, partly because the troublesome part of the work was more proper for him, and partly lest Aaron should be polluted by going amongst those dead carcasses; for it is probable this fire consumed them, as lightning sometimes doth, others, by taking away their lives, and leaving their bodies dead upon the place. Out of the burning-From among the dead bodies of those men who were burnt. Yonder-Far from the altar and sanctuary, into an unclean place, where the ashes were wont to be cast: by which God shews his rejection on of their services. They are hallowed-By God’s appointment, because they were presented before the Lord by his express order, Numbers 16:16,17.

Verse 37. The censers-are hallowed.] wvdq kadeshu, are consecrated, i.e., to the service of God though in this instance improperly employed.

37. Out of the burning — From between the burning, that is, from the hands of the men that had been burned. Scatter… the fire yonder — That is, empty the censers of the burning coals in a distant place, and not on the holy altar. Hallowed — Because they had been brought before Jehovah, and hence when the rebels were slain their censers fell to him as articles under the anathema.

V. 38. Their own souls-That is, their own lives: who were the authors of their own destruction. The altar-Of burnt-offerings, which was made of wood, but covered with brass before this time, Exodus 27:1,2, to which this other covering was added for farther ornament, and security against the fire, continually burning upon it. A sign-A warning to all strangers to take heed of invading the priesthood.

Verse 38. Their own souls — That is, their own lives; who were the authors of their own destruction. The altar — Of burnt-offerings, which was made of wood, but covered with brass before this time, (Exodus 27:1, 2,) to which this other covering was added for further ornament, and security against the fire, continually burning upon it. A sign — A warning to all strangers to take heed of invading the priesthood.

38. Sinners against their own souls — Their sin had cost the forfeiture of their lives. For a covering of the great or brazen altar. Every thing offered before the Lord is holy. Hence every soul consecrated to God is to account itself henceforth as holy and accepted by him, for he receives all that is offered to him in faith. If a man believes that his vessel is impure he will not so carefully avoid pollution as he who knows that his vessel is holy.

V. 40. To him-To Eleazer. These words belong to Numbers 16:38, the meaning is, that Eleazer did as God bade him.

40. A memorial, or warning against grasping after priestly prerogatives. It is the purpose of God to turn every man’s life to the best account. When, through a perverse use of his free agency, God cannot secure the wicked man’s well-being, he makes his punishment an instrument of good to others by deterring them from sin. Thus the humane society hangs a bell to the mast of the sunken ship for the admonition of other ships sailing through that perilous channel. Hence the purpose subserved by eternal punishment. “But those who have committed the most extreme injustice, and have become incurable through such crimes, serve as examples to others, and these are not benefited at all, as being incurable, but others are benefited by beholding them suffering forever the greatest punishments for their sins,being suspended in the prison of hades altogether as examples, a spectacle and warning to the unjust men who are continually arriving.” — Plato in the Gorgias.

V. 41. On the morrow-Prodigious wickedness and madness so soon to forget such a terrible instance of Divine vengeance! The people of the Lord-So they call those wicked wretches, and rebels against God! Tho’ they were but newly saved from sharing in the same punishment, and the survivors were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owe their preservation.

Verse 41. On the morrow all the congregation-murmured] It is very likely that the people persuaded themselves that Moses and Aaron had used some cunning in this business, and that the earthquake and fire were artificial; else, had they discerned the hand of God in this punishment, could they have dared the anger of the Lord in the very face of justice?

Verse 41. On the morrow — Prodigious wickedness and madness, so soon to forget such a terrible instance of divine vengeance! The people of the Lord — So they call those wicked wretches and rebels against God! Though they were but newly saved from sharing in the same punishment, and the survivers were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owed their preservation.

THE MURMURERS, THE PLAGUE, AND THE ATONEMENT, 41-50.

41. On the morrow all… murmured — The spiritual stupidity and obstinacy of Israel on this occasion is truly astonishing. The divine judgments, which alarm believers and deter them from sin, only harden the impenitent. This is an example of the conduct of persons abandoned by the Holy Spirit, and given over to hardness of heart. For at Kadesh adult Israel passed the boundary between God’s mercy and his wrath. It is supposed that they wickedly attributed the awful judgment of the day before to some sort of magical incantation or mechanical contrivance on the part of Moses and Aaron. This is intimated in the charge ye have killed. Had they discerned the hand of Jehovah in the opening earth and consuming fire they could not have ascribed the destruction to a human cause. Men hopelessly hardened in heart are bereft of all power of moral discernment, putting good for evil and evil for good. Hence defiant rebels against Jehovah, who have been swallowed up in their sins, are impiously styled the people of the Lord. They charged upon their leaders the terrible judgment which had descended upon the insurgents; whereas, it was through the intercession of Moses that the whole congregation was not at once destroyed! It is evident that they were smitten with judicial blindness, incapacitating for correct judgments.

V. 42. They-Moses and Aaron, who in all their distresses made God their refuge.

42, 43. Again a formidable rebellion lifts its head, and again the glory of the Lord shines forth as on the day before.

V. 43. Moses and Aaron came-To hear what God, who now appeared, would say to them.

42, 43. Again a formidable rebellion lifts its head, and again the glory of the Lord shines forth as on the day before.

THE MURMURERS, THE PLAGUE, AND THE ATONEMENT, 41-50.

41. On the morrow all… murmured — The spiritual stupidity and obstinacy of Israel on this occasion is truly astonishing. The divine judgments, which alarm believers and deter them from sin, only harden the impenitent. This is an example of the conduct of persons abandoned by the Holy Spirit, and given over to hardness of heart. For at Kadesh adult Israel passed the boundary between God’s mercy and his wrath. It is supposed that they wickedly attributed the awful judgment of the day before to some sort of magical incantation or mechanical contrivance on the part of Moses and Aaron. This is intimated in the charge ye have killed. Had they discerned the hand of Jehovah in the opening earth and consuming fire they could not have ascribed the destruction to a human cause. Men hopelessly hardened in heart are bereft of all power of moral discernment, putting good for evil and evil for good. Hence defiant rebels against Jehovah, who have been swallowed up in their sins, are impiously styled the people of the Lord. They charged upon their leaders the terrible judgment which had descended upon the insurgents; whereas, it was through the intercession of Moses that the whole congregation was not at once destroyed! It is evident that they were smitten with judicial blindness, incapacitating for correct judgments.

V. 45. They fell upon their faces-To beg mercy for the people; thus rendering Good for Evil.

Verses 45, 46. They fell upon their faces — To beg mercy for the people; thus rendering good for evil. Put on incense — Which was a sign of intercession, and was to be accompanied with it. Go unto the congregation — He went with the incense to stir up the people to repentance and prayer, to prevent their utter ruin. This he might do upon this extraordinary occasion, having God’s command for his warrant, though ordinarily incense was to be offered only in the tabernacle.

45. They fell upon their faces — This was an act of heroic self-sacrifice equal to any in history. Only yesterday, after a similar command to the people to stand aloof from the tents of the chief rebels lest they perish with them, the yawning earth devoured the guilty. But now, in the face of a similar order, Moses and Aaron remain among the doomed people, in the attitude of most earnest intercession, determined to avert consuming wrath or perish in the attempt.

V. 46. Incense-Which was a sign of intercession, and was to be accompanied with it. Go unto the congregation-He went with the incense, to stir up the people to repentance and prayer, to prevent their utter ruin. This he might do upon this extraordinary occasion, having God’s command for his warrant, though ordinarily incense was to be offered only in the tabernacle.

Verse 46. The plague is begun.] God now punished them by a secret blast, so as to put the matter beyond all dispute; his hand, and his alone, was seen, not only in the plague, but in the manner in which the mortality was arrested. It was necessary that this should be done in this way, that the whole congregation might see that those men who had perished were not the people of the Lord; and that GOD, not Moses and Aaron, had destroyed them.

Verses 45, 46. They fell upon their faces — To beg mercy for the people; thus rendering good for evil. Put on incense — Which was a sign of intercession, and was to be accompanied with it. Go unto the congregation — He went with the incense to stir up the people to repentance and prayer, to prevent their utter ruin. This he might do upon this extraordinary occasion, having God’s command for his warrant, though ordinarily incense was to be offered only in the tabernacle.

46. Fire… off the altar — See Leviticus 6:13, note. Put on incense — The symbolism of incense is thus explained by Baehr: “Prayer among all Oriental nations signifies calling upon the name of God. The oldest prayers consisted in the mere enumeration of the several titles of God. The Scriptures place incense in close relationship to prayer, so that offering incense is synonymous with worship. Hence incense itself is a symbol of the name of God.” But to us it rather seems to be an emblem of that which makes prayer acceptable, the intercession of Christ. Revelation 8:3. Atonement — This is the only place where atonement is made without blood. But here the incense-offering, embodying the high priestly prayer, does not secure pardon, but only a reprieve; it shields the sinner from instant destruction and prolongs the forfeited lives of many adult Israelites. Thus the people were furnished with a practical proof of the power and operation of the true and divinely-appointed priesthood. There is wrath gone out — Since Moses and Aaron have been accused of killing the people, an invisible destroyer is sent forth into the camp whose work cannot be ascribed to any human origin. Now the hand of Jehovah only will be seen in sending and in staying the plague. Thus Moses and Aaron are vindicated.

47. Aaron… ran — Here the spirit of forgiveness shines forth resplendently. Against these great leaders a double wrong had been done — a conspiracy against their authority and a wicked slander of their fair fame. Verse 41. Yet they both evince the most intense desire for the salvation of their enemies. The cloud of incense was a mute prayer symbolizing the priestly intercession that came between the divine wrath and the people, and by covering them arrests the plague.

V. 48. The living-Whereby it may seem that this plague, like that fire, Numbers 11:1, began in the uttermost parts of the congregation, and so proceeded destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself, as a mediator to God on their behalf.

Verse 48. He stood between the dead and the living; and the plague, &c.] What the plague was we know not, but it seems to have begun at one part of the camp, and to have proceeded regularly onward; and Aaron went to the quarter where it was then prevailing, and stood with his atonement where it was now making its ravages, and the plague was stayed; but not before 14,700 had fallen victims to it, Numbers 16:49. IF Aaron the high priest, with his censer and incense, could disarm the wrath of an insulted, angry Deity, so that a guilty people, who deserved nothing but destruction, should be spared; how much more effectual may we expect the great atonement to be which was made by the Lord Jesus Christ, of whom Aaron was only the type! The sacrifices of living animals pointed out the death of Christ on the cross; the incense, his intercession. Through his death salvation is purchased for the world; by his intercession the offending children of men are spared. Hence St. Paul, Romans 5:10, says: If, while we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved THROUGH HIS LIFE, i.e., by the prevalence of his continual intercession. 2 Corinthians 5:18,19: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.”

By the awful transactions recorded in this chapter, we may see how jealous God is of the sole right of appointing the way and means of salvation. Had any priesthood, and any kind of service, no matter how solemn and sincere, been equally available in the sight of Divine justice and mercy, God would not have resented in so awful a manner the attempts of Korah and his company in their new service. The way of God’s own appointment, the agony and death of Christ, is the only way in which souls can be saved. His is the priesthood, and his is the only available sacrifice. All other modes and schemes of salvation are the inventions of men or devils, and will in the end prove ruinous to all those who trust in them. Reader, forget not the Lord who bought thee.

NUMBERS

Verse 48. Between the dead and the living — Whereby it may seem that this plague, like that fire, (Numbers 11:1,) began in the uttermost parts of the congregation, and so proceeded destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself as a mediator with God on their behalf. In this action Aaron was a most eminent type of Christ, and the effect of Aaron’s oblation of incense an expressive emblem of the efficacy and happy fruits of the interposition of our great High-Priest.

48. Between the dead and the living — The secret blast was moving along, like the angel of death, from one extremity of the camp to the other, destroying the people. At the line which ran between the living and the dead, Aaron heroically takes his stand in imminent peril of his own life. The plague was stayed — A notable instance of the efficiency of faith. Intercessory prayer seems not to have been made because all the arguments had been already exhausted. “He could not stake his life for the nation as at Horeb, (Exodus 32:32,) for the nation had rejected him. He could no longer plead the honour of Jehovah among the heathen, seeing that the Lord, even when sentencing the rebellious race to fall in the desert, had assured him that the whole earth should be filled with his glory. Numbers 14:20, etc.” — Keil.

CONCLUDING NOTES.

(1.) “The whole of this history is so sad, the judgment which followed it so terrible, finding no other parallel than that which in the New Testament Church overtook Ananias and Sapphira, and the rebellion itself is so frequently referred to in Scripture, that it requires more special consideration. The rebellion of Korah was of course an act of direct opposition to God. But this was not all. The principle expressed in their gainsaying (ver. 3) ran counter to the whole design of the old covenant, and would, if carried out, have entirely subverted its typical character. It was, indeed, quite true that all Israel were holy and priests, yet not in virtue of their birth or national standing, but through the typical priesthood of Aaron, who ‘brought them nigh,’ and was their intermediary with God. This priesthood depended, in the first place and mainly, on God’s appointment. ‘Him whom the Lord hath chosen will he cause to come near unto him;’ ‘he shall be holy.’ This appointment, irrespective of the natural fitness of the person, here came into consideration as essential to its typical nature. If otherwise the priesthood would have been a natural sequence, not a type, and it would have a rational rather than a divine institution. It was of the nature of a type that God should appoint the earthly emblem with which he would connect the spiritual reality. The moment Israel deviated in any detail, however small, they not only rebelled against God’s appointment, but destroyed the meaning of the whole by substituting the human and natural for the divine.” — Edersheim.

(2.) This signal judgment struck the people with sudden awe, but it did not awaken that repentance which leads to newness of life. The impression made soon passed away, leaving only the feeling that a yoke of bondage had been forever fastened upon Israel in order to vindicate Moses and Aaron. They had no spiritual discernment nor gratitude. They showed an entire unfitness for inheriting the Land of Promise. Hence the justice of their exclusion.

THE MURMURERS, THE PLAGUE, AND THE ATONEMENT, 41-50.

41. On the morrow all… murmured — The spiritual stupidity and obstinacy of Israel on this occasion is truly astonishing. The divine judgments, which alarm believers and deter them from sin, only harden the impenitent. This is an example of the conduct of persons abandoned by the Holy Spirit, and given over to hardness of heart. For at Kadesh adult Israel passed the boundary between God’s mercy and his wrath. It is supposed that they wickedly attributed the awful judgment of the day before to some sort of magical incantation or mechanical contrivance on the part of Moses and Aaron. This is intimated in the charge ye have killed. Had they discerned the hand of Jehovah in the opening earth and consuming fire they could not have ascribed the destruction to a human cause. Men hopelessly hardened in heart are bereft of all power of moral discernment, putting good for evil and evil for good. Hence defiant rebels against Jehovah, who have been swallowed up in their sins, are impiously styled the people of the Lord. They charged upon their leaders the terrible judgment which had descended upon the insurgents; whereas, it was through the intercession of Moses that the whole congregation was not at once destroyed! It is evident that they were smitten with judicial blindness, incapacitating for correct judgments.

THE MURMURERS, THE PLAGUE, AND THE ATONEMENT, 41-50.

41. On the morrow all… murmured — The spiritual stupidity and obstinacy of Israel on this occasion is truly astonishing. The divine judgments, which alarm believers and deter them from sin, only harden the impenitent. This is an example of the conduct of persons abandoned by the Holy Spirit, and given over to hardness of heart. For at Kadesh adult Israel passed the boundary between God’s mercy and his wrath. It is supposed that they wickedly attributed the awful judgment of the day before to some sort of magical incantation or mechanical contrivance on the part of Moses and Aaron. This is intimated in the charge ye have killed. Had they discerned the hand of Jehovah in the opening earth and consuming fire they could not have ascribed the destruction to a human cause. Men hopelessly hardened in heart are bereft of all power of moral discernment, putting good for evil and evil for good. Hence defiant rebels against Jehovah, who have been swallowed up in their sins, are impiously styled the people of the Lord. They charged upon their leaders the terrible judgment which had descended upon the insurgents; whereas, it was through the intercession of Moses that the whole congregation was not at once destroyed! It is evident that they were smitten with judicial blindness, incapacitating for correct judgments.