22 and they fall on their faces, and say, `God, God of the spirits of all flesh -- the one man sinneth, and against all the company Thou art wroth!'
`Jehovah -- God of the spirits of all flesh -- appoint a man over the company,
In whose hand `is' the breath of every living thing, And the spirit of all flesh of man.'
The burden of a word of Jehovah on Israel. An affirmation of Jehovah, Stretching out heaven, and founding earth, And forming the spirit of man in his midst.
And Abraham draweth nigh and saith, `Dost Thou also consume righteous with wicked? peradventure there are fifty righteous in the midst of the city; dost Thou also consume, and not bear with the place for the sake of the fifty -- the righteous who `are' in its midst? Far be it from Thee to do according to this thing, to put to death the righteous with the wicked; that it hath been -- as the righteous so the wicked -- far be it from Thee; doth the Judge of all the earth not do justice?'
And David speaketh unto Jehovah, when he seeth the messenger who is smiting among the people, and saith, `Lo, I have sinned, yea, I have done perversely; and these -- the flock -- what have they done? Let, I pray Thee, Thy hand be on me, and on the house of my father.'
For, not to the age do I strive, nor for ever am I wroth, For the spirit from before Me is feeble, And the souls I have made.
And he saith, `Let it not be, I pray Thee, displeasing to the Lord, and I speak only this time: peradventure there are found there ten?' and He saith, `I do not destroy `it', because of the ten.'
`Get you up from the midst of this company, and I consume them in a moment;' and they fall on their faces,
And the sons of Israel commit a trespass in the devoted thing, and Achan, son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, taketh of the devoted thing, and the anger of Jehovah burneth against the sons of Israel. And Joshua sendeth men from Jericho to Ai, which `is' near Beth-Aven, on the east of Bethel, and speaketh unto them, saying, `Go up and spy the land;' and the men go up and spy Ai, and they turn back unto Joshua, and say unto him, `Let not all the people go up; let about two thousand men, or about three thousand men, go up, and they smite Ai; cause not all the people to labour thither; for they `are' few.' And there go up of the people thither about three thousand men, and they flee before the men of Ai, and the men of Ai smite of them about thirty and six men, and pursue them before the gate unto Shebarim, and they smite them in Morad; and the heart of the people is melted, and becometh water. And Joshua rendeth his garments, and falleth on his face to the earth before the ark of Jehovah till the evening, he and the elders of Israel, and they cause dust to go up on their head. And Joshua saith, `Ah, Lord Jehovah, why hast Thou at all caused this people to pass over the Jordan, to give us into the hand of the Amorite to destroy us? -- and oh that we had been willing -- and we dwell beyond the Jordan! Oh, Lord, what do I say, after that Israel hath turned the neck before its enemies? and the Canaanite and all the inhabitants of the land do hear, and have come round against us, and cut off our name out of the earth; and what dost Thou do for Thy great name?' And Jehovah saith unto Joshua, `Rise for thee, why `is' this? -- thou `art' falling on thy face? Israel hath sinned, and also they have transgressed My covenant which I commanded them, and also taken of the devoted thing, and also stolen, and also deceived, and also put `it' among their vessels, and the sons of Israel have not been able to stand before their enemies; the neck they turn before their enemies, for they have become a devoted thing; I add not to be with you -- if ye destroy not the devoted thing out of your midst. `Rise, sanctify the people, and thou hast said, Sanctify yourselves for to-morrow; for thus said Jehovah, God of Israel, A devoted thing `is' in thy midst, O Israel, thou art not able to stand before thine enemies till your turning aside of the devoted thing out of your midst; and ye have been brought near in the morning by your tribes, and it hath been, the tribe which Jehovah doth capture doth draw near by families, and the family which Jehovah doth capture doth draw near by households, and the household which Jehovah doth capture doth draw near by men; and it hath been, he who is captured with the devoted thing is burnt with fire, he and all that he hath, because he hath transgressed the covenant of Jehovah, and because he hath done folly in Israel.' And Joshua riseth early in the morning, and bringeth Israel near by its tribes, and the tribe of Judah is captured; and he bringeth near the family of Judah, and he captureth the family of the Zarhite; and he bringeth near the family of the Zarhite by men, and Zabdi is captured; and he bringeth near his household by men, and Achan -- son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah -- is captured. And Joshua saith unto Achan, `My son, put, I pray thee, honour on Jehovah, God of Israel, and give to Him thanks, and declare, I pray thee, to me, what thou hast done -- hide not from me.' And Achan answereth Joshua, and saith, `Truly I have sinned against Jehovah, God of Israel, and thus and thus I have done; and I see among the spoil a goodly robe of Shinar, and two hundred shekels of silver, and one wedge of gold, whose weight `is' fifty shekels, and I desire them, and take them; and lo, they `are' hid in the earth, in the midst of my tent, and the silver under it.' And Joshua sendeth messengers, and they run unto the tent, and lo, it is hidden in his tent, and the silver under it; and they take them out of the midst of the tent, and bring them in unto Joshua, and unto all the sons of Israel, and pour them out before Jehovah. And Joshua taketh Achan son of Zerah, and the silver, and the robe, and the wedge of gold, and his sons, and his daughters, and his ox, and his ass, and his flock, and his tent, and all that he hath, and all Israel with him, and they cause them to go up the valley of Achor. And Joshua saith, `What! thou hast troubled us! -- Jehovah doth trouble thee this day;' and all Israel cast stones at him, and they burn them with fire, and they stone them with stones, and they raise up over him a great heap of stones unto this day, and Jehovah turneth back from the heat of His anger, therefore hath `one' called the name of that place `Valley of Achor' till this day.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Numbers 16
Commentary on Numbers 16 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 16
Nu 16:1-30. The Rebellion of Korah.
1, 2. Now Korah, the son of Izhar—Izhar, brother of Amram (Ex 6:18), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites (Nu 3:30). Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah.
Dathan and Abiram, … and On—These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare Nu 16:12, 24, 25, 27; 26:9; De 11:6; Ps 106:17].
took men—The latter mentioned individuals, being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood in the first-born of every family, with a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross instance of partiality to his own relations, to the permanent detriment of others, was a sufficient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled in the breasts of the Reubenites was the advancement of Judah to the leadership among the tribes. These malcontents had been incited by the artful representations of Korah (Jude 11), with whom the position of their camp on the south side afforded them facilities of frequent intercourse. In addition to his feeling of personal wrongs, Korah participated in their desire (if he did not originate the attempt) to recover their lost rights of primogeniture. When the conspiracy was ripe, they openly and boldly declared its object, and at the head of two hundred fifty princes, charged Moses with an ambitious and unwarrantable usurpation of authority, especially in the appropriation of the priesthood, for they disputed the claim of Aaron also to pre-eminence [Nu 16:3].
3. they gathered themselves together against Moses and against Aaron—The assemblage seems to have been composed of the whole band of conspirators; and they grounded their complaint on the fact that the whole people, being separated to the divine service (Ex 19:6), were equally qualified to present offerings on the altar, and that God, being graciously, present among them by the tabernacle and the cloud, evinced His readiness to receive sacrifices from the hand of any others as well as from theirs.
4. when Moses heard it, he fell upon his face—This attitude of prostration indicated not only his humble and earnest desire that God would interpose to free him from the false and odious imputation, but also his strong sense of the daring sin involved in this proceeding. Whatever feelings may be entertained respecting Aaron, who had formerly headed a sedition himself [Nu 12:1], it is impossible not to sympathize with Moses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom with which, in answer to his prayers, he was endowed.
5-11. he spake unto Korah and unto all his company—They were first addressed, not only because they were a party headed by his own cousin and Moses might hope to have more influence in that quarter, but because they were stationed near the tabernacle; and especially because an expostulation was the more weighty coming from him who was a Levite himself, and who was excluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appointment.
Even to-morrow—literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs.
the Lord will show who are his, … even him whom he hath chosen will he cause to come near unto him—that is, will bear attestation to his ministry by some visible or miraculous token of His approval.
6, 7. Take your censers, Korah, and all his company, &c.—that is, since you aspire to the priesthood, then go, perform the highest function of the office—that of offering incense; and if you are accepted well. How magnanimous the conduct of Moses, who was now as willing that God's people should be priests, as formerly that they should be prophets (Nu 11:29). But he warned them that they were making a perilous experiment.
12-14. Moses sent to call Dathan and Abiram—in a separate interview, the ground of their mutiny being different; for while Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him.
15. Moses was very wroth—Though the meekest of all men [Nu 12:3], he could not restrain his indignation at these unjust and groundless charges; and the highly excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an impassioned assertion of his integrity. (Compare 1Sa 12:3).
and said unto the Lord, Respect not thou their offering—He calls it their offering, because, though it was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron.
16-18. Moses said unto Korah, Be thou and all thy company before the Lord—that is, at "the door of the tabernacle" (Nu 16:18), that the assembled people might witness the experiment and be properly impressed by the issue.
17. two hundred fifty censers—probably the small platters, common in Egyptian families, where incense was offered to household deities and which had been among the precious things borrowed at their departure [Ex 12:35, 36].
20, 21. the Lord spake unto Moses and Aaron, saying, Separate yourselves from among this congregation—Curiosity to witness the exciting spectacle attracted a vast concourse of the people, and it would seem that the popular mind had been incited to evil by the clamors of the mutineers against Moses and Aaron. There was something in their behavior very offensive to God; for after His glory had appeared—as at the installation of Aaron (Le 9:23), so now for his confirmation in the sacred office—He bade Moses and Aaron withdraw from the assembly "that He might consume them in a moment."
22. they fell upon their faces, and said, O God, the God of the spirits of all flesh—The benevolent importunity of their prayer was the more remarkable that the intercession was made for their enemies.
24-26. Speak unto the congregation, … Get you up from about the tabernacle—Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced the desired effect of convincing the people of their crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, they should perish along with them.
27. the tabernacle of Korah, Dathan, and Abiram—Korah being a Kohathite, his tent could not have been in the Reubenite camp, and it does not appear that he himself was on the spot where Dathan and Abiram stood with their families. Their attitude of defiance indicated their daring and impenitent character, equally regardless of God and man.
28-34. Moses said, Hereby ye shall know that the Lord hath sent me to do all these works—The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses and struck the spectators with solemn awe.
35. there came out a fire from the Lord—that is, from the cloud. This seems to describe the destruction of Korah and those Levites who with him aspired to the functions of the priesthood. (See Nu 26:11, 58; 1Ch 6:22, 37).
37-40. Speak unto Eleazar—He was selected lest the high priest might contract defilement from going among the dead carcasses.
39, 40. the brazen censers … made broad plates to be a memorial—The altar of burnt offerings, being made of wood and covered with brass, this additional covering of broad plates not only rendered it doubly secure against the fire, but served as a warning beacon to deter all from future invasions of the priesthood.
41. the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord—What a strange exhibition of popular prejudice and passion—to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people—the high priest perilling his own life in doing good to that perverse race.
48. he stood between the living and the dead—The plague seems to have begun in the extremities of the camp. Aaron, in this remarkable act, was a type of Christ.