CHAP. XVI. 1 Korah, Dathan, Abiram, and On, with 250 princes, rise up against Moses and Aaron, about the priesthood and government of the church. 5. Moses referreth the trial of the cause unto God, and reproveth Korah's ambition. 12. He sendeth for Dathan and Abiram, who reproach him, and will not come up. 15. He prayeth against them, 16, and gathereth Korah and his company with their censers, before the tabernacle. 20. The Lord threateneth to consume the rebels, and commandeth the people to separate from them. 31. The earth swalloweth up Dathan, Abiram, and all Korah's men, and a fire from the Lord devoureth the 250 that burned incense. 36. The censers are reserved to cover the altar, for a sign unto Israel. 41. All the congregation murmur against Moses and Aaron, as they that had killed the Lord's people. 44. The Lord killeth 14700 of them with a plague. 46. Aaron by incense stayed the plague. פ פ פ 1 AND Korah the son of Izhar, the son of Kohath, the son of Levi, he took men; and Dathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben. DDD Here beginneth the thirty-eighth lecture of the law, which the Hebs. call Korah, because his rebellion is the principal thing here treated of: see Gen. vi. 9. The Ver. 1.-KORAH] Or Korach; in Gr. Kore, Jude ver. 11. IZHAR] In Gr. Isaar. KoHATH] In Gr. Kaath, HE TOOK] To wit, men with so Korah is noted as the principal in the rebellion, which the apostle therefore called the gain-saying of Kore,' Jude ver. 11, and in Num. xxvii. 3, only Korah's company is mentioned, where speech is of this mutiny. The Gr. translateth, he spake, to signify that he took others by persuading them to his faction. Chald. understands it of taking, that is, withdrawing of himself, saying, "And Korah separated himself." Thus Sol. Jarchi also expoundeth it, "he took himself a side to be a part from the congregation." AND DATHAN AND ABIRAM,] this may be understood, that they also took men and separated themselves: or rather, that Kore took these men unto him, and so to read it," he took Dathan and Abiram," or, "he took both Dathan and Abiram;" for the word and in Heb. may sometime be omitted in our English speech, as is showed on Gen. viii, 6. or be interpreted both, as explaining the former words: see the annot. on Gen. xxxvi. 24. And thus Chazkuni expoundeth it, "And Korah took it meaneth the taking of men, and whom took he? Dathan and Abiram, &c. And they rose up before And before Dathan, is redundant here, as often elsewhere." ABIRAM,] In Gr. Abeiron, ELIAB,] In Gr. Eliam, he was son to Phallu the son of Reuben, Num. xxvi. 7, 8, 9; Gen. xlvi. 9. ON,] In Gr. Aun, and Aunan. PELETH,] In Gr. Phaleth. SONS OF REUBEN,] Dathan, Abiram, and On, were all sons, that is, of the posterity of Reuben, who was the first-born of Israel, but lost his honour by his sin, 1 Chron. v. 1, which his sons by unlawful means seek to recover. And these Reubenites camped next unto Korah and the Kohathites, on the south side of the tabernacle, (as is showed in Num. ii.) and so being neighbours in situation, associated themselves in evil, which Sol. Jarchi observing, saith thereupon, "Wo be to the wicked, and wo unto his neighbour." Korah being a Levite of the Kohathites, which was the chief family of the Levites, as is noted on Num. iii. 28, he took offence, as Jarchi on this place saith, "and envied at the preferment of Elizaphan the son of Uzziel, whom Moses had made prince over the sons of Kohath," Num. iii. 30, when he was of the youngest brother Uzziel, and Korah himself was of Izhar, elder than he: see Num. iii. 27, 30. But by the sequel here it appeareth, that he lift up himself not only against Elizaphan, but against Moses and Aaron, and sought the priesthood also.' ver. 10. Ver. 2. AND MEN], that is, Korah and men, as appeareth by ver. 5, 16, 17, where Moses, and men of the sons of Israel, two hundred and fifty, princes of the congregation, the called of the assembly, men of name. And they gathered themselves together, against Moses and against Aaron, and said unto them, Ye take too much upon you; for all the congregation, all of them are holy, and Jehovah is among them; and wherefore lift ye up yourselves above the church of Jehovah ? * And Moses heard it, and fell upon his face. And he spake unto Korah, and unto all his congregation, saying, these are called Korah's congregation. THE CALLED OF THE ASSEMBLY,] Senators called to the assembly, (and as the Gr. translateth it, council,) of the governors: in ch. i. 16, such are named, the called of the congregation,' and in ch. xxvi. 9, Dathan and Abiram are named the called of the congregation, who strove against Moses,' &c. So these were statesmen, famous and renowned, whereby the conspiracy was the stronger. MEN OF NAME,] That is, of renown; this title is given to the giants before the flood, Gen. vi. 4. Whereupon Baal batturim here noteth, "Men of name for wisdom and wealth; and they condemned themselves: as did the generation of the flood, which were of old, men of name. Ver. 3.-YE TAKE TOO MUCH UPON YOU,] Or, let it suffice you, as this phrase is translated in Deut. iii. 26. Heb. much to you, or, enough for you, which Sol. Jarchi expoundeth thus, "ye have taken to yourselves greatness, much more than enough." So after in ver. 7. HOLY,] and therefore may approach unto God and offer their sacrifices. This they meant, as Moses' answer sheweth in ver. 5, 10. So the presumption of their own holiness, brought them to ambition and affectation of the priesthood, an honour which no man should take to himself but he that is called of God, as was Aaron,' Heb. v. 4. JEHOVAH IS,] In Chald. the divine presence (or majesty) of the Lord dwelleth among them. VER. 4.-FALL ON HIS FACE,] As affected with their words, humbling himself, and, (in likelihood) praying unto God, as in ver. 22. Chazkuni saith, "He was abashed, and cast down his face on the ground unto prayer: and there it was said unto him (of God) what he should say unto Korah." Like gesture he used at their former murmuring, Num. xiv. 5, and after in Num. xx. 6. VER. 5.—EVEN IN THE MORNING,] Or, the morning (shall come) and Jehovah will make known, &c. Judgment is deferred till the morrow morning, so they had that time to consider of their fact: and the morning is usually the time of judgment, both by men, as, 'In the mornings I will suppress all the wicked of the land,' Ps. ci. 8. 'Judge judgment in the morning,' Jer. xxi. 12, and by God himself; as, Morning by morning doth he bring his judgment to light,' Zeph. iii. 5, and, my rebuke is in the mornings,' Ps. lxxiii. 14. So in the morning judgment came upon Sodom, Gen. xix. 23, 24; and the plagues of Egypt, Exod. vii. 15; viii. 20; ix. 13; x. 13; and the pestilence on Israel, 2 Sam. xxiv. 15; and so shall evil come upon sinners, and they shall not know the morn. ing thereof,' Ps. xlvii, 11. Boker, the morning, is derived of Baker, he inquired, or looked out; whereupon the Gr. interpreters reading without vowels, translated it, "The Lord hath looked out and known those that are his:" but the Chald. saith, "in the morning, them the Lord will make known, &c. MAKE KNOWN HIM,] Or, make known those that are his, so the Gr. translateth, "knoweth, (or hath known) those that are his:" which very words Paul (from this history) applieth to God's knowledge, care and love of his elect whom he sanctifieth, and keepeth from falling away, as did certain heretics in those days, 2 Tim. ii. 17— 20. This, therefore, is a speech of faith, whereby Moses testifieth his confidence in God, who had separated Aaron unto the priesthood, and himself unto the government in Israel; and would maintain their cause and calling against all opposers. And because these two offices figured the grace given by Christ unto his elect, whom he hath made kings and priests, even a kingly priesthood, and an holy nation,' Rev. i. 6; v. 10; 1 Pet. ii. 9; therefore the apostle (in 2 Tim. ii.) fitly citeth these words for the comfort of the saints, and faithful ministers of Christ, against revolters: even as another apostle applieth also against such, the way of Cain, the error of Balaam, and the contradiction (or rebellion) of Kore;' wherein they perish, Jude, ver. 11. The Chald. translateth it, "and will make known him that is fit for him." AND WHO IS HOLY,] or, and the holy one, that is, him whom he hath sanctified and separated unto the priest's office. So David (speaking of this rebellion) calleth Aaron the holy one (or saint) of Jehovah,' Ps. cvi. 16; and he wore on the golden plate this engraving, Holiness to Even in the morning Jehovah will make known him that is his, and who is holy, and whom he will cause to come near unto him: even him whom he hath chosen, he will cause to come near unto him. This do ye: take unto you censers, Korah and all his congregation. And put ye fire in them, and put incense on them before Jehovah to-morrow, and it shall be, that the man whom Jehovah doth choose, he shall be holy: ye take too much upon you, 8 And Moses said unto Korah, Hear, I pray you, ye sons of Levi. ye sons of Levi. Is it a small thing for you, that the God of Jehovah,' Exod. xxviii. 36; for he figured our high priest, Christ, who was 'holy, harmless, undefiled, separate from sinners, and made higher than the heavens,' Heb. vii, 26; and who 'glorified not himself to be made an high priest,' but had the honour given him of his father, Heb. v. 5, 6; and Korah's rebellion against Aaron was a type of men's rebellion against Christ, as the apostles have taught us. The Gr. translateth (as before) plurally, saying, "and the holy ones he hath brought near unto himself. CAUSE TO COME NEAR,] Or, bring near, to wit, to minister unto him, as the Chald. interpreteth it. And this honour of priesthood, given now unto all saints, who are to offer up spiritual sacrifices, acceptable to God by Jesus Christ, 1 Pet. ii. 5, is commended by David, when he saith, 'Blessed is he whom thou choosest, and causest to come near unto thee, that he may dwell in thy courts,' Ps. lxv. 5; which bringing near, (or, access) we all have through Christ by one spirit unto the Father, with confidence by the faith of him,' Eph. ii. 18; iii. 12. This latter part of the verse, is by the Gr. interpreted thus; "And those whom he hath not chosen to himself, he hath not brought near unto himself." VER. 6.-CENSERS,] Or, fire vessels, as the Gr. translateth it, fire-pans, whereof see Exod. xxvii. 3; called sometimes incensevessels, (because incense was burnt in them) 2 Chron. xxvi. 19; Ezek. viii. 11; which name the apostle followeth in the Gr; Heb. ix. 4. VER. 7.-PUT YE FIRE,] Heb. give ye fire and put incense. DOTH CHOOSE,] Or, shall choose, that is, declare by manifest signs that he chooseth and liketh. HE SHALL BE HOLY,] That is, shall be declared to be holy, and so to be a priest unto God. Because the burning of incense in the censer, was the means of atonement and expiation before God, as after is showed by Aaron's fact, in ver. 46-48; and was the peculiar work of the priest, Lev. xvi. 12, 13; 2 Chron. xxvi. 18; wherein they that trans gressed were in danger of death, as the example of Nadab and Abihu showeth, Lev. x. and it figured in special manner the prayers and mediation of Christ for his church, Ps. cxli. 2; Rev. viii. 3; 1 John ii. 1; therefore the trial of the priesthood is put upon this work, rather than on any other sacrifice; and the holiness whereof Korah boasted, ver. 3, should either be approved or reproved of God. For no man hath right to the honour of priesthood, unless it be given him of God, Heb. v. 4, 5; nor can without divine authority, that is, without the commandment and promise of God, please him, or appease his wrath towards himself or others. There fore, it is a great prerogative and comfort unto all saints, that they are by Christ made priests unto God, and through him may boldly offer up their prayers and praises unto the Father, Rev. i. 6; 1 Pet. ii. 5; Heb. xiii. 15, 1 John. v 14-16. YE TAKE TOO MUCH UPON YOU,] Or, let it suffice you, that you have thus far provoked the Lord, and now leave off. Thus Moses returned the blame upon themselves, which they had unjustly laid upon him, in ver. 3. So Elias doth upon Ahab, 1 Kings xviii. 17, 18. Or VER. 9.-IS IT A SMALL THING,] seemeth it too little for you: meaning, on the contrary, that it was a great thing, and that they should therewith have been contented; for the tribe of Levi were in the place of all the first-born of Israel, Num. iii. 41. So here he reproveth their unthankfulness to God. SEPARATED YOU FROM THE CONGREGATION,] As Israel was separated from all other people, to be the Lord's peculiar people, Lev. xx. 26; 1 Kings viii. 53; so were the Le. vites separated from the sons of Israel, to be the Lord's, Num. viii. 14. And hereupon the scripture speaketh of the Levites, as distinct from the Israelites, 1 Chron. ix. 2; Ps. cxxxv. 19, 20. So the ministers of Christ are said to be separated unto the gospel of God,' Rom. i. 1; Gal. i. 15; Acts xiii. 2. THE SERVICE OF THE TABERNACLE,] The works belonging to the service of God therein being assistants to the priests; see Num. viii. 11, 15, 16; xviii. 21, 23. TO STAND BEFORE THE 10 Israel hath separated you, from the congregation of Israel, to bring you near unto him, to serve the service of the tabernacle of Jehovah, and to stand before the congregation to minister unto them? And he hath brought thee near, and all thy brethren the sons of Levi with thee; and seek ye the priesthood also? 11 For which cause, thou and all thy congregation are gathered together against Jehovah: and Aaron what is he, that ye murmur against him? And Moses sent to call Dathan and Abiram, the sons of Eliab and they said, We will not come up. 13 Is it a small thing that thou hast brought us up out of the land that floweth with milk and honey, to kill us in the wilderness: that thou makest CONGREGATION,] Standing is a sign of service, and used for it; as the scripture in one place saith, which stood before the king,' Jer. lii. 12; and in another, a servant of the king,' 2 Kings. xxv. 8. Whereupon the standing of the Levites is used for their service, in Neh. xii. 44; and as they were to stand before the Lord, to minister unto him, Deut. x. 8; so here it is said, 'to stand before the congregation, to minister unto them;' thus they were servants of God, and of his church; as Josiah said unto them, 'Serve now the Lord your God, and his people Israel, 2 Chron. Xxxv. 3; Ezek. xliv. 11. VER. 10. THE PRIESTHOOD,] In Chald. The high-priesthood; in Gr. to do the priests' office. That was in degree above the Levites, who were to minister unto the priests, but not to come nigh the altar, as did the priests, Num. xviii. 2, 3. For the Levites were appointed unto all manner of service of the tabernacle of the house of God: but Aaron and his sons offered on the altar of burnt-offering, and on the altar of incense, (and were) for all the work of the most holy place, and to make atonement for Israel,' 1 Chron. vi. 48, 49. 'And Aaron was separated [to wit, from the other Levites] that he should sanctify the most holy things, he and his sons for ever, to burn (incense) before the Lord, to minister unto him, and to bless in his name for ever,' I Chron. xxiii. 13. To usurp, affect, or seek this office of priesthood, without the calling of God, was a great sin against divine order and authority, severely punished here in Korah and his company, in king Uzziah, 2 Chron. xxvi. 19-21; and others. piseth me, despiseth him that sent me. He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me,' Luke x. 16; John xiii. 20. 'Aaron, what is he?' to wit, other than the minister of God. So the apostle saith, Who is Paul? and who is Apollo? but ministers by whom ye believed, 1 Cor. iii. 5. And thus had Moses said in their former murmurings, What are we that ye murmur against us? your murmurings are not against us, but against Jehovah, Exod. xvi. 7, 8. VER. 12. WE WILL NOT COME UP,] An obstinate answer, and refusal of the means of their conviction by Moses debating the matter with them; so might they have been persuaded to desist from their evil course, and have found mercy. By coming up, is meant unto the public place of judgment, whither (in the Scripture phrase) men are said to go up, as in Deut. xxv. 7; Ruth, iv. 1. And in Ezra x. 7, 8; whosoever would not go to Jerusalem at the time appointed by the princes and the elders, all his substance should be forfeited, and himself separated from the church of those that had been in captivity.' Of Dathan and Abiram, Sol. Jarchi here observeth, that "Their own mouth caused them to offend (or signified their fall) they were not but to go down," to wit, alive into hell, ver. 33. VER. 13.-OUT OF THE LAND,] Of Egypt, as is added in Thargum Jonathan: which having been the place of their bondage and misery, an iron furnace unto them, Deut. iv. 20, they here call it a land 'flowing with milk and honey:' so despising their redemption and God their Redeemer, who laid their bringing from thence, for a ground of their obedience unto him, Exod. xix. 4, 5; xx. 2. EVEN MAKING,] Or also making thyself a prince, that is, without God, of thine own presumption advancing thyself only, wholly, and continually. The doubling of the word, This is to aggravate their crimination. latter branch the Gr. translateth, "Thou art a prince." as if it were spoken in derision. thyself a prince over us, even making thyself a prince? 1+ Moreover, thou hast not brought us into a land that floweth with milk and honey, and given unto us an inheritance of field and vineyard: wilt thou dig out the eyes of these men? we will not come up. 15 And Moses was very wroth: and he said unto Jehovah, Respect not thou their offering; I have not taken one ass from them neither have I hurt one of them. 16 And Moses said unto Korah, thou and all thy congregation, be ye before Jehovah; thou and they, and Aaron, to morrow. 17 And take ye every man his censer, and put incense on them; and bring ye near before Jehovah, every man his censer, two hundred and fifty censers: and thou and Aaron, each man his censer. 18 And they took every man his censer, and put fire on them, and put incense on them: and they stood at the door of the tent of the congregation, and Moses and Aaron. 19 And Korah gathered against them, all the congregation, unto VER. 14.-NOT BROUGHT US,] According to promise, Exod. iii. 8; xxxiii. 3; Lev. xx. 24. OF FIELD,] that is, as the Chald. explaineth it," of fields and vineyards :" one named generally for many, as is noted on Gen. iii. 2. DIG OUT THE EYES,] that is, make them blind, as the Chald. expoundeth it so in Judg. xvi. 21; 1 Sam. xi. 2. OF THESE MEN,] Or, as the Gr. translateth it, of those men; which may be meant, of the whole congregation, as if they were so blind that they could not espy his fraud; or it may have special reference to Korah and his company. And thus Chazkuni here explaineth it, "thou hopest to dig out the eyes of Korah, and of all his congregation; as though they had no eyes to see and understand this offence, that thou hast brought us up from the good land of Egypt, and hast not performed unto us that which thou promisedst, to bring us into a land that floweth with milk and honey; but hast said, in this wilderness they shall be consumed, and there they shall die,' (Num. xiv. 35.) Moreover, thou hast perverted judgment against us, and therefore we will not come up unto thee, for we believe thee not, concerning the trial of this matter. VER. 15.-VERY WROTH,] Or, very much grieved; see the notes on Gen. iv. 5. RRSPECT NOT, Or, look not, turn not the face unto; which the Chald. expoundeth, Accept not with favour their oblation." THEIR OFFERING,] Or, their meat-offering, their Minchah; whereof see the annot. on Lev. ii. and on Gen. iv. 3. This Sol. Jarchi expounded, "their incense which they shall offer before thee to-morrow:" so it hath reference to Korah and his company, ver. 7, 17. But others (as he saith) explain it thus; "I know that they have a part in the daily sacrifices of the congregation, let not their part be accepted before thee." And thus some understand this imprecation to be against Dathan and Abiram only, as Chazkuni saith, "The reason why Moses cursed Dathan and Abiram, was because when Moses sent to call them, they said, We will not come up. It was not their intent to convert; for though the Lord should have said, I have chosen Aaron, yet they would have mutinied against the priesthood. But Korah and the 250 men which took upon them to take every man his censer, because they were in hope that the Lord had not sent him concerning his brother Aaron, but that he had done it of his own mind, he would not curse. ONE ASS,] That is, not the vilest beast, the Gr. translateth it, the desire of any of them, that is, any desirable thing. They mistook and read Chamud for Chamur, because the Heb. letters D and B be one like another, as is also noted on Gen. iv. 18. But Josippus noteth it to be one of the thirteen places which the seventy-two interpreters changed purposely, lest Ptolemy the king (at whose request they turned the law into Gr.) should say, "He took no ass, but some other gift he did take." VER. 16.-THOU AND ALL THY CONGREGATION,] The Gr. expoundeth it, Sanctify thy congregation, and be ye ready before the Lord, &c. Because their rebellion was against God, ver. 11; therefore Moses committeth the deciding of the controversy unto God. VER. 18.-AT THE DOOR,] In the courtyard of the sanctuary. AND MOSES AND AARON,] Thargum Jonathan explaineth it, "they on the one side, and Moses and Aaron on the other side." VER. 19.-ASSEMBLED AGAINST THEM ALL,] not only the 250 forementioned, but the general multitude, too ready to incline to his |