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英語原文
The date of the history contained in this chapter is altogether uncertain. Probably these mutinies happened after their removal back again from Kadesh-barnea, when they were fixed (if I may so speak) for their wandering in the wilderness, and began to look upon that as their settlement. Presently after new laws given follows the story of a new rebellion, as if sin took occasion from the commandment to become more exceedingly sinful. Here is, I. A daring and dangerous rebellion raised against Moses and Aaron, by Korah, Dathan, and Abiram, Nu 16:1-15. 1. Korah and his accomplices contend for the priesthood against Aaron, Nu 16:3. Moses reasons with them, and appeals to God for a decision of the controversy, Nu 16:4-11. 2. Dathan and Abiram quarrel with Moses, and refuse to obey his summons, which greatly grieves him, Nu 16:12-15. II. A solemn appearance of the pretenders to the priesthood before God, according to order, and a public appearance of the glory of the Lord, which would have consumed the whole congregation if Moses and Aaron had not interceded, Nu 16:16-22. III. The deciding of the controversy, and the crushing of the rebellion, by the cutting off of the rebels. 1. Those in their tents were buried alive, Nu 16:23-34. 2. Those at the door of the tabernacle were consumed by fire (Nu 16:35), and their censers preserved for a memorial, Nu 16:37-40. IV. A new insurrection of the people, Nu 16:41-43. 1. God stayed in the insurrection by a plague, Nu 16:45. 2. Aaron stayed the plague by offering incense, Nu 16:46-50. The manner and method of recording this story plainly show the ferment to have been very great.
1-50
Korah, Dathan, and Abiram (1490 BC)
可拉、大坍、亞比蘭（主前1490年）
¹ 利未的曾孫、哥轄的孫子、以斯哈的兒子可拉，和流便的子孫、以利押的兒子大坍、亞比蘭，與比勒的兒子安，帶領人：
² 在摩西面前起來，連同以色列會中的二百五十個首領，就是會中有名望的會眾、著名的人；
³ 他們聚集攻擊摩西和亞倫，對他們說：你們擅自專權，其實全會眾個個都是聖潔的，耶和華也在他們中間：你們為什麼自高超過耶和華的會眾呢？
⁴ 摩西聽見了，就俯伏在地；
⁵ 他對可拉和他一黨的人說：到了早晨，耶和華必指示誰是屬祂的，又誰是聖潔的；必叫那人親近祂；祂所揀選的那人，必叫祂親近祂。
⁶ 可拉啊，你們這樣行吧：你和你的黨羽，各人拿一個香爐；
⁷ 明日在耶和華面前，把火放在其中，把香放在上面：到了那時，耶和華所揀選的那人，就為聖潔：你們利未的子孫，擅自專權了。
⁸ 摩西對可拉說：利未的子孫啊，請你們聽我說：
⁹ 以色列的神把你們從以色列會眾中分別出來，使你們親近祂，辦耶和華帳幕的事，並站在會眾面前伺候他們，這在你們看為小事嗎？
¹⁰ 耶和華又叫你和你弟兄利未的子孫一同親近祂：你們還求祭司的職任嗎？
¹¹ 所以你和你的黨羽都聚集攻擊耶和華：亞倫算甚麼，你們竟向他發怨言呢？」
在此看見：一、關於叛黨的記述——他們是誰、是怎樣的人：不是像從前那樣的閒雜人和百姓中的敗類（他們因此從不被提名），而是有身分有地位、聲名顯赫的人。可拉是首領：他發起並領導了這一黨；所以被稱為可拉的背叛（猶11）。他與摩西是堂兄弟，他們的父親是親兄弟，然而這親近的關係卻不能攔阻他對摩西的無禮粗暴。人以為怪嗎？人的仇敵就是自己家裏的人。與他聯合的有大坍和亞比蘭，是流便支派——雅各長子——的首領人物。可拉大概是因亞倫被升為祭司、以利撒反被立為哥轄人的首領（民三30）而心懷不滿；而流便人可能是因猶大支派在營中得了最尊榮的位置而發怒。安在此（民十六1）被列為叛黨首領之一，但此後在全篇故事中再未提及，或因（如有人所想）他悔改離開了他們，或因他不像大坍和亞比蘭那樣引人注目。哥轄人與流便人在帳幕的同一面安營，這或許給了可拉機會把他們拉攏過來；所以猶太人說：惡人有禍了，他的鄰舍也有禍了——鄰舍有被他傳染的危險。這些人既是有名望的人，就引誘了會眾中的二百五十個首領加入這陰謀（民十六2）；他們大概是長子，或至少是家族的首領，在亞倫被高舉之前，他們自己曾在聖事上事奉。當注意，偉大人物的驕傲、野心和嫉妒，在教會和國家中向來是諸多禍患的根源。求神施恩使偉大的人謙卑，好在我們這世代賜下平安，主啊！正如這裏所描述的，有名望、著名的人，正是古世界的大罪人（創六4）。他們所得的名聲和聲望不能滿足他們；他們已高，卻要更高，於是著名的人就成了臭名昭著的人。
二、叛黨的聲討（民十六3）。他們所爭論的，是將祭司職分定於亞倫和他的家族；他們以為這尊榮對摩西來說太大、不該賜下，對亞倫來說也太大、不該接受，於是兩人都被指控為篡權：你們擅自專權了；或說：「你們這樣轄管我們已經夠了，現在該想想把你們的位置讓給那些與你們一樣有權利、一樣能勝任的人了。」1. 他們驕傲地誇耀會眾的聖潔和神在他們中間的同在。「他們個個都是聖潔的，與亞倫一樣配得獻祭，正如從前的家長一樣，而且耶和華在他們中間，要引導他們、悅納他們。」他們誇耀百姓的純潔或神的恩寵，理由何其薄弱——百姓屢屢且近來才被罪玷污，如今仍處在神不悅的記號之下，這本該使他們為有祭司在神與他們之間居間調停而感恩；他們不但不如此，反倒嫉妒祭司。2. 他們不公正地指控摩西和亞倫把這尊榮攬到自己身上，而這尊榮明明是出於神的呼召——這是無可辯駁的（來五4）。所以他們要麼根本不要祭司、不要治理，無論在民事或聖事上都沒有人主持，沒有人在會眾之上，也沒有人在會眾之中；要麼就不肯順服神所設立的治理體制。在此看見：（1）那些平權主義者、輕看主治、抵擋神所設立之權柄的人，是怎樣的靈——他們是驕傲、嫉妒、野心勃勃、擾亂、邪惡、不講理的人。（2）即使是最好、最有用的人，也可能從他們所幫助過的人那裏受到怎樣的對待。如果那些有最好權利的人被說成篡權者，治理得最好的人被說成暴君，就請回想摩西和亞倫也這樣受過虐待。
三、摩西在他們的聲討發表出來之後的舉動。他怎樣對待呢？
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他俯伏在地（民十六4），如從前一樣（民十四5）。這樣他表明自己何等願意向他們讓步，何等樂意交出自己的治理權——如果這與他對神當盡的本分、與他所受的託付相符的話。這樣他也藉著禱告轉向神，求指引在這可悲的時刻當說甚麼、當作甚麼。他先這樣謙卑、安靜自己的心（這心不能不開始激動），並從神領受指教，然後才對他們說話。智慧人的心在這樣的情形中思索如何回答，並在神口中求教。
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他同意將這案子交給神，任憑神來裁決，作為一個對自己權利的正當性深信不疑，卻又樂意交出——如果神看為合宜——為了滿足這些不滿的百姓而另作提名的人。正直的案子不怕速審；就是明天開審也可以（民十六5-7）。讓可拉和他的同黨拿著香爐，在耶和華面前燒香，如果神表明悅納他們，那就好；摩西如今與從前盼望神的百姓都作先知（民十一29）一樣，樂意看見神的百姓都作祭司——如果神願意的話。但如果神在上訴之後（祂無疑會如此）定意為亞倫，他們就會發現作這試驗是極其危險的；所以他把這事推遲到明天，要看他們經過一夜思量之後，是否會罷手，放棄他們的要求。
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他與他們公平地辯論這事，要用公平的道理平息這場叛亂——如果可能的話——在上訴到神的審判臺之前，因為他知道那樣一來必以控告者的羞愧告終。
（1）他稱他們為利未的子孫（民十六7，又民十六8）。他們是屬他自己支派的，不，是屬神的支派的；所以他們這樣向神、也向他叛亂，就更為惡劣。不久之前，利未的子孫在金牛犢的事上英勇地站在神一邊，因而得了不朽的尊榮；難道那時唯一無辜的人，如今竟成了罪魁，把他們所得的尊榮全丟了嗎？神的禾場上能有這樣的糠秕嗎？是利未人，卻又是叛徒？
（2）他將他們的指控反過來加在他們自己身上。他們不公正地指控摩西和亞倫擅自專權，其實他們不過行了神加在他們身上的事；不，摩西說：*你們利未的子孫，擅自專權了。*當注意，那些擅自控制和反對神所設立的人，才是擅自專權。順服對我們已經夠了；要我們來發號施令，就太過了。
（3）他向他們指出他們作利未人所享有的特權——這對他們已經夠了，他們不必覬覦祭司的尊榮（民十六9-10）。他提醒他們，他們被升到的尊榮是何等大。[1.] 他們從以色列會眾中被分別出來，與眾有別，比眾人尊貴；他們不但不因自己支派被升到其他支派之上而感恩——雖然從前他們在各方面與他們同等——反倒抱怨亞倫的家族被升到他們之上。當注意，思想有多少人不如我們，能幫助我們不嫉妒那些在我們之上的人。與其憤恨有人在尊榮、權力、產業、聲望、恩賜、恩典或用處上被排在我們前面，我們倒有理由稱頌神——我們這些比最小的還小的，竟沒有被列在最末後。也許有許多更配得的人，並沒有得到這樣好的安排。[2.] 他們被分別出來，承擔極大、極寶貴的尊榮——第一，親近神，比普通的以色列人更近，雖然以色列人也是親近祂的百姓；人越親近神，他的尊榮就越大。第二，辦理帳幕的事。能搬運聖所的器具，能在帳幕事奉的任何部分被使用，這尊榮已經足夠了。事奉神不僅是完全的自由，更是崇高的提升。第三，站在會眾面前伺候他們。當注意，事奉公眾的人才是真正偉大的人，神的傳道人作教會的傳道人乃是尊榮；不但如此，[3] 分別他們的，是以色列的神自己。把他們放在他們位置上的是祂的作為，所以他們本不該不滿；把亞倫放在他位置上的也是祂，所以他們本不該嫉妒他。
（4）他定他們輕看這些特權的罪：這在你們看為小事嗎？*彷彿他說：「在你們所有的人當中，最不該嫉妒亞倫的祭司職分；因為當他被升到那尊榮之時，你們也被指定了另一個依附於此的尊榮，是從他借光發亮的。」當注意：[1.] 親近以色列的神這特權，本身不是小事，所以在我們看來也不可小。對那些忽略親近神之機會、在其中漫不經心、拘於形式、視之為苦差而非喜樂的人，我們可以恰當地問這問題：「神使你們成為親近祂的百姓，這在你們看為小事嗎？」[2.] 那些覬覦並篡奪所禁止之尊榮的人，是大大輕看了所允許的尊榮。我們每人都得了神看為適合我們、又看我們配得的那一分名聲，而且遠超過我們所配得的；我們當以此為足，不可像這些人那樣，在自己不能及的事上自誇：你們還求祭司的職任嗎？他們不肯承認自己追求這職分，但摩西看出他們心中的意圖；律法已經為那些伺候祭壇的人預備得很豐足，所以他們要來爭這職位。
（5）他將他們的叛亂解釋為對神的背叛（民十六11）；他們表面上是為以色列神的聖潔和自由爭辯，實際上卻是向以色列的神動武：*你們聚集攻擊耶和華。*當注意，那些與神的典章和護理相爭的人，無論他們表面如何、是否自覺，實在是與造他們的主相爭。抗拒那奉差遣者的，就是抗拒差遣他的君王；因為，唉！摩西說，*亞倫算甚麼，你們竟向他發怨言呢？*如果發怨言、抱怨的人肯想一想，他們所爭論的不過是神所用的器皿，是神所雇用的，不過是神所使他們成為的樣子，不多也不少，不好也不壞，他們就不會那樣大膽、那樣隨意地論斷和責備了。那些以所設立的祭司職分為祝福的，當將一切頌讚歸給神；但若有人以之為重擔，就不可因此與亞倫爭鬧——他不過是受造而成的，不過是照所吩咐的而行。這樣他使神與這案子有分，所以可以確知他的上訴必有好結果。
¹² 摩西打發人去召以利押的兒子大坍、亞比蘭；他們說：我們不肯上去：
¹³ 你將我們從流奶與蜜之地領上來，要在曠野殺我們，這豈為小事？你還要自立為王轄管我們嗎？
¹⁴ 並且你沒有將我們領到流奶與蜜之地，也沒有把田地和葡萄園給我們為業：你要剜這些人的眼睛嗎？我們不肯上去。
¹⁵ 摩西就甚發怒，對耶和華說：求你不要享受他們的供物：我並沒有奪過他們一匹驢，也沒有害過他們一個人。
¹⁶ 摩西對可拉說：明天，你和你的黨羽，並亞倫，都要在耶和華面前；
¹⁷ 各人要拿一個香爐，把香放在上面，到耶和華面前：你和你的黨羽，並亞倫，各人都要拿一個香爐，共二百五十個香爐；
¹⁸ 於是各人拿一個香爐，盛上火，加上香，同摩西、亞倫站在會幕門口。
¹⁹ 可拉招聚會眾到會幕門口，要攻擊摩西、亞倫：耶和華的榮光就向全會眾顯現。
²⁰ 耶和華對摩西、亞倫說：
²¹ 「你們離開這會眾，我好在片刻之間把他們滅絕。」
²² 他們二人就俯伏在地，說：神，一切肉體之靈的神啊，一人犯罪，你就要向全會眾發怒嗎？
在此看見：一、大坍和亞比蘭的狂妄，和他們叛逆的聲討。摩西已聽過可拉所說的，並已回答；如今他傳大坍和亞比蘭來，要他們陳明控訴（民十六12）；他們卻不肯聽從他的傳召，或因他們當面不好意思說出決心要說的話——這樣就是他們還有些剩餘的羞恥心的明證；或更可能因為他們不肯這樣承認他的權柄——這樣就是他們到了極端厚顏無恥的地步。他們說了法老自己的話——法老曾向摩西挑戰，卻忘了他為此付出了何等慘重的代價。若不是他們的頭腦糟糕地發熱、他們的心剛硬了，他們本可以想到：他們若不理會這些使者，摩西很快就會奉神的名差遣死亡的使者來找他們。然而這世代的神就是這樣蒙蔽了不信之人的心眼。但他們藉著同樣的使者，向摩西遞上彈劾的條款；這控告極其嚴厲。1. 他們指控他把以色列人帶出埃及，對他們作了極大的惡事，譏諷地稱那地為流奶與蜜之地（民十六13）。在埃及他們誠然有蔥、蒜、魚豐足，但埃及從未自稱奶與蜜；他們不過這樣譏嘲迦南的應許。忘恩負義的惡人啊，竟把那實在是賜給任何百姓的最大恩惠，說成是對他們的傷害！2. 他們指控他要害他們的性命，說他要在曠野殺他們，雖然他們得著這樣豐富的供應。而且，他們若被定死在曠野，只能怪他們自己。摩西本要醫治他們，他們卻不肯受醫治。3. 他們指控他圖謀他們的自由，說他有意奴役他們，自立為王轄管他們。轄管他們！他豈不是他們慈愛的父親嗎？不，為主的緣故，他是他們捨己的僕人嗎？他們的產業豈不是得著保障，秩序豈不是得以維持，公義豈不是秉公施行嗎？他們豈不是安舒尊榮地生活嗎？然而他們抱怨，彷彿摩西的軛比法老的更重。摩西是自立為王嗎？斷乎不是。他起初何等樂意推辭這職位！此後多少次何等樂意交出！然而他卻這樣被加上最黑的暴君和篡權者的惡名。4. 他們指控他欺哄他們，挑起他們對美地的盼望，然後又使之落空（民十六14）：你沒有把我們領進流奶與蜜之地，正如你應許我們的；請問這是誰的錯呢？他已把他們帶到邊境，正要在神的引導下使他們得地為業；他們卻把它推開，把門向自己關上；所以他們如今不在迦南，純粹是他們自己的錯，然而摩西卻要擔當罪名。這樣，當人的愚昧傾敗自己的道路時，他的心就向耶和華發怒（箴十九3）。5. 他們籠統地指控他不公，說他剜了這些人的眼睛，然後要隨己意蒙著眼引導他們。他為他們所行的一切，都是為睜開他們的眼睛，他們卻暗示他要剜出他們的眼睛，使他們看不見自己受了欺哄。當注意，最智慧、最善良的人也不能討好所有人，也不能得著眾人的好評。那些配得最高稱讚的人，往往反受最重的責備。摩西從父那裏給他們看了許多善工，他們是為哪一件責備他呢？
二、摩西對他們狂妄的正當義憤（民十六15）。摩西雖是最溫柔的人，看見神在自己身上受褻瀇，卻甚發怒；他不能眼看百姓走向滅亡——他為他們的拯救已經作了這麼多。在這激憤之中，
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他向神呼求，為自己的正直作見證；他們卑鄙地誣衊他野心勃勃、貪婪、暴虐，自立為王轄管他們，神卻是他的見證人：（1）他從未因他們得過甚麼：我沒有奪過他們一匹驢——不但沒有以賄賂和勒索的方式，就是作為他所行諸般善工的報酬或酬謝，他也未曾取過；他從未取過將軍的餉，或士師的俸，更不用說君王的貢物了。他從前在葉忒羅的羊群那裏所得的產業，比他在耶書崙作王時還多。（2）他們從未因他受過甚麼虧損：我也沒有害過他們一個人——沒有害過最小的，沒有害過最壞的，也沒有害過那些最任性、最惹他生氣的人：他從未濫用權柄來助長不義。當注意，那些從未玷污自己的人，不怕被別人抹黑：當人定我們的罪時，只要我們自己的心不定我們的罪，我們就可以坦然。
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他求神為他申冤、為他辨明，藉著向可拉和他的黨羽所要獻的香表示不悅——大坍和亞比蘭是與他們結盟的。主啊，他說，求你不要享受他們的供物。他在此似乎是引用他親手不久前所寫的該隱的歷史，論到該隱說：神看不中該隱和他的供物（創四5）。那些隨從可拉的背叛的人，走了該隱的道路（這兩樣被放在一起，猶11），所以他求神像向該隱那樣向他們皺眉，使他們陷在同樣的混亂中。
三、摩西與控告者之間的爭辯。1. 摩西向他們挑戰，要他們明早與亞倌一同出現，在獻早晨香的時候，將這事交給神的判斷（民十六16-17）。他既不能用平靜懇切的道理說服他們，就樂意立約接受神的裁決，深信神必顯現來解決這爭端。這上訴他先前已經同意（民十六6-7），這裏只加了一條，表明他對原告極大的屈就：他們所反對其高升的亞倫，雖如今已因神的設立得了在帳幕內燒香的尊榮，但在這試驗中卻要把自己放在試用者的位置，與可拉站在會幕門口的同等地位上；不但如此，摩西自己也願與他們同站，使原告能得到他所願的一切公平對待；這樣各人的口都被塞住了。2. 可拉接受挑戰，與摩西和亞倫一同出現在會幕門口，為要證明他的要求（民十六18-19）。若不是他有極大的厚顏，他不能把這事推到這地步。他豈不是不久前才看見拿答、亞比戶——受膏的祭司——因擅敢用凡火燒香而被擊殺嗎？他和他的同謀既能用不潔的手燒香，又怎能指望有更好的下場呢？然而為要與摩西和亞倫對抗，他在驕傲的極致中這樣向天挑戰，並在沒有神授權的情況下妄求神的悅納；人心因罪的欺騙竟剛硬到這等地步！他們各人拿了一個香爐。這些也許是這些家族首領從前在家庭祭壇所用的香爐，在那部分宗教事奉被限於祭司和帳幕的祭壇之前（他們要使這些香爐重新得著使用和聲望）；也可能是他們日常所用的普通火盆。如今為參加這莊嚴的試驗、作結局的見證，人本以為摩西應當招聚會眾來攻擊叛黨，但看來招聚他們來攻擊摩西的是可拉（民十六19），這表明會眾中有相當一部分是站在可拉一邊的，聽他使喚，盼望他成功，而可拉對勝過亞倫抱有很高的期望；因為他若懷疑結局，就不會貪求這樣公開地作試驗：但他萬萬想不到，他如今招聚會眾來，竟是要他們作他自己羞愧的見證！當注意，驕傲野心的人在自己謀劃高升之時，往往正加速自己可恥的敗落。
四、審判設立，審判者登上法庭，並威脅要向全會眾宣判。1. 耶和華的榮光顯現（民十六19）。當初用以設立亞倫就職的同一榮光（利九23），如今顯現來堅固他，並使那些反對他、與他競爭的人羞愧。舍吉拿（Shechinah）——神的威嚴，永恆之道（道）的榮光，通常居住在幔子內、二基路伯之間，如今在會幕門口之上被公開看見，使全會眾驚懼；因為他們雖然看不見任何形像，但那光和火的顯現大概清楚地表明神向他們發怒，正如祂顯現之時一樣（民十四10）。對自覺有罪的人來說，再沒有比神榮光的顯現更可怕的了；因為這樣榮耀的一位，必是可怕的仇敵。2. 神威脅要在片刻之間把他們全滅絕，為此吩咐摩西和亞倫離開他們（民十六21）。神這樣顯明他們的罪所配得的刑罰，以及這罪對祂是何等惹動怒氣。當注意，與罪人相交、稍與他們有分，是何等危險的事。會眾中許多人大概只是跟著群眾而來，或出於好奇來看結局，卻沒有像他們本當行的，向叛黨作見證、公開為神和摩西表白，他們幾乎在片刻之間全被滅絕。我們若跟隨魔鬼所進入的獸群，後果自負。
五、摩西和亞倫為會眾的謙卑代求（民十六22）。1. 他們的姿態是迫切的：他們俯伏在地，在神面前全然仆倒，作認真的懇求者，要為得著寬容之恩而懇求。雖然百姓背信棄義地離棄了他們，與那些拿起武器反對他們的人聯合，他們卻證明自己對所受的託付是忠心的——他們是作以色列牧者的，看見羊群有危險，就當站在破口中。當注意，別人對我們失了本分，並不能解除我們對他們的本分，也不能取消我們當尋求他們福祉的義務。2. 他們的禱告是懇切的禱告，也是蒙應允的禱告。若非摩西挽回祂的怒氣，神就要毀滅他們了（詩一○六23）；然而我們決不可設想，在這樣的情形中摩西比神更體貼、更憐憫：神看為合宜，藉判決顯明祂對罪人之罪的公正不悅，同時又藉摩西的代求撤銷判決，以此表明祂對聖徒禱告的恩典俯就。在這禱告中當注意：（1）他們對神的稱呼：一切肉體之靈的神。請看人是甚麼——他是肉體中的靈，是身體裏的靈魂，是奇妙地由天和地組合而成的受造物。請看神是甚麼——祂是一切人類之靈的神。祂造人裏面的靈（亞十二1）。祂是萬靈的父（來十二9）。祂有能力塑造它（詩三十三15），也有權柄處置它，因為祂曾說：所有靈魂都是我的（結十八4）。他們藉此暗示：雖然作為一切肉體之靈的神，祂可以憑主權在片刻之間毀滅這會眾，但可以盼望祂出於憐憫而寬容他們——不僅因為他們是祂親手的工作，祂對他們有所有權，更因為祂是靈的神，知道他們的體質，能區分首領和從犯，區分那些存心犯罪的人和那些被詭計牽連的人，並在審判中相應地加以分別。（2）他們所堅持的理由；這與亞伯拉罕為所多瑪代求所用的（創十八23）大致相同：*你將義人與惡人同殺嗎？*這裏的懇求也是如此：一人犯罪，你就要向全會眾發怒嗎？這並非說全會眾在這事上無分，但那大罪是那首先策劃叛亂的人所犯的。當注意，無論神憑主權和嚴格的公義可以怎樣行，我們都有理由盼望祂不會因一人的罪毀滅全會眾；而且，公義與和平既已在救贖主的工作中彼此相親，憐憫必向審判誇勝。摩西知道全會眾必在曠野漸漸滅亡，卻仍這樣懇切禱告，求他們不至一時滅絕，並以得著緩刑為恩惠。主啊，今年且留著。
²³ 耶和華對摩西說：
²⁴ 「你告訴會眾說：你們離開可拉、大坍、亞比蘭的帳幕四圍。」
²⁵ 摩西起來，往大坍、亞比蘭那裏去；以色列的長老也跟隨他。
²⁶ 他對會眾說：我求你們離開這些惡人的帳棚，凡屬他們的，都不可摸，免得你們因他們一切的罪被消滅。
²⁷ 於是眾人離開可拉、大坍、亞比蘭帳幕的四圍：大坍、亞比蘭帶著妻子、兒子和小孩子出來，站在自己帳棚門口。
²⁸ 摩西說：耶和華差遣我行這一切事，並不是我憑自己的意思行；你們由此可以知道。
²⁹ 這些人若照眾人一樣死亡，或是遭眾人所遭的災；那時耶和華並沒有差遣我。
³⁰ 但耶和華若行一件新事，使地開口，把他們和一切屬他們的吞下去，他們就活活下到陰間；那時你們就明白這些人是藐視耶和華了。
³¹ 摩西剛說完了這一切話，他們腳下的地就開了裂口；
³² 地就開了口，把他們和他們的家屬，並一切屬可拉的人，和他們一切的財物，都吞下去。
³³ 他們和一切屬他們的，都活活下到陰間；地就在他們上邊合攏：他們就從會眾中滅亡了。
³⁴ 在他們四圍的以色列眾人聽見他們呼號，就都逃跑；因為他們說：恐怕地也把我們吞下去了。
我們在此看見對大坍和亞比蘭之爭的裁定——他們背叛了摩西；而下一段則是對可拉和他的黨羽之爭的裁定——他們要與亞倫競爭。看來大坍和亞比蘭在他們家族的帳棚中間設立了一個寬大的帳幕，在那裏設庭、開會，並懸掛反叛摩西的旗幟；這裏稱為可拉、大坍、亞比蘭的帳幕（民十六24、27）。在那裏，作為集合地點，當可拉和他的同夥上到耶和華的帳幕、等候試驗的結局時，大坍和亞比蘭仍留在那裏；但我們在此被告知，他們在那試驗結束之前，就已經受完了該受的。因為神在祂的審判中，要照祂所喜悅的方式行事。
一、向會眾發出公開的警告，要他們立即離開叛黨的帳棚。1. 神吩咐摩西這樣傳話（民十六24）。這是對摩西禱告的回應。他曾求神不要毀滅全會眾。「好」，神說，「我不毀滅，只要他們肯明智地為自己的安全設法，離開危險之地。他們若肯離開叛黨，那就好，必不與他們一同滅亡；否則，就讓他們承擔後果。」當注意，我們不能指望因朋友的代禱而得救恩之益，除非我們自己也殷勤忠心地使用救恩的途徑；因為神從未應許用奇蹟拯救那些不肯用方法自救的人。曾為他們代禱的摩西，如今要向他們傳道，警告他們逃避將來的忿怒。2. 摩西於是前往叛黨的總部，把亞倫留在會幕門口（民十六25）。大坍和亞比蘭曾頑抗不肯上他那裏去（民十六12），他卻謙卑地屈尊到他們那裏去，要看是否還能說服他們、挽回他們。傳道人當這樣以溫柔教導那抵擋的人，不以俯就最頑固的人為恥，為要使他們得益處。基督自己也向悖逆頂嘴的百姓伸手。七十位以色列長老陪同摩西作他的護衛，保護他免受暴民的侮辱，並藉他們的同在尊榮他，盡可能使叛黨心生敬畏。盡我們所能扶持受屈的無辜者和尊榮者，乃是我們的本分。3. 向一切人發出通告：他們若顧惜自己的安全，就當立即離開這些惡人的帳棚（民十六26），藉此表明他們放棄叛黨的事業和利益，厭惡他們的罪行和計謀，並懼怕將要臨到他們的刑罰。當注意，那些不願與罪人同滅亡的人，必須從他們中間出來，與他們分別。我們若不救自己脫離這彎曲的世代，求不要將我們的靈魂和罪人同聚，就是徒然。神的百姓被呼召從巴比倫出來，免得在他們的罪和災殃中有分（啟十八4）。
二、會眾聽從警告，叛黨自己卻仍頑抗（民十六27）。1. 神出於憐憫，感動百姓離棄叛黨：他們離開了可拉、大坍、亞比蘭的帳幕——無論是那些被指定在他們附近安營的人（他們無疑帶著家人和一切財物遷移），還是那些從各營來看結局的人。這是因摩西的禱告，神感動會眾的心去為自己的保全設法。當注意，神所要拯救的人，祂就賜他們悔改的心，使他們從魔鬼的網羅中醒悟過來。能與作惡的人分別的恩典，是伴隨救恩的事之一。2. 神出於公義，任憑叛黨陷入自己心裏的頑抗和剛硬。他們雖然看見自己被一切鄰舍棄絕，成了神公義之箭的靶子，卻不仆倒在神和摩西面前自卑，不認罪、不求赦免，也不逃散藏匿在人群之中，反倒厚顏地站在自己帳棚門口，彷彿要與神本身對抗，向祂挑戰到底。這樣他們的心就剛硬以致自取滅亡，在最可怕的境地毫無懼怕。然而他們那些不能犯罪、也不能懼怕的小孩子，竟因父母的妄為被置於這樣狂妄的姿勢中，何等可憐！從小被教導在神面前俯伏的人有福了，不像那些不幸的小孩，竟與神對抗到底！
三、摩西奉耶和華的名莊嚴地向他們宣判，並將這爭論的解決，交託給藉神的全能來執行這判決。摩西受神聖的感動和指引，當全以色列的眼目都定睛在他身上、等候結局之時，因叛黨的厚顏而起的正義聖潔的憤怒，大膽地將整個案子推向一個驚人的結局（民十六28-30）。1. 如果叛黨照常人死亡，他情願被稱為、被算為騙子；不僅是他們自然死亡，就是他們因從前對其他罪犯所行的審判而死——若死於瘟疫，或天火，或刀劍，那麼你們就可以說：神不認摩西；但，2. 如果地開口吞了他們（一種前所未有的刑罰），那時以色列全家當確實知道，我是神的僕人，是祂所差遣、為祂所用的，那與我相爭的就是與祂相爭。這審判本身已足以證明神對叛黨的不悅，並使眾人明白他們藐視了耶和華；但這事既由摩西事先莊嚴地預告和上訴，在毫無任何外在的先前徵兆之時，其說服力就更強得多，並且毫無疑問地表明他不僅是僕人，更是天上的寵兒——他如此熟悉神的謀略，又能為自己的申辯取得這樣非凡的神聖大能的顯現。
四、立即執行。顯然神和祂僕人摩西彼此非常瞭然；因為摩西一說完話，神就行事——地開了裂口（民十六31），開了口，把他們和他們的一切都吞下去（民十六32），然後在他們上邊合攏（民十六33）。這審判是：1. 無可比擬的。神在其中創造了一件新事，行了祂從未行過的事；因為祂的箭袋中有許多箭；在怒氣中也在憐憫中，有各樣不同的作為。大坍和亞比蘭自以為安全，因為他們遠離那舍吉拿——耶和華的火有時從那裏發出——qui procul à Jove（他們說）procul à fulmine——遠離宙斯的人，也遠離雷電。但神使他們知道，祂並不局限於一種刑罰的方式；地若祂願意，也能像火一樣有效地服事祂的公義。2. 對罪人自己極其可怕——活活下到自己的墳墓裏，頃刻之間死去並被埋葬，當他們力量充足、完全安穩平靜之時，竟這樣下到坑的門閂。3. 對他們可憐的兒女極其嚴厲——他們為了使審判更可怕、更充分地表明神的忿怒，作為父母的一部分而滅亡；這事我們雖然不能具體說明他們如何壞到當受此刑，或神在別處如何善待他們作為補償，但大體而言我們可以確定：無限的公義沒有虧待他們。神決不行惡。4. 全然是奇蹟。地的開裂如同海的開裂一樣奇妙、一樣超乎自然的能力，而地再合攏比水再合攏更甚。神統管萬有，能隨意使任何受造之物作祂公義的器皿；祂若作我們的仇敵，沒有一樣會作我們的朋友。神如今向以色列印證了摩西不久前在他那篇禱告中所教訓他們的（詩九十11）：誰曉得你怒氣的權勢？祂若願意，有為作孽之人所定的奇異刑罰（伯三十一3）。所以我們當作結論：誰能在這聖潔的主神面前站得住呢？5. 極有意義。他們口向天誇大，喉嚨是敞開的墳墓；所以地公義地向著他們開口，把他們吞下去。他們在會眾中造成裂痕；所以地公義地在他們下面裂開。妄為的罪人，不肯受管教的，是地的重擔，整個受造之物都在他們之下歎息——這事在此以地因這些叛黨而陷落來表明，彷彿地已厭倦了擔載他們、在他們之下。想到地如今怎樣被罪惡的重擔所壓，我們實在當希奇，這竟是以往地唯一一次因自己的重擔而陷落。6. 這是死不悔改的罪人永遠沉淪的預表——他們也許正是暗指此處，被說成沉入坑中（詩九15），活活下到陰間（詩五十五15）。但大衛即使陷在深淤泥中之時，仍憑信心禱告：求你不容坑在我以上合口，像它對被定罪的人那樣——在那些人與生命之間有深淵限定（詩六十九2-15）。他的情形雖壞，卻不像這樣絕望。
五、全以色列因這審判而驚慌：他們聽見呼號就都逃跑（民十六34）。他們在太遲之時才呼求幫助。他們淒慘的尖叫不但沒有召來鄰舍救援，反倒把鄰舍驅得更遠；因為知道自己的罪和彼此的罪，就彼此催促說：*恐怕地也把我們吞下去了。*當注意，別人的覆轍當作我們的鑑戒。我們若能用信心聽見那些下到無底坑裏之人的呼號，就必比自己如今所作的更加殷勤地逃命，免得我們也受同樣的定罪。
**³⁵ 又有火從耶和華那裏出來，燒滅了那獻香的二百五十個人。
³⁶ 耶和華對摩西說：
³⁷ 「你吩咐祭司亞倫的兒子以利亞撒，叫他從火中撿起那些香爐，把火撒在別處，因為那些香爐已經成為聖。
³⁸ 這些得罪自己性命之人的香爐，要當作鎚出來的薄片，包壇；因為他們曾在耶和華面前獻過，所以已經成為聖：又可以給以色列人作記號。
³⁹ 於是祭司以利亞撒將被燒之人在獻香時所用的銅香爐拿來；人就錘出來包了壇；
⁴⁰ 給以色列人作記念，使亞倫後裔之外的外人，不可近前來在耶和華面前燒香，免得他遭可拉和他一黨的人所遭的：正如耶和華藉摩西的手所吩咐他的。
如今我們必須回到會幕門口，我們剛才把那些祭司職分的覬覦者留在他們拿著香爐預備燒香之處；我們在此看見：
一、向他們所行的報應（民十六35）。可能當地在營中開口吞滅大坍和亞比蘭之時，有火從耶和華那裏出來燒滅了那二百五十個獻香的人，而與他們同站的亞倫卻得以保全性命。這刑罰誠然不如前者那樣空前——拿答、亞比戶就是這樣死的；但也不因此而減少奇異或可畏，並在其中顯明：1. 我們的神乃是烈火。雷鳴是祂聲音之可畏的明證嗎？閃電也是祂手中的大能。我們當在此看見祂那吞滅仇敵的烈怒，並從而推論，落在永生神的手裏是何等可怕的事（來十27-31）。2. 我們若染指不屬自己的事物，後果自負。神看重自己典章的尊榮，不容它們被侵犯。極可能可拉自己也與那二百五十個擅敢燒香的人一同被燒滅；因為祭司職分正是他所圖謀的，所以我們有理由想，他不會離開他在會幕門口的崗位。然而看啊，那些自以為要作祭司的人，竟成了神公義的祭物。他們若滿足於利未人的職分——這職分是聖潔的、尊榮的，比他們所配得的更好——他們本可以帶著喜樂和聲望度日直到死時；但他們像犯罪的天使一樣，離棄了自己的本位，圖謀所未蒙指派的尊榮，就被推下陰間，他們的香爐從手中被打落，他們的氣息從身體中被擊出，被一種預表永火之報應的焚燒所滅。
二、設法使這報應的記念長存。經上沒有提到收殮他們的屍體：聖經讓他們如糞土在地面上；卻對他們的香爐下了命令：1. 當加以保全，因為已經成為聖。以利亞撒受託辦理此事（民十六37）。那些侵犯祭司職分的人，因著神的容忍和讓步，已經進行到一個地步，甚至用壇上的火點燃了他們的香——這是他們被允許以試驗的方式使用的；但他們一點燃火，神就點燃了另一種火，使他們的妄求徹底終結；如今以利亞撒受命要在營外某不潔之處把火和點在上面的香散開，表明神厭惡他們的供物如同污穢之物：惡人的祭物為耶和華所憎惡。但他要從那混雜的焚燒——神的火和他們的火——中撿起那些香爐，因為已經成為聖。既已一次用於聖潔的用途，而且是出於神自己的吩咐（雖只是為試驗），就不可再回到世俗的用途——有人這樣理解；更當說：它們是奉獻之物，是當滅之物；所以，正如一切奉獻之物，無論如何都當使它對神的榮耀有所服事。2. 當用於聖所的事奉——不是作香爐，因為這反倒會把尊榮加在那本意要使之蒙羞的篡權者身上；銅壇用金香爐伺候，也不需要銅香爐；但要把它們打成薄片，包在銅壇上（民十六38-40）。這些覬覦者本想毀掉祭壇，要把祭司職分重新歸為大眾所有；但為要表明亞倫的職分絲毫不被他們無力的惡意所動搖，反倒因此更得堅固，他們那些要與亞倫相爭的香爐，竟被用來裝飾和保護他所伺候的祭壇。然而這還不是全部；這壇的包蓋要成為給以色列人的記念，世世代代記念這大事。這事雖然有許多令人驚奇之處，雖然摩西要在他的歷史中記錄它，日久仍有被遺忘的危險；看似深刻的印象並不總是持久的；所以設立這審判的記錄是必要的，使那些伺候這壇、被派定次要事奉的利未人，可以學會守自己的本分，不敢越界，免得他們像可拉和他的黨羽那樣——他們是利未人，卻想作祭司。這些香爐被保存作為鑑戒，使別人聽見而懼怕，不再擅自而行。這樣神已安排，使祂奇妙的作為——或施恩或降罰——都永遠被記念，使其目的得以達成，並作這末世之人的教訓和警戒。
⁴¹ 第二天，以色列人全會眾都向摩西、亞倫發怨言，說：你們殺了耶和華的百姓了。
⁴² 會眾聚集攻擊摩西、亞倫的時候，他們向會幕觀看：不料，雲彩遮蓋了會幕，耶和華的榮光顯現。
⁴³ 摩西、亞倫就來到會幕前。
⁴⁴ 耶和華對摩西說：
⁴⁵ 「你們離開這會眾，我好在片刻之間滅絕他們。」他們二人就俯伏在地。
⁴⁶ 摩西對亞倫說：拿你的香爐，把壇上的火盛在其中，又加上香，快快到會眾那裏，為他們贖罪：因為有忿怒從耶和華那裏出來，瘟疫已經發作了。
⁴⁷ 亞倫照摩西所說的拿著香爐，跑到會眾中間；不料，瘟疫已經在百姓中發作了：他就加上香，為百姓贖罪。
⁴⁸ 他站在死人與活人之間；瘟疫就止住了。
⁴⁹ 除了因可拉的事死的以外，遭瘟疫死的共有一萬四千七百人。
⁵⁰ 亞倫回到會幕門口摩西那裏：瘟疫就止住了。
在此看見：一、第二天就向摩西和亞倫發起的新叛亂。諸天啊，要在此驚奇；地啊，要在此希奇！罪人敗壞之不可醫治，曾有過這樣的例子嗎？第二天（民十六41）百姓的主體就叛變了。1. 雖然他們不久前才因看見叛黨受刑罰而驚懼。那些下沉之罪人——那些得罪自己性命之罪人——的尖叫仍在他們耳中迴響，火的氣味仍然存在，張開的地口還未完全合攏，然而同樣的罪又重演，這一切警告都被輕忽了。2. 雖然他們不久前才從同樣刑罰中有分的事上蒙了拯救，存活的人如同從火中抽出來的一根柴，卻反而攻擊摩西和亞倫——他們的代求本是使他們得保全的緣由。他們的指控極其嚴厲：你們殺了耶和華的百姓了。還有甚麼話比這更不公正、更惡毒呢？他們將叛黨封為聖徒，稱那些向神動武而死的人為耶和華的百姓。他們也污衊了神的公義本身。摩西和亞倫與他們的死毫無瓜葛（他們盡力拯救他們），這是明明可知的，所以他們在指控他們殺人的時候，實際上就是指控神自己殺人。這百姓持續的頑抗——儘管有西奈山所頒佈律法的威嚇，也有此處向不順從之人所執行審判的威嚇——表明神的恩典對有效改變人心和生活是何等必要，沒有這恩典，最有效的途徑也永不能達到目的。愛心能成就懼怕所不能成就的。
二、神迅速向叛黨顯現。當他們聚集攻擊摩西和亞倫，也許有意要廢黜或謀害他們之時，他們向會幕觀看，彷彿他們不安的良心預期那裏會發出怒容，不料，耶和華的榮光顯現（民十六42），為要保護祂的僕人，使那些控告和反對祂僕人以及他們自己的人羞愧。摩西和亞倫於是來到會幕前，部分為了自己的安全（他們在那裏躲避口舌的爭鬧，詩二十七5，三十一20），部分為了求指引，要知道神在這事上的心意如何（民十六43）。公義隨即宣告：他們該被在片刻之間滅絕（民十六45）。那些恨惡受管教、背叛為每日所行的人，為甚麼還要多活一天呢？讓公義的報應施行它的工，麻煩不久就會過去；只是摩西和亞倫必須先得保全。
三、摩西和亞倫為他們所作的代求。雖然他們看來有以利亞那樣的理由向以色列人控告（羅十一2），他們卻饒恕並忘記了所受的侮辱，成了他們仇敵最好的朋友。1. 他們二人俯伏在地，謙卑地求神施憐憫，知道這挑釁是何等大。這是他們先前在類似場合行過幾次的；雖然百姓卑鄙地以怨報德，神既恩悅納了他們，他們仍舊求助於同樣的方法。這才是隨時禱告。2. 摩西看見瘟疫已經在會眾中（就是聚集攻擊摩西的那一群人）發作，就差遣亞倫以祭司的身分為他們贖罪（民十六46）。亞倫欣然前去，在死人與活人之間燒香——不是為了潔淨受感染的空氣，而是為了平息受觸犯的神，因而止住審判的蔓延。由此顯明：（1）亞倫是個極善良的人，是真心愛他百姓兒女的人，雖然他們恨他、嫉妒他。雖然神如今正在為自己的祭司職分報仇申冤，他卻介入以挽回神的怒氣。他忘記自己的年紀和身分，跑到會眾中間去幫助他們。他沒有說：「讓他們先痛一陣子，然後我去的時候，他們就更歡迎我了」；他作為顧惜每一個以色列人性命的人，盡一切速跑到死亡正在進入的缺口。摩西和亞倫被控為殺了耶和華的百姓，如今本可以理直氣壯地責備他們；他們能指望那些被他們惡意地稱為殺人者的人來作他們的救主嗎？但這些好人以他們的榜樣在此教導我們：不可對那些向我們發脾氣的人冷淡，也不可因人挑釁的話語給我們的機會，就不行我們手中力量所及的任何實在的善事。我們當以善報惡。（2）亞倫是個極勇敢的人——他敢於冒險進入一群聚集反對他的狂怒暴民中間，而這些暴民可能因瘟疫已經發作而更加激憤——他敢於冒險進入感染之中，死亡之箭飛得最密之處，成千的人在左右仆倒。為要救他們的性命，他把自己的性命放在手中，不以此為寶貴，只要能盡他的職分。（3）亞倫是屬神的人，為人而設立，辦理屬神的事。他蒙召作祭司，在此得以充分印證，被高舉在一切爭論之上；神不僅在那些侵權者被剪除之時保全了他的性命，如今更使他成為拯救以色列的器皿。請將此處亞倫的香爐與那些得罪自己性命之人的香爐相比。那些惹動神的怒氣，這個平息了神的怒氣；那些毀了人的性命，這個救了人的性命；所以亞倫蒙召作祭司，毫無可疑的餘地。當注意，那些最為公眾的好處而擺上自己、並蒙主憐憫能作忠心有用之人的人，才最確證了公眾尊榮的所有權。若有人要為大，就讓他作眾人的僕人。（4）亞倫是基督的預表——基督來到世上為罪贖罪，挽回神的忿怒，並藉著祂的中保和代求，站在死人與活人之間，以將祂所揀選的以色列歸於自己，從這被罪和咒詛所感染的世界中拯救他們。
四、整件事的結果和結局。1. 神的公義在一些人的死中得了榮耀。耶和華的刀劍在極短時間內作了極大的殺戮。亞倫雖盡力速跑，但在他能到達事奉的崗位之前，已有14,700人當場仆倒而死（民十六49）。關於可拉的事而死的相對不多，只把首領作了警戒；但百姓既未因神的容忍和寬容而悔改，公義如今就不那樣吝惜以色列人的血了。他們抱怨少數幾百人的死是對耶和華的百姓無情的屠殺，如今神以成千上萬人的屠殺來回應那抱怨。當注意，那些與較輕的審判相爭的人，為自己預備了更重的審判；因為當神審判時，祂必得勝。2. 祂的憐憫在其餘的人得保全中得了榮耀。神向他們顯明祂憑大能所能作的，以及祂憑公義所可以作的，但隨即又向他們顯明祂憑愛心和憐恤所要作的：祂雖然如此，仍要藉著中保保全他們作自己的子民。亞倫從手中發出的香雲止住了瘟疫。當注意，神恩慈的榮耀，許多時候甚至在怒氣中仍記念憐憫，這是何等大的事。即使審判已經開始，禱告也能使其停止；祂是何等樂意赦免，對罪人之死是何等不以為樂。
英語原文
Korah, Dathan, and Abiram (1490 BC)
¹ Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men:
² And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:
³ And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD?
⁴ And when Moses heard it, he fell upon his face:
⁵ And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.
⁶ This do; Take you censers, Korah, and all his company;
⁷ And put fire therein, and put incense in them before the LORD to morrow: and it shall be that the man whom the LORD doth choose, he shall be holy: ye take too much upon you, ye sons of Levi.
⁸ And Moses said unto Korah, Hear, I pray you, ye sons of Levi:
⁹ Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them?
¹⁰ And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?
¹¹ For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him?
Here is, I. An account of the rebels, who and what they were, not, as formerly, the mixed multitude and the dregs of the people, who are therefore never named, but men of distinction and quality, that made a figure. Korah was the ring-leader: he formed and headed the faction; therefore it is called the gainsaying of Korah, Jude 1:11. He was cousin-german to Moses, they were brothers' children, yet the nearness of the relation could not restrain him from being insolent and rude to Moses. Think it not strange if a man's foes be those of his own house. With him joined Dathan and Abiram, chief men of the tribe of Reuben, the eldest son of Jacob. Probably Korah was disgusted both at the preferment of Aaron to the priesthood and the constituting of Elizaphan to the head of the Kohathites (Nu 3:30); and perhaps the Reubenites were angry that the tribe of Judah had the first post of honour in the camp. On is mentioned (Nu 16:1) as one of the heads of the faction, but never after in the whole story, either because, as some think, he repented and left them, or because he did not make himself so remarkable as Dathan and Abiram did. The Kohathites encamped on the same side of the tabernacle that the Reubenites did, which perhaps gave Korah an opportunity of drawing them in, whence the Jews say, Woe to the wicked man, and woe to his neighbour, who is in danger of being infected by him. And, these being themselves men of renown, they seduced into the conspiracy two hundred and fifty princes of the assembly (Nu 16:2); probably they were first-born, or at least heads of families, who, before the elevation of Aaron, had themselves ministered in holy things. Note, The pride, ambition, and emulation, of great men, have always been the occasion of a great deal of mischief both in churches and states. God by his grace make great men humble, and so give peace in our time, O Lord! Famous men, and men of renown, as these are described to be, were the great sinners of the old world, Ge 6:4. The fame and renown which they had did not content them; they were high, but would be higher, and thus the famous men became infamous.
II. The rebels' remonstrance, Nu 16:3. That which they quarrel with is the settlement of the priesthood upon Aaron and his family, which they think an honour too great for Moses to give and Aaron to accept, and so they are both charged with usurpation: You take too much upon you; or, "Let it suffice you to have domineered thus long, and now think of resigning your places to those who have as good a title to them and are as well able to manage them." 1. They proudly boast of the holiness of the congregation, and the presence of God in it. "They are holy, every one of them, and as fit to be employed in offering sacrifice as Aaron is, and as masters of families formerly were, and the Lord is among them, to direct and own them." Small reason they had to boast of the people's purity, or of God's favour, as the people had been so frequently and so lately polluted with sin, and were now under the marks of God's displeasure, which should have made them thankful for priests to mediate between them and God; but, instead of that, they envy them. 2. They unjustly charge Moses and Aaron with taking the honour they had to themselves, whereas it was evident, beyond contradiction, that they were called of God to it, Heb 5:4. So that they would either have no priests at all, nor any government, none to preside either in civil or sacred things, none over the congregation, none above it, or they would not acquiesce in that constitution of the government which God had appointed. See here, (1.) What spirit levellers are of, and those that despise dominions, and resist the powers that God has set over them; they are proud, envious, ambitious, turbulent, wicked, and unreasonable men. (2.) What usage even the best and most useful men may expect, even from those they have been serviceable to. If those be represented as usurpers that have the best titles, and those as tyrants that govern best, let them recollect that Moses and Aaron were thus abused.
III. Moses's conduct when their remonstrance was published against him. How did he take it?
1. He fell on his face (Nu 16:4), as before, Nu 14:5. Thus he showed how willing he would have been to yield to them, and how gladly he would have resigned his government, if it would have consisted with his duty to God and his fidelity to the trust reposed in him. Thus also he applied to God, by prayer, for direction what to say and to do upon this sad occasion. He would not speak to them till he had thus humbled and composed his own spirit (which could not but begin to be heated), and had received instruction from God. The heart of the wise in such a case studies to answer, and asks counsel at God's mouth.
2. He agrees to refer the case to God, and leave it to him to decide it, as one well assured of the goodness of his title, and yet well content to resign, if God thought fit, to gratify this discontented people with another nomination. An honest cause fears not a speedy trial; even to-morrow let it be brought on, Nu 16:5-7. Let Korah and his partisans bring their censers, and offer incense before the Lord, and, if he testify his acceptance of them, well and good; Moses is now as willing that all the Lord's people should be priests, if God so pleased, as before that they should all be prophets, Nu 11:29. But if God, upon an appeal to him, determine (as no doubt he would) for Aaron, they would find it highly dangerous to make the experiment: and therefore he puts it off till to-morrow, to try whether, when they had slept upon it, they would desist, and let fall their pretensions.
3. He argues the case fairly with them, to still the mutiny with fair reasoning, if possible, before the appeal came to God's tribunal, for then he knew it would end in the confusion of the complainants.
(1.) He calls them the sons of Levi, Nu 16:7, and again Nu 16:8. They were of his own tribe, nay, they were of God's tribe; it was therefore the worse in them thus to mutiny both against God and against him. It was not long since the sons of Levi had bravely appeared on God's side, in the matter of the golden calf, and got immortal honour by it; and shall those that were then the only innocents now be the leading criminals, and lose all the honour they had won? Could there be such chaff on God's floor? Levites, and yet rebels?
(2.) He retorts their charge upon themselves. They had unjustly charged Moses and Aaron with taking too much upon them, though they had done no more than what God put upon them; nay, says Moses, You take too much upon you, you sons of Levi. Note, Those that take upon them to control and contradict God's appointment take too much upon them. It is enough for us to submit; it is too much to prescribe.
(3.) He shows them the privilege they had as Levites, which was sufficient for them, they needed not to aspire to the honour of the priesthood, Nu 16:9,10. He reminds them how great the honour was to which they were preferred, as Levites. [1.] They were separated from the congregation of Israel, distinguished from them, dignified above them; instead of complaining that Aaron's family was advanced above theirs, they ought to have been thankful that their tribe was advanced above the rest of the tribes, though they had been in all respects upon the level with them. Note, It will help to keep us from envying those that are above us duly to consider how many there are below us. Instead of fretting that any are preferred before us in honour, power, estate, or interest, in gifts, graces, or usefulness, we have reason to bless God if we, who are less than the least, are not put among the very last. Many perhaps who deserve better are not preferred so well. [2.] They were separated to very great and valuable honours, First, To draw near to God, nearer than the common Israelites, though they also were a people near unto him; the nearer any are to God the greater is their honour. Secondly, To do the service of the tabernacle. It is honour enough to bear the vessels of the sanctuary, and to be employed in any part of the service of the tabernacle. God's service is not only perfect freedom, but high preferment. Thirdly, To stand before the congregation to minister unto them. Note, Those are truly great that serve the public, and it is the honour of God's ministers to be the church's ministers; nay, which adds to the dignity put upon them, [3.] It was the God of Israel himself that separated them. It was his act and deed to put them into their place, and therefore they ought not to have been discontented: and he it was likewise that put Aaron into his place, and therefore they ought not to have envied him.
(4.) He convicts them of the sin of undervaluing those privileges: Seemeth it a small thing unto you? As if he had said, "It ill becomes you of all men to grudge Aaron the priesthood, when at the same time that he was advanced to that honour you were designed for another honour dependent upon it, and shine with rays borrowed from him." Note, [1.] The privilege of drawing near to the God of Israel is not a small thing in itself, and therefore must not appear small to us. To those who neglect opportunities of drawing near to God, who are careless and formal in it, to whom it is a task and not a pleasure, we may properly put this question: "Seemeth it a small thing to you that God has made you a people near unto him?" [2.] Those who aspire after and usurp the honours forbidden them put a great contempt upon the honours allowed them. We have each of us as good a share of reputation as God sees fit for us, and sees us fit for, and much better than we deserve; and we ought to rest satisfied with it, and not, as these, exercise ourselves in things too high for us: Seek you the priesthood also? They would not own that they sought it, but Moses saw that they had this in their eye; the law had provided very well for those that served at the altar, and therefore they would put in for the office.
(5.) He interprets their mutiny to be a rebellion against God (Nu 16:11); while they pretended to assert the holiness and liberty of the Israel of God, they really took up arms against the God of Israel: You are gathered together against the Lord. Note, Those that strive against God's ordinances and providences, whatever they pretend, and whether they are aware of it or no, do indeed strive with their Maker. Those resist the prince who resist those that are commissioned by him: for, alas! says Moses, What is Aaron, that you murmur against him? If murmurers and complainers would consider that the instruments they quarrel with are but instruments whom God employs, and that they are but what he makes them, and neither more nor less, better nor worse, they would not be so bold and free in their censures and reproaches as they are. Those that found the priesthood, as it was settled, a blessing, must give all the praise to God; but if any found it a burden they must not therefore quarrel with Aaron, who is but what he is made, and does but as he is bidden. Thus he interested God in the cause, and so might be sure of speeding well in his appeal.
¹² And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:
¹³ Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?
¹⁴ Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.
¹⁵ And Moses was very wroth, and said unto the LORD, 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, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow:
¹⁷ And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer.
¹⁸ And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron.
¹⁹ And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation.
²⁰ And the LORD spake unto Moses and unto Aaron, saying,
²¹ Separate yourselves from among this congregation, that I may consume them in a moment.
²² And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?
Here is, I. The insolence of Dathan and Abiram, and their treasonable remonstrance. Moses had heard what Korah had to say, and had answered it; now he summons Dathan and Abiram to bring in their complaints (Nu 16:12); but they would not obey his summons, either because they could not for shame say that to his face which they were resolved to say, and then it is an instance of some remains of modesty in them; or, rather, because they would not so far own his authority, and then it is an instance of the highest degree of impudence. They spoke the language of Pharaoh himself, who set Moses at defiance, but they forgot how dearly he paid for it. Had not their heads been wretchedly heated, and their hearts hardened, they might have considered that, if they regarded not these messengers, Moses could soon in God's name send messengers of death for them. But thus the God of this world blinds the minds of those that believe not. But by the same messengers they send their articles of impeachment against Moses; and the charge runs very high. 1. They charge him with having done them a great deal of wrong in bringing them out of Egypt, invidiously calling that a land flowing with milk and honey, Nu 16:13. Onions, and garlick, and fish, they had indeed plenty of in Egypt, but it never pretended to milk and honey; only they would thus banter the promise of Canaan. Ungrateful wretches, to represent that as an injury to them which was really the greatest favour that ever was bestowed upon any people! 2. They charge him with a design upon their lives, that he intended to kill them in the wilderness, though they were so well provided for. And, if they were sentenced to die in the wilderness, they must thank themselves. Moses would have healed them, and they would not be healed. 3. They charge him with a design upon their liberties, that he meant to enslave them, by making himself a prince over them. A prince over them! Was he not a tender father to them? nay, their devoted servant for the Lord's sake? Had they not their properties secured, their order preserved, and justice impartially administered? Did they not live in ease and honour? And yet they complain as if Moses's yoke were heavier than Pharaoh's. And did Moses make himself a prince? Far from it. How gladly would he have declined the office at first! How gladly would he have resigned it many a time since! And yet he is thus put under the blackest characters of a tyrant and a usurper. 4. They charge him with cheating them, raising their expectations of a good land, and then defeating them (Nu 16:14): Thou hast not brought us, as thou promisedst us, into a land that floweth with milk and honey; and pray whose fault was that? He had brought them to the borders of it, and was just ready, under God, to put them in possession of it; but they thrust it away from them, and shut the door against themselves; so that it was purely their own fault that they were not now in Canaan, and yet Moses must bear the blame. Thus when the foolishness of man perverteth his way his heart fretteth against the Lord, Pr 19:3. 5. They charge him in the general with unfair dealing, that he put out the eyes of these men, and then meant to lead them blindfold as he pleased. The design of all he did for them was to open their eyes, and yet they insinuate that he intended to put out their eyes, that they might not see themselves imposed upon. Note, The wisest and best cannot please everybody, nor gain the good word of all. Those often fall under the heaviest censures who have merited the highest applause. Many a good work Moses had shown them from the Father, and for which of these do they reproach him?
II. Moses's just resentment of their insolence, Nu 16:15. Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see a people ruining themselves for whose salvation he had done so much. In this discomposure,
1. He appeals to God concerning his own integrity; whereas they basely reflected upon him as ambitious, covetous, and oppressive, in making himself a prince over them, God was his witness, (1.) That he never got any thing by them: I have not taken one ass from them, not only not by way of bribery and extortion, but not by way of recompence or gratuity for all the good offices he had done them; he never took the pay of a general, or the salary of a judge, much less the tribute of a prince. He got more in his estate when he kept Jethro's flock than when he came to be king in Jeshurun. (2.) That they never lost any thing by him: Neither have I hurt any one of them, no, not the least, no, not the worst, no, not those that had been most peevish and provoking to him: he never abused his power to the support of wrong. Note, Those that have never blemished themselves need not fear being slurred by others: when men condemn us we may be easy, if our own hearts condemn us not.
2. He begs of God to plead his cause, and clear him, by showing his displeasure at the incense which Korah and his company were to offer, with whom Dathan and Abiram were in confederacy. Lord, says he, Respect not thou their offering. Herein he seems to refer to the history of Cain, lately written by his own hand, of whom it is said that to him and his offering God had not respect, Ge 4:5. These that followed the gainsaying of Korah walked in the way of Cain (these are put together, Jude 1:11), and therefore he prays that they might be frowned upon as Cain was, and put to the same confusion.
III. Issue joined between Moses and his accusers. 1. Moses challenges them to appear with Aaron next morning, at the time of offering up the morning incense, and refer the matter to God's judgment, Nu 16:16,17. Since he could not convince them by his calm and affectionate reasoning, he is ready to enter into bonds to stand God's award, not doubting but that God would appear, to decide the controversy. This reference he had agreed to before (Nu 16:6,7), and here adds only one clause, which bespeaks his great condescension to the plaintiffs, that Aaron, against whose advancement they excepted, though now advanced by the divine institution to the honour of burning incense within the tabernacle, yet, upon this trial, should put himself into the place of a probationer, and stand upon the level with Korah, at the door of the tabernacle; nay, and Moses himself would stand with them, so that the complainant shall have all the fair dealing he can desire; and thus every mouth shall be stopped. 2. Korah accepts the challenge, and makes his appearance with Moses and Aaron at the door of the tabernacle, to make good his pretensions, Nu 16:18,19. If he had not had a very great stock of impudence, he could not have carried on the matter thus far. Had not he lately seen Nadab and Abihu, the consecrated priests, struck dead for daring to offer incense with unhallowed fire? and could he and his accomplices expect to fare any better in offering incense with unhallowed hands? Yet, to confront Moses and Aaron, in the height of his pride he thus bids defiance to Heaven, and pretends to demand the divine acceptance without a divine warrant; thus wretchedly is the heart hardened through the deceitfulness of sin. They took every man his censer. Perhaps these were some of the censers which these heads of families had made use of at their family-altars, before this part of religious service was confined to the priesthood and the altar in the tabernacle (and they would bring them into use and reputation again); or they might be common chafing-dishes, which were for their ordinary use. Now to attend the solemn trial, and to be witness of the issue, one would have thought Moses should have gathered the congregation against the rebels, but it seems Korah gathered them against Moses (Nu 16:19), which intimates that a great part of the congregation sided with Korah, were at his beck, and wished him success, and that Korah's hopes were very high of carrying the point against Aaron; for, had he suspected the event, he would not have coveted to make the trial thus public: but little did he think that he was now calling the congregation together to be the witnesses of his own confusion! Note, Proud and ambitious men, while they are projecting their own advancement, often prove to have been hurrying on their own shameful fall.
IV. The judgment set, and the Judge taking the tribunal, and threatening to give sentence against the whole congregation. 1. The glory of the Lord appeared, Nu 16:19. The same glory that appeared to instal Aaron in his office at first (Le 9:23) now appeared to confirm him in it, and to confound those that oppose him, and set up themselves in competition with him. The Shechinah, or divine Majesty, the glory of the eternal Word, which ordinarily dwelt between the cherubim within the veil, now was publicly seen over the door of the tabernacle, to the terror of the whole congregation; for, though they saw no manner of similitude, yet probably the appearances of the light and fire were such as plainly showed God to be angry with them; as when he appeared, Nu 14:10. Nothing is more terrible to those who are conscious of guilt than the appearances of divine glory; for such a glorious Being must needs be a formidable enemy. 2. God threatened to consume them all in a moment, and, in order to that, bade Moses and Aaron stand from among them, Nu 16:21. God thus showed what their sin deserved, and how very provoking it was to him. See what a dangerous thing it is to have fellowship with sinners, and in the least to partake with them. Many of the congregation, it is likely, came only for company, following the crowd, or for curiosity, to see the issue, yet not coming, as they ought to have done, to bear their testimony against the rebels, and openly to declare for God and Moses, they had like to have been all consumed in a moment. If we follow the herd into which the devil has entered, it is at our peril.
V. The humble intercession of Moses and Aaron for the congregation, Nu 16:22. 1. Their posture was importuning: they fell on their faces, prostrating themselves before God, as supplicants in good earnest, that they might prevail for sparing mercy. Though the people had treacherously deserted them, and struck in with those that were in arms against them, yet they approved themselves faithful to the trusts reposed in them, as shepherds of Israel, who were to stand in the breach when they saw the flock in danger. Note, If others fail in their duty to us, this does not discharge us from our duty to them, nor take off the obligations we lie under to seek their welfare. 2. Their prayer was a pleading prayer, and it proved a prevailing one. Now God would have destroyed them if Moses had not turned away his wrath (Ps 106:23); yet far be it from us to imagine that Moses was more considerate or more compassionate than God in such a case as this: but God saw fit to show his just displeasure against the sin of sinners by the sentence, and at the same time to show his gracious condescension to the prayers of the saints, by the revocation of the sentence at the intercession of Moses. Observe in the prayer, (1.) The title they give to God: The God of the spirits of all flesh. See what man is; he is a spirit in flesh, a soul embodied, a creature wonderfully compounded of heaven and earth. See what God is; he is the God of the spirits of all mankind. He forms the spirit, Zec 12:1. He fathers it, Heb 12:9. He has an ability to fashion it (Ps 33:15), and authority to dispose of it, for he has said, All souls are mine, Eze 18:4. They insinuate hereby that though, as the God of the spirits of all flesh, he might in sovereignty consume this congregation in a moment, yet it was to be hoped that he would in mercy spare them, not only because they were the work of his own hands, and he had a propriety in them, but because, being the God of spirits, he knew their frame, and could distinguish between the leaders and the led, between those who sinned maliciously and those who were drawn in by their wiles, and would make a difference accordingly in his judgments. (2.) The argument they insist on; it is much the same with that which Abraham urged in his intercession for Sodom (Ge 18:23): Wilt thou destroy the righteous with the wicked? Such is the plea here: Shall one man sin and wilt thou be wroth with all the congregation? Not but that it was the sin of them all to join in this matter, but the great transgression was his that first hatched the treason. Note, Whatever God may do in sovereignty and strict justice, we have reason to hope that he will not destroy a congregation for the sin of one, but that, righteousness and peace having kissed each other in the undertaking of the Redeemer, mercy shall rejoice against judgment. Moses knew that all the congregation must perish in the wilderness by degrees, yet he is thus earnest in prayer that they might not be consumed at once, and would reckon it a favour to obtain a reprieve. Lord, let it alone this year.
²³ And the LORD spake unto Moses, saying,
²⁴ Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
²⁵ And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.
²⁶ And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.
²⁷ So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.
²⁸ And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind.
²⁹ If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me.
³⁰ But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD.
³¹ And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them:
³² And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.
³³ They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
³⁴ And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.
We have here the determining of the controversy with Dathan and Abiram, who rebelled against Moses, as in the next paragraph the determining of the controversy with Korah and his company, who would be rivals with Aaron. It should seem that Dathan and Abiram had set up a spacious tabernacle in the midst of the tents of their families, where they kept court, met in council, and hung out their flag of defiance against Moses; it is here called the tabernacle of Korah, Dathan, and Abiram, Nu 16:24,27. There, as in the place of rendezvous, Dathan and Abiram staid, when Korah and his friends went up to the tabernacle of the Lord, waiting the issue of their trial; but here we are told how they had their business done, before that trial was over. For God will take what method he pleases in his judgments.
I. Public warning is given to the congregation to withdraw immediately from the tents of the rebels. 1. God bids Moses speak to this purport, Nu 16:24. This was in answer to Moses's prayer. He had begged that God would not destroy the whole congregation. "Well," says God, "I will not, provided they be so wise as to shift for their own safety, and get out of the way of danger. If they will quit the rebels, well and good, they shall not perish with them; otherwise, let them take what follows." Note, We cannot expect to reap benefit by the prayers of our friends for our salvation, unless we ourselves be diligent and faithful in making use of the means of salvation; for God never promised to save by miracles those that would not save themselves by means. Moses that had prayed for them must preach this to them, and warn them to flee from this wrath to come. 2. Moses accordingly repairs to the head-quarters of the rebels, leaving Aaron at the door of the tabernacle, Nu 16:25. Dathan and Abiram had contumaciously refused to come up to him (Nu 16:12), yet he humbly condescends to go down to them, to try if he could yet convince and reclaim them. Ministers must thus with meekness instruct those that oppose themselves, and not think it below them to stoop to those that are most stubborn, for their good. Christ himself stretches out his hand to a rebellious and gainsaying people. The seventy elders of Israel attend Moses and his guard, to secure him from the insolence of the rabble, and by their presence to put an honour upon him, and if possible to strike an awe upon the rebels. It is our duty to contribute all we can to the countenance and support of injured innocency and honour. 3. Proclamation is made that all manner of persons, as they tendered their own safety, should forthwith depart from the tents of these wicked men (Nu 16:26), and thus should signify that they deserted their cause and interest, detested their crimes and counsels, and dreaded the punishment coming upon them. Note, Those that would not perish with sinners must come out from among them, and be separate. In vain do we pray, Gather not our souls with sinners, if we save not ourselves from the untoward generation. God's people are called out of Babylon, lest they share both in her sins and in her plagues, Re 18:4.
II. The congregation takes the warning, but the rebels themselves continue obstinate, Nu 16:27. 1. God, in mercy, inclined the people to forsake the rebels: They got up from the tabernacle of Korah, Dathan, and Abiram, both those whose lot it was to pitch near them (who doubtless with themselves removed their families, and all their effects) and those also who had come from all parts of their camp to see the issue. It was in answer to the prayer of Moses that God thus stirred up the hearts of the congregation to shift for their own preservation. Note, To those whom God will save he gives repentance, that they may recover themselves out of the snare of the devil. Grace to separate from evil doers is one of the things that accompany salvation. 2. God, in justice, left the rebels to the obstinacy and hardness of their own hearts. Though they saw themselves abandoned by all their neighbours, and set up as a mark to the arrows of God's justice, yet instead of falling down and humbling themselves before God and Moses, owning their crime and begging pardon, instead of fleeing and dispersing themselves to seek for shelter in the crowd, they impudently stood in the doors of their tents, as if they would out-face God himself, and dare him to his worst. Thus were their hearts hardened to their own destruction, and they were fearless when their case was most fearful. But what a pity was it that their little children, who were not capable of guilt or fear, should by the presumption of their parents be put in this audacious posture! Happy they who are taught betimes to bow before God, and not as those unhappy little ones to stand it out against him!
III. Sentence is solemnly pronounced upon them by Moses in the name of the Lord, and the decision of the controversy is put upon the execution of that sentence by the almighty power of God. Moses, by divine instinct and direction, when the eyes of all Israel were fastened upon him, waiting the event, moved with a just and holy indignation at the impudence of the rebels, boldly puts the whole matter to a surprising issue, Nu 16:28-30. 1. If the rebels die a common death, he will be content to be called and counted an impostor; not only if they die a natural death, but if they die by any sort of judgment that has formerly been executed on other malefactors. "If they die by the plague, or by fire from heaven, or by the sword, then say, God has disowned Moses;" but, 2. "If the earth open and swallow them up" (a punishment without precedent), "then let all the house of Israel know assuredly that I am God's servant, sent by him, and employed for him, and that those that fight against me fight against him." The judgment itself would have been proof enough of God's displeasure against the rebels, and would have given all men to understand that they had provoked the Lord; but when it was thus solemnly foretold and appealed to by Moses beforehand, when there was not the least previous indication of it from without, the convincing evidence of it was much the stronger, and it was put beyond dispute that he was not only a servant but a favourite of Heaven, who was so intimately acquainted with the divine counsels, and could obtain such extraordinary appearances of the divine power in his vindication.
IV. Execution is immediately done. It appeared that God and his servant Moses understood one another very well; for, as soon as ever Moses had spoken the word, God did the work, the earth clave asunder (Nu 16:31), opened her mouth, and swallowed them all up, them and theirs (Nu 16:32), and then closed upon them, Nu 16:33. This judgment was, 1. Unparalleled. God, in it, created a new thing, did what he never did before; for he has many arrows in his quiver; and there are diversities of operations in wrath as well as mercy. Dathan and Abiram thought themselves safe because they were at a distance from the shechinah, whence the fire of the Lord had sometimes issued, qui procul à Jove (they say) procul à fulmine—he who is far from Jove is far from the thunderbolt. But God made them to know that he was not tied up to one way of punishing; the earth, when he pleases, shall serve his justice as effectually as the fire. 2. It was very terrible to the sinners themselves to go down alive into their own graves, to be dead and buried in an instant, to go down thus to the bars of the pit when they were in their full strength wholly at ease and quiet. 3. It was severe upon their poor children, who, for the greater terror of the judgment, and fuller indication of the divine wrath, perished as parts of their parents, in which, though we cannot particularly tell how bad they might be to deserve it or how good God might be otherwise to them to compensate it, yet of this we are sure in the general, that Infinite Justice did them no wrong. Far be it from God that he should do iniquity. 4. It was altogether miraculous. The cleaving of the earth was as wonderful, and as much above the power of nature, as the cleaving of the sea, and the closing of the earth again more so than the closing of the waters. God has all the creatures at his command, and can make any of them, when he pleases, instruments of his justice; nor will any of them be our friends if he be our enemy. God now confirmed to Israel what Moses had lately taught them in that prayer of his, Ps 90:11, Who knows the power of thy anger? He has, when he pleases, strange punishments for the workers of iniquity, Job 31:3. Let us therefore conclude, Who is able to stand before this holy Lord God? 5. It was very significant. They set their mouths against the heavens, and their throat was an open sepulchre; justly therefore does the earth open her mouth upon them and swallow them up. They made a rent in the congregation; justly therefore is the earth rent under them. Presumptuous sinners, that hate to be reformed, are a burden to the earth, the whole creation groans under them, which here was signified by this, that the earth sunk under these rebels, as weary of bearing them and being under them. And, considering how the earth is still in like manner loaded with the weight of iniquity, we have reason to wonder that this was the only time it ever sunk under its load. 6. It was typical of the eternal ruin of sinners who die impenitent, who, perhaps in allusion to this, are said to sink down into the pit (Ps 9:15) and to go down quickly into hell, Ps 55:15. But David, even when he sinks in deep mire, yet prays in faith, Let not the pit shut her mouth upon me, as it does on the damned, between whom and life there is a gulf fixed, Ps 69:2-15. His case was bad, but not, like this, desperate.
V. All Israel is alarmed at the judgment: They fled at the cry of them, Nu 16:34. They cried for help when it was too late. Their doleful shrieks, instead of fetching their neighbours in to their relief, drove them so much the further off; for knowing their own guilt, and one another's, they hastened one another, saying, Lest the earth swallow us up also. Note, Others' ruins should be our warnings. Could we by faith hear the outcries of those that have gone down to the bottomless pit, we should give more diligence than we do to escape for our lives, lest we also come into that condemnation.
³⁵ And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.
³⁶ And the LORD spake unto Moses, saying,
³⁷ Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed.
³⁸ The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel.
³⁹ And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar:
⁴⁰ To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.
We must now look back to the door of the tabernacle, where we left the pretenders to the priesthood with their censers in their hands ready to offer incense; and here we find,
I. Vengeance taken on them, Nu 16:35. It is probable that when the earth opened in the camp to swallow up Dathan and Abiram a fire went out from the Lord and consumed the 250 men that offered incense, while Aaron that stood with them was preserved alive. This punishment was not indeed so new a thing as the former, for Nadab and Abihu thus died; but it was not less strange or dreadful, and in it it appeared, 1. That our God is a consuming fire. Is thunder a sensible indication of the terror of his voice? Lightning is also the power of his hand. We must see in this his fiery indignation which devours the adversaries, and infer from it what a fearful thing it is to fall into the hands of the living God, Heb 10:27-31. 2. That it is at our peril if we meddle with that which does not belong to us. God is jealous of the honour of his own institutions, and will not have them invaded. It is most probable that Korah himself was consumed with those 250 that presumed to offer incense; for the priesthood was the thing he aimed at, and therefore we have reason to think that he would not quit his post at the door of the tabernacle. But, behold, those are made sacrifices to the justice of God who flattered themselves with the hopes of being priests. Had they been content with their office as Levites, which was sacred and honourable, and better than they deserved, they might have lived and died with joy and reputation; but, like the angels that sinned, leaving their first estate, and aiming at the honours that were not appointed them, they were thrust down to Hades, their censers struck out of their hands, and their breath out of their bodies, by a burning which typified the vengeance of eternal fire.
II. Care is taken to perpetuate the remembrance of this vengeance. No mention is made of the taking up of their carcases: the scripture leaves them as dung upon the face of the earth; but orders are given about their censers, 1. That they be secured, because they are hallowed. Eleazar is charged with this, Nu 16:37. Those invaders of the priesthood had proceeded so far, by the divine patience and submission, as to kindle their incense with fire from off the altar, which they were suffered to use by way of experiment: but, as soon as they had kindled their fire, God kindled another, which put a fatal final period to their pretensions; now Eleazar is ordered to scatter the fire, with the incense that was kindled with it, in some unclean place without the camp, to signify God's abhorrence of their offering as a polluted thing: The sacrifice of the wicked is an abomination to the Lord. But he is to gather up the censers out of the mingled burning, God's fire and theirs, because they are hallowed. Having been once put to a holy use, and that by God's own order (though only for trial), they must not return to common service; so some understand it: rather, they are devoted, they are an anathema; and therefore, as all devoted things, they must be made some way or other serviceable to the glory of God. 2. That they be used in the service of the sanctuary, not as censers, which would rather have put honour upon the usurpers whose disgrace was intended; nor was there occasion for brazen censers, the golden altar was served with golden ones; but they must be beaten into broad plates for a covering of the brazen altar, Nu 16:38-40. These pretenders thought to have ruined the altar, by laying the priesthood in common again; but to show that Aaron's office was so far from being shaken by their impotent malice that it was rather confirmed by it, their censers, which offered to rival his, were used both for the adorning and for the preserving of the altar at which he ministered. Yet this was not all; this covering of the altar must be a memorial to the children of Israel, throughout their generations, of this great event. Though there was so much in it astonishing, and though Moses was to record it in his history, yet there was danger of its being forgotten in process of time; impressions that seem deep are not always durable; therefore it was necessary to appoint this record of the judgment, that the Levites who attended this altar, and had their inferior services appointed them, might learn to keep within their bounds, and be afraid of transgressing them, lest they should be made like Korah and his company, who were Levites, and would have been priests. These censers were preserved in terrorem, that others might hear and fear, and do no more presumptuously. Thus God has provided that his wonderful works, both in mercy and judgment, should be had in everlasting remembrance, that the end of them may be answered, and they may serve for instruction and admonition to those on whom the ends of the world are come.
⁴¹ But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.
⁴² And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared.
⁴³ And Moses and Aaron came before the tabernacle of the congregation.
⁴⁴ And the LORD spake unto Moses, saying,
⁴⁵ Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.
⁴⁶ And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.
⁴⁷ And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.
⁴⁸ And he stood between the dead and the living; and the plague was stayed.
⁴⁹ Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.
⁵⁰ And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.
Here is, I. A new rebellion raised the very next day against Moses and Aaron. Be astonished, O heavens, at this, and wonder, O earth! Was there ever such an instance of the incurable corruption of sinners? On the morrow (Nu 16:41) the body of the people mutinied. 1. Though they were so lately terrified by the sight of the punishment of the rebels. The shrieks of those sinking sinners, those sinners against their own souls, were yet sounding in their ears, the smell of the fire yet remained, and the gaping earth was scarcely thoroughly closed, and yet the same sins were re-acted and all these warnings slighted. 2. Though they were so lately 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 owed their preservation. Their charge runs very high: You have killed the people of the Lord. Could any thing have been said more unjustly and maliciously? They canonize the rebels, calling those the people of the Lord who died in arms against him. They stigmatize divine justice itself. It was plain enough that Moses and Aaron had no hand in their death (they did what they could to save them), so that in charging them with murder they did in effect charge God himself with it. The continued obstinacy of this people, notwithstanding the terrors of God's law as it was given on Mount Sinai, and the terrors of his judgments as they were here executed on the disobedient, shows how necessary the grace of God is to the effectual change of men's hearts and lives, without which the most likely means will never attain the end. Love will do what fear could not.
II. God's speedy appearance against the rebels. When they had gathered against Moses and Aaron, perhaps with a design to depose or murder them, they looked towards the tabernacle, as if their misgiving consciences expected some frowns thence, and, behold, the glory of the Lord appeared (Nu 16:42), for the protection of his servants, and the confusion of his and their accusers and adversaries. Moses and Aaron thereupon came before the tabernacle, partly for their own safety (there they took sanctuary from the strife of tongues, Ps 27:5,31:20), and partly for advice, to know what was the mind of God upon this occasion, Nu 16:43. Justice hereupon declares that they deserve to be consumed in a moment, Nu 16:45. Why should those live another day who hate to be reformed, and whose rebellions are their daily practices? Let just vengeance take place and do its work, and the trouble will soon be over; only Moses and Aaron must first be secured.
III. The intercession which Moses and Aaron made for them. Though they had as much reason, one would think, as Elias had to make intercession against Israel (Ro 11:2), yet they forgive and forget the indignities offered them, and are the best friends their enemies have. 1. They both fell on their faces, humbly to intercede with God for mercy, knowing how great the provocation was. This they had done several times before, upon similar occasions; and, though the people had basely requited them for it, yet, God having graciously accepted them, they still have recourse to the same method. This is praying always. 2. Moses, perceiving that the plague had begun in the congregation of the rebels (that is, that body of them which was gathered against Moses), sent Aaron by an act of his priestly office to make atonement for them, Nu 16:46. And Aaron readily went and burned incense between the living and the dead, not to purify the infected air, but to pacify an offended God, and so stayed the progress of the judgment. By this it appeared, (1.) That Aaron was a very good man, and a man that had a true love for the children of his people, though they hated and envied him. Though God was now avenging his quarrel and pleading the cause of his priesthood, yet he interposes to turn away God's wrath. Nay, forgetting his age and gravity, he ran into the midst of the congregation to help them. He did not say, "Let them smart awhile, and then, when I come, I shall be the more welcome;" but, as one tender of the life of every Israelite, he makes all possible speed into the gap at which death was entering. Moses and Aaron, who had been charged with killing the people of the Lord, might justly have upbraided them now; could they expect those to be their saviours whom they had so invidiously called their murderers? But those good men have taught us here by their example not to be sullen towards those that are peevish with us, nor to take the advantage which men give us by their provoking language to deny them any real kindness which it is in the power of our hands to do them. We must render good for evil. (2.) That Aaron was a very bold man—bold to venture into the midst of an enraged rabble that were gathered together against him, and who, for aught he knew, might be the more exasperated by the plague that had begun—bold to venture into the midst of the infection, where the arrows of death flew thickest, and hundreds, nay thousands, were falling on the right hand and on the left. To save their lives he put his own into his hand, not counting it dear to him, so that he might but fulfil his ministry. (3.) That Aaron was a man of God, and ordained for men, in things pertaining to God. His call to the priesthood was hereby abundantly confirmed and set above all contradiction; God had not only saved his life when the intruders were cut off, but now made him an instrument for saving Israel. Compare the censer of Aaron here with the censers of those sinners against their own souls. Those provoked God's anger, this pacified it; those destroyed men's lives, this saved them; no room therefore is left to doubt of Aaron's call to the priesthood. Note, Those make out the best title to public honours that lay out themselves the most for public good and obtain mercy of the Lord to be faithful and useful. If any man will be great, let him make himself the servant of all. (4.) That Aaron was a type of Christ, who came into the world to make an atonement for sin and to turn away the wrath of God from us, and who, by his mediation and intercession, stands between the living and the dead, to secure his chosen Israel to himself, and save them out of the midst of a world infected with sin and the curse.
IV. The result and issue of the whole matter. 1. God's justice was glorified in the death of some. Great execution the sword of the Lord did in a very little time. Though Aaron made all the haste he could, yet, before he could reach his post of service, there were 14,700 men laid dead upon the spot, Nu 16:49. There were but few comparatively that died about the matter of Korah, the ring-leaders only were made examples; but, the people not being led to repentance by the patience and forbearance of God with them, justice is not now so sparing of the blood of Israelites. They complained of the death of a few hundreds as an unmerciful slaughter made among the people of the Lord, but here God silences that complaint by the slaughter of many thousands. Note, Those that quarrel with less judgments prepare greater for themselves; for when God judges he will overcome. 2. His mercy was glorified in the preservation of the rest. God showed them what he could do by his power, and what he might do in justice, but then showed them what he would do in his love and pity: he would, notwithstanding all this, preserve them a people to himself in and by a mediator. The cloud of Aaron's incense coming from his hand stayed the plague. Note, It is much for the glory of God's goodness that many a time even in wrath he remembers mercy. And, even when judgments have been begun, prayer puts a stop to them; so ready is he to forgive, and so little pleasure does he take in the death of sinners.
本章所載歷史的年代完全不能確定。這些叛亂很可能發生在他們從加低斯‧巴尼亞折返之後，那時他們已定下來（可以這樣說）要在曠野漂流，並開始把這當作自己的定居之所。新律法剛頒布，隨即就跟著新叛亂的故事，正如罪趁著誡命的機會，更加顯出是罪。內容包括：一、可拉、大坍、亞比蘭對摩西與亞倫所發動的一場大膽而危險的叛亂，民 16:1-15。1. 可拉及其同黨為祭司之職與亞倫爭競，民 16:3。摩西與他們講理，並求神裁決這場爭議，民 16:4-11。2. 大坍與亞比蘭與摩西爭鬧，拒絕聽從他的召喚，這使摩西大為憂傷，民 16:12-15。二、那些覬覦祭司之職的人按規矩在神面前莊嚴地出現，耶和華的榮耀也公開顯現；若不是摩西與亞倫代求，本要將全會眾都吞滅，民 16:16-22。三、爭議的裁決與叛亂的粉碎，乃是將叛黨盡行剪除。1. 在帳棚裏的被活埋，民 16:23-34。2. 在會幕門前的被火吞滅（民 16:35），他們的香爐被保存作記念，民 16:37-40。四、百姓又發動新的暴亂，民 16:41-43。1. 神藉瘟疫遏止了暴亂，民 16:45。2. 亞倫獻香止住了瘟疫，民 16:46-50。這段故事的記述方式與脈絡清楚地表明，當時的騷動極為劇烈。