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英文原文
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、亚比兰（公元前1490年）
¹ 利未的曾孙、哥辖的孙子、以斯哈的儿子可拉，和流便子孙中以利押的儿子大坍、亚比兰，与比勒的儿子安， ² 并以色列会中的二百五十个首领，就是有名望选入会中的，在摩西面前一同起来， ³ 聚集攻击摩西、亚伦，说："你们擅自专权！全会众个个既是圣洁，耶和华也在他们中间，你们为什么自高，超过耶和华的会众呢？" ⁴ 摩西听见这话就俯伏在地， ⁵ 对可拉和他一党的人说："到了早晨，耶和华必指示谁是属他的，谁是圣洁的；必叫所拣选的人亲近他。 ⁶ 可拉啊，你们要这样行：你和你一党的人，都要拿香炉； ⁷ 明日在耶和华面前，把火盛在炉中，把香放在上面。耶和华所拣选的人，就为圣洁。你们利未的子孙擅自专权了！" ⁸ 摩西又对可拉说："利未的子孙哪，你们听我说！ ⁹ 以色列的神从以色列会中将你们分别出来，使你们亲近他，办理耶和华帐幕的事，并站在会众面前替他们伺候，这在你们眼中岂为小事吗？ ¹⁰ 耶和华又使你和你一切弟兄利未的子孙一同亲近他，你们还要贪求祭司的职任吗？ ¹¹ 所以你和你的党类聚集攻击耶和华；亚伦算什么，你们竟向他发怨言呢？"
此处可见，I. 关于叛党的记述——他们是谁，他们的目的是什么。我们在此看见众人反叛他们的治理者；那刚刚因不信而回转旷野的人，如今又因不满而反叛；既不肯顺服神的判语，便也不肯顺服他的治理。请观察，1. 叛党的首领。(1) 可拉为首，他是利未人，与亚伦同支派，且属哥辖族——这与亚伦同宗，所以他的罪更重，因为他与亚伦血缘更近，理当更加甘心顺服于他。亚伦的事业既兴旺，整个家族也跟着得尊荣；然而可拉嫉妒亚伦的优越地位，想要与他同等。注意，近亲之间最容易滋生嫉妒的争竞。也许可拉因为年长（有人说）便以为自己当得祭司之职。无论如何，他曾是一个显赫之利未人，在搬运至圣之物时地位仅次于亚伦；但他却觊觎大祭司的尊荣，要烧香——这正是亚伦独有的特权。注意，争大为大的罪，连那些在宗教上最为热心的人也容易缠累。(2) 大坍、亚比兰和安也卷入其中，他们是流便支派的人。流便是雅各的长子；但因他污秽了父亲的床，他的长子权被剥夺了；也许他的后人对此心怀不满，想要夺回那已经失去的尊荣。流便支派在营盘中的位置紧挨着哥辖族（民2:10等），两族之间的交谈使他们彼此挑唆，直到他们一同起来反叛亚伦和摩西——前者属犹大支派，后者属利未支派，却都比流便支派更为蒙恩。注意，恶人之间的相交，因彼此挑唆而大大加增他们的恶。流便人与利未人联合，要夺回他们自以为属于他们的尊荣——因为犹大支派和利未支派在治理中似乎得了领先。2. 叛党的人数。他们纠集了二百五十人，都是有名望选入会中的首领——是会众中的名士、贵族、精英。这些被提升到众人之上的人，却在此攻击神所设立的政体，足见治理者即便对自己所提拔的人也不能完全放心。这二百五十人大概代表了各支派，可拉是其中为首的；他们所要求的，并不是要废去祭司之职，而是要使之普及——他们希望人人都可以作祭司；他们对亚伦独有的特权心怀不满。3. 叛党的托词（民16:3）：全会众个个既是圣洁，耶和华也在他们中间。这话看似虔诚，却是伪装的热心。他们装作为全会众的圣洁和尊严请命，又装作为百姓的自由鸣不平；其实不过是遮掩他们自己野心的烟雾。他们说：你们为什么自高，超过耶和华的会众呢？如此，他们把那本属神的、并神所赐予摩西和亚伦的尊荣，说成是他们自己僭取的。他们这样诬告摩西和亚伦，正是这邪恶时代惯用的伎俩——他们既不能否认这两位是神所用的器皿，便谎称他们滥用了权柄。"他们个个都是圣洁的，每一个都适合献祭，正如亚伦所适合的，也正如从前各家的家长所行的；耶和华也在他们中间，要引导他们、认可他们。"他们几乎没有什么理由夸耀百姓的纯洁，或夸耀神的恩眷，因为这百姓屡屡且近日才被罪玷污，如今正处在神不悦的记号之下——这本当使他们为有祭司为他们与神之间作中保而感恩；然而他们不但不感恩，反倒嫉妒他们。2. 他们不公地指控摩西和亚伦擅自专权，把那尊荣归给自己；其实这尊荣显然无可辩驳地是出于神的呼召——他们是被神所召的，来5:4。所以他们要么不愿有任何祭司、任何治理——无论是民事还是圣事，都不愿有人在会众之上或会众之前主持；要么就是不愿顺服神所设立的政体。请看这里，(1) 那些拉平一切的人、轻慢主治、抵挡神所设权柄的人，是怎样的灵——骄傲、嫉妒、野心、躁动、邪恶、不讲理的人。(2) 即便最好、最有用的人，也可期待怎样的待遇——甚至来自那些他们曾尽力服事的人。若那些有最正当权利的人被说成是僭越者，那些治理得最好的人被说成是暴君，请他们回想，摩西和亚伦也曾如此被苦待。
III. 当他们的抗议公开反对他时，摩西的举动。他如何反应？
1. 他俯伏在地（民16:4），如从前一样，民14:5。他以此表明自己何等愿意顺服他们，何等乐意交出治理之权——只要这与他对神的本分和所受之托不相冲突。他也藉此祷告，求神指示在这可悲的场合当说什么、当怎样行。他如此先谦卑、平静自己的心（这心必已开始发热），并从神领受教导，才对他们说话。智慧人的心在这样的情形中思量如何回答，并从神口中求问谋略。
2. 他同意把此案交由神，让他来裁决，如同一个深信自己权利正当的人，却又甘心顺服交出——若是神看为合适，为满足这些不满的百姓另作任命。诚实的案子不怕速审；明日就开庭吧，民16:5-7。让可拉和他的同党拿着香炉，在耶和华面前烧香；他若表示悦纳，那就好了；摩西如今正如从前愿耶和华的百姓都作先知（民11:29）那样，愿他们都作祭司——若是神愿意的话。但若神在上诉中裁定（他必如此）为亚伦，他们就会发觉尝试这一着极其危险：所以他把这事推到明天，为要试试他们睡过一夜之后是否还会罢休，放弃他们的要求。
3. 他与他们据理力争，为要在案子提到神的审判台之前，用合理的辩论来平息这场叛乱——因为他知道一旦到了那里，必以控告者的羞愧告终。
(1) 他称他们为利未的子孙，民16:7，又民16:8。他们与他同支派，不，他们是属神的支派；所以他们如此反叛神又反叛他，就更可恶。不久前，利未的子孙在金牛犊之事上勇敢地站在神一边，因此得了不朽的尊荣；难道那时唯一无辜的人，如今竟成了为首的罪犯，丧失了一切所得的尊荣吗？神的禾场上竟能有这样的糠秕吗？利未人，又是叛党？
(2) 他将他们的指控反加于他们自己。他们不公地指控摩西和亚伦擅自专权，而他们所作的不过是神所托付的；不，摩西说：你们利未的子孙擅自专权了。注意，那些擅自操纵并反对神所设立之安排的人，才是擅自专权。我们能顺服就足够了；要发号施令就太过分了。
(3) 他向他们指出他们作为利未人所享有的特权，这已经足够了，他们无需再觊觎祭司的尊荣，民16:9,10。他提醒他们，他们作为利未人所蒙的尊荣何等大。[1] 他们被从以色列会众中分别出来，与众人有别，高于众人；他们本不当抱怨亚伦的家比他们的家更高，倒当感恩自己的支派比其他支派更高——尽管他们在各方面本与他们同等。注意， duly 考虑在我们之下的人有多少，有助于保守我们不去嫉妒在我们之上的人。我们若因有人在尊荣、权柄、产业、势力、恩赐、恩典或功用上排在我们前面而怀恨，倒有理由因我们这些"比最小还小的人"未被排在最末而称颂神。[2] 他们被分别出来得着极大而宝贵的尊荣——第一，亲近神——比寻常以色列人更近，尽管后者也是亲近他的民；越是亲近神，尊荣越大。第二，办理帐幕的事。能抬圣所的器皿、在帐幕的任何事奉上有分，已是足够的尊荣。事奉神不仅是完全的自由，也是极高的提升。第三，站在会众面前伺候他们。注意，那些服事众人的人才是真正伟大的；神的使者作为教会的仆人，这是他们的尊荣；不，此外加增其尊荣的是，[3] 是以色列的神自己将他们分别出来的。把他们放在他们的位置上，是神的作为；所以他们本不当不满；也正是这位神，把亚伦放在他的位置上；所以他们本不当嫉妒他。
(4) 他指出他们犯了轻看这些特权的罪：*这在你们眼中岂为小事吗？*他仿佛说："在你们众人中，你们最不该嫉妒亚伦的祭司之职；因为正当他被提升到那尊荣之时，你们也被指定要得着另一项依赖于它的尊荣，并且因他而发光。"注意，[1] 亲近以色列的神这一特权，本身不是小事，所以在我们眼中也不可看为小。对那些忽略亲近神之机会、在其中疏忽形式化、视为苦差而非乐事的人，我们可以合适地问："神使你们成为亲近他的民，在你们眼中岂为小事吗？"[2] 那些追求并篡夺所禁止之尊荣的人，是对所蒙允许之尊荣的大大轻看。我们每个人所得的名声都是神看为合适给我们、并看我们配得的，且远超过我们所配得的；我们当以此为足，不可像这些人那样，在自己力量所不及的事上自高：你们也要追求祭司的职任吗？他们不愿承认自己在追求，但摩西看出了他们心中的企图；律法已为那些在坛前事奉的人预备得很好，所以他们要争夺这职位。
(5) 他把他们的叛乱解释为反叛神（民16:11）；当他们佯装维护以色列的圣洁与自由之时，实际上却是向以色列的神举兵：你们聚集攻击耶和华。注意，那些与神的条例和护理相争的人，无论他们口中所说为何，无论他们是否意识到，实际上确实是在与他们的造物主相争。抵挡那奉差遣者的，就是抵挡差他的主；因为，唉！摩西说：*亚伦算什么，你们竟向他发怨言呢？*若发怨言的人肯思想：他们所顶撞的器皿不过是神所用的器皿，他们不过是他所使他们成为的，既不更多也不更少，既不更好也不更坏——他们就不会如此大胆放肆地评论和毁谤了。那些以既定祭司之制为福的人，当将一切颂赞归给神；但若有人以之为重担，他们也不可因此向亚伦发怨言——他不过是被造成为他所是、行他所被吩咐的而已。如此，他把神带入这案中，便可确信他的申诉必有好的结局。
¹² 摩西打发人去召以利押的儿子大坍、亚比兰来。他们说："我们不上来！ ¹³ 你将我们从流奶与蜜之地领上来，要在旷野杀我们，这岂为小事？你还要自立为王辖管我们吗？ ¹⁴ 你并没有将我们领到流奶与蜜之地，也没有把田地和葡萄园给我们为业。难道你要剜这些人的眼睛吗？我们不上来！" ¹⁵ 摩西甚发怒，对耶和华说："求你不要享受他们的供物。我并没有夺过他们一头驴，也没有害过他们一个人。" ¹⁶ 摩西对可拉说："明天你和你一党的人，并亚伦，都要站在耶和华面前； ¹⁷ 各人要拿一个香炉，共二百五十个香炉，把香放在里面，耶和华面前；你和亚伦也各拿自己的香炉。" ¹⁸ 于是他们各人拿一个香炉，盛上火，加上香，同摩西、亚伦站在会幕门口。 ¹⁹ 可拉招聚会众到会幕门口，要攻击摩西、亚伦；耶和华的荣光就向全会众显现。 ²⁰ 耶和华晓谕摩西、亚伦说： ²¹ "你们离开这会众，我好在转眼之间把他们灭绝。" ²² 二人俯伏在地，说："神，万人之灵的神啊，一人犯罪，你就要向全会众发怒吗？"
此处可见，I. 大坍、亚比兰的傲慢和他们的叛国之词。摩西已听过可拉的话，并已回答；如今他传大坍、亚比兰来陈明他们的控诉（民16:12）；他们却不肯听从传召，也许因为他们当面对他无颜说出他们决心要说的话——若如此，则表明他们尚存几分廉耻；或者更可能是因为他们不愿如此承认他的权柄——若如此，则是极度放肆之明证。他们所说的正是法老的话——法老曾向摩西挑衅，但他们忘了法老为此付出了何等代价。若非他们的头脑可悲地发昏、心硬如石，他们本可思想：他们若不尊重这些使者，摩西很快就可以奉神的名差遣死亡的使者来。但如此，这世代的神就蒙蔽了那不信之人的心眼。但他们仍藉同一班使者送上了对摩西的弹劾条款；指控非常严厉。1. 他们指控他将他们带出埃及，给他们造成了极大的损害，并恶毒地把那地称为流奶与蜜之地，民16:13。韭菜、葱和鱼他们在埃及确有丰裕，但那地从未以奶与蜜为称；他们不过是藉此讥笑对迦南的应许。忘恩负义之辈！竟将那本是对任何民族最大的恩惠，说成是对他们的损害！2. 他们指控他图谋他们的性命，说他要在旷野杀他们——尽管他们所得供应如此丰厚。而且，他们若被判死在旷野，只能怪他们自己。摩西本要医治他们，他们却不肯受医治。3. 他们指控他图谋奴役他们，要自立为王辖管他们。辖管他们！他岂不是他们的慈父吗？不，他乃是为主的缘故作他们尽心竭力的仆人吗？他们的产业岂不有保障、秩序岂不得以维持、公正岂不秉公施行吗？他们岂不安居尊荣吗？然而他们却抱怨，仿佛摩西的轭比法老的更重。摩西是自立为王吗？绝非如此。他起初何等乐意推辞此职！此后又何等多次乐意辞去！然而他却被冠以暴君和僭主最黑的恶名。4. 他们指控他欺骗他们，激发他们对一块美地的期望，又使之落空（民16:14）：你没有将我们领进流奶与蜜之地；请问这是谁的错呢？他已把他们带到边界，正要靠神使他们得地为业；他们却亲手把它推开，把自己关在门外；所以他们如今不在迦南，完全是自己的错，然而摩西却要承担罪名。这样，人的愚昧倾覆自己的道，他的心也抱怨耶和华，箴19:3。5. 他们泛泛地指控他不公，说他剜了这些人的眼睛，然后要随意领着瞎子走。他所为他们行的一切，都是为了开他们的眼睛，然而他们却暗示他要剜出他们的眼睛，使他们看不出自己被欺骗。注意，最智慧善良的人也不能使人人满意，也不能赢得所有人的好评。那些常受最重指责的人，往往配得最高的称赞。摩西曾从父那里给他们行了许多善事，他们竟因哪一件来毁谤他呢？
II. 摩西对他们傲慢的公义愤慨，民16:15。摩西虽是最柔和的人，但看见神在他身上受辱，便甚发怒；他不能眼看那他为之尽了那么多心力去拯救的百姓自取灭亡。在这不安之中，
1. 他为自己的正直向神申诉；他们卑劣地影射他野心勃勃、贪得无厌、暴虐无道——自立为王辖管他们——神却是他的见证人：(1) 他从未从他们得着什么：我没有夺过他们一头驴——不但未曾以贿赂和勒索的方式，也未曾以对他为他们所行一切善工的报酬或谢仪的方式；他从未取过将军的薪俸、士师的俸禄，更未取过君王的贡物。他在看守叶忒罗羊群时所得的产业，比他在耶书仑作王时还多。(2) 他们从未因他失去什么：我也没有害过他们一个人——不，连最小的也没有，连最坏的也没有，连那些最使他烦恼、最惹他生气的人也没有：他从未滥用权力助长不义。注意，那些自己无瑕疵可指的人，不惧怕被人污蔑：人定我们罪时，我们只要良心不定罪，就可以安然。
2. 他求神为他辩护、为他澄清，藉着向可拉一党所要献的香表明不悦——大坍、亚比兰与他们结为一党。他说："主啊，求你不要享受他们的供物。"此处他似乎影射了近来亲手所记的该隐之事——论到该隐说，神看不中他和他的供物，创4:5。那些随从可拉的背叛、走了该隐道路的人（这两者被并列，犹11），所以他求神使他们如该隐一般被弃绝，归于同样的羞愧。
III. 摩西与控告者之间的争讼。1. 摩西要他们明早与亚伦一同出现，在献晨香之时，把这事交由神判断，民16:16,17。他既不能以平静而恳切的道理说服他们，便准备立约服从神的判语，毫不怀疑神必出现裁决此争。这一上诉他先前已同意（民16:6,7），此处只加了一个条款，表明他对原告极大的谦让——那为他们的不满所针对的亚伦，如今虽已凭神圣的设立得着在帐幕内烧香的尊荣，却在此次试验中自愿站在试用的地位，与会幕门口的可拉同等；不，摩西自己也要与他们同站，使原告所得的公平待遇无可挑剔；这样，各人的口都被堵住了。2. 可拉接受挑战，与摩西、亚伦一同出现在会幕门口，以证实其要求，民16:18,19。他若非有极大的放肆，不能把事情推到这一步。他岂不是刚刚看见拿答、亚比户——那受膏的祭司——因敢用凡火烧香而被击杀吗？他和他的同党用未经分别为圣的手烧香，难道能指望更好的结局吗？然而为要与摩西、亚伦对抗，他在骄傲之至中如此向天挑衅，并妄图在没有神授权柄的情况下要求神的悦纳；人心因罪的迷惑便如此刚硬。他们各人拿一个香炉。这些也许是这些家族之长从前在家庭祭坛上所用过的香炉——在这部分宗教事奉被限于祭司职分和帐幕之坛以前（他们想要使这些香炉再度为人使用并受人尊敬）；或者也许只是他们日常所用的普通火盆。如今为了参加这庄严的审判，并作结局的见证，人本会以为该是摩西招聚会众来攻击叛党，但看来却是可拉招聚会众来攻击摩西（民16:19）——这暗示会众中有相当一部分站在可拉一边，听他调遣，并愿他成功；这也暗示可拉对战胜亚伦抱有极大的希望；因为如果他怀疑结局，就不会想要这样公开地试验：但他岂会想到自己此刻招聚会众，正是要让他们见证自己的羞愧！注意，骄傲野心之人，在自己筹划高升之时，往往正加速自己可耻的坠落。
IV. 审判开庭，审判者登上审判台，并威胁要向全会众判刑。1. 耶和华的荣光显现，民16:19。当初授职给亚伦的同一荣耀（利9:23）如今显现，为要坚立他在其位，并使那些反对他、与他争竞的人蒙羞。那常住在幔子内二基路伯之间的舍金纳——神圣威严，永恒之道的荣耀——如今在帐幕门口公开被众人看见，使全会众惊恐；因为尽管他们未看见任何形象，但光与火的显现也许清楚地表明神对他们发怒；正如他显现之时，民14:10。对自觉有罪的人而言，没有什么比神圣荣耀的显现更可怕；因为这样一位荣耀的存在者必是可怕的仇敌。2. 神威胁要在转眼之间把他们灭绝，并为此吩咐摩西、亚伦离开他们中间，民16:21。神如此显明他们的罪所配得的，并显明这罪何等惹他怒。请看与罪人相交、甚至稍微有分于其中，是何等危险的事。会众中许多人也许只是随众而来，凑个热闹，或出于好奇来看看结局——却没有按他们当行的，向叛党作见证，公开表明站在神和摩西一边——他们差点全都转眼之间被灭尽。我们若随从魔鬼已进入的兽群，便是自取危险。
V. 摩西、亚伦为会众的谦卑代求，民16:22。1. 他们的姿态是恳切的：他们俯伏在地，在神面前极其谦卑地俯伏，如同真心实意的恳求者，为要得着赦免之恩而恒切。尽管这百姓背信弃义地离弃了他们，与那些向他们举兵的人结盟，他们却显明自己是忠于所托的——作为以色列的牧者，看见羊群有危险，就站在破口之中。注意，别人对我们失职，并不能解除我们对他们的责任，也不能取消我们当尽寻求他们福祉的义务。2. 他们的祷告是恳求的祷告，也成为得胜的祷告。如今神本要毁灭他们，若非摩西挽回他的怒气（诗106:23）；然而我们绝不可设想摩西比神更有体恤或更有怜悯——神看为合适，藉着判语显明他对罪人之罪公义的不悦，同时藉着摩西的代求撤销判语，以显明他对圣徒祷告的恩典俯允。请观察这祷告中，(1) 他们对神的称呼：万人之灵的神。请看人是什么——他是肉中的灵，是身体中的灵魂，是由天和地奇妙组合而成的受造物。请看神是什么——他是全人类之灵的神。他造人的灵，亚12:1。他是万灵的父，来12:9。他有塑造灵的能力（诗33:15），也有处置灵的权柄，因为他曾说：一切灵魂都是我的，结18:4。他们借此暗示：虽然作为万人之灵的神，他可以凭主权转眼之间灭尽这会众，但我们可以盼望他在怜悯中饶恕他们——不仅因为他是自己手所作的工，他对他们有所有权；更因为他是灵之神，他知道他们的本体，能分辨带头者和随从者、恶意犯罪者和被诡计牵引者，并将在审判中相应地加以分别。(2) 他们所坚持的论据；这与亚伯拉罕为所多玛代求时所论的几乎相同（创18:23）：*你不论善恶都剿灭吗？*此处的请求也是如此：一人犯罪，你就要向全会众发怒吗？不是说参与此事并非全会众的罪，但那大逆不道的，乃是首先图谋此叛之人的罪。注意，无论神凭主权和严格公义可以怎样行，我们都有理由盼望他不因一人之罪毁灭全会众；而是，公义与和平既在救赎主的作为中彼此相亲，怜悯必向审判夸胜。摩西明知全会众必渐渐死在旷野，却仍如此恳切祷告，求他们不致一时被灭，并视得着延缓为恩惠。主啊，今年且留着。
²³ 耶和华晓谕摩西说： ²⁴ "你告诉会众说：你们离开可拉、大坍、亚比兰的帐棚四围。" ²⁵ 摩西起来往大坍、亚比兰那里去；以色列的长老也随着他去。 ²⁶ 他吩咐会众说："你们离开这些恶人的帐棚吧，凡属他们的物件都不可摸，恐怕你们陷在他们一切的罪中，与他们一同被灭。" ²⁷ 众人就离开可拉、大坍、亚比兰帐棚的周围。大坍、亚比兰带着妻子、儿女、小孩子出来，站在自己帐棚的门口。 ²⁸ 摩西说："耶和华打发我行这一切事，并非由我自己；你们由此可知。 ²⁹ 这些人若照常人一样死亡，或是所遭的与常人一样，就是耶和华没有打发我。 ³⁰ 倘若耶和华创作一件新事，使地开口，把他们和一切属他们的都吞下去，他们就活活地坠落阴间；这样你们就知道这些人是藐视耶和华了。" ³¹ 摩西刚说完了这一切话，他们脚下的地就开了口； ³² 地把他们和他们的家眷，并一切属可拉的人丁、财物，都吞下去。 ³³ 他们和一切属他们的，都活活地坠落阴间；地在他们以上合闭，他们便从会众中灭亡。 ³⁴ 在他们四围的以色列众人，都因他们的呼号逃跑，说："恐怕地也把我们吞下去了。"
我们在此看见与大坍、亚比兰之争的定案——他们反叛摩西；下一段则是与可拉一党之争的定案——他们要与亚伦争竞。看来大坍、亚比兰在他们家族的帐棚中间搭了一个宽敞的帐幕，在那里设朝、议事，并悬挂起向摩西挑衅的旗号；此处称之为可拉、大坍、亚比兰的帐幕，民16:24,27。那里，作为集结之地，大坍、亚比兰驻留，而可拉和他的同伴上到耶和华的帐幕，等候审判的结果；但此处告诉我们，他们的事在那审判结束之前已先被了结。因为神在他的审判中要凭自己的旨意采取他所喜悦的方式。
I. 向会众发出公开警告，要他们立刻从叛党的帐棚撤离。1. 神吩咐摩西如此传话，民16:24。这是对摩西祷告的回答。他求神不要毁灭全会众。神说："好，我不毁灭，只要他们肯明智地为自己谋求安全，离开险地。他们若肯弃绝叛党，好了，他们必不与他们同亡；否则，就让他们承受后果。"注意，我们不能指望靠朋友的祷告得着拯救的益处，除非我们自己殷勤忠实地使用蒙恩之法；因为神从未应许要用神迹拯救那些不肯用方法自救的人。为他们祷告过的摩西，必须向他们传这话，警戒他们逃避那将来的忿怒。2. 摩西于是前往叛党的总部，把亚伦留在会幕门口，民16:25。大坍、亚比兰傲慢地拒绝上他这里来（民16:12），他却谦卑地俯就，下到他们那里，要试试看能否使他们醒悟回头。传道人当如此以温柔教导那抵挡的人，不以为屈尊到最顽梗之人面前为有失身分——为要使他们得益处。基督自己也曾向悖逆顶嘴的百姓伸手。以色列的七十位长老随行护卫摩西，保护他免受暴民的凌辱，并藉他们的同在尊荣他，若有可能也使叛党生畏。尽我们所能扶持受害的无辜人和尊荣人，乃是我们的本分。3. 颁布通告，凡惜命之人当立即离开这些恶人的帐棚（民16:26），以此表明他们抛弃他们的事业和利益，厌恶他们的罪行和计谋，并惧怕将临到他们的刑罚。注意，不愿与罪人同亡的人，必须从他们中间出来，分别出来。我们若不救自己脱离这弯曲的世代，求"不要将我们的灵魂和罪人一同聚集"便是徒然。神的子民被呼召从巴比伦出来，免得在他们罪上有分，也在他们所受的灾殃上有分，启18:4。
II. 会众听从警告，但叛党自己却顽固不化，民16:27。1. 神在怜悯中使百姓的心倾向弃绝叛党：他们离开可拉、大坍、亚比兰的帐幕——既包括那些原本扎营在附近的人（他们无疑连同家眷和一切财物一同迁离），也包括那些从营盘各处赶来观看结局的人。这是对摩西祷告的回应——神如此激动会众的心，使他们为自己寻求保全。注意，神所愿意拯救的人，他就赐他们悔改的心，使他们可以醒悟，脱离魔鬼的网罗。得着恩典与恶人分别，乃是伴随拯救之事之一。2. 神在公义中将叛党交在他们自己心里的顽固和刚硬之中。他们虽然看见自己被所有邻舍抛弃，成了神公义之箭的靶子，却不肯在神和摩西面前俯伏自卑，承认罪行，恳求赦免；不肯逃散到群众中寻求庇护，反倒傲然站在自己帐棚的门口，仿佛要与神本身对峙，向他挑战到极处。如此他们的心便为自己的毁灭而刚硬，在最可怕的境遇中却无所畏惧。然而他们那些尚未达到犯罪或惧怕年龄的小孩子，竟因父母的狂妄被摆在如此放肆的姿态之中，何等可悲！那些自幼被教导在神面前屈膝的人有福了，不像那些不幸的孩童那样与他对抗到底！
III. 摩西奉耶和华的名向他们庄重宣判，并将此案的裁决系于那判语借神全能之权的执行。摩西凭神圣的感动和指示，当以色列众人的目光都注目于他、等候结果之时，怀着对叛党放肆的公义圣怒，大胆地把整件事推向一个惊人的结局，民16:28-30。1. 若叛党照常人一样死亡，他就甘愿被称为、被算为骗子；不但若他们自然死亡，而且若他们死于从前执行在其他罪犯身上的任何审判。"若他们死于瘟疫，或天火，或刀剑，那就说：神弃绝了摩西"；2. "但若地开口把他们吞下去"（这是前所未有的刑罚），"那时，以色列全家当确实知道，我是神的仆人，奉他差遣，为他所用，而那些与我争战的人，就是与他争战。"这审判本身已足以证明神对叛党的不悦，并使众人明白他们惹了耶和华；但既然这事事先由摩西如此庄重地预言并诉诸于神——而此前毫无任何外在迹象——其说服力就更强得多，无可争议地表明他不仅是一位仆人，更是天上的宠儿——与神的谋略如此亲密相通，并能在他为自己辩护时获得如此非凡的神能显现。
IV. 立即执行。显然神和他的仆人摩西彼此心意相通；因为摩西一说话，神就行事——地裂开（民16:31），开口把他们和属他们的都吞下去（民16:32），然后在他们以上合闭，民16:33。这审判是：1. 无可比拟的。神在其中创作了一件新事，作了从未作过的事；因为他的箭袋中有许多箭；在怒气中如同在怜悯中，也有诸般不同的作为。大坍、亚比兰以为自己安全，因为他们离舍金纳——耶和华的火有时从那里发出——很远；离朱庇特远者离雷霆也远——人如此说。但神使他们知道，他并非局限于一种刑罚方式；地只要他愿意，与火一样能有效地服事他的公义。2. 这对罪人本身极其可怕——活活地下到自己的坟墓里，霎时间死去并被埋葬，在全然安逸平静的盛年之际如此下到坑的门闩之处。3. 这对他们可怜的儿女是严厉的——他们作为父母的一部分灭亡，为使审判更可怕，也更充分地显明神的烈怒；虽然我们不能具体知道他们可能坏到何种程度以致该受此刑，也不知道神在别处如何善待他们以作补偿，但有一件事我们可以确知：无限的公义没有亏待他们。神断不致行恶。4. 这完全是神迹性的。地的裂开如同海的裂开一样奇妙，一样超越自然之力；地的合闭比水的合闭更为奇妙。神掌管一切受造物，能使其中任何一个在他喜悦时成为他公义的器皿；他若作我们的仇敌，任何受造之物都不会作我们的朋友。神如今向以色列印证了摩西近来在那篇祷告中所教导他们的——诗90:11，谁晓得你怒气的权势？他喜悦之时，为作孽之人所设的，是奇异的刑罚，伯31:3。所以让我们结论说：谁能在这圣洁的神面前站立得住呢？5. 这是极具象征意义的。他们口向天夸说，喉咙是敞开的坟墓；所以地公义地向他们开口，把他们吞下。他们在会众中制造了裂口；所以地公义地在他们以下裂开。妄想的罪人，不愿受纠正，是地的重担，整个受造之物都在他们之下叹息——此处正以地在这些叛党之下塌陷为喻，表明地厌倦了背负他们。考虑到地至今仍照样被罪孽之重担所压，我们有理由希奇这是仅有的一次地在重担之下塌陷。6. 这是不悔改之罪人永远灭亡的预表——他们也许正是参照此处，被说成沉入坑中（诗9:15），活活地下到阴间，诗55:15。但大卫即便在沉入深泥之时，仍凭信心祷告：求你不要使坑口合闭在我身上——如同它在被定罪之人身上合闭那样，因为在他们与生命之间有深渊限定，诗69:2-15。他的光景虽坏，却不至于像这里这样绝望。
V. 全以色列因这审判而惊恐：他们因呼号之声而逃跑，民16:34。他们到为时已晚之时才呼号求救。他们凄厉的尖叫不但没有召来邻舍相助，反而把人驱得更远；因为他们知道自己的罪，也彼此知道别人的罪，便互相催促，说：恐怕地也把我们吞下去了。注意，别人的倾覆当成为我们的警戒。我们若凭信听见那些已下到无底坑中之人的呼号，就必比自己现在更加殷勤地逃命，免得我们也陷在那定罪之中。
³⁵ 有火从耶和华那里出来，烧灭了那献香的二百五十个人。 ³⁶ 耶和华晓谕摩西说： ³⁷ "你吩咐祭司亚伦的儿子以利亚撒，从火中捡起那些香炉来；把火撒在别处，因为那些香炉已成圣。 ³⁸ 那些犯罪害自己性命的人的香炉，要锤成片子，用以包坛；因为他们献在耶和华面前，所以已经成圣，并要以它们给以色列人作记号。" ³⁹ 于是祭司以利亚撒将被烧之人所献的铜香炉拿来；人就锤成片子，用以包坛， ⁴⁰ 给以色列人作记念，使亚伦后裔之外的人，不得近前来，在耶和华面前烧香，免得他遭遇可拉和他一党所遭的。这是照耶和华藉摩西所吩咐的。
如今我们必须回顾会幕门口——我们曾在那里将那些觊觎祭司之职的人连同他们手中的香炉留下，正要烧香；此处我们看见，
I. 向他们施行报应，民16:35。当地在营中裂开吞灭大坍、亚比兰之时，有火从耶和华那里出来，烧灭了那烧香的二百五十人——而与他们同站的亚伦却得存活。这刑罚虽不像前者那样新奇——因为拿答、亚比户正是如此而死；但其奇异和可怕之处并不稍减，并由此显明：1. 我们的神乃是烈火。雷鸣是他声音之威的可感记号吗？闪电也是他大能之手。我们当在此看见他吞噬仇敌的烈怒，并由此推论：落在永生神的手里何等可怕，来10:27-31。2. 我们若插手不属于我们的事，便是自招危险。神为他自己所设立之条例的尊荣嫉妒，不容人僭越。可拉本人极可能与那二百五十个妄图烧香的人一同被烧灭；因为祭司之职正是他所图谋的，所以我们有理由认为他不会离开会幕门口的岗位。然而看哪，那些自欺以为能作祭司的人，竟成了神公义的祭物。他们若甘心于自己作为利未人的职分——那是神圣而尊荣的，且远超过他们所配得的——本可喜乐而又有声望地生、有声望地死；但他们却像那犯罪的天使一样，不守本位，觊觎未蒙任命的尊荣，便被推下阴间——他们的香炉从手中被打落，气息从身体中被烧灭，这焚烧正是永火之刑的预表。
II. 立意使这报应永志不忘。经上没有提及收殓他们的尸首：圣经把他们如粪土留在地上；但关于他们的香炉，却有命令：1. 当收存妥当，因为已经成圣。以利亚撒受命负责此事，民16:37。那些僭越祭司之职的人，在神的忍耐和容许之下，已进行到从坛上取火烧香的地步——他们被容许这样作，作为试验；但他们一点燃自己的火，神就点燃了另一团火，给他们僭妄之念以致命而最终的终结；如今以利亚撒受命把火与在其上所烧的香一起，撒在营外不洁之处，表明神厌恶他们的供物为污秽之物：恶人献祭，为耶和华所憎恶。但他要从那混合的焚烧中——神的火与他们的火——收起那些香炉，因为它们已成圣。它们既曾一次被用于神圣的用途，且是出于神的吩咐（虽只是为试验之故），便不可再回到寻常的用途；有人如此理解：更恰当的说法是：它们已被分别为圣归神，是当灭之物；所以像一切当灭之物一样，必须以某种方式使之对神的荣耀有所服事。2. 当用于圣所的事奉——不是当作香炉（那只会把尊荣加在僭越者身上，与所要达到的羞辱目的相反；而且铜香炉也无所用，因为金坛是用金香炉服事的）；而是要锤成片子，用以包铜坛，民16:38-40。这些觊觎者本想要败坏这坛——把祭司之职重新普及化；但为表明亚伦的职分丝毫未被他们无力的恶意所动摇，反而因之更加坚立，他们那些要与他的职分争竞的香炉，却被用来装饰并保护他所事奉的坛。然而不止如此；这坛的覆盖必须成为给以色列人的记念，世世代代记念这大事。尽管此事本身如此令人惊异，尽管摩西要在他的史书中记录它，但日久仍有被遗忘之虞；看似深刻的印象并非总是持久的；所以设立这一审判的记录是必要的，使那些在坛前事奉、并被指定从事较低微事奉的利未人，可以学会守住自己的界限，惧怕越界，免得像可拉和他的同党那样——他们原是利未人，却想作祭司。这些香炉被保存下来，为要使人畏惧，使别人听见就惧怕，不再擅自行事。如此，神已安排使他的奇事——无论在怜悯中或在审判中——都永被记念，使它们的目的得以实现，并使它们作这末世之人的教训和警戒。
⁴¹ 第二天，以色列全会众都向摩西、亚伦发怨言，说："你们杀了耶和华的百姓了。" ⁴² 会众聚集攻击摩西、亚伦的时候，向会幕观看，不料，有云彩遮盖了，耶和华的荣光显现。 ⁴³ 摩西、亚伦就来到会幕前。 ⁴⁴ 耶和华吩咐摩西说： ⁴⁵ "你们离开这会众，我好在转眼之间灭绝他们。"他们二人就俯伏在地。 ⁴⁶ 摩西对亚伦说："拿你的香炉，把坛上的火盛在其中，又加上香，快快带到会众那里，为他们遮盖；因为有忿怒从耶和华那里出来，瘟疫已经发作了。" ⁴⁷ 亚伦照摩西所说的拿来，跑到会众中间。不料，瘟疫在百姓中已经发作了。他就加上香，为百姓遮盖。 ⁴⁸ 他站在活人死人中间，瘟疫就止住了。 ⁴⁹ 除了因可拉的事情死的以外，遭瘟疫死的，共有一万四千七百人。 ⁵⁰ 亚伦回到会幕门口，到了摩西那里；瘟疫就止住了。
此处可见，I. 第二天所兴起的反对摩西、亚伦的新叛乱。诸天哪，要因此惊奇，地啊，要因此骇异！曾有过罪人不可救药之败坏的如此实例吗？第二天（民16:41）众人就叛变了。1. 尽管他们刚刚因看见叛党受刑而惊恐。那些下沉的罪人——那些害自己性命的罪人——的尖叫声还在他们耳中回荡，火的气味尚存，裂开的地口尚未完全合闭，同样的罪却重新上演，这一切警戒都被轻忽。2. 尽管他们刚刚才蒙拯救免于同受其刑，幸存者犹如从火中抽出来的一根柴，却反过来顶撞摩西、亚伦——他们能以保全，全赖这二位的代求。他们的指控非常严厉：你们杀了耶和华的百姓了。还有什么话比这更不公正、更恶毒呢？他们为叛党封圣，把那些拿着武器反抗神的人称为耶和华的百姓。他们甚至污蔑神圣的公义本身。摩西、亚伦与他们的死毫无相干（他们尽了一切力量拯救他们），这是明明可知的；所以他们指控这二人杀人，实际上就是指控神自己。这百姓的持续顽梗——尽管在西奈山上所颁之律法的威严之下，又在此处对悖逆者所执行之审判的威严之下——表明神的恩典对人心灵和生活的有效改变是何等必要；没有这恩典，最有希望的方法也永不能达到目的。爱所能作的，是恐惧所不能作的。
II. 神迅速向叛党显现。当他们聚集攻击摩西、亚伦（也许图谋要废黜或杀害他们）时，他们向会幕观看，仿佛他们不安的良心预期从那里看到怒容——不料，耶和华的荣光显现（民16:42）——为要保护他的仆人，并使他和他们的控告者、仇敌蒙羞。摩西、亚伦于是来到会幕前，一方面为自身的安全（在那里他们躲避了口舌的争闹，诗27:5，31:20），另一方面为求指示，要知道神在此场合的心意如何，民16:43。公义随即宣告：他们该被转眼之间灭绝，民16:45。那些不愿受纠正、反叛成为日常之人，为何还要多活一天？让公义的报应施行其工，麻烦很快就会过去；只是摩西、亚伦必须先被安置到安全之地。
III. 摩西、亚伦为他们所作的代求。尽管他们有如以利亚那般向以色列作控告的代求（罗11:2）的理由，他们却饶恕并忘记所受的凌辱，是仇敌最好的朋友。1. 二人俯伏在地，谦卑地为百姓求神施怜悯，因为他们知道那惹动之大。这是他们前几次在类似场合所作的；尽管百姓卑鄙地以此报答他们，神却恩慈地悦纳了他们，所以他们仍照旧法而行。这正是恒切的祷告。2. 摩西见瘟疫已在叛党会众中发作（即那聚集攻击摩西的一群人），便差亚伦以祭司之职为他们遮盖，民16:46。亚伦欣然前往，在活人死人之间烧香——不是为洁净受感染的空气，而是为要平息那被冒犯的神，于是止住了审判的进展。由此显明，(1) 亚伦是一个非常好的人，是一个对他本族之子民怀有真爱的人，尽管他们恨他、嫉妒他。尽管神此刻正在为他报仇，为他祭司之职辩护，他却出面挽回神的怒气。不，他不顾自己的年迈和庄严，跑进会众中间去帮助他们。他没有说："让他们受一阵子苦吧，那时我来就更受欢迎了"；而是像一个顾惜每个以色列人性命的人，尽快冲进死亡的缺口。摩西和亚伦既被控告杀害耶和华的百姓，此刻本可反唇相讥；他们岂能指望那些被他们恶意地称为杀人凶手的人作他们的拯救者呢？但这两位好人以他们的榜样教导我们：不要对那些向我们发脾气的人赌气，也不要因人惹动的言语所给我们的便宜，就拒绝向他们行我们手中之力所能行的任何实在的善事。我们当以善报恶。(2) 亚伦是一个非常勇敢的人——敢冒险进入一群聚集攻击他的暴民中间，而且据他所知，他们也许因瘟疫的发作更加激怒——敢冒险进入感染的中心，那里死亡的箭飞得最密，成百上千的人倒在左右。为救他们的命，他将自己的命拿在手中，不以为宝贵，只要他能尽他的职分。(3) 亚伦是属神的人，且是为人的缘故被设立，办理属神的事。他对祭司之职的蒙召由此大得坚立，并被置于一切争议之上；神不但当僭越者被剪除之时保全了他的性命，更如今使他成为拯救以色列的器皿。请将此处亚伦的香炉与那些害自己性命之罪人的香炉作一比较。那些惹动了神的怒气，这却平息了它；那些毁灭了人的性命，这却拯救了他们；所以亚伦的祭司蒙召无可置疑。注意，那些最能为公众谋福利、并蒙主怜悯得以忠心而有用的，最有资格得公共的尊荣。人若愿为大，就当自甘作众人的仆人。(4) 亚伦是基督的预表——基督到世上来，为罪遮盖，挽回神的怒气离开我们；并藉着他的中保和代求，站在活人死人之间，将他拣选的以色列稳妥地归给自己，从这被罪和咒诅所感染的世界中拯救出来。
IV. 全事的结局。1. 神的公义在有些人的死亡中得着荣耀。主的刀在极短时间内大行杀戮。尽管亚伦竭力赶路，但在他到达事奉的岗位之前，已有一万四千七百人当场仆倒死亡，民16:49。因可拉之事而死的人相比之下不多——只把首领们作了鉴戒；但因百姓未被神的宽容忍耐领到悔改，公义如今对以色列人的血就不那么吝惜了。他们抱怨几百人的死亡是对耶和华百姓的大屠杀，但神在此以数千人的屠杀回应了那抱怨。注意，那些与较小的审判相争的人，是在为自己预备更大的审判；因为神审判之时必胜。2. 他的怜悯在其余之人的保全中得着荣耀。神以大能向他们表明他能作什么，以公义表明他可作什么，又以慈爱和怜悯向他们表明他要作什么：尽管如此，他仍要藉着一位中保，保守他们作他自己的子民。亚伦手中的香烟止住了瘟疫。注意，神恩典的荣耀极大——他即使在怒气中，也常记念怜悯。而且，即便审判已经开始，祷告也能使之止住；他是如此乐意赦免，对罪人之死并不喜悦。
英文原文
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.
民数记第十六章
本章所载历史的年代已难以确定。这些叛乱大概发生于他们从加低斯·巴尼亚折返之后，那时他们（可以这样形容）已被安置在旷野漂流的境地，开始把那里当作自己的定居之所。新律例刚刚颁下，紧接着便是一段新的叛乱，仿佛罪趁着诫命的机会，更显为极其罪恶。本章所记为：
I. 可拉、大坍、亚比兰掀起了一场大胆而危险的叛乱，反对摩西与亚伦，民 16:1-15。
可拉及其同伙为祭司之职与亚伦相争，民 16:3。摩西与他们辩论，并将此争端交由神来决断，民 16:4-11。
大坍与亚比兰向摩西发难，并拒绝听从他的召令，这使摩西甚是忧愁，民 16:12-15。
II. 争权者遵命严肃地来到神面前，耶和华的荣光向众人显现；若非摩西与亚伦代求，本要吞灭全会众，民 16:16-22。
III. 争端得了断，叛乱被粉碎，叛党被剪除。
在帐棚中的人被活活吞埋，民 16:23-34。
在会幕门前的人被火焚烧（民 16:35），他们的香炉却被保留作为记念，民 16:37-40。
IV. 百姓新发的叛乱，民 16:41-43。
神以瘟疫止住叛乱，民 16:45。
亚伦献香止住了瘟疫，民 16:46-50。
记录此事的方式与脉络，清楚表明当时的扰动极为剧烈。