กันดารวิถี 16:41 วิจารณ์

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 (Num 16:1-15). 1. Korah and his accomplices contend for the priesthood against Aaron (Num 16:3). Moses reasons with them, and appeals to God for a decision of the controversy (Num 16:4-11). 2. Dathan and Abiram quarrel with Moses, and refuse to obey his summons, which greatly grieves him (Num 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 (Num 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 (Num 16:23-34). 2. Those at the door of the tabernacle were consumed by fire (Num 16:35), and their censers preserved for a memorial (Num 16:37-40). IV. A new insurrection of the people (Num 16:41-43). 1. God stayed in the insurrection by a plague (Num 16:45). 2. Aaron stayed the plague by offering incense (Num 16:46-50). The manner and method of recording this story plainly show the ferment to have been very great.

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 (Num 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 (Num 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, Psa 27:5; Psa 31:20), and partly for advice, to know what was the mind of God upon this occasion, Num 16:43. Justice hereupon declares that they deserve to be consumed in a moment, Num 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 (Rom 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, Num 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, Num 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.

INTRODUCTION TO NUMBERS 16 This chapter gives an account of a sedition of Korah and others against Moses and Aaron, Num 16:1, with whom Moses expostulates, and shows the unreasonableness of their clamour against Aaron, Num 16:5; sends for Dathan and Abiram, who were in the confederacy, but refused to come, which greatly angered Moses, Num 16:12; orders Korah and his company to appear before the Lord the next day, with Aaron, to have the controversy decided, Num 16:16; when all the congregation gathered together would have been, consumed had it not been for the intercession of Moses and Aaron, Num 16:19; and who, being separated from the rebels by the command of the Lord, some of the rebels were swallowed up in the earth, and others destroyed by fire from heaven, Num 16:23; and their censers were made a covering for the altar, as a memorial of their sin, Num 16:36; on which there was a new insurrection of the people, which brought a plague upon them, and destroyed 14,700 persons, and which was stopped at the intercession of Aaron, Num 16:41.

But on the morrow,.... The day following the dreadful catastrophe, the earth swallowing up Dathan and Abiram, and all that belonged to them, the burning of Korah and the two hundred fifty men of his company: all the congregation of the children of Israel murmured against Moses, and against Aaron; not the princes and heads of the people only, but the whole body of them; though the above persons that murmured against them had but the day before been made such dreadful examples of divine vengeance. This is a most surprising instance of the corruption and depravity of human nature, of the blindness, hardness, and stupidity of the hearts of men, which nothing but the grace of God can remove; the images of the awful sights many of them had seen must be strong in their minds; the shrieks of the wretched creatures perishing must be as yet as it were in their ears; the smell of the fire was scarce out of their nostrils; and yet, notwithstanding this shocking scene of things, they fell into the same evil, and murmur against the men, whose authority, being called in question, had been confirmed by the above awful instances: saying, ye have killed the people of the Lord; so they called the rebels, and hereby justified them in all the wickedness they had been guilty of; and though their death was so manifestly by the immediate hand of God, yet they lay it to the charge of Moses and Aaron, because it was in vindication of them that it was done, and because they did not intercede by prayer for them; though it is certain they did all they could to reclaim them from their sin, and prevent their ruin; yet the people insist on it that they were the cause or occasion of their death, as the Targums of Onkelos and Jonathan express it.

When their crimes were so great, heavenly solicitude was of no avail. As often as they were corrected, so often amendment did not follow. As we are not corrected, even though soundly scourged, so they, though constantly struck down, did not mend their ways. What is written? “The following day all the multitude of the children of Israel murmured against Moses and Aaron, saying ‘You have killed the people of the Lord.’ ” What followed? Fourteen thousand and seven hundred men were struck down and consumed by divine fire.Since the multitude all had sinned, why were not all punished, especially since, as I have said, none escaped from Korah’s mutiny? Why did God wish the whole assembly of sinners to be killed on the former occasion but only a portion at the latter time? It is because the Lord is filled with both justice and mercy and in his indulgence he gives way to his love, and in his will to teach a lesson he gives way to his severity.

The month of Abib to be observed, Deu 16:1. The feast of the passover and of unleavened bread, Deu 16:2-8. The feast of weeks, Deu 16:9-12. The feast of tabernacles, Deu 16:13-15. All the males to appear before the Lord thrice in the year, none to come empty, each to give according to his ability, Deu 16:16, Deu 16:17. Judges and officers to be made in all their cities, Deu 16:18. Strict justice shall be executed, Deu 16:19, Deu 16:20. No grove to be planted near the altar of God, nor any image to be set up, Deu 16:21, Deu 16:22.

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

THE REBELLION OF KORAH. (Num. 16:1-30) Now Korah, the son of Izhar--Izhar, brother of Amram (Exo 6:18), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites (Num 3:30). Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah. Dathan and Abiram, . . . and On--These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare Num 16:12, Num 16:24-25, Num 16:27; Num 26:9; Deu 11:6; Psa 106:17]. took men--The latter mentioned individuals, being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood in the first-born of every family, with a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross instance of partiality to his own relations, to the permanent detriment of others, was a sufficient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled in the breasts of the Reubenites was the advancement of Judah to the leadership among the tribes. These malcontents had been incited by the artful representations of Korah (Jde 1:11), with whom the position of their camp on the south side afforded them facilities of frequent intercourse. In addition to his feeling of personal wrongs, Korah participated in their desire (if he did not originate the attempt) to recover their lost rights of primogeniture. When the conspiracy was ripe, they openly and boldly declared its object, and at the head of two hundred fifty princes, charged Moses with an ambitious and unwarrantable usurpation of authority, especially in the appropriation of the priesthood, for they disputed the claim of Aaron also to pre-eminence [Num 16:3].

the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord--What a strange exhibition of popular prejudice and passion--to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people--the high priest perilling his own life in doing good to that perverse race.

Rebellion of Korah's Company - Numbers 16:1-40(17:1-5) The sedition of Korah and his company, with the renewed sanction of the Aaronic priesthood on the part of God which it occasioned, is the only important occurrence recorded in connection with the thirty-seven years' wandering in the wilderness. The time and place are not recorded. The fact that the departure from Kadesh is not mentioned in Num 14, whilst, according to Deu 1:46, Israel remained there many days, is not sufficient to warrant the conclusion that it took place in Kadesh. The departure from Kadesh is not mentioned even after the rebellion of Korah; and yet we read, in Num 20:1, that the whole congregation came again into the desert of Zin to kadesh at the beginning of the fortieth year, and therefore must previously have gone away. All that can be laid down as probable is, that it occurred in one of the earliest of the thirty-seven years of punishment, though we have no firm ground even for this conjecture.

Punishment of the Murmuring Congregation. - The judgment upon the company of Korah had filled the people round about with terror and dismay, but it had produced no change of heart in the congregation that had risen up against its leaders. The next morning the whole congregation began to murmur against Moses and Aaron, and to charge them with having slain the people of Jehovah. They referred to Korah and his company, but especially to the 250 chiefs of renown, whom they regarded as the kernel of the nation, and called "the people of Jehovah." They would have made Moses and Aaron responsible for their death, because in their opinion it was they who had brought the judgment upon their leaders; whereas it was through the intercession of Moses (Num 16:22) that the whole congregation was saved from the destruction which threatened it. To such an extent does the folly of the proud heart of man proceed, and the obduracy of a race already exposed to the judgment of God. Num 16:42 When the congregation assembled together, Moses and Aaron turned to the tabernacle, and saw how the cloud covered it, and the glory of the Lord appeared. As the cloud rested continually above the tabernacle during the time of encampment (Num 9:18.; Exo 40:38), we must suppose that at this time the cloud covered it in a fuller and much more conspicuous sense, just as it had done when the tabernacle was first erected (Num 9:15; Exo 40:34), and that at the same time the glory of God burst forth from the dark cloud in a miraculous splendour. Num 16:43-50 Thereupon they both went into the court of (פּני אל, as in Lev 9:5) the tabernacle, and God commanded them to rise up (הרמּוּ, Niphal of רמם = רוּם; see Ges. 65, Anm. 5) out of this congregation, which He would immediately destroy. But they fell upon their faces in prayer, as in Num 16:21-22. This time, however, they could not avert the bursting forth of the wrathful judgment, as they had done the day before (Num 16:22). The plague had already commenced, when Moses told Aaron to take the censer quickly into the midst of the congregation, with coals and incense (הולך, imper. Hiph.), to make expiation for it with an incense-offering. And when this was done, and Aaron placed himself between the dead and the living, the plague, which had already destroyed 14,700 men, was stayed. The plague consisted apparently of a sudden death, as in the case of a pestilence raging with extreme violence, though we cannot regard it as an actual pestilence. The means resorted to by Moses to stay the plague showed afresh how the faithful servant of God bore the rescue of his people upon his heart. All the motives which he had hitherto pleaded, in his repeated intercession that this evil congregation might be spared, were now exhausted. He could not stake his life for the nation, as at Horeb (Exo 32:32), for the nation had rejected him. He could no longer appeal to the honour of Jehovah among the heathen, seeing that the Lord, even when sentencing the rebellious race to fall in the desert, had assured him that the whole earth should be filled with His glory (Num 14:20.). Still less could he pray to God that He would not be wrathful with all for the sake of one or a few sinners, as in Num 16:22, seeing that the whole congregation had taken part with the rebels. In this condition of things there was but one way left of averting the threatened destruction of the whole nation, namely, to adopt the means which the Lord Himself had given to His congregation, in the high-priestly office, to wipe away their sins, and recover the divine grace which they had forfeited through sin, - viz., the offering of incense which embodied the high-priestly prayer, and the strength and operation of which were not dependent upon the sincerity and earnestness of subjective faith, but had a firm and immovable foundation in the objective force of the divine appointment. This was the means adopted by the faithful servant of the Lord, and the judgment of wrath was averted in its course; the plague was averted. - The effectual operation of the incense-offering of the high priest also served to furnish the people with a practical proof of the power and operation of the true and divinely appointed priesthood. "The priesthood which the company of Korah had so wickedly usurped, had brought down death and destruction upon himself, through his offering of incense; but the divinely appointed priesthood of Aaron averted death and destruction from the whole congregation when incense was offered by him, and stayed the well-merited judgment, which had broken forth upon it" (Kurtz).