When Moses heard it, he fell on his face. He said to Korah and to all his company, “In the morning, Yahweh will show who are his, and who is holy, and will cause him to come near to him. Even him whom he shall choose, he will cause to come near to him. Do this: have Korah and all his company take censers, put fire in them, and put incense on them before Yahweh tomorrow. It shall be that the man whom Yahweh chooses, he shall be holy. You have gone too far, you sons of Levi!”
Moses said to Korah, “Hear now, you sons of Levi! Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do the service of Yahweh’s tabernacle, and to stand before the congregation to minister to them; and that he has brought you near, and all your brothers the sons of Levi with you? Do you seek the priesthood also? Therefore you and all your company have gathered together against Yahweh! What is Aaron that you complain against him?”
Geneva Bible translators 1599 · Public Domain On vv5, 7, 10 To be the Priest and to offer.
To be the Priest and to offer.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4, 5, 7, 8, 9, 10, 11 Num 16:4 And when Moses heard [it], he fell…
Num 16:4 And when Moses heard [it], he fell upon his face:
Ver. 4. He fell upon his face.] As a suppliant to them, not to proceed in their rebellion; or rather to God, not to proceed against them for their sin.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–11 Humbly begging that God would direct him, and defend…
Humbly begging that God would direct him, and defend and vindicate him from this false and odious imputation. See Num 14:5. Accordingly God answers his prayers, and inspires him with this following answer to Korah, and strengthens him with new courage, and confidence of good success.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4–11 And when Moses heard it,.... What they said, their…
And when Moses heard it,.... What they said, their complaint against him, for setting up Aaron for an high priest, and against Aaron for taking this honour to himself:
he fell upon his face; through shame, as the Targum of Jonathan, blushing at their sin, in opposing the ordinance of God; and through fear of the divine displeasure, and of the wrath of God coming upon them for such wickedness; and in order to pray to God for them to make them sensible of their sin, and give them repentance for it, and pardon of it, and avert his judgments from them such a conduct called aloud for.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 5, 8, 9, 11 On his face - Humbly begging that God would…
On his face - Humbly begging that God would direct and vindicate him. Accordingly God answers his prayers, and strengthens him with new courage, and confidence of success.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v5 Verse 5. The Lord will show who are his]…
Verse 5. The Lord will show who are his] It is supposed that St. Paul refers to this place, 2Ti 2:19: The foundation of God - the whole sacrificial system, referring to Christ Jesus, the foundation of the salvation of men; standeth sure, notwithstanding the rebellions, intrusions, and false doctrines of men; having this seal - this stamp of its Divine authenticity, The Lord knoweth them that are his; εγνω Κυριος τους οντας αυτου, a literal translation of וידע יהוה את אשר לו veyoda Yehovah eth asher lo; and both signifying, The Lord approveth of his own; or, will own that which is of his own appointment. And let every one that nameth the name of Christ depart from iniquity, alluding to the exhortation of Moses, Nu 16:26: Depart, I pray you, from the tents of these wicked men.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 5, 8 Num 16:4. Moses fell upon his face — Humbly…
Num 16:4. Moses fell upon his face — Humbly begging that God would direct and vindicate him. Accordingly God answers his prayers, and strengthens him with new courage, and confidence of success.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv9, 11 “Seemeth” is not in the original. Render it as:…
“Seemeth” is not in the original. Render it as: Is it too little for you, i. e. “is it less than your dignity demands?”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 6, 7, 9, 11 The holy ones, whom he has chosen for the…
The holy ones, whom he has chosen for the high priesthood. The psalmist, speaking of this sedition, says, they provoked....Aaron, the holy one of the Lord, Psalm cv. 16. (Calmet) See 1 Timothy ii. 19. --- Only those who are chosen by God, can lawfully perform this sacred office, as the Almighty declares by a miracle. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–6 when Moses heard it, he fell upon his face--This…
when Moses heard it, he fell upon his face--This attitude of prostration indicated not only his humble and earnest desire that God would interpose to free him from the false and odious imputation, but also his strong sense of the daring sin involved in this proceeding. Whatever feelings may be entertained respecting Aaron, who had formerly headed a sedition himself [Num 12:1], it is impossible not to sympathize with Moses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom with which, in answer to his prayers, he was endowed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5, 6, 7, 9, 10, 11 5. The Lord will show who are his —…
5. The Lord will show who are his — This calm appeal to the decision of Jehovah strikingly contrasts with the ambition of the insurgents. The rendering of the Septuagint is, “The Lord knoweth who are his.” See 2Ti_2:19, note.
To come near unto him — In the discharge of the priestly office.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 6, 7, 8, 9, 11 5. the Lord will shew who are his] LXX.…
5. the Lord will shew who are his] LXX. ἔγνω ὁ Θεὸς τοὺς ὄντας αὐτοῦ (‘God knoweth those who are his’) is quoted in 2Ti_2:19, with the substitution of Κύριος for Θεός.
and will cause him &c.] R.V. marg. is less probable.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5, 6, 7, 10 (5) And he spake unto Korah and unto all…
(5) And he spake unto Korah and unto all his company.—The words seem to have been addressed only to Korah and his company, not to Dathan and Abiram, who do not appear to have been present on this occasion. (See Num_16:12, where Moses is represented as sending for Dathan and Abiram.)
Even to-morrow.—Literally, In the morning. It may be that On and also the sons of Korah profited by this suspension of the judgment which was about to overtake those who persisted in their rebellion.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4, 5, 6, 7, 8, 9, 11 Vers. 4-35. Korah"s rebellion.
Vers. 4-35. Korah"s rebellion.
How the rebellion was encountered and put down, M oses was the meekest of men. There were circumstances of aggravation in the rebellion of Korah which would have exhausted the meekness of most men, but they failed to break down that of Moses. The much-enduring patience of the servant of the Lord never shone out more brightly than in the way in which he encountered the sedition of his bold, unscrupulous kinsman.
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I HE CARRIED THE CAUSE BY APPEAL TO THE MOST HIGH. A proposal to this effect was made
1. To Korah and the two hundred and fifty chiefs of the conspiracy; verses 5-7: q.d. "You challenge the legitimacy of my government and of Aaron"s priesthood. You insinuate that we climbed so high by treading on the rights of our brethren. I might plead in reply that Aaron and I did not grasp at our present honours; they were thrust on us by the Lord. But let us refer the matter to the Lord"s decision. Let him show who are his, who are holy, whom he hath chosen to draw near to him in his sanctuary. Take censers and present yourselves before the Lord tomorrow; I and Aaron will come likewise. Let the Lord answer by fire." Such is the proposal. To Moses the result is not doubtful. Yet his heart yearns over the misguided men. This comes out
(1) In his putting off the trial till next day. After a night"s reflection they may perhaps repent:
(2) In his remonstrance with those of the two hundred and fifty who were Levites (verses 8-10). Their participation in the rebellion was peculiarly inexcusable.
2. To the Reubenites. Moses sent for them also; but they were not so bold as the two hundred and fifty, and refused to come. They sent back, instead, an insolent and reproachful reply (verses 13, 14). Nevertheless, in their case also Moses refers the decision to the Lord (verse 15): q.d. "They accuse me of playing the prince and tyrant over them, whereas I have never exacted from them an ordinary governor"s dues. So far from defrauding" them, I have not taken from them so much as an ass. The Lord judge between them and me, and respect not their offering.
II THE APPEAL WAS HEARD AND JUDGMENT WAS PRONOUNCED.
1. We are not told bow the two hundred and fifty passed the night. Some of them must have had misgivings. They could not fail to remember the tragic death of Nadab and Abihu when they drew near to the Lord with strange fire. But Korah suffered no flinching. He mustered them on the morrow. His emissaries too had been busy in the camp, for when the two hundred and fifty took their places they were surrounded with a vast congregation of eager and sympathizing spectators. This gathering it was hoped would at once confirm the resolution of the conspirators and overawe Moses and Aaron. Moses, on his part, having referred the matter to the Lord, left it in his hand; with what result need hardly be told. First the pillar of fire appeared in a way that struck dismay; and then, after a while, fire came forth and consumed Korah and his two hundred and fifty sinners against their own souls.
2. The fate of the Reubenites presented features of a still more tragic interest (verses 23-34). It was resolved flint they should be made a signal example of Divine vengeance. But, in the first place, the congregation were charged to separate themselves from them. (cf. Rev_18:4) This might well have awakened fear, and led to repentance. But they were infatuated in their error. Instead of repenting and craving mercy, "they came out and stood in the door of their tents, and their wives, and their sons, and their little children." Oh these last words! What a harrowing scene they bring before the mind! Was it not enough that Dathan and Abiram and their sons should perish? Why should the women and unconscious children die? The sight is a harrowing one, but it is one that meets us every day. When a blaspheming wretch passes us on the road with his like-minded wife, and a string of little children at their heels, is not that Abiram over again, with his wife and little children? A sight not to be contemplated without fear and pity. Read the terms in which Moses referred the decision in this case to the Lord, and the awful judgment that ensued, verses 28-34. One can hardly help commiserating the Reubenites more than the Levites, for the Levites, one would think, must have sinned against the clearer light. Yet the facts seem to show that the Reubenites were the more aggravated sinners, or at least that their families took part more entirely in their sin. This at least is certain, that while the families of the Reubenite rebels perished with them, the family of Korah survived. Centuries after this, the sons of Korah flourished in Judah, and did honourable service as psalmists (titles of Psalms 42-49, and 84-88).
The story of Korah is an admonition to nations, and especially to churches, to "look diligently lest any root of bitterness springing up trouble them, and thereby many be defiled". (Heb_12:15) When a society provokes God"s displeasure, he does not need to send against it some external foe; there are other and more humiliating forms of chastisement at his disposal. He may suffer some root of bitterness to spring up from within; he may suffer some one of its own children to be its scourge. A Korah will work more mischief in Israel than the Egyptians and the Amalekites put together can effect. B.
Vers. 4-11. The reply of Moses to Korah.
I KORAH"S QUESTION IS ONE FOR GOD TO ANSWER. It brings an accusation to which Moses had no answer in any language or conduct of his own. He was in a humbler way like Jesus before his enemies. When Jesus spoke of his relation to the Father, his complete dependence on the Father"s will, and obedience to it, and of himself as the sole revealer of the Father, these enemies sneered and threatened; and no reply was effectual except that in which the Father glorified the Son by raising him from the dead. And even this was denied by those so enamoured of lies that it was impossible for them to receive the truth. Moses here could but wait an answer in some effectual and crushing way out of the great Invisible. Thus we have the impressive sight of a man who knows he is falsely accused and can wait serenely for the justifying word. If be had been guilty of self-seeking, as Korah was, and with the stain of it on his conscience, he could never have appealed in this way. It was not an empty call upon God, a mere rhetorical device. The challenge to Korah and his band is definite, and expresses a sure confidence in God as vindicator of his servants. "An honest cause fears not a trial, fears not a second trial, fears not a speedy trial." An innocent person needs do nothing in rashness, nor will he seek causes of evasion and delay. Let there be time for decent preparation, and on the morrow a decisive answer shall be given.
II THE QUESTION SHALL BE ADDRESSED TO GOD IN THE MOST EXPLICIT WAY. By a solemn act he shall be questioned, and by a solemn act he shall answer. Let the people be effectually tested as to this holiness of which Korah makes so much. If even he and his band are holy before God as Aaron is, then let them attempt a part of Aaron"s office. (Exo_30:1-9) If God accepts the service from them as from Aaron, then all that Korah says may be taken as true, and Aaron may retreat into obscurity and shame as a detected impostor. Moses was ready for the one test that should be complete. It is always open to us, if we do not believe statements made on authority, to try them for ourselves. If we do not believe that arsenic is poisonous, it is quite open to us to make the experiment on our own life. It may be a foolish experiment, but it is certainly a possible one. There was no fortified wall round the sanctuary. God did not put a guard of soldiers to keep defilers back. He himself was guard of his sanctuary. His own Divine energy resided in the holy things to avenge them against any polluted touch. Thus when men repudiate gospel truth and say, "Who is Christ, or who Paul, that we should be tied to square our future and control our hopes by their requirements?" God takes in hand the clearing of his Son and servants from all reproaches. There is nothing to prevent a man trying to please God apart from him who is appointed the Way, the Truth, and the Life, and to whom all power is given in heaven and on earth; but God in his own due time will make the trial manifest as ending in disastrous, ignominious failure. The more distinct and emphatic the challenge, the more distinct and emphatic shall the answer be.
III MOSES SUGGESTS CERTAIN CONSIDERATIONS WHICH MAY LEAD TO A TIMELY RETREAT. Moses doubtless had a prophet"s premonitions of the terrible doom into which this proud band was advancing; therefore he mentions things which Korah had neglected sufficiently to consider, and which would show him that God had been honouring him as well as Moses and Aaron. Korah belonged to a tribe specially separated to the service of God. If we complain of those who stand in a higher rank than ourselves, then those who are lower may complain of us in turn. All had been by God"s appointment. The tribe of Levi had no more right to complain against Moses and Aaron than any other tribe had to complain against Levi. The God who arranged one body and many members arranged tile whole body of Israel, so that every part should contribute in harmony to the whole, and receive good in return. The service of Korah was just as needful in its way as that of Moses and Aaron. Korah was clamouring for the priesthood: who then was to do Korah"s work if he stepped into Aaron"s shoes? Thus Moses made an appeal to whatever generous and public spirit was in him to think more seriously on the good of the whole. God could not allow any one to imperil the integrity of Israel. They were in a dangerous position, this band of rebels, yet they knew it not. It was the Lord they were gathered against, and not Moses and Aaron, and just in proportion to the greatness of their ignorance was the greatness of their peril. They had talked indeed as if it was the Lord"s cause they were thinking of, but their real object, which seemed easily in their grasp, was to trample down Moses and Aaron and take their place. "What is Aaron, that ye murmur against him?" An earthen vessel is a very common, cheap, fragile thing. If it is nothing more than an earthen vessel, then you may in a moment, unhindered, dash it to pieces. But if God, to show the excellency of his power, has put his treasure in an earthen vessel, then it were safer for you to conspire against the best founded of human governments than to touch that earthen vessel with so much as your little finger. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v10 Seek ye the priesthood also
Seek ye the priesthood also
The "gainsaying of Korah" was intrusion into the priest’s office ("no man taketh this honour unto himself,") Heb 5:4. It was an attempt to create a priestly order without the divine authority Heb 5:10. The modern analogue is Nicolaitanism Rev 2:6; Rev 2:15 the division of an equal brotherhood Mat 23:8 into "clergy" and "laity"; a vastly different thing from the due recognition of ministry-gifts; 1Co 12:4-31; Eph 4:8; Eph 4:11; Eph 4:12 or of elders and deacons; 1Ti 3:1-13; Tit 1:5-9.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8 he lay facedown
he lay facedown
This indicates that Moses was humbling himself before God. He was afraid that God would punish the people for rebelling against God and his chosen leaders. (See: Symbolic Action)
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who is set apart to him
This can be stated in active form. AT: "whom Yahweh has set apart for himself" (See: Active or Passive)
translationWords
set apart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 6, 10 16:4-7 Moses . . . fell face down on…
16:4-7 Moses . . . fell face down on the ground in intercession (cp. 14:5; 16:22), then challenged Korah and his followers to a test.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.