Numbers 16:1-40

D. REVOLT AND PUNISHMENT OF KORAH, DATHAN AND ABIRAM (Numbers 16:1-40)

TEXT

Numbers 16:1. Now Korah, the son if 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 tomorrow: 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 Leviticus 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 the 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?

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, tomorrow: 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?
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 Dethan 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 around about them fled, at the cry of them: for they said, Lest the earth swallow us up also. 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.

PARAPHRASE

Numbers 16:1. Now Korah, son of Izhar, son of Kohath, son of Levi, along with Dathan and Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben, gathered men 2. and rose up against Moses, together with certain of the children of Israeltwo hundred and fifty princes of the assembly, regularly chosen by the assembly, men of renown. 3. And they gathered themselves together against Moses and Aaron, and said to them, You assume too much, since all the congregation are holy, each one of them, and the Lord is in their midst. Why, then, do you exalt yourselves above the congregation of the Lord? 4. When Moses heard this, he fell on his face 5. and spoke to Korah and all his company, saying, Tomorrow morning the Lord will show who is His, and who is holy, and will cause him to draw near Him; even the one whom He will choose, He will bring near to Himself. 6. Do this: Take censers, both Korah and all his company. 7. Put fire in the censers and put incense in them in the presence of the Lord tomorrow. The man whom the Lord chooses, he shall be holy. You assume too much, you sons of Levi! 8. Then Moses said to Korah, I ask you to listen, sons of Leviticus 9. Is it too little for you that the God of Israel has set you apart 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 to them? 10. He has also brought you near Him, and all your brothers, sons of Levi, with you? 11. Do you also seek the priesthood? For this reason you and all your company who are brought together are against the Lord. And who is Aaron, that you complain against him?

12. Then Moses issued a summons to Dathan and Abiram, sons of Eliab; 13. but they said, We will not come. Is it not enough that you have brought us up from a land flowing with milk and honey to kill us in the wilderness? and now you also make yourself a prince over us? 14. Furthermore, you have not brought us into a land flowing with milk and honey, nor have you given us an inheritance of fields and vineyards. Would you gouge out the eyes of these men? We will not come up! 15. Then Moses was very angry and he said to the Lord, Do not regard their offering. I have not taken a single donkey from them, nor have I hurt any of them. 16. And Moses said to Korah, Be present before the Lord with all your company tomorrow: you, they, and Aaron. 17. Let every man take his censer and put incense in it, and present his censer unto the Lordtwo hundred and fifty censers. You and Aaron, each shall bring his censer. 18. So each man took his censer, putting fire in it, and laid incense on it, and stood in the door of the Tent of Meeting with Moses and Aaron. 19. And Korah gathered all the congregation before them at the door of the Tent of Meeting; and the glory of the Lord appeared to the entire congregation. 20. Then the Lord spoke to Moses and Aaron saying, 21. Separate yourselves from among this congregation so I may consume them immediately. 22. But they fell on their faces arid said, 0 God, God of the spirit of all flesh, if one man sins, will you be angry with the entire congregation?
23. Then the Lord said to Moses, Speak to the congregation, saying, 24. -Get away from the area around the homes of Korah, Dathan and Abiram-' 25. And Moses arose and went to Dathan and Abiram, with the elders of Israel following him. 26. And he said to the congregation, I pray you, get away from the tents of these corrupt men, touching nothing of theirs, lest you be consumed among all their sins. 27. So they left the homes of Korah, Dathan and Abiram on all sides; and Dathan and Abiram came out and stood in the door of their tents, as did their wives, their sons, and their little children. 28. And Moses said, By this you shall know that the Lord has sent me to do all these works; I have not done them of my own volition. 29. If these men die a death common to all men, or if that which comes upon them also comes upon all men, then the Lord has not sent me. 30. However, if the Lord creates something quite new, and the earth opens its mouth and swallows them up with everything related to them and they enter alive into the Grave, then you shall understand that these men have provoked the Lord.
31. As he finished speaking these words, it happened that the ground split open beneath them. 32. The earth opened its mouth and swallowed them, their homes, and all the men associated with Korah, together with all their possessions. 33. They, and all their belongings descended alive into the Grave, and the earth closed upon them; and they perished from among the congregation. 34. And all the Israelites surrounding them fled at their shout, for they said, The earth must not swallow us also! 35. And a fire came from the Lord and consumed the two hundred and fifty men who were offering incense.

[2]36. Then the Lord spoke to Moses, saying, 37. Tell Eleazar, son of Aaron the priest, that he should take up the censers from the fire and scatter the burning coals around; the censers have become holy. 38. As for the censers of these men who sinned at the cost of their very lives, let them be made into beaten plates for a covering for the altar, since they presented them before the Lord, and they have become holy. 39. They shall be a sign unto the children of Israel. So Eleazar the priest took the brass censers which had been offered by the men who were burned; and they beat them into a covering for the altar, 40. to be a reminder to the children of Israel so that no one who is not a priest, who is not a descendant of Aaron, may come near to burn incense before the Lord, lest he become like Korah and his company, as the Lord told Eleazar through Moses.

[2] Some versions divide the chapter at this point.

COMMENTARY

This section has been subjected to severe attack by the critics-' knives. The usual contention is that we have here not one rebellion, but two; and that they are interwoven records of the revolt of Dathan and Abiram against Moses-' civil authority, while the revolt of Korah and his company is directed against the religious authority of the great man of God. The first account is presumed to be that of JE; the second, by P. Admittedly, there are some problems with the early portion of the text, but in no logical manner do these problems give substance to the critical view. Besides the contention that we have two, rather than one incident, critics have pointed to the fact that the verb took (Numbers 16:1) has no object. Finally, there is a change of number in the verbs from Numbers 16:1 to the following versesfrom the singular to the plural.

Each of the charges can be answered without straining the intent or the integrity of the text. Regarding the change of number, we may assume that Moses himself began the account by calling attention to Korah, the instigator of all of the difficulty, as he gathered the other leading participants about him and influenced them to join in the protest against Moses. From that point, we are dealing not with one individual, but with a group; hence, the entire group receive the author's attention.
Nobody knows certainly what is the intended object of the verb took, although the KJ supplies men, a very logical choice under the circumstances; the Jerusalem Targum suggests counsel, which would also fit the situation; RCP, more original but less probable, supplies himself. With Dathan and Abiram having been mentioned within the same verse, and anticipating the association all would have in the revolt, the conjecture that Korah took men for the purpose of organizing the resistance would seem most probable; and it would reinforce the argument regarding the change of number previously discussed.

The suggestion that we are dealing with two interwoven records, not a single incident, is purely a subjective judgment. IB demonstrates well a very obviously anachronistic prejudice in commenting that the mistake of all the revolutionaries was not that of insurrection, disrespect for authority, or attempted usurpation of rights not properly theirs; it was, instead, a mistake of bad timing. In the commentator's words, In what then did the crime of Korah and his associates consist? Was it not that they failed to see that their timing was wrong? (p. 222). The conclusion is based upon the premise that the contemporary reader should glory in their two main contentions, viz., ecclesiastical and political democracy as over against autocracy, (Ibid). It is hard to imagine a more unwarranted and myopic argument. The author has ignored the facts that Moses served in his place, not by demagoguery or without divine sanction, but as the very personally appointed legate of God Himself. It is historical folly to suggest that a democratic government among either the priests or the people of Israel would have been a more equitable form of rule than that which had been ordained by the Law: a theocracy, with political leadership placed squarely in Moses-' hands, and religious leadership assigned to the Levitical priesthood, with Moses and Aaron standing in primary positions. It must not be forgotten that these positions, while most honorable and prestigious, also were positions of almost incalculable responsibility. Rebels like Korah and his crew have, more often than not, sought honor and prestige rather than equity and responsibility. From the manner in which the revolt began, but more particularly from the manner in which God dealt with it, we may confidently affirm that the critics stand upon thin ice.

The most interesting treatment of Korah's mutiny undoubtedly is that of Rabbi Tanhumah in the Midrash. He points out that Reuben camped on the south side of the Tent, which put Korah and the other rebels in near proximity to each other. And why did Korah rebel? Because of jealousy toward Elizaphan, son of Uzziel, who was appointed prince of the Kohathites (at Moses-' hand, but at God's instruction), whereas Korah, son of Izhar and in seniority next to Amram, should have received the honor, in his own opinion. Tanhumah relates a test question devised by Korah and his company, by which he proposed to humiliate and expose Moses as unfit to lead the people: standing before Moses, Korah asked, Does a garment made entirely of blue wool still require the tzitzit with its single blue thread, or is such a garment exempt? When Moses replied that the tzitzit must still be fastened to the garment, the scoffers retorted, Is it possible that a garment of a different color is legally covered by a single thread of blue, while this robe made wholly of blue should not be exempt? (RCP, pp. 148, 149).

While such a story may lack historical validity, it would blend well with the true meaning of rose up before Moses, Numbers 16:2; in harmony with Numbers 16:3, we may understand that the rebels rose up against Moses, plotting their insurrection, but not necessarily standing directly before his face at the outset of their plot.

At the actual confrontation (Numbers 16:3 ff.), their words accuse Moses of assuming too much authority, elevating himself above all the people without authorization. Their weak premise is that all of the people, not Moses alone, had the abiding presence of the Lord in their midst; hence, the proposal is that all the people should be a holy peopleperhaps even an entire nation of priests. Such a proposal ignores, according to KD, both the transition of the universal priesthood into the special mediatorial office and priesthood of Moses and Aaron, and overlooks the fact that God Himself had chosen Moses and Aaron, and appointed them as mediators between Himself and the congregation, to educate the sinful nation into a holy nation. the rebels, on the contrary, thought that they were holy already, (pp. 106, 107).

For the fourth time, a serious incident has disrupted the smooth progress of history among the Israelites. They had worshipped the golden calf, murmured bitterly against Moses and the Lord, and followed the bad advice of the ten faithless spies. Each time Moses had interceded in their behalf; each time God had been merciful. But the potential of this rebellion seems to be the worst of all. Moses fell upon his face once more, doubtless experiencing a combination of frustration, bitter disappointment, and grief. Only the Lord can fully and properly handle the problem and, while prostrate, Moses seeks the course of Divine counsel. When he rises, it is with God's own prescription for action: the rebels are to bring their censers into His own Presence on the following day, and He would make his verdict clear to the entire camp. Of course, only the Levites following Korah would be involved in the test at this point. Theirs is a higher station than that of the Reubenites; theirs is, therefore, a weightier responsibility. The Reubenites will be dealt with differently but appropriately. Moses pinpoints the sin of Korah and his troupe in Numbers 16:7 when he turns their own argument upon them: Ye take too much upon you, ye sons of Levi! They have been presumptuous to the extreme, standing in criticism of a system designed by God, but making Moses the butt of their snide remarks.

The entire structure of the priestly system is placed in its proper perspective in Numbers 16:9-11. Every Levite holds a place of special honor and service of ministry; now these malcontents seek to break out of their prescribed assignment, considering it beneath their dignity or their ability. Typically human, they complain about not holding the highest stations while ignoring the singular place of honorable service to which they have been set aside.

Moses next turned his attention to Dathan and Abiram, whose precise role in the conflict is not clear. They were not of the two hundred and fifty previously referred to, but they are called to the same scene of impending trial. They refuse emphatically. They propose four basic criticisms against Moses: 1. he has brought them from a land of plenty; 2. he will cause their death in the desert; 3. he has made himself a prince over the people; and, 4. he has failed to bring them to the land promised them when they left Egypt. The charges have no substance whatever. They have forgotten that they were slaves without privilege, and under heavy oppression, regardless of any other circumstances. Again, although death has indeed been promised to all those adults now in the camp before they emerge from their time in the wilderness, it is a death they have brought upon themselves because of their hardness of heart and refusal to follow God's will in entering into Canaan. This argument is directly related to the last point, since their failure to enter the Promised Land is coupled with their own obstinacy, and the resultant promise of death. The charge that Moses had made himself a prince over the people is patently untrue. The accusers had forgotten, or did not know, that, although Moses chose to repudiate his place among the royal family in Egypt in order to identify himself with his own people (Exodus 2:11-15; cf. Hebrews 11:24-27), God had selected him to return from Midian as the leader of his people from the land of bondage over Moses-' sincere efforts to refuse the place of leadership (see Exodus 3:7, Numbers 4:17). These circumstances made the unkind criticisms even more difficult for Moses to bear. His angered response (Numbers 16:15) is not only understandable, it is wholly justified. His counsel to the Lord, that He should not recognize their offering, hardly seems necessary, although it is a natural statement, as is his defense of personal integrity.

To Korah, Moses repeats God's instructions, (Numbers 16:16-17). The next day arrives, and Korah appears as directed, with his companions, while the congregation draws near to watch the proceedings. When God warns Moses and Aaron to draw apart from the throng to avoid being caught in their destruction, they immediately react against the thought that punishment might visit upon the entire audiencehow shall they all be held responsible for the deeds of a few? Their intercession is based upon the knowledge that God is aware of the innermost thoughts of all men, and He will not cause the innocent to suffer here with the offenders; He will punish with discrimination. To this end, Moses and Aaron are told to leave the dwelling of Korah, Dathan and Abiram.

Moses makes one last effort to dissuade the revolutionaries from their course. He came before Dathan and Abiram to request an end to their rebellion, but his efforts are without success. Consequently the people are told to separate themselves from the spot and to touch nothing whatever among their belonging, for all are to be destroyed. This leaves the rebels and their families in virtual isolation, whereupon Moses sets forth the terms of the divine ordeal: if the men die an ordinary death, then he is not God's ordained spokesman. If, however, the earth splits and they are taken into the crevice, the people must recognize them for what they are: rebels against the Lord. He had scarcely finished his charge when the earth opened up and they were destroyed. The sight was made more horrendous by the accompanying screams of the victims, a flame which no doubt flashed forth from the sanctuary like lightning, and the disappearance of people, houses and possessions. Fear struck the hearts of the congregation and they fled to escape a similar fate. At the same instant, the two hundred fifty Levites and, no doubt, Korah himself were overcome by a fatal fire emanating from the Tabernacle. It was a most convincing demonstration of righteous judgment, and a clear exoneration of Moses and Aaron.

The closing verses of this section (Numbers 16:36-40), establish the sacredness of the vessels used by the lately deceased. They are not to be discarded or used profanely. Rather, they are to be made into brass covers for the altar of incense. As such, they would be continuing reminders of the fate which surely awaits any who would be so foolish as to repeat the irreverent errors of Korah. The incident is closed. Moses and Aaron have been vindicated, and the justice of God has again been demonstrated most convincingly.

QUESTIONS AND RESEARCH ITEMS

293.

Review the distinction between priests and Levites, and relate this to Korah, Dathan and Abiram.

294.

Upon what grounds do critics attempt to show that chapter 16 is actually a composite of two separate incidents? Look through the chapter carefully, separating the proposed incidents. What happens to the text's logic, order and credibility?

295.

List the actual problems encountered in the account. How is each of them interpreted by the critical schools? How can the problems be explained without doing violence to belief in the Mosiac authorship of the chapter?

296.

What is essentially wrong in suggesting that the error of the revolutionaries was simply a matter of bad timing?

297.

Pinpoint the primary point of guilt in Korah's criticism and ambition.

298.

Relate the test Korah is said to have proposed to Moses, in an attempt to trap him.

299.

Explain why Moses would continue to intercede before the Lord in behalf of a rebellious people time after time.

300.

Why should the verdict of God be pronounced separately and differently upon the Levites and the Reubenites?

301.

What four basic criticisms do Dathan and Abiram level at Moses? Answer each of them.

302.

Why was it necessary for God to call the congregation apart from Korahwould He have destroyed them along with the rebels?

303.

Others, besides Moses, have predicted the manner of God's destruction upon false prophets or revolutionaries. Find as many examples as you can, such as Micaiah (1 Kings 22:24-28).

304.

What would be considered an ordinary death, as Moses speaks to the rebels?

305.

Describe the circumstances under which God effected the punishment of the rebels.

306.

What emotion came upon the congregation as they witnessed this scene?

307.

Why were the censers not destroyed? To what use were they finally put?