Chapter 16 contains the
open rebellion against Moses of Dathan and Abiram, but
especially the pretension of the ministry in Israel to
arrogate priesthood to itself. Some of the chiefs of the
people were indeed parties in this rebellion, and for a
moment all the people, but too well prepared, were led
away by the ambition of a man who discharged the
functions of the ministry. The New Testament calls it
"the gainsaying of Core"; he is the first
addressed by Moses; and the main point of the sin, as
Moses insists on it, was this taking too much upon them
by the sons of Levi. He drew others in by flattering
them, but to the assumption of official priesthood.
Dathan and Abiram's was a side question of Moses's
authority, of the word of God by him, and the judgment
was a thing apart. But this claim of priesthood by the
ministry is identified with open rebellion against God in
the authority of His word as borne by Moses. It is not,
however, the corruption of ministry in teaching error
itself, as the distinction made by Jude shews us.
"The
gainsaying of Core;" revolt against the authority of
Christ
In Cain we see natural
wickedness; in Balaam, who taught error for a reward,
religious corruption in teaching; in Core, the gainsaying
which brings destruction. Let us remember that Jude
treats of the results, and the end reserved to the
corruption and the corrupters of Christianity. The
gainsaying of Core is a revolt against the authority of
Christ, and the distinctive character [1] of His priesthood: a revolt
excited by a man, who, occupying the position of a
minister, pretends that he is a priest, and sets aside in
doing so the only true heavenly priesthood of Christ.
Reuben was the eldest son
of Israel, and Core was of the most favoured family among
the Levites. The tribe of Reuben and the family of Core
were near each other in the camp; but nothing of this is
apparent in the motives which led them to act.
The judgment of
God
In a word, it was open
rebellion and audacity presenting itself before God
Himself. God soon put an end to their pretensions, for
"Who hath hardened himself against him and hath
prospered?" Moses appeals to Him. Dathan and Abiram
take advantage of the effect of the unbelief of the
assembly, who might have been in Canaan already, to throw
the blame of it upon Moses. As to Core, Moses announces
that God will shew who is holy and whom He has chosen.
Core and the two hundred and fifty princes of the
assembly are consumed; Dathan, Abiram, and theirs
swallowed up. But the spirit of rebellion had laid hold
of the whole assembly. On the morrow they murmur against
Moses and Aaron, saying: "Ye have killed the people
of the Lord"—a convenient name to aggrandise
themselves. Now, the priesthood and the intercession of
Aaron are made evident. Aaron, with a censer, stands
between the dead and the living, and the plague is
stayed.
The priesthood and
intercession of Aaron made evident
We shall see the
importance of this last remark in what follows, and what
is the principle on which alone, considering sins and the
flesh, God can bring His people through the wilderness.
There that priesthood is needed which Core had despised;
but it is by priesthood alone that man can get through
the wilderness with God. [2] Moses, in replying to Core, declares that
God will shew whom He had chosen for this end; and this
He soon does in fact. Moses, vexed at the contempt and
the injustice of Dathan and Abiram, appeals to the
justice and the judgment of God. God intervenes by a
judgment of pure destruction. But the glory and the house
of God are at stake, when the question is, By whom is He
to be approached? Now, authority is insufficient to
conduct such as we are through the wilderness. The flesh
is rebellious, and the last resource of authority is
destruction. But this does not lead a people to a good
end for the glory of God, though He is therein glorified
in righteousness.
Moses, then, in that
character of authority which strikes in righteousness, is
powerless as regards bringing the people into Canaan. It
is priesthood, which the rebellion had so despised, which
is invested with authority over His rebellious people. It
is Christ the priest, in His grace and goodness, who
leads us through the wilderness. This is the conclusion
we come to at the end of the narrative we have of the
journeying of the people of God.
[1] It is ecclesiastical evil; but as
regards the rebellion, the evil went farther. It was the
pretension of ministry to be priesthood. That is the evil
pointed out by Moses, though Core brought others near
also (vers. 8-10).
[2] There is no question here of union
with Christ (it was yet the hidden mystery), nor even of
being sons; it is the passage of pilgrims through the
wilderness. In this character we are viewed as apart from
Christ, as in Hebrews. I add here that we get a
difference between priesthood and advocacy (Heb. and
John). In Hebrews it is priesthood for mercy, and grace
to help in time of need; advocacy is to restore communion
when we have sinned.
Numbers 16 Bible Commentary
John Darby’s Synopsis
Chapter 16 contains the open rebellion against Moses of Dathan and Abiram, but especially the pretension of the ministry in Israel to arrogate priesthood to itself. Some of the chiefs of the people were indeed parties in this rebellion, and for a moment all the people, but too well prepared, were led away by the ambition of a man who discharged the functions of the ministry. The New Testament calls it "the gainsaying of Core"; he is the first addressed by Moses; and the main point of the sin, as Moses insists on it, was this taking too much upon them by the sons of Levi. He drew others in by flattering them, but to the assumption of official priesthood. Dathan and Abiram's was a side question of Moses's authority, of the word of God by him, and the judgment was a thing apart. But this claim of priesthood by the ministry is identified with open rebellion against God in the authority of His word as borne by Moses. It is not, however, the corruption of ministry in teaching error itself, as the distinction made by Jude shews us.
"The gainsaying of Core;" revolt against the authority of Christ
In Cain we see natural wickedness; in Balaam, who taught error for a reward, religious corruption in teaching; in Core, the gainsaying which brings destruction. Let us remember that Jude treats of the results, and the end reserved to the corruption and the corrupters of Christianity. The gainsaying of Core is a revolt against the authority of Christ, and the distinctive character [1] of His priesthood: a revolt excited by a man, who, occupying the position of a minister, pretends that he is a priest, and sets aside in doing so the only true heavenly priesthood of Christ.
Reuben was the eldest son of Israel, and Core was of the most favoured family among the Levites. The tribe of Reuben and the family of Core were near each other in the camp; but nothing of this is apparent in the motives which led them to act.
The judgment of God
In a word, it was open rebellion and audacity presenting itself before God Himself. God soon put an end to their pretensions, for "Who hath hardened himself against him and hath prospered?" Moses appeals to Him. Dathan and Abiram take advantage of the effect of the unbelief of the assembly, who might have been in Canaan already, to throw the blame of it upon Moses. As to Core, Moses announces that God will shew who is holy and whom He has chosen. Core and the two hundred and fifty princes of the assembly are consumed; Dathan, Abiram, and theirs swallowed up. But the spirit of rebellion had laid hold of the whole assembly. On the morrow they murmur against Moses and Aaron, saying: "Ye have killed the people of the Lord"—a convenient name to aggrandise themselves. Now, the priesthood and the intercession of Aaron are made evident. Aaron, with a censer, stands between the dead and the living, and the plague is stayed.
The priesthood and intercession of Aaron made evident
We shall see the importance of this last remark in what follows, and what is the principle on which alone, considering sins and the flesh, God can bring His people through the wilderness. There that priesthood is needed which Core had despised; but it is by priesthood alone that man can get through the wilderness with God. [2] Moses, in replying to Core, declares that God will shew whom He had chosen for this end; and this He soon does in fact. Moses, vexed at the contempt and the injustice of Dathan and Abiram, appeals to the justice and the judgment of God. God intervenes by a judgment of pure destruction. But the glory and the house of God are at stake, when the question is, By whom is He to be approached? Now, authority is insufficient to conduct such as we are through the wilderness. The flesh is rebellious, and the last resource of authority is destruction. But this does not lead a people to a good end for the glory of God, though He is therein glorified in righteousness.
Moses, then, in that character of authority which strikes in righteousness, is powerless as regards bringing the people into Canaan. It is priesthood, which the rebellion had so despised, which is invested with authority over His rebellious people. It is Christ the priest, in His grace and goodness, who leads us through the wilderness. This is the conclusion we come to at the end of the narrative we have of the journeying of the people of God.
[1] It is ecclesiastical evil; but as regards the rebellion, the evil went farther. It was the pretension of ministry to be priesthood. That is the evil pointed out by Moses, though Core brought others near also (vers. 8-10).
[2] There is no question here of union with Christ (it was yet the hidden mystery), nor even of being sons; it is the passage of pilgrims through the wilderness. In this character we are viewed as apart from Christ, as in Hebrews. I add here that we get a difference between priesthood and advocacy (Heb. and John). In Hebrews it is priesthood for mercy, and grace to help in time of need; advocacy is to restore communion when we have sinned.