AM Bible Study Group; June 30, 2010
Numbers 16:1-40
Theme: This passage describes the sad consequences of the rebellion that occurred during the wilderness wandering.
The incident in this morning’s passage is made into a lesson for all through the words of Jude 11. Concerning those who teach false doctrine in rebellion against God, Jude wrote, “Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.”
This morning’s passage is the beginning of a portion that deals particularly with the priesthood of Aaron’s family (chapters 16-19); and it deals with the rebellion against Moses and Aaron—and ultimately, the Lord Himself—of a man named Korah. We’re not sure just when his rebellion occurred during the time of the wilderness wanderings of the people of Israel; but the lesson it has to teach us is clear: It is a dreadful thing whenever anyone rebels against the way that He establishes to be right with Himself. It shines a dreadful light on the whole attitude—so prevalent today—that rebels against the gospel of Jesus Christ and says, “There are many different religions that claim to be the truth! What gives you the right to say that your way is the only way?” The answer, of course, is that no human being has any such right on his or her own. But if God truly did said, “This is the way”; then it’s equally fair to ask what human being has the right to set it aside?
I. THE REBELLION ARISES (vv. 1-3).
A. The leader of this rebellion was Korah—a man who was of the Kohathite line of the sons of Levi (see Numbers 3:17); which was the same family line as that of Moses and Aaron (see 1 Chronicles 6:1-3). The lineage of this man plays significantly in this story; because he was of that family line in the priestly lineage of Levi that was responsible for handling the sacred articles within the tabernacle (see Numbers 41-20). They were second only to the sons of Aaron in terms of their close intimacy within the tabernacle with the sacred things of God.
B. Along with him in this rebellion were two-hundred and fifty leaders of the congregation who were said to be “representatives of the congregation”. They were highly respected men. And also, along with them, were Dathan, Abriam and On—men who were not Levites; but who were in clear sympathy with Korah’s rebellion. Because of the “renown” of the men involved—and because they represented a large sector of the congregation—this truly was a dangerous rebellion!
C. Korah is mentioned most frequently, because it’s clear that he was the ringleader of this rebellion. His accusation against Moses and Aaron seemed to be along the lines that they had unjustly elevated themselves above everyone else. “You take too much upon yourselves,” they said, “for all the congregation is holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?” (v. 3). This, of course, was a false accusation. All one has to do is read Exodus 3-4 to see that Moses hadn’t exalted himself to his position of leadership. In fact, he even argued with God about it and told Him he didn’t want to do it! Moses, as Numbers 12:3 says, was “very humble, more than all men who were on the face of the earth”. But as the Bible makes clear, the real cause of Korah’s complaint was rebellion. Only God Himself knows how many challenges against leadership in the church are less over “a concern for the church”, and more out of a motive of sinful rebellion.
II. THE RESPONSE OF MOSES (vv. 4-11).
A. Moses’ did what a godly leader should do in such a situation—he fell on his face before God. Perhaps it was in a spirit of prayer to God that he did so; and perhaps it was then that God revealed to him what to do. What wisdom this is! How much better things would be if we would wait to respond to those who challenge us until after we’ve first fallen on our faces before God!
B. Moses then told them, “Tomorrow morning the LORD will show who is His and who is holy, and will cause him to come near to Him. That one whom He chooses He will cause to come near to Him” (v. 5). As we read on, we may get the sense that ‘being caused to come near’ to God meant that one was permitted to remain alive; because the act that Moses called the rebels to basically amounted to doing the very thing that Aaron’s two sons—Nadab and Abihu—were killed for doing. In Leviticus 10:1-2, we’re told that those two sons dared to bring “profane fire” before the Lord in the form of incense offered in a censer; with the result that fire went out from the LORD and destroyed them. Now, in order to make proof of who it is that God accepted, they were called upon to do the same. (The fact that Moses said this after falling before the Lord suggests that it was the Lord’s command that Moses tell them this rather than Moses coming up with it on his own.) Because Korah and these other men saw what had happened to Nadab and Abihu, you would think that they would be afraid of doing such a thing. But alas, they were not. The heart grows hard when it’s in rebellion against God! Moses, using their own words against them, said, “You take too much upon yourselves, you sons of Levi!” (v. 8).
C. Moses then goes on to remind them about the great privilege that the sons of Kohath had before God. “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 work of the tabernacle of the LORD, and to stand before the congregation to serve them; and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you? And are you seeking the priesthood also? Therefore you and all your company are gathered together against the LORD. And what is Aaron that you complain against him?” (vv. 9-11). Thus, Moses put his finger on the real nature of their complaint. They weren’t satisfied with the role God had given them. They had the privilege of handling the sacred articles of the tabernacle; but they were jealous of the role that God had given to Moses as leader and Aaron as priest. And isn’t that how “rebellion” in God’s household often occurs? Someone wants more than what God has given them. It’s not really a rebellion against the leaders. It’s a rebellion against God Himself.
III. THE RESISTANCE OF THE SYMPATHIZERS (vv. 12-15).
A. Moses called for those who were sympathetic to the rebellion to also come; but they refused. They also turned Moses’ words against him; saying, “We will not come up! Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, that you should keep acting like a prince over us? Moreover you have not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards. Will you put out the eyes of these men? We will not come up!” (vv. 12-14). It may be that they were, in part, motivated by fear. They had seen what had happened when Nadab and Abihu offered a strange fire to the Lord, and they didn’t want to be involved with that. But they nevertheless maintained their rebellious position against Moses and Aaron.
B. A couple of interesting things should be noted from their words. First they spoke of Egypt as “a land flowing with milk and honey”; but it seems that they forgot that, while in slavery, they had no opportunity to enjoy any of it. How easily, in our rebellion, we forget what it is that God has delivered us from! Second, notice that they complain that Moses has not brought them “into a land flowing with milk and honey, nor given us inheritance of fields and vineyards”; but it seems that they forgot that he did—and that they rejected it (see chapters 13-14)! How easily, in our rebellion, we blame others for the consequences we brought upon ourselves!
C. We’re told in verse 15 that Moses prayed that God not respect their offering—noting that he had taken nothing from them. It may be that Moses spoke out of frustration in these words out of anger; after all, he would really express his frustration in 20:1-13. But it would also be legitimate for him to pray this; because they were in genuine rebellion against God. Truly—as we see when we read on—their offering was NOT accepted!
IV. THE TRIAL BY FIRE (vv. 16-19).
A. Moses repeated his instructions to the rebels—that each man take his censer and appear before the Lord. This seems to be something like “a trial by fire”—and those who were left living would have been clearly those whom God permitted to approach Him in priestly service in the tabernacle. Here, Moses shows true humility and restraint. He allowed God to vindicate Himself and His own servants.
B. Every man among them took his censer, put fire into it, laid incense on it, and stood at the door of the tabernacle of meeting. There would have been two-hundred and fifty censers in all. Moses and Aaron also stood by the door. Just think of what a dreadful sight of rebellion that must have been! And yet, how much more dreadful it must have been when “the glory of the LORD appeared to all the congregation” (v. 19). Truly, God would respond!
V. THE SEPARATION FROM THE SYMPATHIZERS (vv. 20-30).
A. God responded by warning Moses to separate himself from the congregation so He could destroy it. But Moses—as he had done so many times before—pleaded for them. “O God, the God of all the spirits of all flesh, shall one man sin, and You be angry with all the congregation?” (v. 23). The “one man” is most likely Korah. Thus again, Moses proves himself to be nothing of what Korah and the others said.
B. God then commanded that Moses and Aaron go and appeal to the rest of the congregation to separate themselves from those who had been sympathizers with Korah—that is, Dothan and Abiram. The elders of the people went along with them. Note that Or is not involved (see v. 1). It may be that he had repented. “Depart now from tents of these wicked men,” they said. “Touch not nothing of theirs, lest you be consumed in all their sins” (v. 26). Closeness to them communicated association with their rebellion; and distance from them communicated a disassociation with them; and so, peoples’ standing before God was somewhat determined by where they stood with Dothan an Abiram. These men and their families were, perhaps, communicating something of their own hardness of heart in that they went out and stood at the door of their tents.
C. It’s then that Moses made the matter clear. “By this,” he said, “you shall know that the LORD has sent me to do all these works, for I have not done them of my own will. If these men die naturally like all men, or if they are visited by the common fate of all men, then the LORD has not sent me. But if the LORD creates a new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into the pit, then you will understand that these men have rejected the LORD” (vv. 28-30). Note that it was—as Moses said—a matter of rebellion against the Lord.
VI. THE JUDGMENT OF GOD (vv. 31-35).
A. We’re told that no sooner had Moses spoken these words than the earth opened up and swallowed those men and their families alive. What a dreadful scene! And perhaps the fact that they were “alive” as they fell in meant that their cries could be heard going down! Verse 33 tells us that they went in “and all those with them”; which may suggest that some members of the congregation did align themselves with the rebels! We’re told that “they perished from among the assembly” (v. 33); and the impact of it must have been dreadful, because others around them fled at their cry; “for they said, “Lest the earth swallow us up also!” (v. 34).
B. And then, we’re told “And a fire came out from the LORD and consumed the two hundred and fifty men who were offering incense” (v. 35). Only Moses and Aaron were left remaining—although, apparently, some of the sons of Korah survived (see 26:11). Truly God made it clear that no one may approach Him in the worship of His tabernacle except that man whom He has appointed. No one may say, ” What gives you the right to say that your way is the only way?” Clearly, it was God who alone had the right to speak on the matter—and who can oppose Him?”
VII. THE SIGN ON THE ALTAR (vv. 36-40).
A. The censers that were used were holy to the Lord; because they had been offered to Him—even though in a rebellious spirit. Here, God shows us that His purposes are righteous even when those who fulfill them are not. Eleazar, the priestly son of Aaron—who was, it should be remembered, the brother of the very same Nadab and Abihu who had died in the fire before the Lord some time before!—was commanded to go out and pick up all the censers “out of the blaze”; and was to scatter the fire from them some distance away. Imagine what a sobering job that must have been—picking through the smoking remains of these rebels “who sinned against their own souls”! He certainly would never have forgotten the lesson to be learned from it all.
B. To help keep that lesson permanent, he was commanded to take these bronze censers, hammer them out into plates, and cover the brazen altar within the tabernacle with them. This would have constituted a second covering over the altar “to be a memorial tot he children of Israel that no outsider, who is not a descendant of Aaron, should come near to offer incense before the LORD, that he might not become like Korah and his companions, just as the LORD had said to him through Moses” (v. 40). Note how, at the end of it all, Moses’ authority is once again established.
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How dreadful a thing it is, then, to reject God’s way and seek to set up one’s own! It’s not a matter of being “open” and “pluralistic”. It’s a matter of rebellion. As Peter once said of Jesus Christ; “This is the ‘stone which was rejected by you builders, which has become the chief cornerstone.’ Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:11-12).
May we never rebel against God’s way, or seek any other.