NUMBERS 16
It is most important that we should be preserved in the recognition of Christ as Lord, and of His service of grace as Priest, and that we should be kept in true subjection to Him. Satan is specially working in Christendom to stir up rebellion against Christ as Lord and as Priest, and this will develop into complete [p. 202] apostasy. Jude speaks of some as having “perished in the gainsaying of Core”; so that what is before us in this chapter is a fore-shadowing of things which mark “the end of time”.
The standard of revolt was raised by a Kohathite — one who had a peculiarly favoured place in Israel — and by certain sons of Reuben; and they were able to secure the support of no less than 250 “princes of the assembly, summoned to the council, men of renown” (verses 1,2). It makes us think of what Paul said to the Ephesian elders, “From among your own selves shall rise up men speaking perverted things to draw away the disciples after them” (Acts 20:30). In this case many “princes” were drawn into the current of evil, representing those who have a name — leading brethren, as we should say. It shows how watchful we all need to be, even those who have been honoured by God, and have thus acquired place and influence amongst His people. It is even said that “Korah gathered the whole assembly against” Moses and Aaron. The general state was such as to be readily acted on by evil influence. It is usually the case that leaders in rebellion get prominence by being bold enough to voice what is already in many minds.
There is great gain in being under authority, but to act on our own wills is the road to destruction, as we see here. God has vested authority in Jesus; He has made Him Lord and Christ for the blessing of men; it is to our true advantage to be subject to Him. Calling on the Lord out of a pure heart implies that we are in holy, happy submission to Him, and that we have a deep sense of needing His control and support continually. We need to watch against any influence that would take us away from faithful allegiance to Him; He alone is our resource in a dark day. We shall have no power to follow righteousness, faith, love, peace, save [p. 203] as we call on the Lord out of a pure heart. Then being “strong in the grace which is in Christ Jesus” is to prove the gain of His priestly support. But the Korahs not only miss all this, but are in positive revolt against it. Rebellion in the sphere where divine light shines has usually to clothe itself with some semblance of piety. Korah and his band professed to be standing for the holy character of the assembly! They said, “It is enough; for all the assembly, all of them are holy, and Jehovah is among them; and why do ye lift up yourselves above the congregation of Jehovah?” (verse 3). What could be more specious, or better calculated to deceive the hearts of the unsuspecting? (Romans 16: 18). And yet it was the language of audacious rebels who were setting themselves up against divine authority exercised in grace, and who were minded to overturn what Jehovah had appointed, in order to get a place for themselves which He had not given them. They might have found salvation in the recognition of the place God had given to Moses and Aaron — both typical of Christ — but instead of that they were insubordinate and perished.
“When Moses heard this, he fell on his face” (verse 4). Three times in this chapter we find him in this most expressive attitude. How marked the contrast between Korah who “made bold”, and Moses who “fell on his face”! It signified that he left himself, and the whole matter, in the hands of God. For men to assume to be “holy”, and for them to be recognised by God as such, are two very different things. Moses had a deep sense that God would decide the matter, and he was in no hurry to be vindicated; he could afford to wait until “to-morrow”. The long-suffering of the Lord today is that even opposers may have an opportunity to acknowledge the truth (2 Timothy 2:25,26); there is space given for repentance.
[p. 204] But the man who fell on his face had the mind of God, and he discerned what was really working under the pretence of zeal for the holiness of the assembly. It was Korah and his band who wanted to lift up themselves above the congregation of Jehovah. Those who accuse others often expose thereby what is active in their own hearts. Moses, as a prophet of God, laid bare the secrets of these men’s hearts. They were not content with their divinely appointed and honoured place as Levites; they sought the priesthood also (verses 8 - 11). After all that we have read of the Levites in this book it is humbling to find that amongst a class so honoured by God there should arise revolt of such a character that it was visited by one of the most terrible punishments which are recorded in Scripture.
The sin of Korah and his band was that they sought the dignity of priesthood for their own fleshly exaltation. Their speeches were fair, but their real object was to unclothe Aaron of the glory with which God had invested him. The boldness of the flesh is such that it will venture to take, the highest and holiest place without any divine title, in order to glorify itself. There is no greater sin in Christendom than that men should claim to be priests, as a different class from believers in general, so that no others can minister to God as they can, nor can spiritual privileges and blessings be obtained save by their means. It is assuming a place and dignity which belongs to Christ alone as the Mediator and the Priest.
There is a priesthood which attaches to all believers, who are made by Jesus Christ “priests to his God and Father” (Revelation 1:6), and who are being “built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ” (1 Peter 2:6). But this priesthood would never be coveted by a Korah, for it gives one no special place amongst men,
[p. 205] nor does it exalt one above his brethren. The whole hierarchical system would fall to the ground if it were recognised that everyone who has the Spirit is entitled to serve as a priest, and every spiritual person is qualified to do so. The Korahs do not want a priesthood which grace alone confers, and which is the common dignity of all who are sanctified in Christ Jesus. They want a priesthood which will distinguish them from ordinary Christians, and which will attach to them a special sanctity in the eyes of men. This is abhorrent to God, for it involves the setting aside of the distinctive place of the Lord Jesus Christ in the economy of grace just as definitely as the pretensions of Korah involved the setting aside of the distinctive place of Moses and Aaron in that day. It is a grievous sin, which will be fully exposed and judged “to-morrow”. The epistle to the Hebrews dwells much on the priestly office of Christ, and it is to be noted that though there are several passages in that epistle which imply that the saints, as being kindred with Christ, are priests, the epistle gives the title of priest to Christ alone. The Spirit of God, no doubt foreseeing that many Korahs would arise to claim the honour, was minded to preserve His distinctive glory in this character.
“And Moses sent to call Dathan and Abiram, the sons of Eliab; but they said, We will not come up! ... thou must make thyself altogether a ruler over us” (verses 12, 13). Jude says of some that they “despise lordship, and speak railingly against dignities”. This is the spirit which will be headed up in “the lawless one” (2 Thessalonians 2:8); it is the refusal of divine authority, in whatever form it may be set forth. Primarily, of course, authority is set forth in the Lord, but it is found also in those who act under His authority. We are told that before He went away He gave “to his bondmen the authority” (Mark 13:34),
[p. 206] so that the principle of authority is here amongst those who are in subjection to Him. Woe be to those who despise it! The fact that it is allied with meekness and gentleness does not detract from it, though it adds to the guilt of those who despise it. So that two entirely different, and apparently mutually opposed, lines of action are seen in this chapter as moving in concert. There is the grasping at religious power in Korah, and the setting aside of divine authority in Dathan and Abiram. One is ritualism, which brings everything under a sacerdotal caste that lays claim to priesthood. The other is rationalism, which exalts the human mind and will not bow to the authority of the Lord, or of the Scriptures. The two things are very diverse one from the other, but they are both forms of rebellion against Christ. One appeals to the religious element in man and the other to the intellectual element. But both will perish together.
Korah and the 250 princes were told to bring censers and incense before Jehovah, All religious pretensions are very soon going to be tested by God Himself. Moses and Aaron were on that occasion in a very small minority, for “Korah gathered the whole assembly against them to the entrance of the tent of meeting” (verse 19). The rebels were self-deceived to the last moment; apparently their courage never failed them. But at that moment “the glory of Jehovah appeared to all the assembly”. When evil fully declares itself God’s glory is sure to, appear. When there is a direct issue between what is of God and what is opposed to Him, He never fails to appear. He does not leave it uncertain as to what He approves or what He condemns. The whole assembly was at this moment influenced by Korah, and identified with him in opposition to Moses and Aaron. Therefore all were subject to judgment when the glory appeared,
[p. 207] for it appeared as identifying itself with what was despised and rebelled against.
“And Jehovah spoke to Moses and to Aaron, saying, Separate yourselves from the midst of this assembly, and I will consume them in a moment” (verses 20, 21). The persons of whom He could approve in this solemn crisis were those against whom the whole assembly was gathered. The mass of the people deserved to be consumed in a moment. But Moses and Aaron represented something altogether different from strict justice. They represented God known as dwelling amongst His people in grace, of which the priesthood was the great witness. It was the priestly grace seen in Moses and Aaron that saved the situation, and alone preserved such a people from being consumed. What they rebelled against was, in truth, their only hope. The whole assembly had to learn that the intercession of Moses and Aaron was their only preservation from perishing. “And they fell on their faces, and said, O God, the God of the spirits of all flesh! shall one man sin, and wilt thou be wrath with the whole assembly?” (verse 22).
It is beautiful to see Moses and Aaron on their faces interceding for such a people. They had drunk into the true spirit of priesthood, as set up by God in grace on behalf of an imperfect and erring people. The very office supposed that one would be needed who could offer sacrifices for sins. The plate of pure gold — the holy diadem — which was upon the front of Aaron’s turban, inscribed with “Holiness to Jehovah”, was that he might “bear the iniquity of the holy things, which the children of Israel shall hallow in all the gifts of their holy things; and it shall be continually on his forehead, that they may be accepted before Jehovah” (Exodus 28:38). Even their “holy things” would have iniquity connected with them [p. 208] which Aaron was to bear. All this showed that in instituting priesthood God had in mind to deal with His people, not as they might deserve in strict justice, but according to provisions of grace which were made available for them. It showed that God took account of a condition in His people that was the result of sin, and that, according to the very order of the dispensation, He had provided to meet that condition in grace.
In proposing to consume the people in a moment God was really putting Moses and Aaron to the test, to see whether they were imbued with the spirit of grace, of which the priesthood was such a blessed witness. They answered to the test beautifully, as no doubt Jehovah knew that they would. He was more glorified by their attitude and spirit on this occasion than He would have been by consuming the people in a moment. Their action justified Him in having given them the place He had. But grace does not set aside the righteous government of God, nor stay its course with reference to those who may have constituted themselves in a special way enemies of grace. Moses and Aaron were near enough to God to recognise that the time had come for Korah and his band to be judged, and therefore they made a difference between them and the whole assembly who were, for the time, deceived and misled. Korah’s was a sin unto death, and they did not pray for him. Paul did not pray for Alexander the smith; he said, “The Lord will render to him according to his works” (2 Timothy 4:14). Priestly intercession is never indiscriminate. The time may have come for some to be definitively judged while the general ways of God may still be in mercy and grace.
The people generally were spared at the solemn moment we are considering, but conditionally on departing from the tents of those wicked men. It is [p. 209] on that principle there is preservation today. Korahs, Dathans and Abirams have long been rising up against the divine mediatorial and priestly system as established in Christ, and “the whole assembly” has been more or less infected by the spirit of rebellion. But as “the end of the time” has drawn nigh the glory of God has appeared, and has exposed the true character of the influences which have been at work. We are now in the time when a way of escape is pointed out in our being told to “withdraw from iniquity”, and to purify ourselves from vessels to dishonour in separating ourselves from them, according to 2 Timothy 2:19,21.
In chapter 15 “the whole assembly” had to stone the sabbath breaker, but in chapter 16 those who would escape from perishing had to depart from the wicked men who were just about to fall under divine judgment. This corresponds with the difference between 1 Corinthians 5 and 2 Timothy 2. In the former case the wicked person had to be removed from amongst the saints; the evil could then be purged out, and the assembly regain its true character as unleavened. But in the latter case those who name the Name of the Lord are called upon to withdraw from iniquity. The general state of things in the Christian profession is now such that no hope is held out in Scripture of it being remedied by any action of the faithful, but they can still “withdraw from iniquity”, and as owning the authority of the Lord they are under obligation to do so. It is in keeping with this that God’s people are called upon to come out of Babylon that they may not have fellowship in her sins, and receive of her plagues (Revelation 18: 4). It is too late now to correct what is wrong in Christendom; the sentence of judgment has been pronounced upon it; the only thing that can be done is to “depart” from that which is about to be judged unsparingly.
The “iniquity” seen in Korah, Dathan and Abiram was prophetic of much that is abroad today. Everyone knows that in the greater part of Christendom there are those who claim to have priesthood in a special way, and who wield tremendous influence over those who acknowledge their claim. Then, on the other hand, the authority of the true Moses is set at naught by the Dathans and Abirams. Liberty of conscience often means that men claim a right to think what they like, and to do as they please, in regard to religious matters. Whereas every professed Christian is under obligation to be subject in every way, and in every detail, to the authority of the Lord Jesus Christ. Many who do not acknowledge the claims of a false priesthood are found identified with human systems which, however well intentioned their founders may have been, do in practice and principle set aside the order of the house of God, and the authority of Him who is Son over it. But these things will not stand when tested by God; they are about to be swallowed up, and spiritual safety lies in departing from them.
In this solemn case Jehovah made “a new thing” (verse 30, literally, created a creation. See marginal reading of New Translation). “And the earth opened its mouth, and swallowed them up, and their house-holds, and all the men that belonged to Korah, and all their property. And they went down, they and all that they had, alive into Sheol, and the earth covered them; and they perished from among the congregation ... . And there came a fire from Jehovah, and consumed the two hundred and fifty men that had presented incense” (verses 32,33,35). No such terrible judgment had been seen before. It foreshadowed the certain doom of all religious assumption, and insubjection to the authority of Christ. And it is to be observed that Jehovah would have the altar to carry [p. 211] the abiding witness of this judgment. He would not have any to approach Him without being reminded of what had taken place. It is a terrible thing for men to attempt to approach God in the flesh; it means destruction (see verses 36 - 40).
It is happy to recall, though it is not mentioned here, that there was an intervention of sovereign mercy even at such a moment of terrible judgment. “But the children of Korah died not” (Numbers 26:11). They were preserved to sing beautiful psalms, and to be door-keepers in the house of God. It seems to suggest that they had so learned the holiness of God by the terrible doom of their father that they could be trusted to preserve His house from any intrusion of what was unsuitable. And, as having experienced His saving mercy, they could sing sweetly His praises.
We get first in this chapter a day of insolent rebellion; then a “morrow” of vindication for Moses and Aaron, and of unsparing judgment on the rebels. Then another “morrow” follows on which “the whole assembly of the children of Israel murmured ... against Moses and against Aaron, saying, Ye have killed the people of Jehovah”. The assembly gathered together against them. How evident it is that the mind of the flesh is unchanged even by witnessing most terrible judgments; it remains essentially “enmity against God” (Romans 8:7). Is it not certain that if the glory of God appears in relation to such a people — apart from what He is as made known in mediatorial and priestly grace — it can only consume them. God would have this to be clearly understood. If Moses and Aaron had not been there on behalf of the people who despised them those people would have been immediately destroyed. God repeats this twice in one chapter to impress it deeply upon us. But Moses and Aaron were there as representing what God was in an economy [p. 212] marked by redemption, atonement, and by many provisions for God’s glory in relation to a state of evil on man’s part. He would teach us that, apart from the mediatorship and priesthood of Christ, there can be nothing for rebellious man but to be consumed in a moment!
“And Moses and Aaron went before the tent of meeting ... . And they fell on their faces” (verses 43,45). They fell on their faces in recognition of the justice of the condemnation pronounced, but yet in a spirit of intercession for the rebellious people. And Moses, divinely taught, thinks at once of atonement. Without commandment or precedent, for there had been no provision in the law for such rebellion as was now manifesting itself, he bids Aaron, “Take the censer, and put fire thereon from off the altar, and lay on incense, and carry it quickly to the assembly, and make atonement for them; for there is wrath gone out from Jehovah: the plague is begun” (verse 46).
The fire from the altar was the fire which, if it came in contact with rebellious flesh, would consume it in a moment. But that very fire, coming into contact with the precious perfections of Christ, only brought out sweet odour. This scripture is unique as being the only passage, so far as I know, where the thought of atonement is directly connected with incense. Leviticus 16:12,13 comes near to it, for Aaron was to “put the incense upon the fire before Jehovah, that the cloud of the incense may cover the mercy-seat, which is upon the testimony, that he die not”. No doubt the day of atonement was in Moses’ mind when he told Aaron to “Take the censer”. He was to take the one golden censer (Hebrews 9:4), used on the day of atonement. How it would speak to God of what had happened on that great day! The blood of the sin-offering was taken into the holy of holies, but before [p. 213] Aaron took in the blood he took in “the censer full of burning coals of fire from off the altar before Jehovah, and both his hands full of fragrant incense beaten small”. That incense was carried in on the ground that atonement had been made by the death of the bullock of the sin-offering. The blood was carried in afterwards by Aaron, and sprinkled on the front of the mercy-seat and before it. All its divine value was brought before God. But before Aaron took in the blood on his finger he went in with “both his hands full of fragrant incense”. The blood makes atonement, but Christ was not only great enough to do that, but to give an answer to God in the place of atonement which was commensurate with all the greatness and preciousness of His holy Person. It is of this that the incense speaks. It is not only that God has been glorified in all His holy claims with regard to that which had dishonoured Him by the death and blood of the Sin-offering, but there is excess. An answer has been given to Him in the very place of atonement which is most fragrant. The sin is consumed, typically, by the burning of the sin-offering outside the camp, but the holy fragrance of the perfect answer which Christ has given to God in the place of atonement goes into the holiest of all and covers the mercy-seat. It brings before us what is perhaps the greatest and most precious thought in connection with Christ as making atonement. (Any interested reader may refer to “An Outline of the Book of Leviticus”, chapter 16, for more detailed remarks on this great and holy subject.)
Now all this was in the mind of Moses, or at any rate in the mind of the Holy Spirit, when he told Aaron to take the censer, and lay on incense, and make atonement. “And he stood between the dead and the living; and the plague was stayed” (verse 48). How wonderful [p. 214] to think that Christ as Priest — the true Aaron — is standing today between the dead and the living with the golden censer and the fragrant incense! Rebellious flesh in Christendom has deserved to be consumed, but that — sad and solemn as it is — cannot invalidate the precious fact that Christ as Mediator has made God known as acting towards sinful men in infinite grace, and Christ as Priest still stands between the dead and the living with the golden censer and the fragrant incense. What a wondrous moment it is in the ways of God!
This second “morrow” is, I believe, peculiarly typical of the present time. Daring rebellion has come to light in the sphere of Christian profession, but what is dominant in the present ways of God is the grace set forth in Christ as the true Moses and as the true Aaron. On this wondrous “morrow” the glory of God is maintained on entirely different ground from the destruction of the rebels. It is seen as secured by Christ on the ground of His death, and on the ground that all His personal perfection has been brought into the place of sin’s judgment, and has gone up as fragrant incense to God. He brings it before God in a priestly way, and all the forbearance and long-suffering of well-nigh two thousand years is based upon it. Intercession founded on sacrifice can be made in divine righteousness for those who deserve to be consumed. This aspect of priesthood comes into evidence in face of murmurings and rebellion. It was seen in perfection in the Lord, and His beloved servant Stephen fully caught the spirit of it; it was seen, too, in Paul when he says, “May it not be imputed to them” (2 Timothy 4:16).
If any are preserved in life today, or even preserved from being cut off in judgment, it is through the priestly intercession of Christ. And His saints are privileged to share in that holy service. Judgment is [p. 215] imminent, but priestly prayers, breathing out the fragrance of Christ, are still between the dead and the living. We might truly say that the plague has begun. Infidelity, superstition, strong delusions, are abroad on all hands. These things are not simply human folly, or Satan’s power over men; they are often judicial and retributive actions of God, consequent upon Christ not being owned as Lord or honoured as Priest. But the intercession of Christ in heaven, and of His saints on earth, is still staying the plague, and preserving some alive. The very people who are rebellious against Christ, and who despise His saints, owe their lives to Him, and to the prayers of His people.