The Rebellion of Korah
16: 1-3
The rebellion of Korah DIG: What were the specific complaints of Korah and the Reubenites? How did they make their power play sound “spiritual?” How might such revolts against their leaders undermine the Israelites ability to survive the wilderness wanderings? How does this help to explain the severity of God’s punishment? Was it just? Why or why not?
REFLECT: What do these verses teach us about respecting those that ADONAI has put over us? Have you ever been guilty of grumbling or complaining about your spiritual leaders? Have you ever felt jealous about the ministry God has given someone else? Are you content with the role that YHVH has given you? What is your spiritual gift and how are you using it?
Parashah 38: Korah (Korah) 16:1 to 18:32
(See my commentary on Deuteronomy, to see link click Af – Parashah)
The Key People are Korah, Dathan, Abiram, Moshe, 250 leaders of Isra’el, Aaron, Eleazar, and the Levites.
The Scene is near the entrance to the Tabernacle, the last location mentioned, driven to Hormah.
The Main Events include Korah’s rebellion, the ground opening up to swallow the rebels and their households, 250 more lay followers with censers consumed by fire, Eleazar hammering bronze censers into the altar covering as a memorial, more complaints and a plague, 12 rods collected, Aaron’s rod buds as a sign against the rebels, Levites given for help in Tabernacle service while common Israelites are forbidden to enter and approach ADONAI, tithes and offerings first dedicated to the LORD, the rest used to support the priests.
In this anticipatory passage (to see link click Ac – Numbers from a Messianic Jewish Perspective: Anticipatory Passages) the introduction of the chief villain and the hero of Isra’el’s rebellions in the wilderness, Korah (Chapter 16) and Phinehas (Chapter 25), has been anticipated by the genealogy in Exodus (see the commentary on Exodus Bh – These Were the Heads of the Families of Moses and Aaron), which purposefully ends with these two names.301
The rebellion continued to spread: From the Levites, to the lay leaders, to all the people.
A few months after Moses had announced that they would not be entering the Promised Land after all, there was a rebellion. Korah, Dathan, Abiram, and 250 influential men rose up against Moshe. It was not really surprising. Moses’ plan of wandering around in the wilderness until the Exodus generation had all died was probably not too popular. It was a bit of a hard sell. Furthermore, Korah and his rebels had begun to question the legitimacy of Moshe’s prophetic office. He claimed that he heard directly from YHVH, but who could say that it was true? How were they even to know that he was really sent by God? Furthermore, it seemed a little suspicious that, out of all the people in Isra’el, the person chosen to be the high priest just happened to be Moses’ big brother! Doubt and discontent turned to contempt and rebellion.302
Now Korah, the son of Izhar, the son of Kohath (see At – The Clan of Kohath), the son of Levi, and the first cousin of Moses, along with Dathan and Aviram, descendants of Reuben, conspired together and rebelled against Moshe (see the commentary on Jude Aq – They Have Taken the Way of Cain, Rushed into Balaam’s Error, and have been Destroyed by Korah’s Rebellion). The Kohathites and the Reubenites were neighbors in the camp (see Am – The Camp of the Twelve Tribes of Isra’el) and could have easily communicated with each other. Perhaps the Reubenites could not come to grips with the fact that they had lost their position as the firstborn (see the commentary on Genesis Le – Reuben, You are My Firstborn, Turbulent as the Waters, You Will No Longer Excel). Reuben was the eldest, and his descendants thought that they should have been camped on the honored east side, facing the entrance of the Tabernacle, instead of Judah. This is probably why they kept this bitterness in their hearts.
Korah, Dathan and Aviram were joined by another 250 laymen. These were not rogues; however, they were leaders of the community, key members of the council, men of reputation (16:1-2b). Thus, the text draws considerable attention to the fact that this rebellion was not carried out by rude, brazen ruffians but, credible leaders, esteemed men of rank. Their dissatisfaction with the privilege they had received by God’s grace made their rebellion extremely tragic. They wanted more . . . and this intimidating mob brought their venomous accusations to Moshe in an attempt to discredit him.
Aaron was under attack as well because Korah wanted to be able to function as a priest. Since Korah was a first cousin to Moses and Aaron, he was jealous that he was only a Levite. Not only that, but Moses had appointed Elizaphan, a Levite, son of Uzziel, another first cousin, as leader of the house of the priestly Kohathites (3:30). This must have driven Korah crazy. Why hadn’t Moshe appointed him! So, Korah and his conspirators found all kinds of reasons to rebel. It seems for years they allowed this resentment to build up.
In addition, the nation was under the sentence of God’s judgment, and these men knew that they were a part of the doomed community. Perhaps the rebels thought that by a forced change of guard they might even reverse the fortunes of the people. They assembled themselves (suggesting a well-thought-out conspiracy) against Moshe and Aaron and said to them, “You have gone too far! After all, the entire community is holy, every one of them, and ADONAI is among them. Indeed, ever since Exodus 40:34-38 the Sh’khinah glory was among the people. Nevertheless, they asked, “So why do you lift yourselves up above ADONAI’s assembly” (16:3)? He was probably basing his claim on Exodus 19:6 where it says: You will be for me a kingdom of priests and a holy nation. But that meant that Isra’el was a nation that was to be set apart, not that everyone was supposed to be a priest. Therefore, they were drawing the wrong conclusions. Just because the Sh’khinah glory was among the people, and just because the nation was holy, it didn’t negate the fact that ADONAI had ordained a priesthood (see the commentary on Leviticus Av – The Ordination Ceremony of the Priesthood).
So, this was not just a momentary, casual play of a motley crew. They had not just come up to Moses and Aaron, but against them; the preposition against is significant.303 The precise cause for this rebellion is not at all clear within the story of Numbers 16 itself. Presumably, the mediation of the mitzvot in Numbers 15 through Moshe (15:1, 17, 22-23), and the emphasis on the role of Aaron as high priest in receiving sacrifices and making atonement (15:25, 28, and 33) provided the immediate context for inciting the revolt.304
When Korah and his cohorts said that the entire nation was holy, they emphasized the word entirely. They also insisted that the LORD was in the midst of the entire community, not just residing in the privacy of the Tabernacle. Their claims bore truth, but it was distorted. The entire nation was, indeed, holy, but the claims of Korah and company ignored the sovereign will of YHVH. They seemed to be arguing for a democratization of divine privilege. But in reality, they only wanted a shift in power . . . to themselves.
The pattern of leadership that ADONAI had established in Isra’el was not an even-handed, ideal democracy. His pattern was, and is, a theocracy – rule by God – mediated through a divinely sanctioned regent. In the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of the Torah) that was Moshe, and in the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace) that person is Yeshua Messiah. Yes, the leaders had more privilege than the common people, and Moses and Aaron were the most privileged and had the greatest responsibilities. A prudent response of a privileged person is gratitude to Ha’Shem and loyal service to His praise. Only a fool would attack the structure of God’s rule based on the mistaken notion of democracy. And fools the rebels became.305
Whether it’s the ancient camp of Isra’el or a modern city, no society can function without subordination (which does not imply inferiority). Somebody has to be in charge. Parents have authority in the home, teachers in the classroom, managers in the factory or office, and civil servants in the city or nation (see the commentary on Romans De – Respecting Civil Authority). When this kind of order breaks down, then society is in serious trouble. God, in His sovereignty, had chosen Moses to be the leader of the nation and Aaron to be the high priest, and this rebellion against the will of God and brought serious division to the camp.
The selfish desire for greatness and authority is a common theme in Scripture, whether it’s Korah’s opposing Moshe and Aaron, Absalom defying his father (see the commentary on the Life of David Do – Absalom’s Conspiracy), Adonijah claiming David’s crown for himself (see the commentary on the Life of Solomon Ak – King Me!), or the apostles arguing over which of them was the greatest (see the commentary on The Life of Christ Gg – The Greatest in the Kingdom of Heaven). And yet the most important place in the Church is the place of God’s choice, the place He prepared for us to fill. The important thing isn’t status, but faithfulness, doing the work that ADONAI wants us to do. Every member of the Body of Messiah, has a spiritual gift to be used for serving others, and therefore every member is important to God and to the Church (see the commentary on First Corinthians Cr – Unified and Diversified).306
Dear Heavenly Father, Praise You that what is most wonderful, most awesome, most fantastic is a relationship with you! Many things seem good – but they last only for a moment in time. Ruling power is over so soon (First Kings 15:25, 16:8, 25). The applause and cheers of the crowd quickly ends (Matthew 21:9 and 27:20-23). Fame disappears like smoke. Money and fortunes fade away (Matthew 19:21). But, of everlasting value is a lifetime of loving and following You! What a joy to receive You as Lord and Savior (Romans 10:9-10) and so become Your child. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). You are perfect, wise and loving in all that You do! Even when You discipline, it is done from a heart of love to bring Your wayward child back to You for greater joy! Because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12:6). Thank You that when I focus on how wonderful You are, the things of this world lose value and all that is important to me is to please You and offer back to You a life of love. In Messiah Yeshua’s holy Name and power of His resurrection. Amen
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