12<\/strong>. Moses sent to call<\/em> ] Some tribal dispute or difficulty had probably occurred which required the leader’s intervention; and when Moses sent for the persons concerned, they took the opportunity to start a rebellion against him, by refusing to answer the summons.<\/p>\n We will not come up<\/em> ] For ‘come up’ used of going to a superior or a judge cf. Gen 46:31<\/span>, Deu 25:7<\/span>, Jdg 4:5<\/span>.<\/p>\n 12 15<\/strong>. The civil rebellion of Dathan and Abiram against Moses’ leadership.<\/p>\n Moses sent, <\/B>to treat with them, and give them, as he had done Korah and his company, a timely admonition. Which said unto the messengers sent to them by Moses, <\/P> We will not come up, <\/B>to Mosess tabernacle, whither the people used to go up for judgment. Men are said in Scripture phrase to go up<\/I> to places of judgment. See Deu 25:7<\/span>; Rth 4:1<\/span>; Ezr 10:7<\/span>,8<\/span>. But because they would not now go up<\/I>, therefore they went down quick into the pit<\/I>, Num 16:12<\/span>. <\/P> <\/p>\n 12-14. Moses sent to call Dathan andAbiram<\/B>in a separate interview, the ground of their mutinybeing different; for while Korah murmured against the exclusiveappropriation of the priesthood to Aaron and his family, they wereopposed to the supremacy of Moses in civil power. They refused toobey the summons; and their refusal was grounded on the plausiblepretext that their stay in the desert was prolonged for some secretand selfish purposes of the leader, who was conducting them likeblind men wherever it suited him.<\/P><\/p>\n And Moses sent to call Dathan and Abiram, the sons of Eliab<\/strong>,…. He sent messengers to call them to the house of judgment, as the Targum of Jonathan, to the court of judicature, where the Jews suppose Moses, with the seventy elders, were now sitting: it seems these two men departed either before. Moses rose up from prayer, or however before he had finished his speech to Korah and the Levites; which being particularly directed to them, these men might think they had no concern in it, and went away to their own tents:<\/p>\n which said, we will not come up<\/strong>; this answer they returned to the messengers, and by them to Moses, declaring that they denied his power, despised his authority, and would not obey his orders, and therefore refused to come up to the tabernacle, or to the tent of Moses, or to the court of judicature, wherever it was; perhaps the first is best. Aben Ezra thinks, that as the tabernacle was in the midst of the camp, it was on an eminence, wherefore those that came to it might be said to come up to it.<\/p>\n 12 And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: 13 Is it<\/I> 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<\/B>, 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<\/B>, thou, and they, and Aaron, to morrow: 17 And take every man his censer, and put incense in them, and bring ye before the LORD<\/B> every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you<\/I> 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<\/B> appeared unto all the congregation. 20 And the LORD<\/B> 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?<\/P> Here is, I. The insolence of Dathan and Abiram, and their treasonable remonstrance. Moses had heard what Korah had to say, and had answered it; now he summons Dathan and Abiram to bring in their complaints (v.<\/I><\/span> 12<\/span>); but they would not obey his summons, either because they could not for shame say that to his face which they were resolved to say, and then it is an instance of some remains of modesty in them; or, rather, because they would not so far own his authority, and then it is an instance of the highest degree of impudence. They spoke the language of Pharaoh himself, who set Moses at defiance, but they forgot how dearly he paid for it. Had not their heads been wretchedly heated, and their hearts hardened, they might have considered that, if they regarded not these messengers, Moses could soon in God’s name send messengers of death for them. But thus the God of this world blinds the minds of those that believe not.<\/I> But by the same messengers they send their articles of impeachment against Moses; and the charge runs very high. 1. They charge him with having done them a great deal of wrong in bringing them out of Egypt, invidiously calling that a land flowing with milk and honey,<\/I> v.<\/span> 13<\/span><\/U><\/I><\/span>. Onions, and garlick, and fish, they had indeed plenty of in Egypt, but it never pretended to milk and honey; only they would thus banter the promise of Canaan. Ungrateful wretches, to represent that as an injury to them which was really the greatest favour that ever was bestowed upon any people! 2. They charge him with a design upon their lives, that he intended to kill them in the wilderness,<\/I> though they were so well provided for. And, if they were sentenced to die in the wilderness, they must thank themselves. Moses would have healed them, and they would not be healed. 3. They charge him with a design upon their liberties, that he meant to enslave them, by making himself a prince over them.<\/I> A prince over them! Was he not a tender father to them? nay, their devoted servant for the Lord’s sake? Had they not their properties secured, their order preserved, and justice impartially administered? Did they not live in ease and honour? And yet they complain as if Moses’s yoke were heavier than Pharaoh’s. And did Moses make himself a prince? Far from it. How gladly would he have declined the office at first! How gladly would he have resigned it many a time since! And yet he is thus put under the blackest characters of a tyrant and a usurper. 4. They charge him with cheating them, raising their expectations of a good land, and then defeating them (v.<\/I><\/span> 14<\/span>): Thou hast not brought us,<\/I> as thou promisedst us, into a land that floweth with milk and honey;<\/I> and pray whose fault was that? He had brought them to the borders of it, and was just ready, under God, to put them in possession of it; but they thrust it away from them, and shut the door against themselves; so that it was purely their own fault that they were not now in Canaan, and yet Moses must bear the blame. Thus when the foolishness of man perverteth his way his heart fretteth against the Lord,<\/I> Prov. xix. 3<\/I><\/span>. 5. They charge him in the general with unfair dealing, that he put out the eyes of these men,<\/I> and then meant to lead them blindfold as he pleased. The design of all he did for them was to open their eyes, and yet they insinuate that he intended to put out their eyes, that they might not see themselves imposed upon. Note, The wisest and best cannot please every body, nor gain the good word of all. Those often fall under the heaviest censures who have merited the highest applause. Many a good work Moses had shown them from the Father, and for which of these do they reproach him?<\/P> II. Moses’s just resentment of their insolence, v.<\/I><\/span> 15<\/span>. Moses, though the meekest man, yet, finding God reproached in him, was very wroth;<\/I> he could not bear to see a people ruining themselves for whose salvation he had done so much. In this discomposure,<\/P> 1. He appeals to God concerning his own integrity; whereas they basely reflected upon him as ambitious, covetous, and oppressive, in making himself a prince over them, God was his witness, (1.) That he never got any thing by them: I have not taken one ass from them,<\/I> not only not by way of bribery and extortion, but not by way of recompence or gratuity for all the good offices he had done them; he never took the pay of a general, or the salary of a judge, much less the tribute of a prince. He got more in his estate when he kept Jethro’s flock than when he came to be king in Jeshurun. (2.) That they never lost any thing by him: Neither have I hurt any one of them,<\/I> no, not the least, no, not the worst, no, not those that had been most peevish and provoking to him: he never abused his power to the support of wrong. Note, Those that have never blemished themselves need not fear being slurred by others: when men condemn us we may be easy, if our own hearts condemn us not.<\/P> 2. He begs of God to plead his cause, and clear him, by showing his displeasure at the incense which Korah and his company were to offer, with whom Dathan and Abiram were in confederacy. Lord, says he, Respect not thou their offering.<\/I> Herein he seems to refer to the history of Cain, lately written by his own hand, of whom it is said that to him and his offering God had not respect, Gen. iv. 5<\/span>. These that followed the gainsaying of Korah walked in the way of Cain<\/I> (these are put together, Jude 11<\/span>), and therefore he prays that they might be frowned upon as Cain was, and put to the same confusion.<\/P> III. Issue joined between Moses and his accusers. 1. Moses challenges them to appear with Aaron next morning, at the time of offering up the morning incense, and refer the matter to God’s judgment, Num 16:16<\/span>; Num 16:17<\/span>. Since he could not convince them by his calm and affectionate reasoning, he is ready to enter into bonds to stand God’s award, not doubting but that God would appear, to decide the controversy. This reference he had agreed to before (Num 16:6<\/span>; Num 16:7<\/span>), and here adds only one clause, which bespeaks his great condescension to the plaintiffs, that Aaron, against whose advancement they excepted, though now advanced by the divine institution to the honour of burning incense within the tabernacle, yet, upon this trial, should put himself into the place of a probationer, and stand upon the level with Korah, at the door of the tabernacle; nay, and Moses himself would stand with them, so that the complainant shall have all the fair dealing he can desire; and thus every mouth shall be stopped.<\/I> 2. Korah accepts the challenge, and makes his appearance with Moses and Aaron at the door of the tabernacle,<\/I> to make good his pretensions, Num 16:18<\/span>; Num 16:19<\/span>. If he had not had a very great stock of impudence, he could not have carried on the matter thus far. Had not he lately seen Nadab and Abihu, the consecrated priests, struck dead for daring to offer incense with unhallowed fire? and could he and his accomplices expect to fare any better in offering incense with unhallowed hands? Yet, to confront Moses and Aaron, in the height of his pride he thus bids defiance to Heaven, and pretends to demand the divine acceptance without a divine warrant; thus wretchedly is the heart hardened through the deceitfulness of sin. They took every man his censer.<\/I> Perhaps these were some of the censers which these heads of families had made use of at their family-altars, before this part of religious service was confined to the priesthood and the altar in the tabernacle (and they would bring them into use and reputation again); or they might be common chafing-dishes, which were for their ordinary use. Now to attend the solemn trial, and to be witness of the issue, one would have thought Moses should have gathered the congregation against the rebels,<\/I> but it seems Korah gathered them against Moses (v.<\/I><\/span> 19<\/span>), which intimates that a great part of the congregation sided with Korah, were at his beck, and wished him success, and that Korah’s hopes were very high of carrying the point against Aaron; for, had he suspected the event, he would not have coveted to make the trial thus public: but little did he think that he was now calling the congregation together to be the witnesses of his own confusion! Note, Proud and ambitious men, while they are projecting their own advancement, often prove to have been hurrying on their own shameful fall.<\/P> IV. The judgment set, and the Judge taking the tribunal, and threatening to give sentence against the whole congregation. 1. The glory of the Lord appeared,<\/I> v.<\/span> 19<\/span><\/U><\/I><\/span>. The same glory that appeared to instal Aaron in his office at first (Lev. ix. 23<\/span>) now appeared to confirm him in it, and to confound those that oppose him, and set up themselves in competition with him. The Shechinah,<\/I> or divine Majesty, the glory of the eternal Word, which ordinarily dwelt between the cherubim within the veil, now was publicly seen over the door of the tabernacle, to the terror of the whole congregation; for, though they saw no manner of similitude, yet probably the appearances of the light and fire were such as plainly showed God to be angry with them; as when he appeared, ch.<\/I><\/span> xiv. 10<\/span>. Nothing is more terrible to those who are conscious of guilt than the appearances of divine glory; for such a glorious Being must needs be a formidable enemy. 2. God threatened to consume them all in a moment,<\/I> and, in order to that, bade Moses and Aaron stand from among them, v.<\/I><\/span> 21<\/span>. God thus showed what their sin deserved, and how very provoking it was to him. See what a dangerous thing it is to have fellowship with sinners, and in the least to partake with them. Many of the congregation, it is likely, came only for company, following the crowd, or for curiosity, to see the issue, yet not coming, as they ought to have done, to bear their testimony against the rebels, and openly to declare for God and Moses, they had like to have been all consumed in a moment. If we follow the herd into which the devil has entered, it is at our peril.<\/P> V. The humble intercession of Moses and Aaron for the congregation, v.<\/I><\/span> 22<\/span>. 1. Their posture was importuning: they fell on their faces,<\/I> prostrating themselves before God, as supplicants in good earnest, that they might prevail for sparing mercy. Though the people had treacherously deserted them, and struck in with those that were in arms against them, yet they approved themselves faithful to the trusts reposed in them, as shepherds of Israel, who were to stand in the breach when they saw the flock in danger. Note, If others fail in their duty to us, this does not discharge us from our duty to them, nor take off the obligations we lie under to seek their welfare. 2. Their prayer was a pleading prayer, and it proved a prevailing one. Now God would have destroyed them<\/I> if Moses had not turned away his wrath<\/I> (Ps. cvi. 23<\/span>); yet far be it from us to imagine that Moses was more considerate or more compassionate than God in such a case as this: but God saw fit to show his just displeasure against the sin of sinners by the sentence, and at the same time to show his gracious condescension to the prayers of the saints, by the revocation of the sentence at the intercession of Moses. Observe in the prayer, (1.) The title they give to God: The God of the spirits of all flesh.<\/I> See what man is; he is a spirit in flesh, a soul embodied, a creature wonderfully compounded of heaven and earth. See what God is; he is the God of the spirits of all mankind. He forms the spirit,<\/I> Zech. xii. 1<\/I><\/span>. He fathers it,<\/I> Heb. xii. 9<\/I><\/span>. He has an ability to fashion it (Ps. xxxiii. 15<\/span>), and authority to dispose of it, for he has said, All souls are mine,<\/I> Ezek. xviii. 4<\/I><\/span>. They insinuate hereby that though, as the God of the spirits of all flesh,<\/I> he might in sovereignty consume this congregation in a moment, yet it was to be hoped that he would in mercy spare them, not only because they were the work of his own hands, and he had a propriety in them, but because, being the God of spirits,<\/I> he knew their frame, and could distinguish between the leaders and the led, between those who sinned maliciously and those who were drawn in by their wiles, and would make a difference accordingly in his judgments. (2.) The argument they insist on; it is much the same with that which Abraham urged in his intercession for Sodom (Gen. xviii. 23<\/span>): Wilt thou destroy the righteous with the wicked?<\/I> Such is the plea here: Shall one man sin and wilt thou be wroth with all the congregation?<\/I> Not but that it was the sin of them all to join in this matter, but the great transgression was his that first hatched the treason. Note, Whatever God may do in sovereignty and strict justice, we have reason to hope that he will not destroy a congregation for the sin of one, but that, righteousness and peace<\/I> having kissed each other<\/I> in the undertaking of the Redeemer, mercy shall rejoice against judgment.<\/I> Moses knew that all the congregation must perish in the wilderness by degrees, yet he is thus earnest in prayer that they might not be consumed at once, and would reckon it a favour to obtain a reprieve. Lord, let it alone this year.<\/I><\/P> <\/p>\n Verses 12-14:<\/strong><\/p>\n In verse 1, On, the son of Peleth, is listed among those who joined Korah’s rebellion. He is not included in this text; implying that he had withdrawn from the conspiracy.<\/p>\n Moses summoned Dathan and Abiram to appear before him, along with Korah. They refused his summons, in an insolent display of arrogance. They refereed to Egypt as a “land that floweth with milk and honey,” God’s own description of the Land of Canaan. They charged Moses with personal ambition for power, to make himself a “prince” over Israel. And they accused him of deception, but not bringing them to a good and fruitful land as he had promised.<\/p>\n The attitude of Dathan and Abiram showed rebellion against Divinely appointed authority, and a cynical spirit toward others. This attitude is evident today, among some who refuse to submit to God-appointed authority.<\/p>\n 12. And Moses sent to call Dathan and Abiram. He desired, in this way, if it might be, by his holy admonitions, to withhold them from that destruction, on which they were rushing. Therefore he ceased not to provide for their welfare, though he had thus far experienced that they were altogether in a desperate state. Herein he presented a likeness of the loving-kindness of God, by whose Spirit he was directed; not only because he was unwilling to pass sentence without hearing the cause, but also because he endeavored to bring them to repentance, that they might not willfully destroy themselves. Nevertheless it came to pass at this time, as also often afterwards, that not only was the earnestness of the Prophet, with respect to these unbelievers, throw away, but that it hardened them more and more. For we know what was said by Isaiah; <\/p>\n “<\/p>\n Make the heart of this people fat, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with hearts, and convert, and be healed.” (Isa 6:10<\/span>.) <\/p>\n Thus does it please God to discover the wickedness of the reprobate, in order that they may be rendered the more inexcusable. <\/p>\n (12) And Moses sent to call Dathan and Abiram . . . <\/strong>If, as seems probable from Num. 16:3<\/span>, Dathan and Abiram had joined Korah and his company in the address to Moses which is contained in Num. 16:3<\/span>, they must have subsequently withdrawn themselves and retired to their own tents, from which they refused to go up at the bidding of Moses.<\/p>\n 12-14<\/strong>. <\/strong> During the address to the insurgent Levites, the Reubenite leaders had withdrawn. These are now sent for to have an interview with Moses. Dreading his rebuke, they refuse to obey the summons of Moses, sending back their bitter taunts because he had failed to lead them into the land flowing with milk and honey, according to God’s promise. Exo 3:8<\/span>; Exo 3:17<\/span>. In bitter irony they apply this glowing description to Egypt. <\/p>\n Put out the eyes <\/strong> Literally, bore out the eyes of these men; <\/em> that is, wilt thou utterly blind them as to thy purposes? Do you think that you can lead us about in leading-strings, as though stone blind?<\/p>\n Dathan and Abiram Refuse to Respond to Moses’ Summons ( Num 16:12-14<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Num 16:12-13<\/strong><\/span><\/p>\n ‘And Moses sent to call Dathan and Abiram, the sons of Eliab, and they said, “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, but you must necessarily make yourself also a prince over us?” ’ <\/p>\n So Moses, aware of what Yahweh had said too him, then sent for Dathan and Abiram so that he could discuss matter further with them. They were seen as the master minds in the rebellion. But they refused to come, in itself an act of rebellion. The message that they sent back emphasised their treason. They saw Moses as someone who with his false promises had brought them out ‘from a land of milk and honey’, so as to kill them in the wilderness. It was in this sarcastic way that they described Egypt. With such cynicism did they describe what he had accomplished. This reflected how deeply they felt about the fact that they were doomed to wander in the wilderness until all were dead. They were never to enjoy the promises that had been given, and they considered that what they had was worse than what they had had in Egypt, the horror of which had now lessened in their minds. And having done this to them he now wanted to be accepted as Prince over them? But they had accepted him as Prince because he had promised them such good things. Now that those good things had failed they no longer considered him to be their Prince. They did not want him as prince over them. They rejected his claims to authority. <\/p>\n “Is it a small thing –?”<\/strong> Compare Num 16:9<\/span>. The writer depicts Dathan and Abiram as in some sense aping Moses. But Moses was concerned about Yahweh’s privilege given to His servants, Dathan and Abiram were concerned about the benefits the people had failed to receive. Moses looked heavenwards, Dathan and Abiram looked earthwards. <\/p>\n Num 16:14<\/strong><\/span><\/p>\n “<\/strong> 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.” <\/p>\n For the fact was that Moses had not brought them into the land of milk and honey that he had promised them. He had not given them the inheritance of fields and vineyards that he had so vividly described. In their eyes he had clearly failed. And now they were doomed to wander in the wilderness. They did not consider that the problem lay in their own failure. Such people always blame someone else. <\/p>\n “Will you put out the eyes of these men? We will not come up.”<\/strong> ‘These men’ may refer to their messengers, or to their fellow-conspirators, Korah and his band of Levites. The implication was that Moses intended evil towards them, and would act viciously towards them. They did not realise how he was trying to save then from the consequences of their folly. What fools men can be. They forgot what had happened to those who had opposed Moses in Egypt, even to Pharaoh himself. ‘Will you put out the eyes of these men?’ It was common practise in those days to maim captured leaders in some way so that they could never again be a threat. See Jdg 1:6-7<\/span>; Jdg 16:21<\/span>; 2Ki 25:7<\/span>). <\/p>\n Their speech also is put in chiastic form (in the Hebrew). <\/p>\n We will not come up. <\/p>\n Brought us. <\/p>\n From a land of milk and honey. <\/p>\n To a land of milk and honey. <\/p>\n Not brought us. <\/p>\n We will not come up. <\/p>\n The Test. <\/p>\n v. 12. And Moses sent to call Dathan and Abiram, the sons of Eliab,<\/strong> the negotiations till now having been carried on with Korah and his company; which said, We will not come up;<\/strong> they refused to come out to the open space before the Tabernacle. <\/p>\n v. 13. Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey,<\/strong> for so they now designated Egypt, to kill us in the wilderness,<\/strong> for they accused Moses of deliberately exposing them to a slow death in the desert, except thou make thyself altogether a prince over us?<\/strong> That, they insisted, was the object of Moses, to play the lord, the tyrant over them, to make them do his bidding while he lived a life of ease. <\/p>\n v. 14. Moreover, thou hast not brought us into a land that floweth with milk and honey,<\/strong> whereby they sneeringly imply that he had not kept his promises, Exo 4:30<\/span>; Exo 3:7-10<\/span>, or given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? We will not come up. <\/strong> So they flung the charge into the face of Moses that he was boring out the eyes of the people, that is, degrading them to absolute, blind obedience to his wishes and whims, against all individual judgment. <\/p>\n v. 15. And Moses was very wroth,<\/strong> the insulting injustice of the charge provoking him to a just indignation, and said unto the Lord, Respect not Thou their offering;<\/strong> God should not accept their sacrifice, which certainly was a mild form of vindication of his own uprightness; I have not taken one ass from them, neither have I hurt one of them. <\/strong> The charge that Moses had used tyrannical measures at any time was absolutely unfounded. <\/p>\n v. 16. And Moses said unto Korah, Be thou and all thy company before the Lord, thou and they and Aaron, to-morrow;<\/strong> <\/p>\n v. 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,<\/strong> all of them performing one of the chief acts characteristic of the priesthood. <\/p>\n v. 18. And they took every man his censer,<\/strong> they accepted the challenge in a spirit of blasphemous presumption, and put fire in them, and laid incense thereon, and stood in the door of the Tabernacle of the Congregation with Moses and Aaron. <\/strong> They actually had the audacity to press forward to the place which was reserved for the ministrations of the priests. <\/p>\n v. 19. And Korah gathered all the congregation against them,<\/strong> in an attitude of hostility, unto the door of the Tabernacle of the Congregation;<\/strong> he encouraged them to press forward to profane the Sanctuary. And the glory of the Lord appeared unto all the congregation;<\/strong> by some miraculous manifestation the Lord gave a display of His majesty preparatory to punishing the offenders. <\/p>\n v. 20. And the Lord spake unto Moses and unto Aaron, saying,<\/strong> <\/p>\n v. 21. Separate yourselves from among this congregation that I may consume them in a moment. <\/strong> Because the people had taken sides with the rebels, the Lord intended to exterminate the entire congregation in one moment. <\/p>\n v. 22. And they fell upon their faces,<\/strong> in the attitude of most fervent intercession, and said, O God, the God of the spirits of all flesh,<\/strong> Creator and Preserver of all living things, shall one man (Korah) sin, and wilt Thou be wroth with all the congregation?<\/strong> Korah was the leading spirit, he had instigated the rebellion; the rest were guilty indeed, but only inasmuch as they had given heed to his seditious speeches. Apparently the Lord heard the prayer of His servants, for He did not proceed to exterminate all the people. The confident prayer of the believers is a mighty weapon before God. <\/p>\n It is astonishing to observe in the daring confidence of sinners, how they sacrifice truth to resentment. What a perversity must there have been in the minds of these men, to talk of being brought up out of the bondage of Egypt, as the being taken from a land flowing with milk and honey.-But pause, my soul, and consider whether there is not cause enough for thee to take shame to thyself, in the recollection how often thou hast preferred the slavery of sin to the freedom of salvation by JESUS. Oh! for more of that spirit of faith which was in Moses, who esteemed the reproach of CHRIST greater riches than the treasures of Egypt. Heb 11:25-26<\/span> .<\/p>\n Num 16:12 And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:<\/p>\n Ver 12. We will not come up.<\/strong> ] Sturdy rebels, ripe for destruction. See Pro 29:1<\/span> . See Trapp on “<\/em> Pro 29:1 “<\/em> One perhaps had knocked off, and is therefore no more mentioned. Satius est recurrere, quam male currere,<\/em> as that emperor said, Better stop or step back, than run on to utter ruin.<\/p>\n Pro 29:9, Isa 3:5, 1Pe 2:13, 1Pe 2:14, Jud 1:8 <\/p>\n Reciprocal: 2Pe 2:10 – despise<\/p>\n Num 16:12. Moses sent to call Dathan and Abiram To treat with them, and give them, as he had done Korah and his company, a timely admonition. We will not come up To Mosess tabernacle, whither the people used to go up for judgment. Men are said in Scripture phrase, to go up to places of judgment.<\/p>\n And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: 12. Moses sent to call ] Some tribal dispute or difficulty had probably occurred which required the leader’s intervention; and when Moses sent for the persons concerned, they took the opportunity to start a rebellion against … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 16:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4215","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4215","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4215"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4215\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4215"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4215"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4215"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"