35<\/strong>. The sin of Korah’s company was the same as that of Nadab and Abihu (Lev 10:1-2<\/span>), and their punishment was the same. ‘The gainsaying of Korah’ is referred to as a typical sin in Judges 11<\/span>.<\/p>\n 36 40<\/strong> [Heb. 17:1 15]. The fire-pans were made into a covering of the altar, as a memorial of the incident. As Num 16:40<\/em><\/span> shews, this section is written from the later point of view found in Num 16:8-11<\/em><\/span> ; Num 16:16-17<\/em><\/span><\/em>. The writer who inserted them took the test of the fire-pans as proving the superiority of priests to Levites, not of Levites to laymen. (In the Heb. Bible Num 16:36<\/em><\/span> forms the beginning of ch. 17)<\/p>\n Compare the marginal references The fire came out from the sanctuary or the altar.<\/P><\/p>\n From the Lord; <\/B>i.e. from the cloud, wherein the glory of the Lord appeared, Num 16:19<\/span>, to give sentence in this cause. <\/P> <\/p>\n 35. there came out a fire from theLord<\/B>that is, from the cloud. This seems to describe thedestruction of Korah and those Levites who with him aspired to thefunctions of the priesthood. (See Num 26:11<\/span>;Num 26:58<\/span>; 1Ch 6:22<\/span>;1Ch 6:37<\/span>).<\/P><\/p>\n And there came out a fire from the Lord<\/strong>,…. Flashes of lightning from the cloud in which he was:<\/p>\n and consumed the two hundred and fifty men that offered incense<\/strong>; not that it reduced them to ashes, but took away their lives, struck them dead at once, in like manner as Nadab and Abihu were, who though said to be devoured by the fire, yet their bodies remained, Le 10:2<\/span>; and is often the case of persons killed by lightning; though Josephus a thinks they were so consumed as that their bodies were no more seen, and who is express for it that Korah perished with them in this manner; which is not improbable, since he took his censer and offered incense with them, and was the ringleader of them, and the person that contended with Aaron for the priesthood, which was to be determined in this way; and though he is not mentioned it may be concluded, as Aben Ezra observes, by an argument from the lesser to the greater, that if the men he drew in perished, much more he himself; and the same writer observes, that in the song of the Red sea, no mention is made of the drowning of Pharaoh in it, only of his chariots and his host, and yet he himself was certainly drowned: now these men burning incense which belonged only to the priests of the Lord, were by just retaliation consumed by fire, and which made it plainly appear they were not the priests of the Lord; and the judgment on them was the more remarkable, that Moses and Aaron, who stood by them, remained unhurt. This was an emblem of the vengeance of eternal fire, of everlasting burnings, Jude 1:11<\/span>.<\/p>\n a Antiq. l. 4. c. 3. sect. 4.<\/p>\n The other 250 rebels, who were probably still in front of the tabernacle, were then destroyed by fire which proceeded from Jehovah, as Nadab and Abihu had been before (Lev 10:2<\/span>).<\/p>\n 35 And there came out a fire from the LORD<\/B>, and consumed the two hundred and fifty men that offered incense. 36 And the LORD<\/B> spake unto Moses, saying, 37 Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. 38 The censers of these sinners against their own souls, let them make them broad plates for<\/I> a covering of the altar: for they offered them before the LORD<\/B>, therefore they are hallowed: and they shall be a sign unto the children of Israel. 39 And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for<\/I> a covering of the altar: 40 To be<\/I> a memorial unto the children of Israel, that no stranger, which is<\/I> not of the seed of Aaron, come near to offer incense before the LORD<\/B>; that he be not as Korah, and as his company: as the LORD<\/B> said to him by the hand of Moses.<\/P> We must now look back to the door of the tabernacle, where we left the pretenders to the priesthood with their censers in their hands ready to offer incense; and here we find,<\/P> I. Vengeance taken on them, v.<\/I><\/span> 35<\/span>. It is probable that when the earth opened in the camp to swallow up Dathan and Abiram a fire went out from the Lord and consumed the 250 men that offered incense,<\/I> while Aaron that stood with them was preserved alive. This punishment was not indeed so new a thing as the former, for Nadab and Abihu thus died; but it was not less strange or dreadful, and in it it appeared, 1. That our God is a consuming fire.<\/I> Is thunder a sensible indication of the terror of his voice? Lightning is also the power of his hand. We must see in this his fiery indignation which devours the adversaries, and infer from it what a fearful thing it is to fall into the hands of the living God,<\/I> Heb. x. 27-31<\/I><\/span>. 2. That it is at our peril if we meddle with that which does not belong to us. God is jealous of the honour of his own institutions, and will not have them invaded. It is most probable that Korah himself was consumed with those 250 that presumed to offer incense; for the priesthood was the thing he aimed at, and therefore we have reason to think that he would not quit his post at the door of the tabernacle. But, behold, those are made sacrifices to the justice of God who flattered themselves with the hopes of being priests. Had they been content with their office as Levites, which was sacred and honourable, and better than they deserved, they might have lived and died with joy and reputation; but, like the angels that sinned, leaving their first estate,<\/I> and aiming at the honours that were not appointed them, they were thrust down to Hades,<\/I> their censers struck out of their hands, and their breath out of their bodies, by a burning which typified the vengeance of eternal fire.<\/I><\/P> II. Care is taken to perpetuate the remembrance of this vengeance. No mention is made of the taking up of their carcases: the scripture leaves them as dung upon the face of the earth; but orders are given about their censers, 1. That they be secured, because they are hallowed. Eleazar is charged with this, v.<\/I><\/span> 37<\/span>. Those invaders of the priesthood had proceeded so far, by the divine patience and submission, as to kindle their incense with fire from off the altar, which they were suffered to use by way of experiment: but, as soon as they had kindled their fire, God kindled another, which put a fatal final period to their pretensions; now Eleazar is ordered to scatter the fire, with the incense that was kindled with it, in some unclean place without the camp, to signify God’s abhorrence of their offering as a polluted thing: The sacrifice of the wicked is an abomination to the Lord.<\/I> But he is to gather up the censers out of the mingled burning, God’s fire and theirs, because they are hallowed.<\/I> Having been once put to a holy use, and that by God’s own order (though only for trial), they must not return to common service; so some understand it: rather, they are devoted,<\/I> they are an anathema; and therefore, as all devoted things, they must be made some way or other serviceable to the glory of God. 2. That they be used in the service of the sanctuary, not as censers, which would rather have put honour upon the usurpers whose disgrace was intended; nor was there occasion for brazen censers, the golden altar was served with golden ones; but they must be beaten into broad plates for a covering of the brazen altar,<\/I> v.<\/span> 38-40<\/span><\/U><\/I><\/span>. These pretenders thought to have ruined the altar, by laying the priesthood in common again; but to show that Aaron’s office was so far from being shaken by their impotent malice that it was rather confirmed by it, their censers, which offered to rival his, were used both for the adorning and for the preserving of the altar at which he ministered. Yet this was not all; this covering of the altar must be a memorial to the children of Israel,<\/I> throughout their generations, of this great event. Though there was so much in it astonishing, and though Moses was to record it in his history, yet there was danger of its being forgotten in process of time; impressions that seem deep are not always durable; therefore it was necessary to appoint this record of the judgment, that the Levites who attended this altar, and had their inferior services appointed them, might learn to keep within their bounds, and be afraid of transgressing them, lest they should be made like Korah and his company, who were Levites, and would have been priests. These censers were preserved in terrorem,<\/I> that others might hear and fear, and do no more presumptuously. Thus God has provided that his wonderful works, both in mercy and judgment, should be had in everlasting remembrance, that the end of them may be answered, and they may serve for instruction and admonition to those on whom the ends of the world are come.<\/I><\/P> <\/p>\n 35. And there came out a fire from the Lord. The diver-sky of the punishments had the effect of awakening more astonishment in the people, than as if all had been destroyed in the same manner, although God’s anger raged more fiercely against the original authors of the evil, so as to make it manifest that each received a recompense according to the measure of his iniquity. He says that a fire went forth from Jehovah, because it was not kindled naturally, nor accidentally, but was accompanied by conspicuous marks, which showed that it was sent by Him. Yet I do not reject the opinions of others, viz., that God thundered from heaven, since thus His power would have been more manifestly exerted. <\/p>\n (35) And there came out a fire from the Lord . . . <\/strong>It was thus, as Bishop Wordsworth has observed, that Korah and his company were punished by the same element as that by which they had sinned.<\/p>\n 35<\/strong>. <\/strong> A fire <\/strong> A stroke of lightning from the cloudy pillar. <\/p>\n Consumed the two hundred and fifty <\/strong> This occurred at the door of the tabernacle. If the earth had not swallowed up these, Aaron and his sons and the tabernacle itself would have been in jeopardy.<\/p>\n Fire Consumes the Offerers of the Incense (16:35).<\/strong> <\/p>\n Num 16:35<\/strong><\/span><\/p>\n ‘And fire came forth from Yahweh, and devoured the two hundred and fifty men who offered the incense.’ <\/p>\n Then fire came down from heaven and devoured the band of Levites who were offering incense. Compare Lev 10:2<\/span>. This seems to have been the especial fate for offering incense wrongly. The thought may have been as a reaction to the desecration of what was holy, the fire of judgment, or as a means of purifying the place where they had been, the fire of cleansing (compare Isa 4:4<\/span> where both are in mind). The text is not specific on whether this happened at the same time. That was irrelevant. What mattered was that Yahweh had vindicated the Aaronic priesthood. <\/p>\n As Korah had been offering the incense with them it is possible that he was included. Interestingly we are nowhere told what happened specifically to Korah. Num 26:10<\/span> tells us that he died at the same time but is ambiguous about exactly how. The concentration here was on Dathan and Abiram. This would seem to confirm that they and their Reubenite supporters had been the greater overall threat, and he but the front man with individual ambitions, shared by the band of Levites gathered with him. As his sons survived (Num 26:11<\/span>) his whole family do not appear to have been involved. It would also seem to confirm that Korah was consumed with the idea of the priesthood for himself rather than overall rebellion. <\/p>\n We must assume that the non-mention of Korah was deliberate, however he died. The point being made is that he was now a non-man, a non-mentionable, his name had been blotted out of Israel. It was left to all to recognise that he either perished along with his band of Levites, or with his fellow-conspirators (Num 26:8-10<\/span>). <\/p>\n Whether the fire was a thunderbolt or a particularly ferocious result of lightning strikes is left to us to surmise. But whichever it was, it was both particular with regard to its victims and cumulative in its effect. <\/p>\n Num 16:35<\/span><\/em><\/strong>. <\/strong>There came out a fire from the Lord<\/em><\/strong><\/strong> After this stupendous destruction of Korah, Dathan, Abiram, and all that belonged to them, the two hundred and fifty princes convened under Korah at the tabernacle, and assuming the priests’ office with their censers, were struck dead in an instant by lightning from the cloud of glory, like Nadab and Abihu. See Lev 2:4<\/span>. Moses and Aaron, who stood near them, received no hurt. Num 16:37-38<\/span><\/em>. Speak unto Eleazar, <\/em>&c.] As the censers had been offered to the Lord, and so were separated from every common use, (see Mede’s works, book 1: disc. 2 p. 18.) he orders, first, that the incense, or holy fire, <\/em>which was still burning in them, should be thrown out at some distance from the tabernacle, probably into that place where they used to throw the ashes; Lev 6:11<\/span> and then, that the censers <\/em>themselves should be beaten into broad plates, and laid over the great brazen altar which was always in view of the people, and, consequently, where they would have these plates as a sign always before them, to perpetuate the memory of this rebellion, (Num 16:40<\/span>.) and warn others from the like. <\/p>\n While the LORD’S judgments were manifesting to the rebellious in the camp, the LORD was manifesting himself as a consuming fire to the ring-leaders at the door of the tabernacle. See what an awful thing it is to fall into the hands of the living GOD? But my soul! contemplate with all due reverence the cause. It was for daringly offering incense, assuming the office of the priesthood. The offence was not leveled against Aaron so much as GOD. And yet doth not every man now in the present hour do this, when he presumes to approach GOD in the incense of his own merits and righteousness, and hereby sets at nought the infinitely precious merits and incense of JESUS? Oh! what sparing mercy have you and I found, my brother in transgression, in the survivings we have had amidst multiplied presumptions of this nature. Dearest LORD! give me henceforth to see thee as the beloved apostle did, in this thy most endearing office and character; and cause me to esteem it my highest joy to come under thy blessed influence. Rev 8:3-4<\/span> .<\/p>\n “Handfuls of Purpose”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “Consumed the two hundred and fifty wen that offered incense.” <\/em> Num 16:35<\/p>\n No man is indispensable to God. Better that incense be not offered than that the censer be swung with unworthy hands. Officialism does not necessarily involve personal fitness. Incense does not disinfect corrupt hearts. The man, not the censer, is the standard of determination. Officialism in the Church often destroys the sensitiveness of the heart. What is true of officialism is true of any repetition that ends in familiarity. Mechanical religion is easily acquired; it is merely a trick of the hand, it is not the sacrifice of the heart. God’s anger burns most hotly against unfaithful leaders. He may be more angry with parents than with children, with preachers than with hearers, with the experienced than with the inexperienced. God relies not upon the number but upon the character of his servants. The removal of two hundred and fifty men was a serious numerical loss, but as to character, quality, and spiritual effectiveness, there was no loss whatever. The tree is the better for the cutting off of the dead branches. That which has ceased to be useful should cease to be cumbersome. When God looks through all his hosts that he may number and value them, he will cut off no man whose spirit is true, whose purpose is noble, and whose thought is steadfast. An awful picture presents itself to the imagination as we look back upon blighted ministries, unworthy characters, dishonoured servants, and the whole line of disaster and wreckage. Many who started well have brought upon themselves the consuming anger of God. The comforting thought is that in all this judgment and desolation God reveals his kingdom as a kingdom of righteousness, truth, and purity. “Be ye clean that bear the vessels of the Lord.”<\/p>\n Num 16:35 And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.<\/p>\n Ver. 35. And there came out a fire.<\/strong> ] By fire they sinned, and by a fire they suffer: – <\/p>\n “ Per quod quis peccat, per idem punitur ipse.<\/em> ”<\/p>\n two hundred and fifty. Plus the 14,700 of Num 16:49 <\/p>\n And there: Num 11:1, Num 26:10, Lev 10:2, Psa 106:18 <\/p>\n two hundred: Num 16:2, Num 16:17 <\/p>\n Reciprocal: Gen 4:4 – had Exo 29:9 – the priest’s Lev 6:10 – consumed Num 3:10 – and the stranger Num 16:6 – General Num 16:48 – General Deu 32:22 – For a fire 2Ki 1:10 – let fire 1Ch 13:10 – there he died 1Ch 23:13 – to burn incense 2Ch 26:16 – to burn 2Ch 29:11 – burn incense Job 38:35 – Canst Psa 18:8 – went Psa 29:7 – flames Psa 50:3 – a fire Psa 141:2 – as incense Psa 148:8 – Fire Isa 10:17 – for a flame Eze 8:11 – every Amo 7:4 – called Heb 5:4 – General Heb 10:27 – fiery Heb 12:29 – General Rev 13:13 – he maketh Rev 20:9 – and fire<\/p>\n Num 16:35. From the Lord From the cloud, wherein the glory of the Lord appeared.<\/p>\n And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. 35. The sin of Korah’s company was the same as that of Nadab and Abihu (Lev 10:1-2), and their punishment was the same. ‘The gainsaying of Korah’ is referred to as a typical sin in … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 16:35”<\/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-4238","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4238","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=4238"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4238\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4238"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4238"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4238"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible 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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/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":"