Read-Post Through the Bible

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This is a very notable chapter in the Bible, and very much immediately applicable to the situation in the church and the word today. And in which we can see clear Scriptural parallels such as between  the Pharisees and the LORD in John, and the Corinthians and Paul.

"Against an elder receive not an accusation, but before two or three witnesses. {20} Them that sin rebuke before all, that others also may fear" (1 Tim 5:19-20).

Once again, unwarranted, egotistical rebellion in the camp, with three malcontents and sympathizers rising up against the meek man of God, with 14, 700 suffering  deadly consequences. While Moses was constantly confirmed by God to be His man, and the leader of Israel, and who exercised that role in humility, courage and faithfulness and fairness, Korah, Dathan and Abiram represent those harbor resentment and or desire for vain glory, and thus manifest a spirit of rebellion toward authority. Only when duty towards God clearly requires that we disobey man it is possible that instances of disobedience to man may be necessary, but men such as these three supercilious souls have a default disposition to rebellion against established authority, and act of of selfish desire for their own glory (contra. Jn. 8:50). And such.are leaders of those who are similarly inclined. These are often prone to be inordinately suspicious and promote outlandish conspiracy theories and to ascribe malicious intent to Godly leaders (v.13), all of which that serves their rebellious agenda. 

 (Jude 1:8-11)  "Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.  Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. {10} But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.  Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core."

Moses stands in stark contrast to such, as when challenged the first thing he does, with no pretense, is  to fall on His face in seeking God (v. 4). And since, like the LORD Jesus, His authority came from above, Moses, having heard from God, presents the criteria by which it shall be known who belongs to the Lord and who is holy; and who God will have to come near unto Him (vs. 5-30).  And “Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind” (v. 28; cf. Jn. 3:21; 9:33; 14:10).
 
The rebels, true to form, and likely fearing they had acted presumptuously and not in truth refuse to come up (cf. Jn. 3:20), and like their master in Hell, charge God via Moses with malicious intent and selfish self-exaltation, the very thing they are guilty of (vs. 12-14)!  In response, Moses, who is “not soon angry” (Titus 1:7) as a pastor must not be, manifest righteous anger (“26  Be ye angry, and sin not”: Eph. 4:6), and intercedes to God against the rebels, which is not a good place to be in a prayer by a righteous man of God. 

"And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted" (Mat 23:12). The three leaders of the rebellion who exalted themselves are physically abased, and a fire form the LORD consumes their 250 cohorts, to spiritually spend eternity in the lake of fire place prepared for the original rebel (Mt. 25:41; Rv. 20:10). Meanwhile Moses, who humbled Himself under the mighty hand of God (1 Pt. 5:6), is exalted.

Yet incredibly, as the rebellious “conspiracy was strong” (2Sam. 15:12), despite the manifest judgment of God upon the rebels, no sooner had a day passed since the Divine execution of the rebels then their sympathizers “murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.” (v. 41). But "If this man were not of God, he could do nothing" (John 9:33) as he did.  Rather than standing in the fearful awe of an Almighty and just God, and thanking God that He dealt with wicked rebellion, they add to it. God next proposes to Moses that He consume the entire congregation of Israel, which would be an entirely just and long overdue solution, and thus a deadly plague begins. However, God also is testing Moses, and Moses mercifully intercedes to spare what he can of God's flock, sending Aaron out to make a type of atonement for the sinners. By this most of Israel is spared by God's mercy, but with 14,700 fresh graves dug as testimony to man's sinful rebellion against God's holy laws and His gracious provision of Moses, and of His just judgment which must follow.

"And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none. Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord GOD." (Ezek 22:30-31).  We will not seek to attempt to reconcile any seeming dichotomy between God's sovereignty and man's responsibility here,


Numbers 16 -
The rebellion of Korah and his company against Moses, Num_16:1-3. He directs them how to try, in the course of the next day, whom God had called to the priesthood, Num_16:4-11. Dathan and Abiram use the most seditious speeches, Num_16:12-14. Moses is wroth, Num_16:15; and orders Korah and his company to be ready on the morrow with their censers and incense, Num_16:16-18. Korah gathers his company together, Num_16:19. The glory of the Lord appears, and he threatens to consume them, Num_16:20, Num_16:21. Moses and Aaron intercede for them, Num_16:22. The people are commanded to leave the tents of the rebels, Num_16:23-26. They obey, and Korah and his company come out and stand before the door of their tents, Num_16:27. Moses in a solemn address puts the contention to issue, Num_16:28-30. As soon as he had done speaking, the earth clave and swallowed them, and all that appertained to them, Num_16:31-34; and the 250 men who offered incense are consumed by fire, Num_16:35. The Lord commands Eleazar to preserve the censers, because they were hallowed, Num_16:36-38. Eleazar makes of them a covering for the altar, Num_16:39, Num_16:40. The next day the people murmur anew, the glory of the Lord appears, and Moses and Aaron go to the tabernacle, Num_16:41-43. They are commanded to separate themselves from the congregation, Num_16:44, Num_16:45. Moses, perceiving that God had sent a plague among them, directs Aaron to hasten and make an atonement, Num_16:46. Aaron does so, and the plague is stayed, Num_16:47, Num_16:48. The number of those who died by the plague, 14,700 men, Num_16:49, Num_16:50. – Clarke

Num_16:1
The authors of the rebellion were Korah the Levite, a descendant of the Kohathite Izhar, who was a brother of Amram, an ancestor (not the father) of Aaron and Moses (see at Exo_6:18), and three Reubenites, viz., Dathan and Abiram, sons of Eliab, of the Reubenitish family of Pallu (Num_26:8-9), and On, the son of Peleth, a Reubenite, not mentioned again.  – K+D

Num 16:1-11 -
Pride and ambition occasion a great deal of mischief both in churches and states. The rebels quarrel with the settlement of the priesthood upon Aaron and his family. Small reason they had to boast of the people's purity, or of God's favour, as the people had been so often and so lately polluted with sin, and were now under the marks of God's displeasure. They unjustly charge Moses and Aaron with taking honour to themselves; whereas they were called of God to it. See here, 1. What spirit levellers are of; those who resist the powers God has set over them. 2. What usage they have been serviceable. Moses sought instruction from God. The heart of the wise studies to answer, and asks counsel of God. Moses shows their privileges as Levites, and convicts them of the sin of undervaluing these privileges. It will help to keep us from envying those above us, duly to consider how many there are below us. - MHCC

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Num 16:1-11 -
Here is,
I. An account of the rebels, who and what they were, not, as formerly, the mixed multitude and the dregs of the people, who are therefore never named, but men of distinction and quality, that made a figure. Korah was the ring-leader: he formed and headed the faction; therefore it is called the gainsaying of Korah, Jud_1:11. He was cousin-german to Moses, they were brothers' children, yet the nearness of the relation could not restrain him from being insolent and rude to Moses. Think it not strange if a man's foes be those of his own house. With him joined Dathan and Abiram, chief men of the tribe of Reuben, the eldest son of Jacob. Probably Korah was disgusted both at the preferment of Aaron to the priesthood and the constituting of Elizaphan to the head of the Kohathites (Num_3:30); and perhaps the Reubenites were angry that the tribe of Judah had the first post of honour in the camp. On is mentioned (Num_16:1) as one of the heads of the faction, but never after in the whole story, either because, as some think, he repented and left them, or because he did not make himself so remarkable as Dathan and Abiram did. The Kohathites encamped on the same side of the tabernacle that the Reubenites did, which perhaps gave Korah an opportunity of drawing them in, whence the Jews say, Woe to the wicked man, and woe to his neighbour, who is in danger of being infected by him. And, these being themselves men of renown, they seduced into the conspiracy two hundred and fifty princes of the assembly (Num_16:2); probably they were first-born, or at least heads of families, who, before the elevation of Aaron, had themselves ministered in holy things. Note, The pride, ambition, and emulation, of great men, have always been the occasion of a great deal of mischief both in churches and states. God by his grace make great men humble, and so give peace in our time, O Lord! Famous men, and men of renown, as these are described to be, were the great sinners of the old world, Gen_6:4. The fame and renown which they had did not content them; they were high, but would be higher, and thus the famous men became infamous.

II. The rebels' remonstrance, Num_16:3. That which they quarrel with is the settlement of the priesthood upon Aaron and his family, which they think an honour too great for Moses to give and Aaron to accept, and so they are both charged with usurpation: You take too much upon you; or, “Let it suffice you to have domineered thus long, and now think of resigning your places to those who have as good a title to them and are as well able to manage them.”

1. They proudly boast of the holiness of the congregation, and the presence of God in it. “They are holy, every one of them, and as fit to be employed in offering sacrifice as Aaron is, and as masters of families formerly were, and the Lord is among them, to direct and own them.” Small reason they had to boast of the people's purity, or of God's favour, as the people had been so frequently and so lately polluted with sin, and were now under the marks of God's displeasure, which should have made them thankful for priests to mediate between them and God; but, instead of that, they envy them.

2. They unjustly charge Moses and Aaron with taking the honour they had to themselves, whereas it was evident, beyond contradiction, that they were called of God to it, Heb_5:4. So that they would either have no priests at all, nor any government, none to preside either in civil or sacred things, none over the congregation, none above it, or they would not acquiesce in that constitution of the government which God had appointed. See here,

(1.) What spirit levellers are of, and those that despise dominions, and resist the powers that God has set over them; they are proud, envious, ambitious, turbulent, wicked, and unreasonable men. (2.) What usage even the best and most useful men may expect, even from those they have been serviceable to. If those be represented as usurpers that have the best titles, and those as tyrants that govern best, let them recollect that Moses and Aaron were thus abused.

III. Moses's conduct when their remonstrance was published against him. How did he take it?
1. He fell on his face (Num_16:4), as before, Num_14:5. Thus he showed how willing he would have been to yield to them, and how gladly he would have resigned his government, if it would have consisted with his duty to God and his fidelity to the trust reposed in him. Thus also he applied to God, by prayer, for direction what to say and to do upon this sad occasion. He would not speak to them till he had thus humbled and composed his own spirit (which could not but begin to be heated), and had received instruction from God. The heart of the wise in such a case studies to answer, and asks counsel at God's mouth.

2. He agrees to refer the case to God, and leave it to him to decide it, as one well assured of the goodness of his title, and yet well content to resign, if God thought fit, to gratify this discontented people with another nomination. An honest cause fears not a speedy trial; even tomorrow let it be brought on, Num_16:5-7. Let Korah and his partisans bring their censers, and offer incense before the Lord, and, if he testify his acceptance of them, well and good; Moses is now as willing that all the Lord's people should be priests, if God so pleased, as before that they should all be prophets, Num_11:29. But if God, upon an appeal to him, determine (as no doubt he would) for Aaron, they would find it highly dangerous to make the experiment: and therefore he puts it off till tomorrow, to try whether, when they had slept upon it, they would desist, and let fall their pretensions.

3. He argues the case fairly with them, to still the mutiny with fair reasoning, if possible, before the appeal came to God's tribunal, for then he knew it would end in the confusion of the complainants.
(1.) He calls them the sons of Levi, Num_16:7, and again Num_16:8. They were of his own tribe, nay, they were of God's tribe; it was therefore the worse in them thus to mutiny both against God and against him. It was not long since the sons of Levi had bravely appeared on God's side, in the matter of the golden calf, and got immortal honour by it; and shall those that were then the only innocents now be the leading criminals, and lose all the honour they had won? Could there be such chaff on God's floor? Levites, and yet rebels?

(2.) He retorts their charge upon themselves. They had unjustly charged Moses and Aaron with taking too much upon them, though they had done no more than what God put upon them; nay, says Moses, You take too much upon you, you sons of Levi. Note, Those that take upon them to control and contradict God's appointment take too much upon them. It is enough for us to submit; it is too much to prescribe.

(3.) He shows them the privilege they had as Levites, which was sufficient for them, they needed not to aspire to the honour of the priesthood, Num_16:9, Num_16:10. He reminds them how great the honour was to which they were preferred, as Levites.

[1.] They were separated from the congregation of Israel, distinguished from them, dignified above them; instead of complaining that Aaron's family was advanced above theirs, they ought to have been thankful that their tribe was advanced above the rest of the tribes, though they had been in all respects upon the level with them. Note, It will help to keep us from envying those that are above us duly to consider how many there are below us. Instead of fretting that any are preferred before us in honour, power, estate, or interest, in gifts, graces, or usefulness, we have reason to bless God if we, who are less than the least, are not put among the very last. Many perhaps who deserve better are not preferred so well.

 [2.] They were separated to very great and valuable honours, First, To draw near to God, nearer than the common Israelites, though they also were a people near unto him; the nearer any are to God the greater is their honour. Secondly, To do the service of the tabernacle. It is honour enough to bear the vessels of the sanctuary, and to be employed in any part of the service of the tabernacle. God's service is not only perfect freedom, but high preferment. Thirdly, To stand before the congregation to minister unto them. Note, Those are truly great that serve the public, and it is the honour of God's ministers to be the church's ministers; nay, which adds to the dignity put upon them,

[3.] It was the God of Israel himself that separated them. It was his act and deed to put them into their place, and therefore they ought not to have been discontented: and he it was likewise that put Aaron into his place, and therefore they ought not to have envied him.

(4.) He convicts them of the sin of undervaluing those privileges: Seemeth it a small thing unto you? As if he had said, “It ill becomes you of all men to grudge Aaron the priesthood, when at the same time that he was advanced to that honour you were designed for another honour dependent upon it, and shine with rays borrowed from him.”   - Henry

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Note,

[1.] The privilege of drawing near to the God of Israel is not a small thing in itself, and therefore must not appear small to us. To those who neglect opportunities of drawing near to God, who are careless and formal in it, to whom it is a task and not a pleasure, we may properly put this question: “Seemeth it a small thing to you that God has made you a people near unto him?”

[2.] Those who aspire after and usurp the honours forbidden them put a great contempt upon the honours allowed them. We have each of us as good a share of reputation as God sees fit for us, and sees us fit for, and much better than we deserve; and we ought to rest satisfied with it, and not, as these, exercise ourselves in things too high for us: Seek you the priesthood also? They would not own that they sought it, but Moses saw that they had this in their eye; the law had provided very well for those that served at the altar, and therefore they would put in for the office.

(5.) He interprets their mutiny to be a rebellion against God (Num_16:11); while they pretended to assert the holiness and liberty of the Israel of God, they really took up arms against the God of Israel: You are gathered together against the Lord. Note, Those that strive against God's ordinances and providences, whatever they pretend, and whether they are aware of it or no, do indeed strive with their Maker. Those resist the prince who resist those that are commissioned by him: for, alas! says Moses, What is Aaron, that you murmur against him? If murmurers and complainers would consider that the instruments they quarrel with are but instruments whom God employs, and that they are but what he makes them, and neither more nor less, better nor worse, they would not be so bold and free in their censures and reproaches as they are. Those that found the priesthood, as it was settled, a blessing, must give all the praise to God; but if any found it a burden they must not therefore quarrel with Aaron, who is but what he is made, and does but as he is bidden. Thus he interested God in the cause, and so might be sure of speeding well in his appeal. – Henry


Num 16:12-22 -
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 (Num_16:12); 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. 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, Num_16:13. 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, 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. 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 (Num_16:14): Thou hast not brought us, as thou promisedst us, into a land that floweth with milk and honey; 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, Pro_19:3. 5. They charge him in the general with unfair dealing, that he put out the eyes of these men, 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?

II. Moses's just resentment of their insolence, Num_16:15. Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see a people ruining themselves for whose salvation he had done so much. In this discomposure,

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, 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, 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.

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. 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_4:5. These that followed the gainsaying of Korah walked in the way of Cain (these are put together, Jud_1:11), and therefore he prays that they might be frowned upon as Cain was, and put to the same confusion. - Henry

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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, Num_16:17. 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, Num_16:7), 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.

2. Korah accepts the challenge, and makes his appearance with Moses and Aaron at the door of the tabernacle, to make good his pretensions, Num_16:18, Num_16:19. 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. 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, but it seems Korah gathered them against Moses (Num_16:19), 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.

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, Num_16:19. The same glory that appeared to instal Aaron in his office at first (Lev_9:23) now appeared to confirm him in it, and to confound those that oppose him, and set up themselves in competition with him. The shechinah, 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, Num_14:10. 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, and, in order to that, bade Moses and Aaron stand from among them, Num_16:21. 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.

V. The humble intercession of Moses and Aaron for the congregation, Num_16:22.

1. Their posture was importuning: they fell on their faces, 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 if Moses had not turned away his wrath (Psa_106:23); 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. 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, Zec_12:1. He fathers it, Heb_12:9. He has an ability to fashion it (Psa_33:15), and authority to dispose of it, for he has said, All souls are mine, Eze_18:4. They insinuate hereby that though, as the God of the spirits of all flesh, 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, 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_18:23): Wilt thou destroy the righteous with the wicked? Such is the plea here: Shall one man sin and wilt thou be wroth with all the congregation? 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 having kissed each other in the undertaking of the Redeemer, mercy shall rejoice against judgment. 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. – Henry

Num 16:23-34 -
We have here the determining of the controversy with Dathan and Abiram, who rebelled against Moses, as in the next paragraph the determining of the controversy with Korah and his company, who would be rivals with Aaron. It should seem that Dathan and Abiram had set up a spacious tabernacle in the midst of the tents of their families, where they kept court, met in council, and hung out their flag of defiance against Moses; it is here called the tabernacle of Korah, Dathan, and Abiram, Num_16:24, Num_16:27. There, as in the place of rendezvous, Dathan and Abiram staid, when Korah and his friends went up to the tabernacle of the Lord, waiting the issue of their trial; but here we are told how they had their business done, before that trial was over. For God will take what method he pleases in his judgments.

I. Public warning is given to the congregation to withdraw immediately from the tents of the rebels.

1. God bids Moses speak to this purport, Num_16:24. This was in answer to Moses's prayer. He had begged that God would not destroy the whole congregation. “Well,” says God, “I will not, provided they be so wise as to shift for their own safety, and get out of the way of danger. If they will quit the rebels, well and good, they shall not perish with them; otherwise, let them take what follows.” Note, We cannot expect to reap benefit by the prayers of our friends for our salvation, unless we ourselves be diligent and faithful in making use of the means of salvation; for God never promised to save by miracles those that would not save themselves by means. Moses that had prayed for them must preach this to them, and warn them to flee from this wrath to come. - Henry

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2. Moses accordingly repairs to the head-quarters of the rebels, leaving Aaron at the door of the tabernacle, Num_16:25. Dathan and Abiram had contumaciously refused to come up to him (Num_16:12), yet he humbly condescends to go down to them, to try if he could yet convince and reclaim them. Ministers must thus with meekness instruct those that oppose themselves, and not think it below them to stoop to those that are most stubborn, for their good. Christ himself stretches out his hand to a rebellious and gainsaying people. The seventy elders of Israel attend Moses and his guard, to secure him from the insolence of the rabble, and by their presence to put an honour upon him, and if possible to strike an awe upon the rebels. It is our duty to contribute all we can to the countenance and support of injured innocency and honour.

3. Proclamation is made that all manner of persons, as they tendered their own safety, should forthwith depart from the tents of these wicked men (Num_16:26), and thus should signify that they deserted their cause and interest, detested their crimes and counsels, and dreaded the punishment coming upon them. Note, Those that would not perish with sinners must come out from among them, and be separate. In vain do we pray, Gather not our souls with sinners, if we save not ourselves from the untoward generation. God's people are called out of Babylon, lest they share both in her sins and in her plagues, Rev_18:4.

II. The congregation takes the warning, but the rebels themselves continue obstinate, Num_16:27.

1. God, in mercy, inclined the people to forsake the rebels: They got up from the tabernacle of Korah, Dathan, and Abiram, both those whose lot it was to pitch near them (who doubtless with themselves removed their families, and all their effects) and those also who had come from all parts of their camp to see the issue. It was in answer to the prayer of Moses that God thus stirred up the hearts of the congregation to shift for their own preservation. Note, To those whom God will save he gives repentance, that they may recover themselves out of the snare of the devil. Grace to separate from evil doers is one of the things that accompany salvation.

2. God, in justice, left the rebels to the obstinacy and hardness of their own hearts. Though they saw themselves abandoned by all their neighbours, and set up as a mark to the arrows of God's justice, yet instead of falling down and humbling themselves before God and Moses, owning their crime and begging pardon, instead of fleeing and dispersing themselves to seek for shelter in the crowd, they impudently stood in the doors of their tents, as if they would out-face God himself, and dare him to his worst. Thus were their hearts hardened to their own destruction, and they were fearless when their case was most fearful. But what a pity was it that their little children, who were not capable of guilt or fear, should by the presumption of their parents be put in this audacious posture! Happy they who are taught betimes to bow before God, and not as those unhappy little ones to stand it out against him!

III. Sentence is solemnly pronounced upon them by Moses in the name of the Lord, and the decision of the controversy is put upon the execution of that sentence by the almighty power of God. Moses, by divine instinct and direction, when the eyes of all Israel were fastened upon him, waiting the event, moved with a just and holy indignation at the impudence of the rebels, boldly puts the whole matter to a surprising issue, Num_16:28-30.

1. If the rebels die a common death, he will be content to be called and counted an impostor; not only if they die a natural death, but if they die by any sort of judgment that has formerly been executed on other malefactors. “If they die by the plague, or by fire from heaven, or by the sword, then say, God has disowned Moses;” but,

2. “If the earth open and swallow them up” (a punishment without precedent), “then let all the house of Israel know assuredly that I am God's servant, sent by him, and employed for him, and that those that fight against me fight against him.” The judgment itself would have been proof enough of God's displeasure against the rebels, and would have given all men to understand that they had provoked the Lord; but when it was thus solemnly foretold and appealed to by Moses beforehand, when there was not the least previous indication of it from without, the convincing evidence of it was much the stronger, and it was put beyond dispute that he was not only a servant but a favourite of Heaven, who was so intimately acquainted with the divine counsels, and could obtain such extraordinary appearances of the divine power in his vindication.

IV. Execution is immediately done. It appeared that God and his servant Moses understood one another very well; for, as soon as ever Moses had spoken the word, God did the work, the earth clave asunder (Num_16:31), opened her mouth, and swallowed them all up, them and theirs (Num_16:32), and then closed upon them, Num_16:33. This judgment was,

1. Unparalleled. God, in it, created a new thing, did what he never did before; for he has many arrows in his quiver; and there are diversities of operations in wrath as well as mercy. Dathan and Abiram thought themselves safe because they were at a distance from the shechinah, whence the fire of the Lord had sometimes issued, qui procul à Jove (they say) procul à fulmine - he who is far from Jove is far from the thunderbolt. But God made them to know that he was not tied up to one way of punishing; the earth, when he pleases, shall serve his justice as effectually as the fire.

2. It was very terrible to the sinners themselves to go down alive into their own graves, to be dead and buried in an instant, to go down thus to the bars of the pit when they were in their full strength wholly at ease and quiet.

 3. It was severe upon their poor children, who, for the greater terror of the judgment, and fuller indication of the divine wrath, perished as parts of their parents, in which, though we cannot particularly tell how bad they might be to deserve it or how good God might be otherwise to them to compensate it, yet of this we are sure in the general, that Infinite Justice did them no wrong. Far be it from God that he should do iniquity.

4. It was altogether miraculous. The cleaving of the earth was as wonderful, and as much above the power of nature, as the cleaving of the sea, and the closing of the earth again more so than the closing of the waters. God has all the creatures at his command, and can make any of them, when he pleases, instruments of his justice; nor will any of them be our friends if he be our enemy. God now confirmed to Israel what Moses had lately taught them in that prayer of his, Psa_90:11, Who knows the power of thy anger? He has, when he pleases, strange punishments for the workers of iniquity, Job_31:3. Let us therefore conclude, Who is able to stand before this holy Lord God?

 5. It was very significant. They set their mouths against the heavens, and their throat was an open sepulchre; justly therefore does the earth open her mouth upon them and swallow them up. They made a rent in the congregation; justly therefore is the earth rent under them. Presumptuous sinners, that hate to be reformed, are a burden to the earth, the whole creation groans under them, which here was signified by this, that the earth sunk under these rebels, as weary of bearing them and being under them. And, considering how the earth is still in like manner loaded with the weight of iniquity, we have reason to wonder that this was the only time it ever sunk under its load.

6. It was typical of the eternal ruin of sinners who die impenitent, who, perhaps in allusion to this, are said to sink down into the pit (Psa_9:15) and to go down quickly into hell, Psa_55:15. But David, even when he sinks in deep mire, yet prays in faith, Let not the pit shut her mouth upon me, as it does on the damned, between whom and life there is a gulf fixed, Psa_69:2-15. His case was bad, but not, like this, desperate.

V. All Israel is alarmed at the judgment: They fled at the cry of them, Num_16:34. They cried for help when it was too late. Their doleful shrieks, instead of fetching their neighbours in to their relief, drove them so much the further off; for knowing their own guilt, and one another's, they hastened one another, saying, Lest the earth swallow us up also. Note, Others' ruins should be our warnings. Could we by faith hear the outcries of those that have gone down to the bottomless pit, we should give more diligence than we do to escape for our lives, lest we also come into that condemnation. – Henry

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Num 16:35-40 -
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,

I. Vengeance taken on them, Num_16:35. 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, 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. 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, Heb_10:27-31.

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, and aiming at the honours that were not appointed them, they were thrust down to Hades, their censers struck out of their hands, and their breath out of their bodies, by a burning which typified the vengeance of eternal fire.

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, Num_16:37. 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. But he is to gather up the censers out of the mingled burning, God's fire and theirs, because they are hallowed. 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, 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, Num_16:38-40. 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, 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, 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. = Henry

 
Num 16:41-50 -
Here is, I. A new rebellion raised the very next day against Moses and Aaron. Be astonished, O heavens, at this, and wonder, O earth! Was there ever such an instance of the incurable corruption of sinners? On the morrow (Num_16:41) the body of the people mutinied.

1. Though they were so lately terrified by the sight of the punishment of the rebels. The shrieks of those sinking sinners, those sinners against their own souls, were yet sounding in their ears, the smell of the fire yet remained, and the gaping earth was scarcely thoroughly closed, and yet the same sins were re-acted and all these warnings slighted.

2. Though they were so lately saved from sharing in the same punishment, and the survivors were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owed their preservation. Their charge runs very high: You have killed the people of the Lord. Could any thing have been said more unjustly and maliciously? They canonize the rebels, calling those the people of the Lord who died in arms against him. They stigmatize divine justice itself. It was plain enough that Moses and Aaron had no hand in their death (they did what they could to save them), so that in charging them with murder they did in effect charge God himself with it. The continued obstinacy of this people, notwithstanding the terrors of God's law as it was given on Mount Sinai, and the terrors of his judgments as they were here executed on the disobedient, shows how necessary the grace of God is to the effectual change of men's hearts and lives, without which the most likely means will never attain the end. Love will do what fear could not.

II. God's speedy appearance against the rebels. When they had gathered against Moses and Aaron, perhaps with a design to depose or murder them, they looked towards the tabernacle, as if their misgiving consciences expected some frowns thence, and, behold, the glory of the Lord appeared (Num_16:42), for the protection of his servants, and the confusion of his and their accusers and adversaries. Moses and Aaron thereupon came before the tabernacle, partly for their own safety (there they took sanctuary from the strife of tongues, Psa_27:5; Psa_31:20), and partly for advice, to know what was the mind of God upon this occasion, Num_16:43. Justice hereupon declares that they deserve to be consumed in a moment, Num_16:45. Why should those live another day who hate to be reformed, and whose rebellions are their daily practices? Let just vengeance take place and do its work, and the trouble will soon be over; only Moses and Aaron must first be secured.

III. The intercession which Moses and Aaron made for them. Though they had as much reason, one would think, as Elias had to make intercession against Israel (Rom_11:2), yet they forgive and forget the indignities offered them, and are the best friends their enemies have.

1. They both fell on their faces, humbly to intercede with God for mercy, knowing how great the provocation was. This they had done several times before, upon similar occasions; and, though the people had basely requited them for it, yet, God having graciously accepted them, they still have recourse to the same method. This is praying always.

2. Moses, perceiving that the plague had begun in the congregation of the rebels (that is, that body of them which was gathered against Moses), sent Aaron by an act of his priestly office to make atonement for them, Num_16:46. And Aaron readily went and burned incense between the living and the dead, not to purify the infected air, but to pacify an offended God, and so stayed the progress of the judgment. By this it appeared, - Henry

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(1.) That Aaron was a very good man, and a man that had a true love for the children of his people, though they hated and envied him. Though God was now avenging his quarrel and pleading the cause of his priesthood, yet he interposes to turn away God's wrath. Nay, forgetting his age and gravity, he ran into the midst of the congregation to help them. He did not say, “Let them smart awhile, and then, when I come, I shall be the more welcome;” but, as one tender of the life of every Israelite, he makes all possible speed into the gap at which death was entering. Moses and Aaron, who had been charged with killing the people of the Lord, might justly have upbraided them now; could they expect those to be their saviours whom they had so invidiously called their murderers? But those good men have taught us here by their example not to be sullen towards those that are peevish with us, nor to take the advantage which men give us by their provoking language to deny them any real kindness which it is in the power of our hands to do them. We must render good for evil.

(2.) That Aaron was a very bold man - bold to venture into the midst of an enraged rabble that were gathered together against him, and who, for aught he knew, might be the more exasperated by the plague that had begun - bold to venture into the midst of the infection, where the arrows of death flew thickest, and hundreds, nay thousands, were falling on the right hand and on the left. To save their lives he put his own into his hand, not counting it dear to him, so that he might but fulfil his ministry.

(3.) That Aaron was a man of God, and ordained for men, in things pertaining to God. His call to the priesthood was hereby abundantly confirmed and set above all contradiction; God had not only saved his life when the intruders were cut off, but now made him an instrument for saving Israel. Compare the censer of Aaron here with the censers of those sinners against their own souls. Those provoked God's anger, this pacified it; those destroyed men's lives, this saved them; no room therefore is left to doubt of Aaron's call to the priesthood. Note, Those make out the best title to public honours that lay out themselves the most for public good and obtain mercy of the Lord to be faithful and useful. If any man will be great, let him make himself the servant of all. (4.) That Aaron was a type of Christ, who came into the world to make an atonement for sin and to turn away the wrath of God from us, and who, by his mediation and intercession, stands between the living and the dead, to secure his chosen Israel to himself, and save them out of the midst of a world infected with sin and the curse.

IV. The result and issue of the whole matter.

1. God's justice was glorified in the death of some. Great execution the sword of the Lord did in a very little time. Though Aaron made all the haste he could, yet, before he could reach his post of service, there were 14,700 men laid dead upon the spot, Num_16:49. There were but few comparatively that died about the matter of Korah, the ring-leaders only were made examples; but, the people not being led to repentance by the patience and forbearance of God with them, justice is not now so sparing of the blood of Israelites. They complained of the death of a few hundreds as an unmerciful slaughter made among the people of the Lord, but here God silences that complaint by the slaughter of many thousands. Note, Those that quarrel with less judgments prepare greater for themselves; for when God judges he will overcome.

2. His mercy was glorified in the preservation of the rest. God showed them what he could do by his power, and what he might do in justice, but then showed them what he would do in his love and pity: he would, notwithstanding all this, preserve them a people to himself in and by a mediator. The cloud of Aaron's incense coming from his hand stayed the plague. Note, It is much for the glory of God's goodness that many a time even in wrath he remembers mercy. And, even when judgments have been begun, prayer puts a stop to them; so ready is he to forgive, and so little pleasure does he take in the death of sinners. – Henry

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(Num 17)  "And the LORD spake unto Moses, saying, {2} Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man's name upon his rod. {3} And thou shalt write Aaron's name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. {4} And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. {5} And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. {6} And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods. {7} And Moses laid up the rods before the LORD in the tabernacle of witness. {8} And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. {9} And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod. {10} And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. {11} And Moses did so: as the LORD commanded him, so did he. {12} And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. {13} Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?"

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After judgment, with mercy, God giveth more grace by a further act of confirmation that the house of Levi are His chosen vessels to minister for Him in the tabernacle, and which was to their benefit. How easy it is to adopt a critical spirit as well as to presume to a position that is not ours!

(Psa 75:4-7)  "I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: {5} Lift not up your horn on high: speak not with a stiff neck. {6} For promotion cometh neither from the east, nor from the west, nor from the south. {7} But God is the judge: he putteth down one, and setteth up another."

But in their final statement of this chapter we again see the same default negative, fatalistic spirit that was part of their implacable discontent,and their  disorder and rebellion. Always it seems expecting the worse, and overall ungrateful, being unmindful of God's great grace, mistaking trials for abandonment, hardship for malicious intent, seriously seditious, slow to repent if at all, and giving into despair when justly chastised. How many of the sins listed in Romans 2 apply to them? “Full of envy, , debate, deceit, malignity; whisperers, backbiters, without understanding, covenant breakers, implacable.... How many of them apply to me or us at any time? For such we must repent, and of the root cause behind such, and “Rejoice in the LORD always” (Phil. 4:4).

Numbers 17 -
Enough had been done in the chapter before to quash all pretensions of the families of the tribe of Levi that would set up in competition with Aaron, and to make it appear that Aaron was the head of the tribe; but it seems, when that matter was settled, the princes of the rest of the tribes began to murmur. If the head of a tribe must be a priest, why not the head of some other tribe than that of Levi? He that searches the heart knew this thought to be in the breast of some of them, and before it broke out into any overt act graciously anticipated it, to prevent bloodshed; and it is done by miracle in this chapter, not a miracle of wrath, as before, but of grace.  I. The matter is put upon trial by the bringing of twelve rods, one for each prince, before the Lord (Num_17:1-7).  II. Upon trial, the matter is determined by the miraculous blossoming of Aaron's rod (Num_17:8, Num_17:9).  III. The decision of the controversy is registered by the preservation of the rod (Num_17:10, Num_17:11).  IV. The people acquiesce in it with some reluctance (Num_17:12, Num_17:13). – Henry

Num 17:1-13 -
(Or ch.17:16-28). Confirmation of the High-Priesthood of Aaron. - Whilst the Lord had thus given a practical proof to the people, that Aaron was the high priest appointed by Him for His congregation, by allowing the high-priestly incense offered by Aaron to expiate His wrath, and by removing the plague; He also gave them a still further confirmation of His priesthood, by a miracle which was well adapted to put to silence all the murmuring of the congregation.

Num_17:1-5
He commanded Moses to take twelve rods of the tribe-princes of Israel, one for the fathers' house of each of their tribes, and to write upon each the name of the tribe; but upon that of the tribe of Levi he was to write Aaron's name, because each rod was to stand for the head of their fathers' houses, i.e., for the existing head of the tribe; and in the case of Levi, the tribe-head was Aaron. As only twelve rods were taken for all the tribes of Israel, and Levi was included among them, Ephraim and Manasseh must have been reckoned as the one tribe of Joseph, as in Deu_27:12. These rods were to be laid by Moses in the tabernacle before the testimony, or ark of the covenant (Exo_25:21; Exo_29:42). And there the rod of the man whom Jehovah chose, i.e., entrusted with the priesthood (see Num_16:5), would put forth shoots, to quiet the murmuring of the people. שׁכך, Hiph., to cause to sink, to bring to rest, construed with מעל in a pregnant signification, to quiet in such a way that it will not rise again.

Num_17:6-11
Moses carried out this command. And when he went into the tabernacle the following morning, behold Aaron's rod of the house of Levi had sprouted, and put forth shoots, and had borne blossoms and matured almonds. And Moses brought all the rods out of the sanctuary, and gave every man his own; the rest, as we may gather from the context, being all unchanged, so that the whole nation could satisfy itself that God had chosen Aaron. Thus was the word fulfilled which Moses had spoken at the commencement of the rebellion of the company of Korah (Num_16:5), and that in a way which could not fail to accredit him before the whole congregation as sent of God.

So far as the occurrence itself is concerned, there can hardly be any need to remark, that the natural interpretation which has lately been attempted by Ewald, viz., that Moses had laid several almond rods in the holy place, which had just been freshly cut off, that he might see the next day which of them would flower the best during the night, is directly at variance with the words of the text, and also with the fact, that a rod even freshly cut off, when laid in a dry place, would not bear ripe fruit in a single night. The miracle which God wrought here as the Creator of nature, was at the same time a significant symbol of the nature and meaning of the priesthood. The choice of the rods had also a bearing upon the object in question. A man's rod was the sign of his position as ruler in the house and congregation; with a prince the rod becomes a sceptre, the insignia of rule (Gen_49:10). As a severed branch, the rod could not put forth shoots and blossom in a natural way. But God could impart new vital powers even to the dry rod. And so Aaron had naturally no pre-eminence above the heads of the other tribes. But the priesthood was founded not upon natural qualifications and gifts, but upon the power of the Spirit, which God communicates according to the choice of His wisdom, and which He had imparted to Aaron through his consecration with holy anointing oil. It was this which the Lord intended to show to the people, by causing Aaron's rod to put forth branches, blossom, and fruit, through a miracle of His omnipotence; whereas the rods of the other heads of the tribes remained as barren as before. In this way, therefore, it was not without deep significance that Aaron's rod not only put forth shoots, by which the divine election might be recognised, but bore even blossom and ripe fruit. This showed that Aaron was not only qualified for his calling, but administered his office in the full power of the Spirit, and bore the fruit expected of him. The almond rod was especially adapted to exhibit this, as an almond-tree flowers and bears fruit the earliest of all the trees, and has received its name of שׁקד, “awake,” from this very fact (cf. Jer_1:11).

God then commanded (Num_17:10, Num_17:11) that Aaron's rod should be taken back into the sanctuary, and preserved before the testimony, “for a sign for the rebellious, that thou puttest an end to their murmuring, and they die not.” The preservation of the rod before the ark of the covenant, in the immediate presence of the Lord, was a pledge to Aaron of the continuance of his election, and the permanent duration of his priesthood; though we have no need to assume, that through a perpetual miracle the staff continued green and blossoming. In this way the staff became a sign to the rebellious, which could not fail to stop their murmuring.

Num_17:12-13
This miracle awakened a salutary terror in all the people, so that they cried out to Moses in mortal anguish, “behold, we die, we perish, we all perish! Every one who comes near to the dwelling of Jehovah dies; are we all to die?” Even if this fear of death was no fruit of faith, it was fitted for all that to prevent any fresh outbreaks of rebellion on the part of the rejected generation. — K+D

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Num 17:1-7 -
Here we have, I. Orders given for the bringing in of a rod for every tribe (which was peculiarly significant, for the word here used for a rod sometimes signifies a tribe, as particularly Num_34:13), that God by a miracle, wrought on purpose, might make it known on whom he had conferred the honour of the priesthood.

1. It seems then the priesthood was a preferment worth seeking and striving for, even by the princes of the tribes. It is an honour to the greatest of men to be employed in the service of God. Yet perhaps these contended for it rather for the sake of the profit and power that attended the office than for the sake of that in it which was divine and sacred.

2. It seems likewise, after all that had been done to settle this matter, there were those who would be ready upon any occasion to contest it. They would not acquiesce in the divine appointment, but would make an interest in opposition to it. They strive with God for the dominion; and the question is whose will shall stand. God will rule, but Israel will not be ruled; and this is the quarrel.

3. It is an instance of the grace of God that, having wrought divers miracles to punish sin, he would work one more on purpose to prevent it. God has effectually provided that the obstinate shall be left inexcusable, and every mouth shall be stopped. Israel were very prone to murmur both against God and against their governors. “Now,” said God, “I will make to cease from me the murmurings of the children of Israel, Num_17:5. If any thing will convince them, they shall be convinced; and, if this will not convince them, nothing will.” This was to be to them, as Christ said the sign of the prophet Jonas (that is, his own resurrection) should be to the men of that generation, the highest proof of his mission that should be given them. The directions are,

(1.) That twelve rods or staves should be brought in. It is probable that they were not now fresh cut out of a tree, for then the miracle would not have been so great; but that they were the staves which the princes ordinarily used as ensigns of their authority (of which we read Num_21:18), old dry staves, that had no sap in them, and it is probable that they were all made of the almond-tree. It should seem they were but twelve in all, with Aaron's, for, when Levi comes into the account, Ephraim and Manasseh make but one, under the name of Joseph.

(2.) That the name of each prince should be written upon his rod, that every man might know his own, and to prevent contests. Writing is often a good preservative against strife, for what is written may be appealed to.

(3.) That they should be laid up in the tabernacle, for one night, before the testimony, that is, before the ark, which, with its mercy seat, was a symbol, token, or testimony, of God's presence with them.

(4.) They were to expect, being told it before, that the rod of the tribe, or prince, whom God chose to the priesthood, should bud and blossom, Num_17:5. It was requisite that they should be told of it, that it might appear not to be casual, but according to the counsel and will of God.

II. The preparing of the rods accordingly. The princes brought them in, some of them perhaps fondly expecting that the choice would fall upon them, and all of them thinking it honour enough to be competitors with Aaron, and to stand candidates, even for the priesthood (Num_17:7); and Moses laid them up before the Lord. He did not object that the matter was sufficiently settled already, and enough done to convince those that were not invincibly hardened in their prejudices. He did not undertake to determine the controversy himself, though it might easily have been done; nor did he suggest that it would be to no purpose to offer satisfaction to a people that were willingly blind. But, since God will have it so, he did his part, and lodged the case before the Lord, to whom the appeal was made by consent, and left it with him. – Henry


Num 17:8-13 -
Here is, I. The final determination of the controversy concerning the priesthood by a miracle, Num_17:8, Num_17:9. The rods or staves were brought out from the most holy place where they were laid up, and publicly produced before the people; and, while all the rest of the rods remained as they were, Aaron's rod only, of a dry stick, became a living branch, budded, and blossomed, and yielded almonds. In some places there were buds, in others blossoms, in others fruit, at the same time. This was miraculous, and took away all suspicion of a fraud, as if in the night Moses had taken away Aaron's rod, and put a living branch of an almond tree in the room of it; for no ordinary branch would have buds, blossoms, and fruits upon it, all at once. Now,

1. This was a plain indication to the people that Aaron was chosen to the priesthood, and not any other of the princes of the tribes. Thus he was distinguished from them and manifested to be under the special blessing of heaven, which sometimes yields increase where there is neither planting nor watering by the hand of man. Bishop Hall here observes that fruitfulness is the best evidence of a divine call, and that the plants of God's setting, and the boughs cut off from them, will flourish. See Psa_92:12-14. The trees of the Lord, though they seem dry trees, are full of sap.

2. It was a very proper sign to represent the priesthood itself, which was hereby confirmed to Aaron.

(1.) That it should be fruitful and serviceable to the church of God. It produced not only blossoms, but almonds; for the priesthood was designed, not only for an honour to Aaron, but for a blessing to Israel. Thus Christ ordained his apostles and ministers that they should go and bring forth fruit, and that their fruit should remain, Joh_15:16. (2.)

That there should be a succession of priests. Here were not only almonds for the present, but buds and blossoms promising more hereafter. Thus has Christ provided in his church that a seed should serve him from generation to generation. (3.) That yet this priesthood should not be perpetual, but in process of time, like the branches and blossoms of a tree, should fail and wither. The flourishing of the almond-tree is mentioned as one of the signs of old age, Ecc_12:5. This character was betimes put upon the Mosaic priesthood, which soon became old and ready to vanish away, Heb_8:13.

3. It was a type and figure of Christ and his priesthood: for he is the man, the branch, that is to be a priest upon his throne, as it follows (Zec_6:12); and he was to grow up before God, as this before the ark, like a tender plant, and a root out of a dry ground, Isa_53:2.

II. The record of this determination, by the preserving of the rod before the testimony, in perpetuam rei memoriam - that it might be had in perpetual remembrance, Num_17:10, Num_17:11. It is probable that the buds, and blossoms, and fruit, continued fresh; the same divine power that produced them in a night preserved them for ages, at least so long as it was necessary for a toke against the rebels. So it was a standing miracle, and the continuance of it was an undeniable proof of the truth of it. Even the leaf of God's trees shall not wither, Psa_1:3. This rod was preserved, as the censers were, to take away their murmurings, that they die not. Note,
 

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1. The design of God in all his providences, both mercies and judgments, and in the memorials of them, is to take away sin, and to prevent it. These things are done, these things written, that we sin not, 1Jo_2:1. Christ was manifested to take away sin. 2. What God does for the taking away of sin is done in real kindness to us, that we die not. All the bitter potions he gives, and all the sharp methods he uses with us, are for the cure of a disease which otherwise would certainly be fatal. Bishop Hall observes here that the tables of the law, the pot of manna, and Aaron's rod, were preserved together in or about the ark (the apostle takes notice of them all three together, Heb_9:4), to show to after-ages how the ancient church was taught, and fed, and ruled; and he infers how precious the doctrine, sacraments, and government, of the church are to God and should be to us. The rod of Moses was used in working many miracles, yet we do not find that this was preserved, for the keeping of it would serve only to gratify men's curiosity; but the rod of Aaron, which carried its miracle along with it, was carefully preserved, because that would be of standing use to convince men's consciences, to silence all disputes about the priesthood, and to confirm the faith of God's Israel in his institutions. Such is the difference between the sacraments which Christ has appointed for edification and the relics which men have devised for superstition.

III. The outcry of the people hereupon (Num_17:12, Num_17:13): Behold, we die, we perish, we all perish. Shall we be consumed with dying? This may be considered as the language either,

1. Of a repining people quarrelling with the judgments of God, which, by their own pride and obstinacy, they had brought upon themselves. They seem to speak despairingly, as if God was a hard Master, that sought advantage against them, and took all occasions to pick quarrels with them, so that if they trod every so little awry, if they stepped ever so little beyond their bounds, they must die, they must perish, they must all perish, basely insinuating that God would never be satisfied with their blood and ruin, till he had made an end of them all and they were consumed with dying. Thus they seem to be like a wild bull in a net, full of the fury of the Lord (Isa_51:20), fretting that God was too hard for them and that they were forced to submit, which they did only because they could not help it.

Note, It is a very wicked thing to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is owing to ourselves, and the blame will lie upon our own heads. Or,

2. Of a repenting people. Many interpreters take it as expressing their submission: “Now we see that it is the will of God we should keep our distance, and that it is at our peril if we draw nearer than is appointed. We submit to the divine will in this appointment; we will not contend any more, lest we all perish:” and they engage Moses to intercede for them, that they may not be all consumed with dying. Thus the point was gained, and in this matter God quite took away their murmurings, and henceforward they acquiesced. Note, When God judges he will overcome, and, one way or other, will oblige the most obstinate gainsayers to confess their folly sooner or later, and that wherein they dealt proudly he was above them. Vicisti Galilaee - O Galilaean, thou hast conquered! – Henry

Read Lamentations 3

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(Num 18)  "And the LORD said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood. {2} And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. {3} And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die. {4} And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. {5} And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel. {6} And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation. {7} Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the veil; and ye shall serve: I have given your priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.

{8} And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. {9} This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. {10} In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. {11} And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it. {12} All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee. {13} And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine; every one that is clean in thine house shall eat of it. {14} Everything devoted in Israel shall be thine. {15} Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. {16} And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. {17} But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD. {18} And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine. {19} All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the LORD unto thee and to thy seed with thee.

 {20} And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. {21} And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. {22} Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. {23} But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. {24} But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. {25} And the LORD spake unto Moses, saying, {26} Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for the LORD, even a tenth part of the tithe. {27} And this your heave offering shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress. {28} Thus ye also shall offer an heave offering unto the LORD of all your tithes, which ye receive of the children of Israel; and ye shall give thereof the LORD'S heave offering to Aaron the priest. {29} Out of all your gifts ye shall offer every heave offering of the LORD, of all the best thereof, even the hallowed part thereof out of it. {30} Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress. {31} And ye shall eat it in every place, ye and your households: for it is your reward for your service in the tabernacle of the congregation. {32} And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die."

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Numbers 18 -
Aaron being now fully established in the priesthood abundantly to his own satisfaction, and to the satisfaction of the people (which was the good that God brought out of the evil opposition made to him), in this chapter God gives him full instructions concerning his office or rather repeats those which he had before given him. He tells him,  I. What must be his work and the care and charge committed to him, and what assistance he should have the Levites in that work (Num_18:1-7).  II. What should be his and the Levites' wages for this work.  1. The perquisites or fees peculiar to the priests (Num_18:8-19).  2. The settled maintenance of the Levites (Num_18:20-24).  III. The portion which must be paid to the priests out of the Levites' maintenance (Num_18:25-32). Thus every one knew what he had to do, and what he had to live upon. – Henry

Numbers 18 -
Service and Revenues of the Priests and Levites - Numbers 18
The practical confirmation of the priesthood of Aaron and his family, on the part of God, is very appropriately followed by the legal regulations concerning the official duties of the priest and Levites (Num_18:1-7), and the revenues to be assigned them for their services (vv. 8-32), as the laws hitherto given upon this subject, although they contain many isolated stipulations, have not laid down any complete and comprehensive arrangement. The instructions relating to this subject were addressed by Jehovah directly to Aaron (see Num_18:1 and Num_18:, up to the law, that out of the tenths which the Levites were to collect from the people, they were to pay a tenth again to the priests; and this was addressed to Moses (Num_18:25), as the head of all Israel. – K+D

Numbers 18 -
The priests are to bear the iniquity of the sanctuary, Num_18:1. The Levites to minister to the priests, and have charge of the tabernacle, Num_18:2-4. The priests alone to have the charge of the sanctuary, etc., no stranger to come nigh on pain of death, Num_18:5-7 The portion allowed for their maintenance, Num_18:8. They shall have every meat-offering; and they shall eat them in the holy place, Num_18:9, Num_18:10. The wave-offerings, Num_18:11. The first-fruits of the oil, wine, and wheat, and whatever is first ripe, and every devoted thing, Num_18:12-14; also, all the first-born of men and beasts, Num_18:15-18; and heave-offerings, Num_18:19. The priests shall have no inheritance, Num_18:20. The Levites shall have no inheritance, but shall have the tenth of the produce in Israel, Num_18:21-24, of which they are to give a tenth to the priests, taken from the best parts, Num_18:25-30. – Clarke

Num 18:1-7 -
The people complained of their difficulty and peril in drawing near to God. God here gives them to understand, that the priests should come near for them. Aaron would see reason not to be proud of his preferment, when he considered the great care and charge upon him. Be not high-minded, but fear. The greater the trust of work and power that is committed to us, the greater danger there is of betraying that trust. This is a good reason why we should neither envy others' honours, nor desire high places. – MHCC

Num 18:1-7 -
The coherence of this chapter with that foregoing is very observable.

I. The people, in the close of that chapter, had complained of the difficulty and peril that there were in drawing near to God, which put them under some dreadful apprehensions that the tabernacle in the midst of them, which they hoped would have been their joy and glory, would rather be their terror and ruin. Now, in answer to this complaint, God here gives them to understand by Aaron that the priests should come near for them as their representatives; so that, though the people were obliged to keep their distance, yet that should not at all redound to their disgrace or prejudice, but their comfortable communion with God should be kept up by the interposition of the priests.

II. A great deal of honour God had now lately put upon Aaron; his rod had budded and blossomed, when the rods of the rest of the princes remained dry, and destitute both of fruit and ornament. Now lest Aaron should be puffed up with the abundance of the favours that were done him, and the miracles that were wrought for the support of him in his high station, God comes to him to remind him of the burden that was laid upon him, and the duty required from him as a priest. He would see reason not to be proud of his preferment, but to receive the honours of his office with reverence and holy trembling, when he considered how great was the charge committed to him, and how hard it would be for him to give a good account of it. Be not high-minded, but fear
.
1. God tells him of the danger that attended his dignity, Num_18:1.

(1.) That both the priests and Levites (thou, and thy sons, and thy father's house) should bear the iniquity of the sanctuary; that is, if the sanctuary were profaned by the intrusion of strangers, or persons in their uncleanness, the blame should lie upon the Levites and priests, who ought to have kept them off. Though the sinner that thrust in presumptuously should die in his iniquity, yet his blood should be required at the hands of the watchmen. Or it may be taken more generally: “If any of the duties or offices of the sanctuary be neglected, if any service be not done in its season or not according to the law, if any thing be lost or misplaced in the removal of the sanctuary, you shall be accountable for it, and answer it at your peril.”

(2.) That the priests should themselves bear the iniquity of the priesthood; that is, if they either neglected any part of their work or permitted any other persons to invade their office, and take their work out of their hands, they should bear the blame of it. Note, The greater the trust is of work and power that is committed to us the greater is our danger of contracting guilt, by falsifying and betraying that trust. This is a good reason why we should neither be envious at others' honours nor ambitious ourselves of high places, because great dignity exposes us to great iniquity. Those that are entrusted with the charge of the sanctuary will have a great deal to answer for. Who would covet the care of souls who considers the account that must be given of that care?

2. He tells him of the duty that attended his dignity.

(1.) That he and his sons must minister before the tabernacle of witness (Num_18:2); that is (as bishop Patrick explains it), before the most holy place, in which the ark was, on the outside of the veil of that tabernacle, but within the door of the tabernacle, of the congregation. They were to attend the golden altar, the table, and candlestick, which no Levite might approach to. You shall serve, Num_18:7. Not, “You shall rule” (it was never intended that they should lord it over God's heritage), but “You shall serve God and the congregation.” Note, The priesthood is a service. If any desire the office of a bishop he desires a good work. Ministers must remember that they are ministers, that is, servants, of whom it is required that they be humble, diligent, and faithful.

(2.) That the Levites must assist him and his sons, and minister to them in all the service of the tabernacle (Num_18:2-4), though they must by no means come nigh the vessels of the sanctuary, nor at the altar meddle with the great services of burning the fat and sprinkling the blood. Aaron's family was very small, and, as it increased, the rest of the families of Israel would increase likewise, so that the hands of the priests neither were now nor were likely to be sufficient for all the service of the tabernacle; therefore (says God) the Levites shall be joined to thee, Num_18:2, and again Num_18:4, where there seems to be an allusion to the name of Levi, which signifies joined. Many of the Levites had of late set themselves against Aaron, but henceforward God promises that they should be heartily joined to him in interest and affection, and should no more contest with him. It was a good sign to Aaron that God owned him when he inclined the hearts of those concerned to own him too. The Levites are said to be given as a gift to the priests, Num_18:6. Note, We are to value it as a great gift of the divine bounty to have those joined to us that will be helpful and serviceable to us in the service of God.

(3.) That both priests and Levites must carefully watch against the profanation of sacred things. The Levites must keep the charge of the tabernacle, that no stranger (that is, none who upon any account was forbidden to come) might come nigh (Num_18:4), and that upon pain of death, Num_18:7. And the priests must keep the charge of the sanctuary (Num_18:5), must instruct the people, and admonish them concerning the due distance they were to keep, and not suffer them to break the bounds set them, as Korah's company had done, that there be no wrath any more upon the children of Israel. Note, The preventing of sin is the preventing of wrath; and the mischief sin has done should be a warning to us for the future to watch against it both in ourselves and others. – Henry

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Num 18:8-19 -
The priest's service is called a warfare; and who goes a warfare at his own charges? As they were well employed, so they were well provided for, and well paid. None shall serve God for nought. All believers are spiritual priests, and God has promised to take care of them; they shall dwell in the land, and verily they shall be fed, and shall not want any good thing. Godliness has the promise of the life that now is. And from this plentiful provision here made for the priests the apostle infers that it is the duty of Christian churches to maintain their ministers; those that served at the altar lived upon the altar. So those that preach the gospel should live upon the gospel, and live comfortably, 1Co_9:13, 1Co_9:14. Scandalous maintenance makes scandalous ministers. Now observe,

1. That much of the provision that was made for them arose out of the sacrifices which they themselves were employed to offer. They had the skins of almost all the sacrifices, which they might sell, and they had a considerable share out of the meat-offerings, sin-offerings, etc. Those that had the charge of the offerings had the benefit, Num_18:8. Note, God's work is its own wages, and his service carries its recompence along with it. Even in keeping God's commandments there is great reward. The present pleasures of religion are part of its pay.

2. That they had not only a good table kept for them, but money likewise in their pockets for the redemption of the first-born, and those firstlings of cattle which might not be offered in sacrifice. Thus their maintenance was such as left them altogether disentangled from the affairs of this life; they had no grounds to occupy, no land to till, no vineyards to dress, no cattle to tend, no visible estate to take care of, and yet had a more plentiful income than any other families whatsoever. Thus God ordered it that they might be the more entirely addicted to their ministry, and not diverted from it, nor disturbed in it, by any worldly care or business (the ministry requires a whole man); and that they might be examples of living by faith, not only in God's providence, but in his ordinance. They lived from hand to mouth, that they might learn to take no thought for the morrow; sufficient for the day would be the provision thereof: and they had no estates to leave their children, that they might by faith leave their children, that they might by faith leave them to the care of that God who had fed them all their lives long.

3. Of the provision that was made for their tables some is said to be most holy (Num_18:9, Num_18:10), which was to be eaten by the priests themselves, and in the court of the tabernacle only; but other perquisites were less holy, of which their families might eat, at their own houses, provided they were clean, Num_18:11-13. See Lev_21:10, etc.

4. It is commanded that the best of the oil, and the best of the wine and wheat, should be offered for the first-fruits unto the Lord, which the priest were to have, Num_18:12. Note, We must always serve and honour God with the best we have, for he is the best, and best deserves it; he is the first, and therefore must have the first ripe. Those that think to save charges by putting God off with the refuse do but deceive themselves, for God is not mocked.

 5. All this is given to the priests by reason of the anointing, Num_18:8. It was not for the sake of their personal merits above other Israelites that they had these tributes paid to them, be it known unto them; but purely for the sake of the office to which they were anointed. Thus all the comforts that are given to the Lord's people are given them by reason of the anointing which they have received. It is said to be given them by an ordinance for ever (Num_18:, and it is a covenant of salt for ever, Num_18:19. As long as the priesthood should continue this should continue to be the maintenance of it, that this lamp might not go out for want of oil to keep it burning. Thus provision is made that a gospel ministry should continue till Christ comes, by an ordinance for ever. Lo, I am with you (that is their maintenance and support) always, even to the end of the world. Thanks be to the Redeemer, it is the word which he has commanded to a thousand generations. – Henry

Num 18:19 - All the heave offerings of the holy things,.... All before mentioned, and whatsoever comes under that name:

which the children of Israel offer unto the Lord; either by his commandment, or of their own freewill:

have I given thee, and thy sons, and thy daughters with thee, by a statute for ever: so providing for their maintenance

by an irrepealable law as long as their priesthood lasted, even until the Messiah should come: it is a covenant of salt for ever before the Lord unto thee, and thy seed with thee: an incorruptible, inviolable, durable covenant, which should last for ever, even until the Gospel dispensation or world to come should take place; and it would remain ever before the Lord in his sight, who would take care it should never be made void, but stand fast with Aaron and his posterity as long as his priesthood endured. – Barnes

Num 18:19 -
“All the holy heave-offerings” are not the thank-offerings (Knobel), but, as in Num_18:8, all the holy gifts enumerated in Num_18:9-18. Jehovah gives these to the priests as an eternal claim. “An eternal covenant of salt is this before Jehovah,” for Aaron and his descendants. A “covenant of salt;” equivalent to an indissoluble covenant, or inviolable contract (see at Lev_2:13)[below].

Whilst leaven and honey were forbidden to be used with any kind of minchah, because of their producing fermentation and corruption, salt on the other hand was not to be omitted from any sacrificial offering. “Thou shalt not let the salt of the covenant of thy God cease from thy meat-offering,” i.e., thou shalt never offer a meat-offering without salt. The meaning which the salt, with its power to strengthen food and preserve it from putrefaction and corruption, imparted to the sacrifice, was the unbending truthfulness of that self-surrender to the Lord embodied in the sacrifice, by which all impurity and hypocrisy were repelled. The salt of the sacrifice is called the salt of the covenant, because in common life salt was the symbol of covenant; treaties being concluded and rendered firm and inviolable, according to a well-known custom of the ancient Greeks (see Eustathius ad Iliad. i. 449) which is still retained among the Arabs, by the parties to an alliance eating bread and salt together, as a sign of the treaty which they had made. As a covenant of this kind was called a “covenant of salt,” equivalent to an indissoluble covenant (Num_18:19; 2Ch_13:5), so here the salt added to the sacrifice is designated as salt of the covenant of God, because of its imparting strength and purity to the sacrifice, by which Israel was strengthened and fortified in covenant fellowship with Jehovah. The following clause, “upon (with) every sacrificial gift of thine shalt thou offer salt,” is not to be restricted to the meat-offering, as Knobel supposes, nor to be understood as meaning that the salt was only to be added to the sacrifice externally, to be offered with or beside it; in which case the strewing of salt upon the different portions of the sacrifice (Eze_43:24; Mar_9:49) would have been a departure from the ancient law. For korban without any further definition denotes the sacrificial offerings generally, the bleeding quite as much as the bloodless, and the closer definition of על הקריב (offer upon) is contained in the first clause of the verse, “season with salt.” The words contain a supplementary rule which was applicable to every sacrifice (bleeding and bloodless), and was so understood from time immemorial by the Jews themselves (cf. Josephus, Ant. iii. 9, 1).
(Note: The Greeks and Romans also regarded salt as indispensable to a sacrifice... – K_D 

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Num 18:20-32 -
Here is a further account of the provision that was made both for the Levites and for the priests, out of the country.

I. They must have no inheritance in the land; only cities to dwell in were afterwards allowed them, but no ground to occupy: Thou shalt not have any part among them, Num_18:20. It is repeated again Num_18:23, and again Num_18:24, Among the children of Israel they shall have no inheritance, either by purchase or descent. God would have them comfortably provided for, but would not have their families over-rich, lest they should think themselves above that work which their wages supposed and obliged them constantly to attend upon. As Israel was a peculiar people, and not to be numbered among the nations, so Levi was a peculiar tribe, and not to be settled as the rest of the tribes, but in all respects distinguished from them. A good reason is given why they must have no inheritance in the land, for, says God, I am thy part, and thy inheritance. Note, Those that have God for their inheritance and their portion for ever ought to look with a holy contempt and indifference upon the inheritances of this world, and not covet their portion in it. “The Lord is my portion, therefore will I hope in him, and not depend upon any thing I have on this earth,” Lam_3:24. The Levites shall have no inheritance, and yet they shall live very comfortably and plentifully - to teach us that Providence has various ways of supporting those that live in a dependence upon it; the fowls reap not, and yet are fed, the lilies spin not, and yet are clothed, the Levites have no inheritance in Israel, and yet live better than any other tribe. The repetition of that caution, that no Israelite should approach the tabernacle, comes in suitable, though somewhat abruptly, Num_18:22. It seems set in opposition to that order concerning the priests and Levites that they should have no inheritance in Israel, to show how God dispenses his favours variously. The Levites have the honour of attending the tabernacle, which is denied the Israelites; but then the Israelites have the honour of inheritances in Canaan, which is denied the Levites; thus each is kept from either envying or despising the other, and both have reason to rejoice in their lot. The Israelites must not come nigh the tabernacle, but then the Levites must have no inheritance in the land; if ministers expect that people should keep in their sphere, and not intermeddle with sacred offices, let them keep in theirs, and not entangle themselves in secular affairs.

II. But they must both have tithes of the land. Besides the first-fruits which were appropriated to the priests, which, the Jews say, were to be a fiftieth part, or at least a sixtieth, the tithe also was appropriated.

1. The Levites had the tithes of the people's increase (Num_18:21): I have given (whose the whole is) all the tenths in Israel, of all the productions of the land, to the children of Levi, to be divided among them in just proportions, for their service which they serve. The Levites were the smallest tribe of the twelve, and yet, besides all other advantages, they had a tenth part of the yearly profits, without the trouble and expense of ploughing and sowing; such care did God take of those that were devoted to his service; not only that they might be well maintained, but that they might be honoured with a national acknowledgment of the good services they did to the public, and owned as God's agents and receivers; for that which was a heave-offering, or an offering lifted heavenward unto the Lord, was by him consigned to the Levites.

2. The priests had the tenths of the Levites' tithes settled upon them. The order for this Moses is directed to give to the Levites, whom God would have to pay it with cheerfulness, rather than the priests to demand it with authority: Speak to the Levites that it be offered by them, rather than levied upon them. Now observe,

(1.) The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. They were God's tenants, and rent was expected from them, nor were they exempted by their office. Thus now, ministers must be charitable out of what they receive; and the more freely they have received the more freely they must give, and be examples of liberality. You shall offer a heave-offering to the Lord, Num_18:26. Those that are employed to assist the devotions of others must be sure to pay their own, as a heave-offering to the Lord. Prayers and praises lifted up to God, or rather the heart lifted up in them, are now our heave-offerings. This (says God) shall be reckoned to you as though it were the corn of the threshing-floor; that is, though it was not the fruit of their ground, nor of their own labour, as the tithes of other Israelites were, yet being of such as they had it should be accepted, to the sanctifying of all the rest.

(2.) This was to be given to Aaron the priest (Num_18:28), and to his successors the high priests, to be divided and disposed of in such proportions as they should think fit among the inferior priests. Most of the profits of the priests' office, which were appointed in the former part of the chapter, arising from the sacrifices, those priests had the benefit of who constantly attended at the altar; but, forasmuch as there were many priests employed in the country to teach and rule, those tithes taken by the Levites, it is probable, were directed by the high priest for their maintenance. It is the probable conjecture of the learned bishop Patrick that the tenth of this last tenth was reserved for the high priest himself, to support his state and dignity; for otherwise we read not of any peculiar provision made for him.

(3.) When the Levites had thus paid the tenth of their income, as a heave-offering to the Lord, they had themselves the comfortable enjoyment of the other nine parts (Num_18:30): “When you have thus heaved the best from it (for still God's part must be the best) then you shall eat the rest, not as a holy thing, but with the same freedom that the other Israelites eat their part with, in every place, you and your households,” Num_18:31. See here what is the way to have the comfort of all our worldly possessions so as to bear no sin by reason of them, as it follows, Num_18:32.

[1.] We must be sure that what we have be got honestly and in the service of God. It is your reward for your service; that meat is the best eating that is first earned; but, if any will not work, neither shall he eat, 2Th_3:10. And that seems to be spoken of as having a particular comfort and satisfaction in it which is the reward of faithful service done in the tabernacle of the congregation.

[2.] We must be sure that God has his dues out of it. Then we have the comfort of our substance when we have honoured the Lord with it. The you shall bear no sin by reason of it, when you have heaved the best from it. This intimates that we must never feed ourselves without fear, lest our table become a snare, and we bear sin by reason of it; and that therefore we are concerned to give alms of such things as we have, that all may be clean and comfortable to us. – Henry