2. How the rebellion was encountered and put down, Moses was the meekest of men. There were circumstances of aggravation in the rebellion of Korah which would have exhausted the meekness of most men, but they failed to break down that of Moses. The much-enduring patience of the servant of the Lord never shone out more brightly than in the way in which he encountered the sedition of his bold, unscrupulous kinsman.

I. HE CARRIED THE CAUSE BY APPEAL TO THE MOST HIGH. A proposal to this effect was made -

1. To Korah and the two hundred and fifty chiefs of the conspiracy; verses 5-7: q.d. "You challenge the legitimacy of my government and of Aaron's priesthood. You insinuate that we climbed so high by treading on the rights of our brethren. I might plead in reply that Aaron and I did not grasp at our present honours; they were thrust on us by the Lord. But let us refer the matter to the Lord's decision. Let him show who are his, who are holy, whom he hath chosen to draw near to him in his sanctuary. Take censers and present yourselves before the Lord tomorrow; I and Aaron will come likewise. Let the Lord answer by fire." Such is the proposal. To Moses the result is not doubtful. Yet his heart yearns over the misguided men. This comes out -

(1) In his putting off the trial till next day. After a night's reflection they may perhaps repent:

(2) In his remonstrance with those of the two hundred and fifty who were Levites (verses 8-10). Their participation in the rebellion was peculiarly inexcusable.

2. To the Reubenites. Moses sent for them also; but they were not so bold as the two hundred and fifty, and refused to come. They sent back, instead, an insolent and reproachful reply (verses 13, 14). Nevertheless, in their case also Moses refers the decision to the Lord (verse 15): q.d. "They accuse me of playing the prince and tyrant over them, whereas I have never exacted from them an ordinary governor's dues. So far from defrauding' them, I have not taken from them so much as an ass. The Lord judge between them and me, and respect not their offering."

II. THE APPEAL WAS HEARD AND JUDGMENT WAS PRONOUNCED.

1. We are not told bow the two hundred and fifty passed the night. Some of them must have had misgivings. They could not fail to remember the tragic death of Nadab and Abihu when they drew near to the Lord with strange fire. But Korah suffered no flinching. He mustered them on the morrow. His emissaries too had been busy in the camp, for when the two hundred and fifty took their places they were surrounded with a vast congregation of eager and sympathizing spectators. This gathering it was hoped would at once confirm the resolution of the conspirators and overawe Moses and Aaron. Moses, on his part, having referred the matter to the Lord, left it in his hand; with what result need hardly be told. First the pillar of fire appeared in a way that struck dismay; and then, after a while, fire came forth and consumed Korah and his two hundred and fifty - "those sinners against their own souls."

2. The fate of the Reubenites presented features of a still more tragic interest (verses 23-34). It was resolved flint they should be made a signal example of Divine vengeance. But, in the first place, the congregation were charged to separate themselves from them (cf. Revelation 18:4). This might well have awakened fear, and led to repentance. But they were infatuated in their error. Instead of repenting and craving mercy, "they came out and stood in the door of their tents, and their wives, and their sons, and their little children." Oh these last words! What a harrowing scene they bring before the mind! Was it not enough that Dathan and Abiram and their sons should perish? Why should the women and unconscious children die? The sight is a harrowing one, but it is one that meets us every day. When a blaspheming wretch passes us on the road with his like-minded wife, and a string of little children at their heels, is not that Abiram over again, with his wife and little children? A sight not to be contemplated without fear and pity. - Read the terms in which Moses referred the decision in this case to the Lord, and the awful judgment that ensued, verses 28-34. One can hardly help commiserating the Reubenites more than the Levites, for the Levites, one would think, must have sinned against the clearer light. Yet the facts seem to show that the Reubenites were the more aggravated sinners, or at least that their families took part more entirely in their sin. This at least is certain, that while the families of the Reubenite rebels perished with them, the family of Korah survived. Centuries after this, the sons of Korah flourished in Judah, and did honourable service as psalmists (titles of Psalm 42-49, and 84-88). The story of Korah is an admonition to nations, and especially to churches, to "look diligently lest any root of bitterness springing up trouble them, and thereby many be defiled" (Hebrews 12:15). When a society provokes God's displeasure, he does not need to send against it some external foe; there are other and more humiliating forms of chastisement at his disposal. He may suffer some root of bitterness to spring up from within; he may suffer some one of its own children to be its scourge. A Korah will work more mischief in Israel than the Egyptians and the Amalekites put together can effect. - B.

What God has kissed must not be lost; what God has consecrated must be preserved. The two hundred and fifty men may be burned up, the censers may be scorched, but they shall be turned to some use in the sanctuary. O thou great Economist, the very stones of Thy house are sacred to Thee; they are not sacred as magically consecrated, but they are sacred because Thou hast told men to seek in the quarries of the earth and in the forests of the land for stone and wood to put together to make a sanctuary for Thee; and once Thine, Thine for ever. The stones are dear to Thee, yea, the dust of Zion is more than the constellations of the sky. If we have given anything to the Cross, it is God's; it will never be unholy. At the beginning of every year some men say, "So much for Christ." They say, "There it is; every penny is His, it will all go to His treasury." Such men can never be vexed and fretted by appeals, because they have given the money, and when they have spent all the money they say so, and God is as pleased with their not giving as with their giving, because they have given it all. They first set it apart, they consecrated it, they took it to the Cross and said, Jesus, this little handful is all Thine; help me to spend it aright. It is all gone, so when the next applicant comes and gets nothing, God is not displeased. So let us give ourselves to Christ; then every hair on our head is His, and will be numbered; all our outgoings and incomings, our downsittings and uprisings, will be of consequence to Heaven. Why? Not because of the detailed action, but because the life out of which all of that action came was itself baptized, made holy with the chrism of fire.

(J. Parker, D. D.)