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3. How the congregation abetted the rebels, and were only saved through the intercession of Moses and Aaron. Bold and crafty as Korah was, he could not have done so much mischief if elements of mischief had not been everywhere rife in the camp. Many things conspire to show that his policy was to inflame and turn to bad account discontents previously existing among the people. The existence of these discontents is not inexplicable. A crowd of bondmen are not to be transferred into a nation of reasonable free men all at once. Moreover, the circumstances of the congregation at Kadesh Barnea were not fitted to make the task of Moses an easy one. After having reached the threshold of Canaan, the people had been turned back and condemned to pass the rest of their days in the wilderness. To be sure they had no one but themselves to blame; but this did not mend the matter. The consciousness that the ditch into which a man has fallen is a ditch of his own digging does not always move a man to take his fall meekly. Penitent hearts may be silent under God's chastisement; but impenitent hearts blaspheme him the more for what they suffer. We need not marvel, therefore, that there were many in the congregation, besides his active coadjutors, who were ready to lend their countenance to Korah in his rebellion.

I. THE SYMPATHY OF THE PEOPLE WITH KORAH showed itself in various ways.

1. They did not rise and vindicate the government of Moses, as they ought to have done.

2. In the crisis of the rebellion they gathered together in front of the tabernacle to encourage Korah and his two hundred and fifty with their countenance. Probably enough they did this with light hearts. Individuals moving with a crowd are apt to lose the sense of personal responsibility. But we shall have to answer to God for what we do, none the less because many others are doing it along with us. In the case in hand the general countenance given to the rebels was so deeply resented by God that it had almost proved fatal to the whole nation. To swell with our voice the shouts of a popular assembly may seem a trifle; but if the shouts are directed against the maintainers of truth and righteousness, we cannot take part without sin and danger.

3. When the rebels died for their sin, the people charged Moses and Aaron with their blood (verse 41). A fresh example of perversity which again had almost proved fatal to the whole nation.

II. It is a relief to turn from the perverse ungodliness of the people to THE MEEKNESS AND UNSELFISH ZEAL OF MOSES AND AARON. When the Reubenite rebels and the 250 conspirators perished, Moses did not utter a word in deprecation of their terrible doom. A signal example had become necessary. But when the whole people was threatened, he fell on his face and pleaded for it. This he did twice, he and Aaron.

1. When the people abetted Korah and his company before the tabernacle (verse 22). Twice before Moses had been tempted to desert his office of intercessor, and to separate his fortunes from those of his brethren (cf. Exodus 32:10-13; Numbers 14:12). On this third occasion, as on the two former, he refuses to do so. On the contrary, he intercedes with the energy of a man pleading for his own life. When sin abounds and judgments threaten, may the Lord always raise up among us intercessors like Moses and Aaron!

2. When the people charged him with the death of the rebels (verse 41). This time his intercession took a new form. While the people were murmuring the plague was breaking out in the camp. How shall it be stayed? Let Aaron show himself a true priest by making atonement for the people. There is no time for presenting a sin offering. Let him instead fill his censer with coals from the altar of sacrifice, and run in between the living and the dead, burning incense. It was a palpable token and demonstration of the Divine authority of the priesthood which the rebels had affected to condemn, that whereas the two hundred and fifty had by their incense-burning brought on themselves death, Aaron by his incense-burning warded off death, and that not only from himself but from the whole congregation. General lessons: -

1. The greatest storm of trial will not overthrow the man who makes God his strength. Moses begins, carries on, finishes his conflict against Korah with prayer (verses 4, 22, 45). Hence his unfailing meekness.

2. General demonstrations of sympathy with men who are the champions of error and unrighteousness bring guilt on the community, are displeasing to God, and may be expected to bring down his chastisements.

3. Moses, in his meek endurance of obloquy and his successful intercession for those who assailed him with it, is the figure of our blessed Lord. He endured the contradiction of sinners against himself. He prayed, "Father, forgive them." And thousands of them were forgiven. Christ's priesthood which men despise, how often is it glorified in their salvation!

4. The best answer that a Church or a ministry can give to men by whom their legitimacy is challenged or derided, is to bestir themselves like Aaron, standing between the dead and the living, and turning back the tide of destruction. - B.

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KJV: And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation.

WEB: Korah assembled all the congregation against them to the door of the Tent of Meeting: and the glory of Yahweh appeared to all the congregation.