Num 16:1-3 | KingComments | STEP | This chapter is a low point in the history of Israel’s wilderness journey. Can it be worse after what we have seen in the previous chapters: the longing for Egypt again, the contempt for the manna and the refusal to enter the promised land? Yes, we see that in this chapter. Probably this uprising takes place toward the end of the wilderness journey. If we apply this to the end of the Christian dispensation, the time in which we live now, we can learn two lessons. The first is that after all the unfaithfulness and decay that have occurred in the Christian testimony, the worst is yet to come. The complete apostasy of what is called “Christian” will overshadow everything that has already become manifest in wickedness in professing Christianity. The low point is the denial of the Father and the Son ( ). The second lesson is that if a people do enter the land, heaven, this is not based on the faithfulness of that people, but on the faithfulness of the High Priest. The value of the high priesthood of the Lord Jesus is indicated at the end of this chapter and in the following chapters. The blossoming staff of Aaron which we see in the next chapter is a telling symbol of this ( ). The evidence that this history refers to the end time of professing Christianity can be found in letter of Jude. Dathan and Abiram we recognize in persons who reject the authority (in Moses) ( ). In Jude three phases on the way to apostacy can be distinguished ( ). It starts with “the way of Cain”. This represents the principle of man who wants to build up his own righteousness before God, someone who wants to be accepted by God on the basis of his own works. Then Jude speaks of “the error of Balaam”. In this we see the principle of a man who thinks he can serve God and at the same time serve the mammon. In the Christian church, that comes down to bringing in the teachings of people for money and power. This can be recognized in the ecumenical movement and the charismatic movement. The doctrines of demons have been introduced. It should not surprise us, for this is foretold by the Spirit: “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron” ( ). The way of Cain and the error of Balaam are the preparers for what Jude mentions as third in his letter, “the rebellion of Korah” or the overt, direct rebellion against God. Dathan and Abiram reach out to the leadership of Moses, Korah reaches out to the priesthood of Aaron. Korah is a Kohathite. The Kohathites have the most wonderful task in connection with the tabernacle. They may carry the holy objects. But that is not enough for Korah. He wants the position of Aaron. What Korah actually wants is a position that elevates him above the people, so that he becomes a mediator between the people and God. This sin, the sin of a separate priest class, has become common in professing Christianity. It is to take the place that only the Lord Jesus is entitled to. Whoever craves this, falls into the rebellion of Korah and will perish. That is strongly seen in the pope. Papacy is the abominable presumption of being the substitute of Christ on earth. A separate priest class is completely alien to biblical Christendom. Korah, Dathan and Abiram are joined by two hundred and fifty men of renown. It is difficult to remain humble when you are someone “of renown”. Pride and ambition are lurking to let that name speak. Often “men of renown” are not content to be well-known, but want more. There is no place for God and His Word in the lives of such men. They have filled the earth with their violence in ancient times and are the reason for the flood ( ). The rebels first flatter the people by saying that they are holy as a whole. To be holy, however, is not on the basis of a declaration by people, but on the basis of keeping the commandments of the LORD. Such a declaration is accepted by the people. Democracy is seen as a great gain. No one in the church wants to be deprived of that. Not a few men at the top, but everyone should be allowed to have their say. What people are blind to is that power lies with a few authoritarian figures among the people. Korah wants to draw power to himself. If he can be a mediator, he has the whole people in his grip. The power of the spiritual class is enormous. Man likes to submit to leaders who caress their religious feelings ( ). Moses sees through what Korah wants ( ). We will be kept from these deceivers and their flattering, seductive language when we listen to ‘Moses’ (cf. ), that is, when we listen to what God says to us in His Word. Dathan and Abiram are Reubenites. Reuben is the eldest son of Jacob. As members of his descendants, Dathan and Abiram claim the most important place among the people. Their behavior reveals their true nature. They refuse to obey Moses and accuse him of ruling over them. But Moses and Aaron do not assume their position among the people of God. God has given them that position ( ). To acknowledge this is true wisdom. Whoever consciously opposes this by claiming gifts for himself without looking at what God has given, is nothing else but asking God to judge him. Dathan and Abiram want a place based on natural qualities. This is how it happens in professing Christianity. We see this when people with a good mind and a quick talk claim or are given a prominent place.

‏ Numbers 16:1-3

Leaders Rise up Before Moses

This chapter is a low point in the history of Israel’s wilderness journey. Can it be worse after what we have seen in the previous chapters: the longing for Egypt again, the contempt for the manna and the refusal to enter the promised land? Yes, we see that in this chapter.

Probably this uprising takes place toward the end of the wilderness journey. If we apply this to the end of the Christian dispensation, the time in which we live now, we can learn two lessons. The first is that after all the unfaithfulness and decay that have occurred in the Christian testimony, the worst is yet to come. The complete apostasy of what is called “Christian” will overshadow everything that has already become manifest in wickedness in professing Christianity. The low point is the denial of the Father and the Son (1Jn 2:22).

The second lesson is that if a people do enter the land, heaven, this is not based on the faithfulness of that people, but on the faithfulness of the High Priest. The value of the high priesthood of the Lord Jesus is indicated at the end of this chapter and in the following chapters. The blossoming staff of Aaron which we see in the next chapter is a telling symbol of this (Num 17:1-10).

The evidence that this history refers to the end time of professing Christianity can be found in letter of Jude. Dathan and Abiram we recognize in persons who reject the authority (in Moses) (Jude 1:8). In Jude three phases on the way to apostacy can be distinguished (Jude 1:11). It starts with “the way of Cain”. This represents the principle of man who wants to build up his own righteousness before God, someone who wants to be accepted by God on the basis of his own works.

Then Jude speaks of “the error of Balaam”. In this we see the principle of a man who thinks he can serve God and at the same time serve the mammon. In the Christian church, that comes down to bringing in the teachings of people for money and power. This can be recognized in the ecumenical movement and the charismatic movement. The doctrines of demons have been introduced. It should not surprise us, for this is foretold by the Spirit: “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron” (1Tim 4:1-2).

The way of Cain and the error of Balaam are the preparers for what Jude mentions as third in his letter, “the rebellion of Korah” or the overt, direct rebellion against God. Dathan and Abiram reach out to the leadership of Moses, Korah reaches out to the priesthood of Aaron. Korah is a Kohathite. The Kohathites have the most wonderful task in connection with the tabernacle. They may carry the holy objects. But that is not enough for Korah. He wants the position of Aaron.

What Korah actually wants is a position that elevates him above the people, so that he becomes a mediator between the people and God. This sin, the sin of a separate priest class, has become common in professing Christianity. It is to take the place that only the Lord Jesus is entitled to. Whoever craves this, falls into the rebellion of Korah and will perish. That is strongly seen in the pope. Papacy is the abominable presumption of being the substitute of Christ on earth. A separate priest class is completely alien to biblical Christendom.

Korah, Dathan and Abiram are joined by two hundred and fifty men of renown. It is difficult to remain humble when you are someone “of renown”. Pride and ambition are lurking to let that name speak. Often “men of renown” are not content to be well-known, but want more. There is no place for God and His Word in the lives of such men. They have filled the earth with their violence in ancient times and are the reason for the flood (Gen 6:4-7).

The rebels first flatter the people by saying that they are holy as a whole. To be holy, however, is not on the basis of a declaration by people, but on the basis of keeping the commandments of the LORD. Such a declaration is accepted by the people. Democracy is seen as a great gain. No one in the church wants to be deprived of that. Not a few men at the top, but everyone should be allowed to have their say. What people are blind to is that power lies with a few authoritarian figures among the people.

Korah wants to draw power to himself. If he can be a mediator, he has the whole people in his grip. The power of the spiritual class is enormous. Man likes to submit to leaders who caress their religious feelings (2Tim 4:3). Moses sees through what Korah wants (Num 16:10). We will be kept from these deceivers and their flattering, seductive language when we listen to ‘Moses’ (cf. Lk 16:29), that is, when we listen to what God says to us in His Word.

Dathan and Abiram are Reubenites. Reuben is the eldest son of Jacob. As members of his descendants, Dathan and Abiram claim the most important place among the people. Their behavior reveals their true nature. They refuse to obey Moses and accuse him of ruling over them. But Moses and Aaron do not assume their position among the people of God. God has given them that position (Heb 5:4). To acknowledge this is true wisdom. Whoever consciously opposes this by claiming gifts for himself without looking at what God has given, is nothing else but asking God to judge him. Dathan and Abiram want a place based on natural qualities.

This is how it happens in professing Christianity. We see this when people with a good mind and a quick talk claim or are given a prominent place.