EXPOSITION
THE PLAGUE BEGUN AND AVERTED (Numbers 16:41-4).
Ye have killed the people of the Lord. They bad in truth forfeited their own lives, and Moses and Aaron had no more part in their death than St. Peter had in the death of Ananias and Sapphira. But it was easy to represent the matter as a personal conflict between two parties, in which the one had triumphed by destroying the other. In speaking of Korah and his company as the "people of the Lord," they meant to say that their lives were as sacred as the lives of Moses and Aaron, and the crime of taking them as great; they did not know, or did not heed, that their own immunity was due to the intercession of those whom they thus charged with sacrilegious murder.
The cloud covered it. Not soaring above it, as usual, but lying close down upon it, to signify that the presence of the Lord had passed in some special sense into the tabernacle (see on Numbers 12:5, Numbers 12:10).
Get you up. הֵרֹמּוּ, from רָמַם. The command is substantially the same as that in Numbers 16:21. Since it was not obeyed, we must conclude (as before) that it was not intended to be obeyed. They fell on their faces. In horror and dismay. No doubt they would have interceded (as in Numbers 16:22), but that Moses perceived through some Divine intimation that wrath had gone forth, and that some more prevailing form of mediation than mere words must be sought.
Take a censer. Rather, "the censer," i.e; the proper censer of the high priest, which he used upon the great day of atonement (Le Numbers 16:12), and which is said in Hebrews 9:4 to have been of gold, and to have been kept in the most holy place. It is not, however, mentioned amongst the sacred furniture in the Levitical books. And go quickly. הוֹלֵךְ Rather, "take it quickly." And make an atonement for them. There was no precedent for making an incense offering alter this fashion, but it was on the analogy of the rite performed within the tabernacle on the day of atonement (Leviticus 16:1-3). Whether Moses received any intimation that the wroth might be thus averted, or whether it was the daring thought of a devoted heart when all else failed, it is impossible to say. As it had no precedent, so it never serous to have been repeated; nor is the name or idea of atonement anywhere else connected with the offering of incense apart kern the shedding of blood.
And he stood between the dead and the living. If this is to be understood literally, as seems most consistent with the character of the narrative, then the plague must have been strictly local in its character; striking down its victims in one quarter before passing on to another; only thus could it be arrested by tile actual interposition of Aaron with the smoking censer. And the plague was stayed. Thus was given to the people the most striking and public proof of the saving efficacy of that mediatorial and intercessory office which they had been ready to invade and to reject. Thus also was it shown that what in profane hands was a savour of death unto death, became when rightly and lawfully used a savour of life unto life.
Fourteen thousand and seven hundred. A very large number to have died in the course of a few minutes, as the narrative seems to imply. The plague was undoubtedly of a supernatural character, and cannot be considered as a pestilence or other natural visitation. Beside them that died about the matter of Korah. These were
(1) the two hundred and fifty men who offered incense,
(2) Dathan and Abiram, and their families,
(3) probably Korah himself,
(4) possibly some other partisans of Korah (see on Numbers 16:32), making in all about 300 souls.
Thus we get the round number of 15,000 as the total of those that perished on this occasion.
And the plague was stayed. Not only temporarily, while Aaron stood between the dead and the living, but finally and effectually.
HOMILETICS
THE PRIESTLY ATONEMENT
We see in this section the priesthood of the anointed at once exercised and vindicated in the fullest and highest sense by shielding from wrath and death those who were appointed to die on account of sin. The spiritual meaning so far and so plainly eclipses the literal that we might well suppose the passage to have been written in the light of the finished work of Christ; as it is, we cannot possibly refuse to read the "mind of the Spirit" testifying before of the atonement and intercession of our High Priest. Consider, therefore—
I. THAT WRATH HAD GONE FORTH AGAINST ALL ISRAEL BECAUSE OF THEIR ACTIVE OR PASSIVE PARTICIPATION IN REBELLION AGAINST THE WILL AND ORDINANCE OF GOD. Even so had wrath gone forth against all mankind, for that all were compromised (albeit not all to the same degree, or by the same deliberate choice) in sin and rebellion (Romans 5:12, Romans 5:14; Romans 11:32; Ephesians 2:3).
II. THAT MOSES DID NOT EVEN ATTEMPT TO PRAY AT THIS TIME FOR ISRAEL, BECAUSE THE SENTENCE WAS GONE FORTH, AND EVEN HIS PRAYER HAD BEEN UNAVAILING. Even so, however much the intercessions of righteous men may have been heard in other and lesser matters (James 5:16 b.), yet could not any. human means avail to turn aside from us the sentence of death which follows upon sin (Genesis 2:17; Psalms 49:7, Psalms 49:8; Romans 6:23; Romans 7:24). And note that as far as we can see even the incarnate Son had not saved us as Lawgiver and Ruler except his intercessions had been based upon his meritorious cross and passion. Moses must give place to Aaron here.
III. THAT THE PLAGUE ADVANCED ALL THE WHILE WITH FRIGHTFUL CELERITY. Even so sin and death made havoc of an evil world ere Christ came forth to stay the plague (Romans 1:1-45, Romans 3:1-45, Romans 5:1-45). And still, where it is not stayed, its progress is as rapid and as irresistible as ever. Thousands are daily swept away to destruction.
IV. THAT THE FERVENT, SELF-SACRIFICING LOVE OF MOSES FOR HIS PEOPLE (WHO HAD OPPOSED AND REJECTED HIM) DEVISED THIS NEW REMEDY, UNKNOWN BEFORE. Even so it was the infinite, self-abasing love of the eternal Son which devised the means of our salvation, albeit we had rebelled against him and cast off his dominion (Psalms 2:2, Psalms 2:3, Psalms 2:12; Luke 19:14; John 3:16; Acts 3:26; Romans 5:8; 1 John 4:10).
V. THAT THIS REMEDY WAS FOUND IN AN INCENSE OFFERING
(1) MADE BY AARON,
(2) IN THE CENSER,
(3) AMONG THE DYING PEOPLE.
Even so the one Divine deliverance from eternal death is
(1) in the high priestly intercession of Christ,
(2) offered in the golden censer of his infinite merits,
(3) offered "in the midst of the congregation,'' i.e; in our nature, wherein he lived and died, and in which he ever liveth to make intercession (Luke 23:34; John 17:19, John 17:20; Romans 5:9, Romans 5:10; Hebrews 2:12-58; Hebrews 7:24, Hebrews 7:25; Revelation 8:3, Revelation 8:4).
VI. THAT THE INCENSE WAS TO BE LIGHTED WITH FIRE FROM OFF THE ALTAR OF BURNT OFFERING, otherwise it had been as ineffectual for good as the offering of Nadab and Abihu (Le Numbers 10:1). Even so the intercessions of Christ whereby we live are not only offered as of his infinite merits, but as based upon his one perfect and sufficient sacrifice. It is fire from the altar of the cross which kindles and makes to ascend in fragrance his "much incense" before the throne. From another point of view it is the burning love which prompted and inspired his death which inspires and kindles his unceasing intercession for us.
VII. THAT AARON RAN INTO THE CAMP TO MAKE AN ATONEMENT FOR THE PEOPLE, REGARDLESS OF ANY DANGER TO HIMSELF. Even so our Lord hasted in his great zeal to expose himself to all danger in our midst in order to work out our salvation.
VIII. THAT AARON STOOD BETWEEN THE DEAD AND THE LIVING—all on one side of him (as it should seem) dead, all on the other side alive, through his intervention. Even so our High Priest stands, and stands alone, between us and death. Nothing separates us from the eternally lost but the saving efficacy of his intercession; had he not appeared upon the scene we too had perished. Moreover, he stands between the living and the dead in this sense, that all souls are divided by him and his cross into two lots, the living who accept, the dead who reject him. Thus he hung between the penitent and impenitent robbers, and thus he will place the goats and the sheep on the one side of him and on the other.
IX. THAT THE PLAGUE WAS STAYED BY AARON'S INTERPOSITION OF HIMSELF BETWEEN IT AND ITS VICTIMS. Even so Christ has averted death from us, and taken away its sting, by placing himself between it and us, by interposing between the wrath of Heaven and our souls (Romans 7:25; Romans 8:1). And so long as we are sheltered behind his atonement and intercession we are absolutely safe.
X. THAT AARON, AFTER MAKING AN ATONEMENT, RETURNED TO THE MOST HOLY PLACE WITH HIS CENSER (cf. Hebrews 9:4). Even so our Lord, after making atonement for us upon the cross, and breaking the empire of sin and death, returned to that heaven from which he came, leaving us free from the power of death.
XI. THAT THIS WAS THE GLORIOUS VINDICATION OF AARON'S PRIESTLY OFFICE, IN THAT IT BROUGHT LIFE AND DELIVERANCE TO THE VERY MEN WHO HAD DESPISED AND SLANDERED IT. How much better and more effectual than if a thousand Korahs had been slain by reason of it! Even so the true vindication of the priesthood of Christ, in whatsoever sense or by whomsoever assailed, is its marvelous and ever-living efficacy for the healing of sinners, and for their salvation from spiritual death. Those that are ready to strive against it to the uttermost today will know themselves beholden to it for life and liberty tomorrow. Whatever belongs to the priesthood of Christ must here, and here only, find its defense and confirmation, not in smiting down them that oppose themselves (which is of the law only), but in saving them from the fatal consequences of their own sin and blindness (which is of the gospel alone). Cf. Luke 9:55, Luke 9:56; John 12:47; 2 Corinthians 10:8; 2 Corinthians 13:10; Galatians 1:23; 1 Timothy 2:4.
HOMILIES BY D. YOUNG
THE PRIESTHOOD STILL FURTHER HONOURED AND ESTABLISHED
I. THE PEOPLE REMAIN UNCHANGED IN HEART. They had been terrified for the moment, and fled to what they thought a safe distance, but by the morrow all their audacity has returned. It would seem as if men soon become accustomed to even the most terrible visitations of God; and the more they see of his doings, the less able they are to understand them. There was a time when such destruction as they had gazed on would have taught them caution for more than a day, but now a day is quite sufficient to make them bolder than ever. The evidential value which Moses had pointed out in Numbers 16:28-4 is quite lost upon them. Perverse minds disregard the clearest evidence. It may be a good thing for some purposes to multiply evidences of Christianity, but if the whole earth were filled with books written on the subject, many would remain unconvinced. The conduct of these people, so quickly murmuring again, may seem scarcely credible as we read it, yet are they in reality worse than unbelievers now? If we also read of these things that happened to Israel of old, and are not in the least impressed by them, then what are we different in our folly and audacity? The lapse of more than three thousand years has not made God less jealous of his ordinances, less able and determined to punish those who slight them. Fearful things are spoken of those who crucify the Son of God afresh and put him to an open shame. Instead of marveling at Israel, we shall do well to see in it, as in a mirror, the perversity, blindness, and frivolity of the natural man everywhere. As Israel was, so are we, until and unless God puts within us a new and different life.
II. A STILL FURTHER RECOGNITION OF THE PRIESTLY OFFICE. One is not astonished to read that simultaneously with the gathering of the murmuring people, the glory of the Lord appeared again. Hitherto there has been some little interval, some time as it were for repentance, but now along with this high pitch of audacity, it is fitting that the revelation of the glory should be prompt, and prompt also the vindication of what God had but lately done. Once again he warns Moses and Aaron out of the way of death. And now what can Moses do, for his pleas are exhausted? The people have gone on sinning, until at last the ingenuity of Iris pitying heart has nothing left to say. In this extremity he turns where all must turn at last, name]y, to the atonement for sin which God has solemnly appointed. Probably in the first institution of the priestly office he did not comprehend all the power and blessing it could confer. He was now to know, and Israel with him, that atonement for sin, made through the appointed officer, had a most certain effect in destroying some, at least, of the consequences of sin. The atonement made under the law sets forth that more efficacious and searching atonement lying at the foundation of the gospel, but it was not, therefore, a mere form. It could not indeed cleanse the conscience or change the life, but it was effectual to keep back the plague that brought physical death. In the light of the honour which God here puts upon his priest, and the real effect produced by this offering for sin, how clearly we see the real effect that must come from the work of Jesus! If Aaron, the feeble, sinful type, could do so much, how much more we are bound to expect from Jesus, the sinless, perfect antitype!
III. THE SIGNIFICANCE OF AARON'S POSITION. He stood between the dead and the living. What a quickly destructive power sin has! The language indicates that Moses and Aaron were full of alacrity. Not a moment was lost in interposing the atoning service, but even so more than fourteen thousand of the people had already perished. The connection between sin and death is very close, and in such a visitation as this the closeness is made very clear. It may seem constantly contradicted, that in the day men eat of the forbidden fruit they shall surely die, but the contradiction is in appearance only. In the sinful act death is begun, and if God so chooses, its full power may be very quickly manifested. Thus when Aaron went in he found death had been before him, and he had to stand between the dead and the living. It was from the dead that the plague passed greedily on to the living, like the licking fire from the black ruins where it has done its work to the firings still unconsumed. But the moment Aaron enters, the atonement begins to work. The very fact that so many had perished, and so rapidly, glorifies the efficacy of his intervention. Sin is then at once in check. It was a noble position for the priest to occupy, and we should think of it as occupied by Jesus. He indeed stands between the dead and the living. As we gaze upon those wrecked and ruined ones, fast settled in despair, and beyond any succour that we can discern, Christ stands between us and them to give assurance that with him there is power to deliver us from such a fate. It is his great and glorious power to deliver us from death by giving to us a new and higher life, and giving it more abundantly, that mortality may be swallowed up of life (2 Corinthians 5:4).—Y.