God of the spirits of all flesh— In whose hand is the soul or life of every living thing, and the breath of all flesh of man: Job 12:10. Moses, with a beautiful propriety, gives God this title, in acknowledgment of his power to save or to destroy, because he had threatened that he would consume all Israel; besides, it implies a strong motive to urge the divine compassion: "O God! who, being the father and creator both of the souls and bodies of men, hast therefore the power of preserving as well as of destroying them, deign to display that power by the exercise of mercy towards this people! Searcher of the souls which thou hast created, thou knowest the authors of this sedition, and perfectly distinguishest them from those who have suffered themselves to be drawn aside by their weakness and credulity. Have mercy, &c." When he says, shall one man sin? he must be understood to speak proverbially of the small number concerned in this conspiracy, compared with the immense multitude of all Israel.
REFLECTIONS.—Dathan and Abiram, abettors of Korah, being summoned to attend, return an answer, as insolent as unjust. They charge Moses with having brought them from plenty to perish in the wilderness, with deceiving their hopes and expectations, and designing to enslave them. What infamous and invidious accusations! Was Egypt such a land of plenty to them? Were they kept out of Canaan, but by their own rebellion? And was not Moses a father rather than a master over them, through whose kind interposition alone it was that they were this day alive thus to malign him? Such returns of evil for good are the lot of holy men! The most zealous ministers for the service of men's souls must expect to meet with the severest reproaches.
Indignation fired the heart of Moses at such base ingratitude to himself, but he felt more at seeing them bent on their own destruction. He appeals to God to witness the uprightness of his conduct. He had served them without reward, administered impartial justice, nor could his greatest enemies support a charge of the most minute injury received from him; and, therefore, he begs that God would himself manifest his approbation, and reject their impious offerings. Note; The greatest comfort under all accusations is the testimony of a good conscience. The morrow is appointed for the decision of the controversy; Moses and Aaron offer to appear on a level with them, and let God choose whom he will have. Korah accepts the challenge, and, wilfully blind to the awful judgments on Nadab and Abihu, resolves to make the experiment. Those whom God devotes to destruction, he gives up to the blindness and hardness of their hearts. The morning comes, and Korah, eager to make the trial, collects the congregation against Moses, and, with his censer ready, in own conceit already triumphs. Thus suddenly is the impenitent sinner hurled from the pinnacle of vain confidence into the depth of eternal despair and torment.
God, as the judge, ascends the throne of his glory in terrible Majesty, to decide the controversy. He bids Moses and Aaron instantly separate themselves, that he might consume the rest in a moment: all who followed the rebels are now ready to share in their ruin, so dangerous is it to have fellowship with sinners. Moses and Aaron, as faithful and tender pastors, though so ill treated, fall down on their faces, importunate suitors for mercy on the people; an example to be imitated by every minister, nay, every christian, toward his bitterest persecutors.