John Calvin Commentary Numbers 16

Now Korah, the son of Izhar. The impious conspiracy of a few men is related here, but these were men of the highest rank, whose object was to subvert and destroy the divinely-appointed priesthood. Indeed, they attack Moses and accuse him of ruling unjustly; for this is how turbulent people are carried away, without reason or discrimination. But the only reason they are set against him is because they suppose him to be the originator of the priesthood, as we can easily gather from his reply.

For he does not command them to come forward so that they may decide about the political government or leadership, but so that it may be made clear whether God acknowledges them as priests. Nor does he reproach the Levites with anything except that, not content with their own lot, they have an unreasonable ambition to obtain the honor of the high priesthood.

It was jealousy, then, that instigated Korah and his companions to start first a quarrel, and then a tumult, concerning the priesthood, because they were indignant that the hope of attaining that honor was taken away from themselves and their descendants forever. Thus, there has never been any more deadly or abominable plague in the Church of God than ambition, since it cannot be that those who seek preeminence should submit themselves to God’s yoke. From this arises the dissolution of legitimate authority, when each one neglects the duties of his position and aims at his own private advancement.

Now, this conspiracy was all the more formidable because the sedition did not arise from the dregs of the people, but among the princes themselves, who were of high dignity and held in the greatest esteem. For although there were only four leaders of the faction, there is little room to doubt that the purpose of the two hundred and fifty was the same. They would never have eagerly embarked on a serious and hateful contest for the sake of four men; rather, the fact was that unholy covetousness misled them all, as each of them expected some prize as a reward for victory.

Then, they not only dissembled their spiritual sickness but also concealed it under an honorable pretext, for they pretended that they were instigated by zeal for the public good and that their object was the defense of liberty. Since ambition is crafty, it is never without some specious excuse. Thus, while schismatics are influenced by nothing but pride to disturb the peace of the Church, they always invent plausible motives by which they may gain some degree of favor from the ignorant, or even from the unstable and worthless.

Therefore, we must cautiously weigh the motives of those who seek to make innovations and to overthrow a state of things that could be endured, for thorough investigation will make it clear that they aim at something besides what they pretend. By the fact that they so speedily engaged such a multitude of people in their party, we perceive how disposed human nature is to the most unpromising and unreasonable revolts.

Four worthless men wickedly endeavor to overthrow Moses and Aaron; and immediately two hundred and fifty people are ready to follow them—not from the populace, but chiefs of the tribes, whose reputation might dazzle the eyes of the simple. Therefore, we must be all the more cautious, lest any bugbears (larvae) should deceive us into making rash innovations.

Regarding the wording of the passage, some refer the verb “he took,”⁸⁶ to the other conspirators, as if it meant that Korah stirred them up. Others explain it as meaning that he instigated himself and was hurried onward by his evil passions. I do not, however, agree with either interpretation, but take it to mean “he set to work” (aggressus est.) When it is afterwards said that “they rose up before Moses,” some understand the words according to their literal meaning, while others understand them in a negative sense; and undoubtedly here the expression “before the face of,” is equivalent to “against,” and thus indicates the wantonness of their aggression.

There is more difficulty with the words קראי מועד,⁸⁷ kerei mogned. However, almost all, with one consent, translate them as “great in the congregation.” But since the word קריים, keriira, generally signifies persons called or invited, and מועד, mogned, means not only an assembly but also an appointed time or convention, it seems probable to me that these princes and men of high renown are stated to have been present because they were called according to appointment, as if Moses had said that they were called at a fixed time or by agreement. For I also see no reason why, after the word עדה,⁸⁸ gnedah, מועד, mogned, should be used with the same meaning.

You take too much upon you.⁸⁹ Some explain this phrase as meaning, “Let it be enough,” as if they desired to put an end to the tyranny of Moses. However, I am rather of the opinion that by it they meant to lodge a charge of presumptuous and sacrilegious supremacy, as if Moses and Aaron had not only usurped more than their right, but had also robbed God of His supreme authority. They, therefore, reproach the holy men with having impiously subjected to themselves the inheritance of God.

Thus we see that God’s faithful servants, whatever their moderation may be, are still not exempt from false accusations. Moses was an extraordinary example, not only of integrity but also of humility and gentleness; yet he is called proud and violent, as if he unworthily oppressed the people of God.

Observe further, that God permits His servants to be loaded with such unjust slanders to teach them that they must expect their reward elsewhere than from the world; and that He may humble them and test their endurance. Let us learn, then, to harden ourselves, so as to be prepared, though we do well, to be spoken evil of.

These ungodly and seditious men betray their senselessness as well as their impudence. For by what right do they seek to degrade Moses and Aaron? Because, indeed, God dwells among the people, and all in the congregation are holy! But holiness is neither destructive of subordination, nor does it introduce confusion, nor does it release believers from the obligation to obey the laws.

It is madness in them, then, to infer that those whom God has sanctified are not subject to the yoke; yet they maliciously stigmatize as tyranny that care of the people which God has entrusted to His servants, as if they would purposely turn light into darkness.

And when Moses heard it, he fell upon his face. There is no doubt that he turned to prayer in his perplexity, since he knew that the remedy for so great an evil was only in the hand of God.

It is in this respect that the magnanimity of the ungodly differs from the firmness of believers. For it often happens that unbelievers also labor in the defense of a good cause, voluntarily expose themselves to the hatred of many, endure severe struggles, and willingly encounter great dangers; but for them, obstinacy takes the place of virtue.

But those who look to God, since they know that all outcomes, whether prosperous or unhappy, are in His power, therefore rely on His providence. When any adversity occurs, they implore His faithfulness and help.

When, therefore, Moses cast himself upon the earth, this⁹⁰ supplication was of more value than all those heroic virtues in which unbelievers have ever seemed to excel.

Hear, I ask you, you sons of Levi. He addresses the whole body, and yet it is said that his discourse was directed to Korah alone, because he had corrupted others of the Levites and was therefore first summoned to God’s tribunal, so that the whole party might be included at the same time. He was able to expostulate with the Levites at once, because their residence was close to the sanctuary.

He accuses them of ingratitude, because they were not satisfied with the honor with which God had already dignified them, but also sought the high-priesthood. In this they betrayed their contempt of His grace. For, if they had rightly valued the gifts of God, each of them would have quietly contented himself with his lot, especially since, in proportion as a person has been dealt with generously, his ingratitude is more intolerable if he aspires to anything higher.

We are taught, therefore, that the higher the degree may be to which we have been elevated by God’s goodness, the greater is the punishment which our crime deserves if our ambition still incites us to overleap the bounds of our calling.

Nevertheless, such is the perversity of almost all people, that as soon as a person has attained some intermediate position, he uplifts, as it were, the standard of pride⁹¹ and sets no limit for himself, until he has reached above the clouds. In a word, few are found who do not grow insolent in places of honor.

Therefore, we should be all the more attentive to this admonition of Moses: that those are most ungrateful to God who despise their lot, which is already honorable, and aim at something higher.