Numbers 16:1-40 - The True And Only Priesthood

I. The first position which we can take up with authority and certainty is the positive position that THE PRIESTHOOD OF AARON AND HIS SONS WAS THE OLD TESTAMENT TYPE AND SHADOW OF THE PRIESTHOOD OF CHRIST CONFERRED UPON HIM IN HIS HUMAN NATURE AS THE SON OF MAN . This is argued and proved with many illustrations by the author of the Epistle to the Hebrews (see especially Numbers 5:4 , Numbers 5:5 ; Numbers 7:11-28 ; Numbers 8:1-4 ; Numbers 10:11-14 , Numbers 10:21 ). The elaborate comparison of the two priesthoods, the old and the new, which was also infinitely older,—and especially the assertion that the Levitical priests were many only because death deposed them from office ( Numbers 7:23 ), whilst Christ abideth for ever,—forbid us to regard any other priesthood than that of our Lord as the Christian analogue of the Jewish priesthood. As far as the type went Aaron lived on in all his priestly race, just as he had lived before in his chosen ancestor Abraham ( Hebrews 7:10 ): there was but one Jewish high-priest, and unto him corresponds in the kingdom of heaven Jesus and Jesus alone. Herein all will be substantially agreed who loyally accept the testimony of Scripture, and herein (if it be clearly and devoutly held) is the real heart of the matter, and the sufficient safeguard against superstition.

II. The second position which we can take up on purely Scriptural grounds, and which is not fairly assailable, is the negative position THAT NO ARGUMENT AGAINST MINISTERIAL OR SACERDOTAL ASSUMPTIONS OR CLAIMS IS VALID WHICH IS BASED UPON THE HOLINESS AND PRIESTLY CHARACTER OF ALL THE FAITHFUL . It is perfectly clear that Korah and his company had both Scripture and fact on their side when they said that all the congregation were holy and all were priests. They erred in taking for granted that the priesthood of all Israelites was really inconsistent with the special priesthood of Aaron. As things were, it is certain that the universal priesthood of Israel could best express itself, best translate itself into worship, through the ministerial acts of Aaron and his sons. A spiritually-minded Jew, who recognized most deeply his own priestly calling in Israel, would most devoutly give thanks for the separation of the tribe of Levi and family of Aaron, because he would feel that no one benefited so much by that separation as himself; far from standing between him and the God of Israel, it enabled him to draw nigh to God in a multitude of ways otherwise impossible. He would indeed be able to argue from the histories of Gideon, of Samuel, of Elijah, and of others of the chosen race, that the priesthood of the ordinary Israelite, although usually dormant as to outward sacerdotal functions, was always capable of being called into play by Divine permission under stress of circumstances, and he would be prepared to understand the significance of such a passage as Revelation 7:5-8 , in which Levi takes his place again (and not at all a foremost place) among the tribes, the Holy Ghost thus signifying that in the world to come all such distinctions will be merged for ever in the common priesthood of the saved. But in the mean time there was nothing antagonistic, either in doctrine or in practice, between the truth which Korah asserted and that other truth which Korah assailed: the priesthood of the many was helped, not hindered, by the special priesthood of the few. It is therefore impossible honestly to use such texts as 1 Peter 2:9 ; Revelation 1:6 , against the doctrine of a special Christian priesthood, because they only assert of Christians what the texts relied upon by Korah asserted of the Jews.

III. Abandoning the false line of argument just mentioned, we may yet so far develop the first position taken up as to maintain with confidence, THAT NO PRIESTHOOD CAN HAVE ANY EXISTENCE IN THE CHURCH OF CHRIST OTHER THAN THAT OF OUR LORD HIMSELF . This is made evident, not only by the exclusive way in which his priesthood is dwelt upon in the New Testament, but (what concerns us more in this place) by the whole analogy of the Old. Aaron alone had the priesthood, and the extreme malediction of God lighted upon all, even of the separated tribe, who dared to meddle with it; but Aaron was certainly the type of Christ Himself. Any priesthood which should claim to have any independent existence, even if it professed to draw its authority from Divine appointment, would be ipso facto in direct antagonism to the solitary prerogative of Jesus Christ. Hence it follows that the upholders, not the impugners, of such a priesthood would be "in the gainsaying of Korah." It follows also that there can be no direct analogy drawn between those who rose up against Moses and Aaron, and those who rise up against any earthly ministry; it will be shown that a true resemblance may be traced under certain conditions.

IV. Admitting these principles, which ought not to be controverted, we may bring the question to a practical issue as follows:—While there cannot be set over us any other priesthood than the only, immutable, and incommunicable priesthood of the Messiah, yet there is nothing in Holy Scripture to negative a priori the idea THAT OUR LORD (being withdrawn from sight and sense) MAY CHOOSE TO PERFORM PRIESTLY FUNCTIONS UPON EARTH VISIBLY AND AUDIBLY BY THE HAND AND MOUTH OF CHOSEN MEN ; nor is there anything to negative a priori the further contention that those men were and are set apart in some special and exclusive way. Whether this be so is a matter of fact which must be decided upon the testimony, fairly and conscientiously weighed, of Scripture and of history. It depends upon the two historical questions.

1 . Whether our Lord constituted the apostles his representatives for any priestly functions.

2 . Whether the apostles transmitted such representation to others after them. In any case our Lord is the only priest, or rather has the only priesthood, although upon one view of the ease he will execute some offices of his priesthood by means of visible human agents, in whom and through whom he himself speaks and acts.

Without, therefore, entering upon any argument, we can safely conclude as to the Christian application of this passage.

1 . That it must be directly referred to the everlasting priesthood of Christ, and to assaults upon it, or infringements of it.

2 . That it may be in a secondary sense referred to a visible Christian priesthood, and to assaults upon it, on the supposition that such priesthood is in fact and in truth only the priesthood of Christ ministered in time and space by his appointment.

In point of fact there are many obvious and many subtle resemblances between the gainsaying of Korah and the popular contention against a Christian priesthood, or even against any Christian ministry, which no thoughtful student of Scripture can overlook, In the homiletics) however, which follow these are left to speak for themselves, and the deeper line of application will be followed. Consider, therefore—

I. THAT KORAH ON ONE SIDE , DATHAN AND ABIRAM ON THE OTHER , HAD HARDLY ANYTHING IN COMMON EXCEPT DISLIKE TO THE RULE OF MOSES , THE MEDIATOR OF ISRAEL AND KING IN JESHURUN ( Deuteronomy 33:5 ). His dislike was ecclesiastical, theirs was political; but this common dislike made them allies, and gave them a "tabernacle" in common (verse 27). Even so amongst the many who say, "We will not have this man to reign over us" ( Luke 19:14 ), there are to be found the most various dispositions, and the most distinct causes of complaint. As in the days of his earthly ministry, so now the opposition to him and to his sole governance is made up of the most heterogeneous, and at other times dissociate, elements.

II. THAT KORAH WAS HIMSELF A LEVITE OF SOME DISTINCTION , AND WAS THE SOUL OF THE CONSPIRACY . Even so it is hardly possible to find in history any grave assault upon the work or doctrine of Christ which has not been inspired by some one whose ecclesiastical position has given him both aptness and influence for this evil.

III. THAT KORAH REPRESENTED MOSES AND AARON IN AN INVIDIOUS LIGHT , AS MEN WHO KEPT THE PEOPLE IN SPIRITUAL SUBJECTION , AND DENIED TO THEM THEIR COMMON RIGHTS AS CHILDREN OF ISRAEL . Even so the constant clamour of unbelief is that Christianity is a system devised in the interests of tyranny and obscurantism in order to keep men in moral slavery, and to rob them of their freedom of thought, and to fetter their freedom of action.

IV. THAT KORAH ASSERTED TRUE FACTS AND APPEALED TO TRUE PRINCIPLES IN OPPOSITION TO WHAT HAD BEEN DIVINELY APPOINTED , AND WAS TO BE DIVINELY VINDICATED . Even so do men continually bring against the Truth himself facts which are undeniable, and principles which must be admitted. Herein is the real danger when war upon the Truth is waged with half-truths plausibly paraded as whole, with truths on one side confidently assumed to be fatal to the complemental truths on the other side. The liberty, e.g; of private judgment is arrayed against the authority of inspiration; the universal fatherhood of God against any distinction of the children of God, or necessity for the mediation of Christ; the fact that we are all members of one body against any mutual subordination or distribution of functions amongst those members.

V. THAT KORAH WAS PROBABLY SINCERE IN SO FAR AS HE HAD PERSUADED HIMSELF THAT HE WAS RIGHT , otherwise he would hardly have ventured upon the fatal test. Even so the leaders of opposition to Christ are commonly sincere; only vulgar intolerance brands them off-hand with hypocrisy or self-seeking. And this is their power, for men are led by personal regard and trust much more than by any ability to judge between rival systems. The only way to meet the sincerity and zeal of error is by showing a more transparent sincerity and a more ardent zeal on the side of truth ( 2 Corinthians 6:3-10 ; 1 Timothy 4:12-16 ; Titus 2:10 ).

VI. THAT WHEN MOSES HEARD THE INDICTMENT AGAINST HIMSELF AND AARON HE COULD BUT REFER IT TO THE DECISION OF THE LORD . The people were either actively or passively on the side of Korah, and argument had been unavailing. Even so when Christianity at large, or any system which we believe to be an integral part of Christianity, is assailed with popular and plausible arguments, there is really nothing to be done but to refer it to the arbitrament of God himself. Arguments convince only those that are convinced; clamours only intensify prejudice; mutual accusations only repel—Moses himself effected nothing by the angry words into which he was betrayed. And the arbitrament of God is unequivocally declared by our Lord to be the practical outcome of our religion in our lives ( Matthew 7:15 , Matthew 7:20 ; John 13:35 ). That the test is not capable of easy or of immediate application, that it has to be applied broadly, and with many allowances for disturbing causes, is true; but yet it is the test, and the only test, to which our Lord calls us. It is the test out of which Aaron, with all the weight of popular opinion against him, will ultimately come triumphant; in which Korah, with all his sincerity and plausibility, will come to nothing. And note that while religious questions must be referred to the arbitrament of God, and that arbitrament is not always distinct or immediate in this world, there is a further decision which will be absolutely certain and conclusive. "Even tomorrow the Lord will show who are his," "for the day shall declare it" ( 1 Corinthians 3:13 ), and "it shall be revealed by fire," as it was with Korah's company. Woe unto them who cannot abide, whether personally or as to their work, the test of fire. Our God is still, as then, a consuming fire ( Hebrews 12:29 ), and that fire burns and will burn against all falsity of teaching, as well as all unholiness of living ( 1 Corinthians 3:15 ; Hebrews 12:14 ). And note again that "even him whom he hath chosen will he cause to come near unto him;" for although the election be not arbitrary, yet it is the election of grace, and not the personal worth or aptitude or desire, that does place any, or will place any hereafter, near unto God.

VII. THAT THE AMBITION OF KORAH WAS THE MORE TO BE BLAMED BECAUSE HE WAS HIMSELF A LEVITE , AND INTRUSTED WITH A SPECIAL MINISTRY IN HOLY THINGS . Even so is ambition or envy especially evil in a Christian man, forasmuch as he has an "unction" and an office in the body of Christ to which he cannot with all his zeal do justice, and which if faithfully used will bring him the highest possible reward (cf. Luke 22:26 ; 1 Corinthians 12:16 , 1 Corinthians 12:22 ; 1 Peter 2:5 ; 1 John 2:20 , 1 John 2:27 ; Revelation 3:21 ; Revelation 7:14 , sq. ).

VIII. THAT THE PARTICULAR OFFENCE OF KORAH AND HIS COMPANY WAS THEIR DARING TO OFFER INCENSE , WHICH AARON ALONE MIGHT DO , The incense seems to have signified not simply "prayer," but rather the intercessory and prevailing prayer of the great High Priest and Mediator. Thus the "much incense" in Revelation 8:3 , Revelation 8:4 , which is undoubtedly the intercession of Christ, is added to and rises with the prayers of all saints. Thus then the special sin reprobated in Korah is any interference with the mediatorial office of Christ, whether by endeavouring to draw near to God through other mediators, or without any mediator at all (cf. John 14:6 ; Galatians 1:8 ; 1 John 2:1 ).

IX. THAT THE COMPANY OF KORAH ( WHATEVER BECAME OF HIMSELF ) DIED BY FIRE , THE ELEMENT IN WHICH THEY SINNED . Even so he that presumptuously meddles with holy things, not being holy himself, shall perish by that very nearness which he rashly courted. The hand that is really and entirely wet can be plunged into molten metal without injury, and so he who is covered with the robe of righteousness may be a ministering servant of the consuming Fire, and live; but how great is the risk if the call be not clear.

X. THAT THESE MEN WERE " SINNERS AGAINST THEIR OWN LIVES " IN TRUTH , ALTHOUGH THEY ONLY SEEMED TO BE VINDICATING THEIR JUST RIGHTS AGAINST USURPERS . Even so is every one that seeks his supposed rights not in the spirit of meekness and of personal self-abnegation, but in a spirit of pride, contradiction, and vain-glory. To contend for oneself—albeit sometimes necessary—is of all things most dangerous, lest even in gaining our cause we lose our souls (cf. Matthew 23:12 ; 1 Corinthians 13:5 ; Philippians 2:5-7 ).

XI. THAT THEIR CENSERS WERE HALLOWED EVEN BY AN UNLAWFUL RELIGIOUS USE . Even so there is a kind of sanctity which attaches to every religious effort, however much it may be stained with pride or vitiated by error, and whatever ill results it may lead to, if it be made with sincerity. No such effort can be ignored as though it had not been made, nor cast out as wholly evil because not rightly made. Nothing which is done in the sacred name of religion (saving sheer hypocrisy) ought to be despised or neglected.

XII. THAT THE RESCUED CENSERS BECAME AN ADDITIONAL STRENGTH AND ORNAMENT TO THE ALTAR , AND A WARNING TO ALL GENERATIONS . Even so all assaults upon the faith and discipline of Christ are over-ruled for good, at the same time adding strength to some weak or neglected side of religion, and furnishing a warning against the mistakes and faults which misled their authors (cf. 1 Corinthians 11:19 ).

Consider again, with respect to the Reubenites—

I. THAT THEY WERE ANGRY WITH MOSES FOR WHAT WAS DUE TO THEIR OWN FAULT AND THE FAULT OF THE CONGREGATION , If they had not disobeyed they would have been in their own land by this time. Even so men are angry and impatient with the rule of Christ because it has not brought them peace or happiness, whereas this is wholly due to their own unfaithfulness. And so again men assail Christianity for not having reformed the world and abolished all evils, whereas they themselves will not submit to the easy yoke and light burden of Christ.

II. THAT THEY FALSELY AND WICKEDLY SPAKE OF EGYPT IN TERMS ONLY APPLICABLE TO CANAAN . Even so do the enemies of Christ speak of a state of nature, and of the life of the natural man, unvexed by fear of hell or hope of heaven, as if that had been true happiness and peace, whereas they know that it is sheer misery and slavery ( Romans 1:28-32 : Romans 6:20 , Romans 6:21 ; Ephesians 2:2 , Ephesians 2:3 ).

III. THAT THEY CHARGED MOSES WITH AMBITION AND SELF - SEEKING , AND WITH THROWING DUST IN THE EYES OF THE PEOPLE . Even so is Christianity commonly accounted (or at least described) by its open and more vulgar enemies as mere obscurantism intended to keep the people in darkness, and to make them an easy prey to designing men for power and profit (cf. 2 Corinthians 11:12 , 2 Corinthians 11:20 ; 2 Corinthians 12:16 , &c.;).

IV. THAT DATHAN AND ABIRAM , BEING OBDURATE , WERE SWALLOWED UP BY THE EARTH , because it was with their earthly lot that they were angry, and with their earthly ruler that they contended. Even so they that are of the earth earthy shall perish with the perishing world; it is their punishment that they are "swallowed up" in gross material cares or pleasures, and have no lot nor part in the upper air of spiritual life ( 1 Corinthians 15:48 ; Philippians 3:19 , and compare the use of "the earth" in the Apoc; as in chapter 7:1; 8:13).

Consider again, with respect to the congregation at large—

I. THAT THEY WERE IMPLICATED IN THE SIN , AND MIGHT HAVE BEEN INCLUDED IN THE PUNISHMENT , OF THESE MEN . Even so the pride and discontent which is active in a few is latent in the many, and brings danger and damage to the whole Church of Christ. The conventional restraints of Christianity prevent for the most part any open outbreak; nevertheless, it may be said almost of the mass of nominally Christian people that they have "a revolting and a rebellious heart" (cf. 1 Corinthians 5:6 ; 2 Timothy 2:17 ; Hebrews 12:15 ).

II. THAT THEY WERE SAVED BECAUSE THEY GAT UP FROM THE TABERNACLE OF THESE MEN ON EVERY SIDE , AND TOUCHED NOTHING THAT BELONGED TO THEM . Even so our safety is to separate ourselves wholly from the fellowship or influence (in religious things) of such as oppose themselves to the paramount and absolute claims of Christ as Prophet, Priest, and King ( Romans 16:17 ; 1 Corinthians 10:22 ; 2 Corinthians 6:14-17 ; Jud 2 Corinthians 1:22 , 2 Corinthians 1:23 ).