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42. And it came to pass when the congregation. From the fact that Moses and Aaron were protected by the covering of the cloud, we gather how uncontrollable was the rage of the people. For, although the glory of God only stood over the tabernacle, so that Moses and Aaron were still exposed to stoning, and any other acts of violence, yet it so dazzled the eyes of these wicked men, that they could not touch the holy persons. Nor can we doubt but that they betook themselves to the sanctuary, because, in the extremity of their danger, the only hope that remained to them was in the help of God. When, therefore, they had fled to this sacred asylum, God received them under the shadow of His wings. Thus did He testify, that the prayers and hopes of His people are never in vain, but that He succors them whenever they call upon Him. For although, now-a-days, He does not appear in a visible abode, still He is nigh unto all those who cast their cares upon Him. It might, indeed, have been the case that the sign of God’s glory was seen by none but Moses and Aaron, in order that they might be fully assured that God was near to help them; but, since the expression is indefinite, it is probable that God threatened also the frantic multitude, lest they should proceed to any further acts of violence, although the light was presented in vain to them in their blindness.

45. Get you up from among this congregation. I have expounded the meaning of this expression a little above, namely, that as God regards His people with constant and peculiar love, so He defers His vengeance against the wicked, until these people are set apart, and placed in safety. For tie declares that, as soon as Moses and Aaron have secured themselves, all the rest shall perish in a moment. But incredible was the kindness of both of them, thus humbly to intercede for so ungrateful a people, who deserved to die a hundred times over; for, forgetful of their own lives, which they saw to be imperiled, they were ready to make atonement for the guilt, so as to rescue from death those abandoned wretches who were plotting their destruction. I do not, however, understand this, “Get you up,” merely with reference to place, for they were already separated, having taken refuge in the tabernacle; but it is just as if God had commanded them to sever themselves from the people, and, quitting them altogether, and casting away all care for the public welfare, to provide for their own private safety.

46. And Moses said unto Aaron. The expiation of so great a sin did not indeed depend on the incense-offering, nor are we to imagine that God is appeased by the savor of frankincense; but thus was a symbol set before this grosshearted people, whereby they might be alike aroused to repentance and faith; for however insensible they might be in their rebellion, yet the dignity of the priesthood was so conspicuous in the censer, that they ought to have been awakened by it to reverence. For who would not view his impiety with horror, when he is made conscious of having despised and violated that sanctity wherein the Divine power displays itself for life or death? The sight of the censer might have justly availed to subdue their hardness of heart, so that at last they might begin to condemn and detest their unrighteous act. The second warning which it gave them was no less profitable, i.e., that they might perceive that God was only propitiated towards them by virtue of a mediator; but., in so far as the actual state of things allowed, the visible type directed them to the absent Savior. Since, however, men corrupt and obscure the truth by their fond inventions, His majesty is asserted by the Divine institution of sacrifice. Whilst Aaron, the typical priest, stands forth, until the true, and only, and perpetual Mediator shall be revealed.

The verb כפר, caphar, properly signifies, as I have said elsewhere, to reconcile God to men through the medium of an expiation (piaculum;) but, since here it refers to the people, the sense of Moses is rightly expressed by a single word, as one may say, to purge, or lustrate from pollution.

48. And he stood between the living and the dead. If you understand that the living were everywhere mingled with the dead, you may conjecture that God’s wrath did not so fall upon one part of the camp, as to destroy all that came in its way without exception, as had been the case in the other revolt, but that He selected those who had sinned most grievously. But it is probable that Aaron proceeded so far as to leave behind those who still remained uninjured, and, in the very place where the destruction had occurred, encountered the wrath of God, and arrested its course. Hence it was that both the fervor of his zeal might be the better perceived, and his office of appeasing God was more fully confirmed by its actual success. For what more evident miracle could be required, than when the slaughter, which had both begun to rage suddenly, and then to proceed in a course no less rapid than continuous, was stopped by the arrival of Aaron, exactly as if a hedge had been set up against it? The efficacy of the priesthood in propitiating God, is therefore both clearly and briefly set before us; and hence we are taught, that though we are so dose to the reprobate when they perish, as that their destruction should reach to ourselves, still that we shall be safe from all evil, if only Christ intercede for us.

49. Now they that died in the plague. Already three hundred, or thereabouts, had been destroyed on account of the conspiracy made with Korah; now a much larger number was added. And this, forsooth, is what the wicked reap from their obstinacy, that God being more and more provoked redoubles His punishments; even as He threatens that, unless those whom He chastises shall repent, he will deal “seven times more” severely with them. (Leviticus 26:18.) Wherefore let us learn, when we are warned by His rebukes, to humble ourselves betimes beneath His mighty hand, since nothing is worse than to kick against the pricks; and let us always bear in mind what the psalm says,

“Be ye not as the horse or as the mute, whose mouth must be held with bit and bridle; (because) many sorrows shall be to the wicked.” (Psalm 32:9, 10.)

They rebelliously exclaimed that the people of the Lord were slain, when three hundred had perished; they now experience how much better it would have been to be dumb before God, and to give glory to His holy severity, than, instead of three hundred, to devote to destruction nearly fifty times as many. Let us, then, remember the admonition of Paul:

“Let us beware lest we murmur, lest perchance the destroyer should destroy us,” ¹⁰²¹⁰²     It will be seen that he gives the substance, and not the actual words, of St. Paul’s exhortation. (1 Corinthians 10:10;)

for nothing is less tolerable in us than that we should frowardly presume to speak evil of God, when Scripture so often exhorts us to be silent in His presence.