Commentaria in Numeros
In the Hebrew it is, “and Core took.” But what did he take? Interpreters have exercised themselves wonderfully to supply this at this place. Rosenmüller: And he undertook, namely this counsel... and they rose up, etc. Nor does it hinder this construction, as all know, that the verb “undertook” is put in the singular. Maurer: and Core, the son of Isaar, took with him Dathan and Abiron, the sons of Eliab.
God permitted this murmuring and sedition of Core, that by it the priesthood of Aaron might be confirmed and made illustrious. For the glory of the faithful and of the priests of God cannot shine forth unless the reprobation and punishment of the unfaithful commend it. Wherefore Core here was an express type of heretics and false priests. So Origen, on Romans ix.
Hence it is likely that this sedition was raised by Core shortly after the consecration of Aaron, that is, in the same second year of the exodus of the Hebrews from Egypt; this will be plainer on chap. xx, verse 4.
Others: It is much for you, you arrogate too much, in that you ascribe to yourselves alone and usurp the honour of the priesthood, whereas we all are holy, etc.
Morally, let those who are raised to honours in the commonwealth or the Church learn here that they are exposed to the envy and emulation of many, and let them bear and overcome it modestly and generously. So Scipio Africanus, when Gracchus with his followers cried out against him that the tyrant must be put to death, said: “Rightly do those who make war on their country wish me taken away first. For Rome cannot fall while Scipio is safe, nor can Scipio live if Rome is overthrown.” The same, accused before the people of grave crimes by the two Petilii, said: “On this very day I conquered the Carthaginians and Hannibal; therefore I now go up crowned to the Capitol, to offer sacrifice there: let those who wish pass judgment upon me”; and having said this he went up, the people following, and those who accused him were left deserted. So Plutarch in his Life. Doubtless the winds seek the heights, and the lightnings strike the summits of the mountains. Hence Cato advised the powerful to use their power sparingly: for so they would have it lasting, and either escape envy or extinguish it.
Clement of Alexandria said truly, book VII of the Stromata: “Whatever is beautiful, a momus follows,” that is, a fault-finder, especially an envious and jealous one. The beautiful priesthood of Aaron was followed by the momus Core: the beautiful anointing by Magdalene was followed by the momus Judas, but Christ praised it. Zealous and religious men, how many momuses have they to-day? how many malicious censors? Whoever thou art that doest anything beautiful and great, know that a momus will follow thee: but care not for him, since Christ praises thy work. The momuses will cease to gnaw; thy virtue and thy praise will be celebrated on the stage of the whole world, and that for ever.
“By name.” In Hebrew, men of name, that is, celebrated, namely the chiefs and senators who were wont to be called to counsel.
Verse 3. “Let it be enough for you,” that you live as private men, and be each content with your lot.
“That all the multitude consists of holy ones,” as if they said: All this people of the Hebrews is holy, and bound to God, and as it were consecrated, by true faith, religion, worship and the covenant entered into on Sinai, equally with you, O Moses and Aaron.
“And the Lord is among them.” First, raining manna to them from heaven; second, going before them on the way in the pillar of cloud; third, dwelling with them in the tabernacle; as if they said: This whole people is God’s, and God is in it; you, therefore, O Moses and Aaron, ought not to carry yourselves as if holier than the rest, and more closely joined to God, and therefore wish to rule over them. Morally, learn here how tumultuous ambition is to itself and to others. Excellently says St. Paulinus, epistle to Romanianus: “Honour is a flattering name, but an evil servitude.” And Philo, in the book On Joseph: “Let him who seeks honour consider that he is seeking a tempest.” And St. Gregory, part I of the Pastoral, chap. ix: “What,” he says, “is the power of high place but a tempest of the mind?” and book XXXII of the Morals, chap. xvii or xix: “Everything,” he says, “that is eminent here is afflicted more with sorrows than rejoiced with honours.” And again: “Ambition is the cross of the ambitious; nothing torments more bitterly, nothing disquiets more painfully.” And in epistle 49: “Honours,” he says, “flatter those who meditate on them, but to those who weigh the burdens they are a terror and a dread.” And in sermon 6 on the Psalm Qui habitat: “It is truth,” he says, “that by diligent suggestion brings back to mind how, in ambition, the consolation is frivolous, the judgment heavy, the use short, the end unknown.” For Seneca says rightly: Ambition seeks a stage and a theatre.
Rightly, therefore, does St. Augustine assert that he trembles amid honours and praises. For he says, sermon 5 On the Words of the Lord: “Your praises burden us rather, and put us in danger. We bear them, and tremble amid them.” And homily 50: “Honour ought to seek thee, not thou it.” St. Jerome in the Life of St. Paula: “By flying glory,” he says, “Paula merited glory, which follows virtue like a shadow, and, fleeing those who seek it, follows those who despise it.” St. Chrysostom, homily 5 on Genesis: “Human glory,” he says, “we enjoy then far more fully when we despise it.”
Verse 4. “When Moses heard this, he fell on his face,” humbly entreating the Lord to put down this sedition of Core, and in prayer he received an answer, which is what follows:
Verse 5. “In the morning the Lord will make known who belong to him,”
To these words the Apostle alludes, 2 Timothy ii, 19, saying: “The Lord knoweth who are his,” as I said there.
“The holy,” that is, those separated by himself to himself, and chosen for the priesthood; so also below, verse 7, and elsewhere, one is called “holy” who is separated for the priesthood.
Verse 7. “Put incense before the Lord,” before the Holy of Holies, on the altar of incense.
“The same shall be holy.” “Holy,” that is, separated and chosen by God for the priesthood, as I said on verse 9.
“You take too much upon you, ye sons of Levi.” In Hebrew, “much to you,” namely you take and arrogate; as if to say: Thou, O Core the Levite, with thy followers, art very proud, because thou risest up not only against me and Aaron, but against God, who ordained and constituted these things.
Verse 9. “Is it a small thing unto you that God hath separated you,” etc., “to serve him?”
In Hebrew it is “them”; in Chaldee, “for them”; but all this comes to the same: for Core and the other Levites served him, that is, God, for them, namely the Israelites.
Note here how great a dignity it is to be a Cleric, to be a Levite, to be dedicated to the worship of God, to serve the tabernacle. Blessed Thomas More rejoiced and gloried in this: for in public supplication he himself carried the cross before the priest, and discharged the office of an ordinary Clerk or sacristan, served the priest at the sacrifice, and, when he sang, himself vested in a surplice sang with him like a Sexton; and when the Duke of Norfolk coming by chance said that this ill became him, and was beneath his dignity (for More was then Chancellor of England), and would displease King Henry, More answered: “It cannot displease my lord the king that I render service to the king’s Lord, the Lord, I say, of lords.”
Verse 11. “And all thy company (thy congregation, thy followers) stand against the Lord.”
“For what is Aaron?” as if to say: What has Aaron done? For he did not thrust himself into the priesthood, but was called to it by God.
Verse 12. “Then Moses sent,” namely a messenger, to the absent Dathan and Abiron, and also to Hon; for Core alone was present with Moses.
“We will not come,” we are unwilling to come.
Verse 14. “Thou hast indeed brought us into a land that floweth with rivers of milk and honey.” It is a sarcasm, as if they said: Is this desert, then, the land flowing with milk and honey into which thou, O Moses, didst promise to bring us out of Egypt? Whence the Roman Bibles read this without a question. For the Hebrew and Chaldee have it assertively: Surely thou hast not brought us into a land of milk and honey.