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*H And behold Core the son of Isaar, the son of Caath, the son of Levi, and Dathan and Abiron the sons of Eliab, and Hon the son of Pheleth of the children of Ruben,
Ver. 1. Isaar was brother of Amram; and, consequently, his son was the cousin of Moses. — Core engaged the rest in his revolt. Heb. "took or replied," interrupting Moses at the very time when he was speaking, in the name of God, and requiring that he should shew, by what right he arrogated to himself alone that authority. "Core separated himself." Chal. "He retired." Syr. "Core spoke...and Dathan...and they rose up." Sept. The Caathites encamped near the tribe of Ruben; and hence Core had an opportunity to engage some of them in his revolt, by insinuating that Moses occupied the post in the state which ought to belong to them, as Ruben was the first-born; while Aaron had obtained the high priesthood, and the rest of the Levites, though of equal nobility, were to be treated as his servants. It is not known when this revolt happened. Some place it at the camp of Sinai; others at that of Jetebata. Deut. x. 8.
*H Rose up against Moses, and with them two hundred and fifty others of the children of Israel, leading men of the synagogue, and who in the time of assembly were called by name.
Ver. 2. Rose up. The crime of these men, which was punished in so remarkable a manner, was that of schism, and of rebellion against the authority established by God in the Church; and their pretending to the priesthood without being lawfully called and sent: the same is the case of all modern sectaries. Ch. — Let them dread a similar punishment; not only the authors of such wicked pretensions, but those also who consent to them. Rom. i. 32. For we find that Core and all his adherents were buried in hell; (v. 33,) and those likewise who complained that their punishment was too severe, fell victims to the raging fire, v. 49. With what earnestness ought we not, therefore, to contend for the faith once delivered to the saints! Jude 3. For if those be so severely punished who rise up in opposition to lawful superiors, either in church or state, what swift destruction do they not bring upon their own heads who deny God, who bought them, and make him a liar, by calling in question his most sacred truths? 2 Pet. ii. 1. H. — Core and his companions impugned not the law directly, but resisted Moses and Aaron. S. Ignat. ep. ad Magnes. They believed in the same God; yet, because they took upon themselves to sacrifice, they were forthwith punished by God, and their unlawful sacrifices could do them no service. S. Cyp. ep. i. 6. Thus we are warned to keep in the true Church, and to obey those who are set over us; and never, for any temporal consideration whatever, to encourage, by our presence, the sermons or meetings of heretics, or of schismatics, lest we perish with them, v. 26. W. — Assembly. Heb. "famous in the assembly, men of name," and distinction, senators. It seems Hom left the rest of the conspirators, as he is mentioned no more. The princes of Ruben were desirous of obtaining the temporal power only. But the Levites aspired at that sacred pre-eminence, which had been given by God to Aaron and his sons. C.
* Footnotes
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1_Corinthians
10:10
Neither do you murmur, as some of them murmured and were destroyed by the destroyer.
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Jude
1:12
These are spots in their banquets, feasting together without fear, feeding themselves: clouds without water, which are carried about by winds: trees of the autumn, unfruitful, twice dead, plucked up by the roots:
*H And when they had stood up against Moses and Aaron, they said: Let it be enough for you, that all the multitude consisteth of holy ones, and the Lord is among them: Why lift you up yourselves above the people of the Lord?
Ver. 3. Let it be enough. Heb. rab, "too much you take upon you;" or "suffice it for you." Sept. — Holy ones, as deserving of the priesthood as yourselves, v. 10. Why then would you treat them as your inferiors? We will throw off the yoke, and assert our just rights. C. — On the same plea, Luther (de abrog. Missa,) rejects all ecclesiastical hierarchy, and will have no distinct priesthood, because all Christians are called priests, (Apoc. i.) and a holy priesthood, 1 Pet. ii. 5. W. — But they do not take notice that the apostle immediately explains himself, by saying, to offer up spiritual sacrifices, and to declare the virtues of Christ; in which sense, they are also styled a kingly priesthood. ib. v. 9. H.
*H And speaking to Core and all the multitude, he said: In the morning the Lord will make known who belong to him, and the holy he will join to himself: and whom he shall choose, they shall approach to him.
Ver. 5. The holy ones, whom he has chosen for the high priesthood. The psalmist, speaking of this sedition, says, they provoked...Aaron, the holy one of the Lord. Ps. cv. 16. C. See 1 Tim. ii. 19. — Only those who are chosen by God, can lawfully perform this sacred office, as the Almighty declares by a miracle. H.
*H Do this therefore: Take every man of you your censers, thou Core, and all thy company.
Ver. 6. Censers. It was not lawful for the Levites to offer incense: but they had prepared for themselves the ensigns of the priestly power, and Moses permits them to try their success. H. — They might have brought the censers, or broad plates, bowls, or vials, (Apoc. v. 8,) out of Egypt, where every family offers incense to their domestic gods and sacred animals. In Sicily and Greece they were also very common, as well as at Babylon; where married people always purified themselves with the smoke of incense. Herod. i. 197.
*H And putting fire in them to morrow, put incense upon it before the Lord: and whomsoever he shall choose, the same shall be holy: you take too much upon you, ye sons of Levi.
Ver. 7. Lord, in his sanctuary, where the priests alone offered incense twice a day upon the altar. C. — Too much. Moses retorts upon them their own words, v. 3.
*H Is it a small thing unto you, that the God of Israel hath spared you from all the people, and joined you to himself, that you should serve him in the service of the tabernacle, and should stand before the congregation of the people, and should minister to him?
Ver. 9. To him: Heb. and Sept. "to them," or instead of the people. God had chosen them for that post of honour, to the exclusion of all the rest, so that they ought, the least of all, to have complained. But it often happens, that those who are the most exalted, take occasion to esteem themselves deserving of still higher honours; and thus, like Lucifer, fall into the bottomless pit! H. — Core was perhaps the more irritated, because he was not at the head of the Caathites, though a descendant of the second son of Caath, while Elisaphan, sprung from a fourth son, was preferred to him. C. iii. T.
*H And that all thy company should stand against the Lord? for what is Aaron that you murmur against him?
Ver. 11. Him. The injury is offered to God, who made choice of Aaron freely.
*H Thou hast brought us indeed into a land that floweth with rivers of milk and honey, and hast given us possessions of fields and vineyards; wilt thou also pull out our eyes? We will not come.
Ver. 14. Eyes. These princes of Ruben were not desirous of the priesthood, as Core was; they repined, that Moses had got possession of the sovereign authority, and therefore they endeavour to represent him as an imposter, who had promised great things, but in reality had deprived the people of all the happiness which they formerly enjoyed in Egypt, and was now disposed to exercise his tyranny upon their very persons. H. — "Do you wish that we should not see through your impostures?" Heb. "wilt thou put out the eyes of these men," who have informed us what sort of a country Chanaan is? Sept. "thou hast blinded these men," who are so stupid as to obey thee. C. — Chaldee, "though thou pull out our eyes, we will not come."
*H Moses therefore being very angry, said to the Lord: Respect not their sacrifices: thou knowest that I have not taken of them so much as a young ass at any time, nor have injured any of them.
Ver. 15. Very angry. This anger was a zeal against sin; and an indignation at the affront offered to God; like that which the same holy prophet conceived upon the sight of the golden calf, Ex. xxxii. 19. Ch. — Respect not. Heb. "thou wilt not have regard for their sacrifices," as long as they continue in these sentiments of pride and of rebellion. H. — Thou knowest. Heb. "I have not," &c. — Ass. This expression is proverbial, 1 K. xii. 3. The Samar. and Sept. read, chamod, "any thing desirable," instead of chamor, "an ass." C.
*H They fell flat on their face, and said: O most mighty, the God of the spirits of all flesh, for one man's sin shall thy wrath rage against all?
Ver. 22. God, who givest life to all, and searchest the inmost recesses of the heart. M.
*H He said to the multitude: Depart from the tents of these wicked men, and touch nothing of theirs, lest you be involved in their sins.
Ver. 26. Depart. If we give any encouragement to schismatics, or go to their meetings, we must expect to be involved in their sins. S. Cyp. de Lapsis 5. W.
* Summa
*S Part 3, Ques 39, Article 4
[II-II, Q. 39, Art. 4]
Whether It Is Right That Schismatics Should Be Punished with Excommunication?
Objection 1: It would seem that schismatics are not rightly punished with excommunication. For excommunication deprives a man chiefly of a share in the sacraments. But Augustine says (Contra Donat. vi, 5) that "Baptism can be received from a schismatic." Therefore it seems that excommunication is not a fitting punishment for schismatics.
Obj. 2: Further, it is the duty of Christ's faithful to lead back those who have gone astray, wherefore it is written against certain persons (Ezech. 34:4): "That which was driven away you have not brought again, neither have you sought that which was lost." Now schismatics are more easily brought back by such as may hold communion with them. Therefore it seems that they ought not to be excommunicated.
Obj. 3: Further, a double punishment is not inflicted for one and the same sin, according to Nahum 1:9: "God will not judge the same twice" [*Septuagint version]. Now some receive a temporal punishment for the sin of schism, according to 23, qu. 5 [*Gratianus, Decretum, P. II, causa XXIII, qu. 5, can. 44, Quali nos (RP I, 943)], where it is stated: "Both divine and earthly laws have laid down that those who are severed from the unity of the Church, and disturb her peace, must be punished by the secular power." Therefore they ought not to be punished with excommunication.
_On the contrary,_ It is written (Num. 16:26): "Depart from the tents of these wicked men," those, to wit, who had caused the schism, "and touch nothing of theirs, lest you be involved in their sins."
_I answer that,_ According to Wis. 11:11, "By what things a man sinneth, by the same also he should be punished" [Vulg.: 'he is tormented']. Now a schismatic, as shown above (A. 1), commits a twofold sin: first by separating himself from communion with the members of the Church, and in this respect the fitting punishment for schismatics is that they be excommunicated. Secondly, they refuse submission to the head of the Church, wherefore, since they are unwilling to be controlled by the Church's spiritual power, it is just that they should be compelled by the secular power.
Reply Obj. 1: It is not lawful to receive Baptism from a schismatic, save in a case of necessity, since it is better for a man to quit this life, marked with the sign of Christ, no matter from whom he may receive it, whether from a Jew or a pagan, than deprived of that mark, which is bestowed in Baptism.
Reply Obj. 2: Excommunication does not forbid the intercourse whereby a person by salutary admonitions leads back to the unity of the Church those who are separated from her. Indeed this very separation brings them back somewhat, because through confusion at their separation, they are sometimes led to do penance.
Reply Obj. 3: The punishments of the present life are medicinal, and therefore when one punishment does not suffice to compel a man, another is added: just as physicians employ several bod[il]y medicines when one has no effect. In like manner the Church, when excommunication does not sufficiently restrain certain men, employs the compulsion of the secular arm. If, however, one punishment suffices, another should not be employed. _______________________
*H And when they were departed from their tents round about, Dathan and Abiron coming out stood in the entry of their pavilions with their wives and children, and all the people.
Ver. 27. People, (frequentiâ). The Sept. generally translate tappam by aposkene, "family and effects," of every denomination. C. — Here was a full assembly waiting for the event, between fear and hope. As these rebels would not come, when Moses sent for them, he condescended to go to them, and denounced the impending ruin, v. 14, 25. He commits his whole cause to God, and is willing to be rejected as a vile impostor, if God do not shew, by a miraculous and exemplary punishment of his opponents, that what he had hitherto done, as the head of the people, and particularly in the consecration of Aaron, was by his direction. H. — He had before proved his mission by miracles. Ex. iv. W.
*H But if the Lord do a new thing, and the earth opening her mouth swallow them down, and all things that belong to them, and they go down alive into hell, you shall know that they have blasphemed the Lord.
Ver. 30. Hell. See Ps. liv. 16. Prov. i. 12. "They were consigned to the tomb before they were dead," (S. Optatus, B. i.,) while their impenitent souls were buried in hell. The souls of their infant children, which had no share in the rebellion, might be exempted from the latter part of their punishment. C. — If some have the rashness to blame the severity of this judgment of God, let them shew the disparity between it and the various other accidents occasioned by earthquakes, &c. which involve millions of such "smiling infants" in destruction; or, if they do not infer from these misfortunes, that the laws of nature are unjust; neither ought they to conclude that the religion, delivered by God to Moses, was an imposture, or that the Jewish legislator was cruel. He continued a silent spectator of this transaction, which he was informed by the Spirit would surely take place, and could not be averted by his intercession, which had before rescued the less guilty multitude, v. 22. H. — "They descend into hell alive; that is, feeling their own perdition, who, imitating Core,...separate from the Church, and presently fall into heresy." S. Aug. ep. 93.
* Summa
*S Part 3, Ques 39, Article 2
[II-II, Q. 39, Art. 2]
Whether Schism Is a Graver Sin Than Unbelief?
Objection 1: It would seem that schism is a graver sin than unbelief. For the graver sin meets with a graver punishment, according to Deut. 25:2: "According to the measure of the sin shall the measure also of the stripes be." Now we find the sin of schism punished more severely than even the sin of unbelief or idolatry: for we read (Ex. 32:28) that some were slain by the swords of their fellow men on account of idolatry: whereas of the sin of schism we read (Num. 16:30): "If the Lord do a new thing, and the earth opening her mouth swallow them down, and all things that belong to them, and they go down alive into hell, you shall know that they have blasphemed the Lord God." Moreover the ten tribes who were guilty of schism in revolting from the rule of David were most severely punished (4 Kings 17). Therefore the sin of schism is graver than the sin of unbelief.
Obj. 2: Further, "The good of the multitude is greater and more godlike than the good of the individual," as the Philosopher states (Ethic. i, 2). Now schism is opposed to the good of the multitude, namely, ecclesiastical unity, whereas unbelief is contrary to the particular good of one man, namely the faith of an individual. Therefore it seems that schism is a graver sin than unbelief.
Obj. 3: Further, a greater good is opposed to a greater evil, according to the Philosopher (Ethic. viii, 10). Now schism is opposed to charity, which is a greater virtue than faith to which unbelief is opposed, as shown above (Q. 10, A. 2; Q. 23, A. 6). Therefore schism is a graver sin than unbelief.
_On the contrary,_ That which results from an addition to something else surpasses that thing either in good or in evil. Now heresy results from something being added to schism, for it adds corrupt doctrine, as Jerome declares in the passage quoted above (A. 1, ad 3). Therefore schism is a less grievous sin than unbelief.
_I answer that,_ The gravity of a sin can be considered in two ways: first, according to the species of that sin, secondly, according to its circumstances. And since particular circumstances are infinite in number, so too they can be varied in an infinite number of ways: wherefore if one were to ask in general which of two sins is the graver, the question must be understood to refer to the gravity derived from the sin's genus. Now the genus or species of a sin is taken from its object, as shown above (I-II, Q. 72, A. 1; I-II, Q. 73, A. 3). Wherefore the sin which is opposed to the greater good is, in respect of its genus, more grievous, for instance a sin committed against God is graver than a sin committed against one's neighbor.
Now it is evident that unbelief is a sin committed against God Himself, according as He is Himself the First Truth, on which faith is founded; whereas schism is opposed to ecclesiastical unity, which is a participated good, and a lesser good than God Himself. Wherefore it is manifest that the sin of unbelief is generically more grievous than the sin of schism, although it may happen that a particular schismatic sins more grievously than a particular unbeliever, either because his contempt is greater, or because his sin is a source of greater danger, or for some similar reason.
Reply Obj. 1: It had already been declared to that people by the law which they had received that there was one God, and that no other God was to be worshipped by them; and the same had been confirmed among them by many kinds of signs. Consequently there was no need for those who sinned against this faith by falling into idolatry, to be punished in an unwonted manner: it was enough that they should be punished in the usual way. On the other hand, it was not so well known among them that Moses was always to be their ruler, and so it behooved those who rebelled against his authority to be punished in a miraculous and unwonted manner.
We may also reply by saying that the sin of schism was sometimes more severely punished in that people, because they were inclined to seditions and schisms. For it is written (1 Esdra 4:15): "This city since days gone by has rebelled against its kings: and seditions and wars were raised therein [*Vulg.: 'This city is a rebellious city, and hurtful to the kings and provinces, and . . . wars were raised therein of old']." Now sometimes a more severe punishment is inflicted for an habitual sin (as stated above, I-II, Q. 105, A. 2, ad 9), because punishments are medicines intended to keep man away from sin: so that where there is greater proneness to sin, a more severe punishment ought to be inflicted. As regards the ten tribes, they were punished not only for the sin of schism, but also for that of idolatry as stated in the passage quoted.
Reply Obj. 2: Just as the good of the multitude is greater than the good of a unit in that multitude, so is it less than the extrinsic good to which that multitude is directed, even as the good of a rank in the army is less than the good of the commander-in-chief. In like manner the good of ecclesiastical unity, to which schism is opposed, is less than the good of Divine truth, to which unbelief is opposed.
Reply Obj. 3: Charity has two objects; one is its principal object and is the Divine goodness, the other is its secondary object and is our neighbor's good. Now schism and other sins against our neighbor, are opposed to charity in respect of its secondary good, which is less than the object of faith, for this is God Himself; and so these sins are less grievous than unbelief. On the other hand, hatred of God, which is opposed to charity in respect of its principal object, is not less grievous than unbelief. Nevertheless of all sins committed by man against his neighbor, the sin of schism would seem to be the greatest, because it is opposed to the spiritual good of the multitude. _______________________
THIRD
* Footnotes
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Deuteronomy
11:6
And to Dathan and Abiron the sons of Eliab, who was the son of Ruben: whom the earth, opening her mouth swallowed up with their households and tents, and all their substance, which they had in the midst of Israel.
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Psalms
105:17
The earth opened and swallowed up Dathan: and covered the congregation of Abiron.
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Psalms
105:18
And a fire was kindled in their congregation: the flame burned the wicked.
*H And opening her mouth, devoured them with their tents and all their substance.
Ver. 32. Tents. Heb. adds, "all those who belonged to (or sided with) Core, and all their riches." Moses informs us, (C. xxvi. 10,) how some of Core's children were miraculously preserved. Their descendants were appointed by David to sing and to guard the doors of the temple, 1 Par. ix. 19. C. — Samuel was of the same family. 1 Par. vi. 33. T.
*H And they went down alive into hell, the ground closing upon them, and they perished from among the people.
Ver. 33. Hell. Heb. adds, "they, and whatsoever belonged to them, descended into hell, or the pit." Sale. — The souls of the impenitent into the former, the bodies of the cattle, &c. into the bowels of the earth. H.
*H And a fire coming out from the Lord, destroyed the two hundred and fifty men that offered the incense.
Ver. 35. Incense. Core had left them, and was busy in stirring up the people to rebellion, when a fire proceeding from the cloud, or from the altar, or perhaps a thunderbolt, (C.) came to arraign them before God's tribunal, there to meet their chief, and to hear the eternal sentence of separation from all good, which was instantly pronounced upon all who died impenitent. H. — Perhaps Core might have been offering incense with his 250 men, when the fire seized him, v. 40. D.
*H In the deaths of the sinners: and let him beat them into plates, and fasten them to the altar, because incense hath been offered in them to the Lord, and they are sanctified, that the children of Israel may see them for a sign and a memorial.
Ver. 38. Sinners. These censers were sanctified or set apart for God's altar: 1. By the intention of those who used them, though contrary to his will; 2. by the exemplary vengeance which he exercised upon the rash pretenders to the priesthood; 3. by being a monument of their folly, and therefore placed, by God's order, upon the altar, to deter all others from imitating their conduct. Eleazar was commanded to take them up, and scatter the strange fire; that Aaron might not be defiled with touching the carcasses or ashes of the deceased, nor seem to exult in their death. C. — God was thus also pleased to manifest, that the children of Aaron, and not of the other Levites, should succeed him. S. Aug. q. 30. W.
*H Then Eleazar the priest took the brazen censers, wherein they had offered, whom the burning fire had devoured, and beat them into plates, fastening them to the altar:
Ver. 39. Altar of holocausts, which was already covered with plates of brass. C.
*H That the children of Israel might have for the time to come wherewith they should be admonished, that no stranger or any one that is not of the seed of Aaron should come near to offer incense to the Lord, lest he should suffer as Core suffered, and all his congregation, according as the Lord spoke to Moses.
Ver. 40. Stranger, though he be even of royal dignity. Thus Osias was afflicted with a perpetual leprosy, which rendered him incapable of exercising even the office of king, because he had attempted to offer incense, 2 K. xv. 5. 2 Par. xxvi. 17. H.
*H Get you out from the midst of this multitude, this moment will I destroy them. And as they were lying on the ground,
Ver. 45. Get ye out. Moses and Aaron complied with the spirit, though not with the letter of this injunction. They lay prostrate on their faces, with all humility and earnestness, begging that the Lord would preserve them, and at the same time take pity on the frailty of the multitude, who had been deluded, and had, in words at least, approved the conduct of the rebels. H. — God encourages them inwardly to persevere in prayer, in the same manner as when he said to Moses, (Ex. xxxii. 10,) Let me alone, that my wrath may be enkindled, &c.
*H Moses said to Aaron: Take the censer, and putting fire in it from the altar, put incense upon it, and go quickly to the people to pray for them: for already wrath is gone out from the Lord, and the plague rageth.
Ver. 46. Take. Moses was inspired by God, on this extraordinary occasion, to pass over the common rules, which forbade the high priest to offer incense any where but in the tabernacle, and never to appear among the dead. C.
*H And the number of them that were slain was fourteen thousand and seven hundred men, besides them that had perished in the sedition of Core.
Ver. 49. Core. We cannot reckon less than 15,000, who perished in consequence of their adherence to this innovator. Behold the first-fruits of ambition and of rebellion. H.