Antiquities Book 4, Chapter 2
The Sedition Of Corah And Of The Multitude Against Moses, And Against His Brother, Concerning The Priesthood.
1. That which is usually the case of great armies, and especially upon
ill success, to be hard to be pleased, and governed with difficulty, did
now befall the Jews; for they being in number six hundred thousand, and
by reason of their great multitude not readily subject to their
governors, even in prosperity, they at this time were more than usually
angry, both against one another and against their leader, because of the
distress they were in, and the calamities they then endured. Such a
sedition overtook them, as we have not the like example either among the
Greeks or the Barbarians, by which they were in danger of being all
destroyed, but were notwithstanding saved by Moses, who would not
remember that he had been almost stoned to death by them. Nor did God
neglect to prevent their ruin; but, notwithstanding the indignities they
had offered their legislator and the laws, and disobedience to the
commandments which he had sent them by Moses, he delivered them from
those terrible calamities which, without his providential care, had been
brought upon them by this sedition. So I will first explain the cause
whence this sedition arose, and then will give an account of the
sedition itself; as also of what settlements made for their government
after it was over.
2. Corah, a Hebrew of principal account, both by his family and by his
wealth, one that was also able to speak well, and one that could easily
persuade the people by his speeches, saw that Moses was in an exceeding
great dignity, and was at it, and envied him on that account, [he of the
same tribe with Moses, and of kin to him,] was particularly grieved,
because he thought he better deserved that honorable post on account of
great riches, and not inferior to him in his birth. So he raised a
clamor against him among the Levites, who were of the same tribe, and
among his kindred, saying, "That it was a very sad thing that they
should overlook Moses, while he hunted after and paved the way to glory
for himself, and by ill arts should obtain it, under the pretense of
God's command, while, contrary to laws, he had given the priesthood to
Aaron, the common suffrage of the multitude, but by his own vote, as
bestowing dignities in a way on whom he pleased." He added, "That this
concealed way of imposing on them was harder to be borne than if it had
been done by an open force upon them, because he did now not only usurp
their power without their consent, but even they were unapprised of his
contrivances against them; for whosoever is conscious to himself that he
deserves any dignity, aims to get it by persuasion, and not by an
arrogant method of violence; those that believe it impossible to obtain
honors justly, make a show of goodness, and do not introduce force, but
by cunning tricks grow wickedly powerful. That it was proper for the
multitude to punish such men, even while they think themselves concealed
in their designs, and not suffer them to gain strength till they have
them for their open enemies. For what account," added he, "is Moses able
to give, why he has bestowed the priesthood on Aaron and his sons? for
if God had determined to bestow that honor on one of the tribe of Levi,
I am more worthy of it than he is; I myself being equal to Moses by my
family, and superior to him both in riches and in age: but if God had
determined to bestow it on the eldest be, that of Reuben might have it
most justly; and then Dathan, and Abiram, and [On, the son of] Peleth,
would have it; for these are the oldest men of that tribe, and potent on
account of their great wealth also."
3. Now Corah, when he said this, had a mind to appear to take care of
the public welfare, but in reality he was endeavoring to procure to have
that dignity transferred by the multitude to himself. Thus did he, out
of a malignant design, but with plausible words, discourse to those of
his own tribe; when these words did gradually spread to more people, and
when the hearers still added to what tended to the scandals that were
cast upon Aaron, the whole army was full of them. Now of those that
conspired with Corah, there were two hundred and fifty, and those of the
principal men also, who were eager to have the priesthood taken away
from Moses's brother, and to bring him into disgrace: nay, the multitude
themselves were provoked to be seditious, and attempted to stone Moses,
and gathered themselves together after an indecent manner, with
confusion and disorder. And now all were, in a tumultuous manner,
raising a clamour before the tabernacle of God, to prosecute the tyrant,
and to relieve the multitude from their slavery under him who, under
color of the Divine laid violent injunctions upon them; for had it been
God who chose one that was to perform the office of a priest, he would
have raised person to that dignity, and would not have produced such a
one as was inferior to many others nor have given him that office; and
that in he had judged it fit to bestow it on Aaron, he would have
permitted it to the multitude to bestow it, and not have left it to be
bestowed by his own brother.
4. Now although Moses had a great while ago foreseen this calumny of
Corah, and had seen the people were irritated, yet was he not affrighted
at it; but being of good courage, because given them right advice about
their affairs, and knowing that his brother had been made partaker of
the priesthood at the command of God, and not by his own favor to him,
he came to the assembly; and as for the multitude, he said not a word to
them, but spake as loud to Corah as he could; and being very skillful in
making speeches, and having this natural talent, among others, that he
could greatly move the multitude with his discourses, he said, "O Corah,
both thou and all these with thee [pointing to the two hundred and fifty
men] seem to be worthy of this honor; nor do I pretend but that this
whole company may be worthy of the like dignity, although they may not
be so rich or so great as you are: nor have I taken and given this
office to my brother because he excelled others in riches, for thou
exceedest us both in the greatness of thy wealth; 1 nor indeed because
he was of an eminent family, for God, by giving us the same common
ancestor, has made our families equal: nay, nor was it out of brotherly
affection, which another might yet have justly done; for certainly,
unless I had bestowed this honor out of regard to God, and to his laws,
I had not passed by myself, and given it to another, as being nearer of
kin to myself than to my brother, and having a closer intimacy with
myself than I have with him; for surely it would not be a wise thing for
me to expose myself to the dangers of offending, and to bestow the happy
employment on this account upon another. But I am above such base
practices: nor would God have overlooked this matter, and seen himself
thus despised; nor would he have suffered you to be ignorant of what you
were to do, in order to please him; but he hath himself chosen one that
is to perform that sacred office to him, and thereby freed us from that
care. So that it was not a thing that I pretend to give, but only
according to the determination of God; I therefore propose it still to
be contended for by such as please to put in for it, only desiring that
he who has been already preferred, and has already obtained it, may be
allowed now also to offer himself for a candidate. He prefers your
peace, and your living without sedition, to this honorable employment,
although in truth it was with your approbation that he obtained it; for
though God were the donor, yet do we not offend when we think fit to
accept it with your good-will; yet would it have been an instance of
impiety not to have taken that honorable employment when he offered it;
nay, it had been exceedingly unreasonable, when God had thought fit any
one should have it for all time to come, and had made it secure and firm
to him, to have refused it. However, he himself will judge again who it
shall be whom he would have to offer sacrifices to him, and to have the
direction of matters of religion; for it is absurd that Corah, who is
ambitious of this honor, should deprive God of the power of giving it to
whom he pleases. Put an end, therefore, to your sedition and disturbance
on this account; and tomorrow morning do every one of you that desire
the priesthood bring a censer from home, and come hither with incense
and fire: and do thou, O Corah, leave the judgment to God, and await to
see on which side he will give his determination upon this occasion, but
do not thou make thyself greater than God. Do thou also come, that this
contest about this honorable employment may receive determination. And I
suppose we may admit Aaron without offense, to offer himself to this
scrutiny, since he is of the same lineage with thyself, and has done
nothing in his priesthood that can be liable to exception. Come ye
therefore together, and offer your incense in public before all the
people; and when you offer it, he whose sacrifice God shall accept shall
be ordained to the priesthood, and shall be clear of the present calumny
on Aaron, as if I had granted him that favor because he was my brother."
ill success, to be hard to be pleased, and governed with difficulty, did
now befall the Jews; for they being in number six hundred thousand, and
by reason of their great multitude not readily subject to their
governors, even in prosperity, they at this time were more than usually
angry, both against one another and against their leader, because of the
distress they were in, and the calamities they then endured. Such a
sedition overtook them, as we have not the like example either among the
Greeks or the Barbarians, by which they were in danger of being all
destroyed, but were notwithstanding saved by Moses, who would not
remember that he had been almost stoned to death by them. Nor did God
neglect to prevent their ruin; but, notwithstanding the indignities they
had offered their legislator and the laws, and disobedience to the
commandments which he had sent them by Moses, he delivered them from
those terrible calamities which, without his providential care, had been
brought upon them by this sedition. So I will first explain the cause
whence this sedition arose, and then will give an account of the
sedition itself; as also of what settlements made for their government
after it was over.
2. Corah, a Hebrew of principal account, both by his family and by his
wealth, one that was also able to speak well, and one that could easily
persuade the people by his speeches, saw that Moses was in an exceeding
great dignity, and was at it, and envied him on that account, [he of the
same tribe with Moses, and of kin to him,] was particularly grieved,
because he thought he better deserved that honorable post on account of
great riches, and not inferior to him in his birth. So he raised a
clamor against him among the Levites, who were of the same tribe, and
among his kindred, saying, "That it was a very sad thing that they
should overlook Moses, while he hunted after and paved the way to glory
for himself, and by ill arts should obtain it, under the pretense of
God's command, while, contrary to laws, he had given the priesthood to
Aaron, the common suffrage of the multitude, but by his own vote, as
bestowing dignities in a way on whom he pleased." He added, "That this
concealed way of imposing on them was harder to be borne than if it had
been done by an open force upon them, because he did now not only usurp
their power without their consent, but even they were unapprised of his
contrivances against them; for whosoever is conscious to himself that he
deserves any dignity, aims to get it by persuasion, and not by an
arrogant method of violence; those that believe it impossible to obtain
honors justly, make a show of goodness, and do not introduce force, but
by cunning tricks grow wickedly powerful. That it was proper for the
multitude to punish such men, even while they think themselves concealed
in their designs, and not suffer them to gain strength till they have
them for their open enemies. For what account," added he, "is Moses able
to give, why he has bestowed the priesthood on Aaron and his sons? for
if God had determined to bestow that honor on one of the tribe of Levi,
I am more worthy of it than he is; I myself being equal to Moses by my
family, and superior to him both in riches and in age: but if God had
determined to bestow it on the eldest be, that of Reuben might have it
most justly; and then Dathan, and Abiram, and [On, the son of] Peleth,
would have it; for these are the oldest men of that tribe, and potent on
account of their great wealth also."
3. Now Corah, when he said this, had a mind to appear to take care of
the public welfare, but in reality he was endeavoring to procure to have
that dignity transferred by the multitude to himself. Thus did he, out
of a malignant design, but with plausible words, discourse to those of
his own tribe; when these words did gradually spread to more people, and
when the hearers still added to what tended to the scandals that were
cast upon Aaron, the whole army was full of them. Now of those that
conspired with Corah, there were two hundred and fifty, and those of the
principal men also, who were eager to have the priesthood taken away
from Moses's brother, and to bring him into disgrace: nay, the multitude
themselves were provoked to be seditious, and attempted to stone Moses,
and gathered themselves together after an indecent manner, with
confusion and disorder. And now all were, in a tumultuous manner,
raising a clamour before the tabernacle of God, to prosecute the tyrant,
and to relieve the multitude from their slavery under him who, under
color of the Divine laid violent injunctions upon them; for had it been
God who chose one that was to perform the office of a priest, he would
have raised person to that dignity, and would not have produced such a
one as was inferior to many others nor have given him that office; and
that in he had judged it fit to bestow it on Aaron, he would have
permitted it to the multitude to bestow it, and not have left it to be
bestowed by his own brother.
4. Now although Moses had a great while ago foreseen this calumny of
Corah, and had seen the people were irritated, yet was he not affrighted
at it; but being of good courage, because given them right advice about
their affairs, and knowing that his brother had been made partaker of
the priesthood at the command of God, and not by his own favor to him,
he came to the assembly; and as for the multitude, he said not a word to
them, but spake as loud to Corah as he could; and being very skillful in
making speeches, and having this natural talent, among others, that he
could greatly move the multitude with his discourses, he said, "O Corah,
both thou and all these with thee [pointing to the two hundred and fifty
men] seem to be worthy of this honor; nor do I pretend but that this
whole company may be worthy of the like dignity, although they may not
be so rich or so great as you are: nor have I taken and given this
office to my brother because he excelled others in riches, for thou
exceedest us both in the greatness of thy wealth; 1 nor indeed because
he was of an eminent family, for God, by giving us the same common
ancestor, has made our families equal: nay, nor was it out of brotherly
affection, which another might yet have justly done; for certainly,
unless I had bestowed this honor out of regard to God, and to his laws,
I had not passed by myself, and given it to another, as being nearer of
kin to myself than to my brother, and having a closer intimacy with
myself than I have with him; for surely it would not be a wise thing for
me to expose myself to the dangers of offending, and to bestow the happy
employment on this account upon another. But I am above such base
practices: nor would God have overlooked this matter, and seen himself
thus despised; nor would he have suffered you to be ignorant of what you
were to do, in order to please him; but he hath himself chosen one that
is to perform that sacred office to him, and thereby freed us from that
care. So that it was not a thing that I pretend to give, but only
according to the determination of God; I therefore propose it still to
be contended for by such as please to put in for it, only desiring that
he who has been already preferred, and has already obtained it, may be
allowed now also to offer himself for a candidate. He prefers your
peace, and your living without sedition, to this honorable employment,
although in truth it was with your approbation that he obtained it; for
though God were the donor, yet do we not offend when we think fit to
accept it with your good-will; yet would it have been an instance of
impiety not to have taken that honorable employment when he offered it;
nay, it had been exceedingly unreasonable, when God had thought fit any
one should have it for all time to come, and had made it secure and firm
to him, to have refused it. However, he himself will judge again who it
shall be whom he would have to offer sacrifices to him, and to have the
direction of matters of religion; for it is absurd that Corah, who is
ambitious of this honor, should deprive God of the power of giving it to
whom he pleases. Put an end, therefore, to your sedition and disturbance
on this account; and tomorrow morning do every one of you that desire
the priesthood bring a censer from home, and come hither with incense
and fire: and do thou, O Corah, leave the judgment to God, and await to
see on which side he will give his determination upon this occasion, but
do not thou make thyself greater than God. Do thou also come, that this
contest about this honorable employment may receive determination. And I
suppose we may admit Aaron without offense, to offer himself to this
scrutiny, since he is of the same lineage with thyself, and has done
nothing in his priesthood that can be liable to exception. Come ye
therefore together, and offer your incense in public before all the
people; and when you offer it, he whose sacrifice God shall accept shall
be ordained to the priesthood, and shall be clear of the present calumny
on Aaron, as if I had granted him that favor because he was my brother."