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Korah, Dathan, and Abiram raise sedition against Moses and Aaron, Numbers 16:1-3. Moses reproving them, Numbers 16:4-11, sends for Dathan and Abiram; their refusal and answer, Numbers 16:12-14. The manneer of their punishment, Numbers 16:15-35. Their perfuming censers are kept for a memorial and warning, Numbers 16:36-40. The people murmur against Moses and Aaron, for which they are consumed by the plague, which Aaron by Moses’s order stays, Numbers 16:41-50.

Korah, the first and chief author of this rebellion, Numbers 16:11 Judges 1:11.

Izhar was Amram’s brother, Exodus 6:18, therefore Moses and he were cousin-germans. Moreover Izhar was the second son of Kohath, whereas Elizaphan, whom Moses had preferred before him, and made prince or ruler of the Kohathites, Numbers 3:30, was the son of Uzziel, the fourth son of Kohath. This, the Jewish writers say, made him malcontent, which at last broke forth into sedition.

Sons of-Reuben: these are drawn into confederacy with Korah, partly because they were his next neighbours, both being encamped on the south side, and therefore could easily communicate counsels; partly in hopes to recover their rights of primogeniture, in which the priesthood was comprehended, which was given away from their father.

Took men, to wit, those two hundred and fifty mentioned Numbers 16:2. In the Hebrew there is nothing but took, and the Hebrew words are placed and may well be rendered thus, Now Korah—took both Dathan and Abiram, &c., or took Dathan, &c., the particle vau being here superfluous, as it is Genesis 8:6, and elsewhere.

They, i.e. Korah, Dathan, and Abiram, last mentioned.

Rose up, i.e. conspired together, and put their seditious design in execution.

Before Moses; not privily and obscurely, but openly and boldly, not fearing nor regarding the presence of Moses, who was an eye-witness of their conspiracy.

Famous, for place and birth.

They, i.e. either Korah, and the two hundred and fifty princes, which may seem probable by comparing this with Numbers 16:12,25,27, where we find Dathan and Abiram in another place, even in their tents, whither it is likely they were gone by consent to form and strengthen their party there, while Korah and the rest went to Moses. Or, Korah, Dathan, and Abiram, and the rest, who were all together when Moses spake those words, Numbers 16:5-7; but after that Dathan and Abiram retired to their tents, and then Moses sent for Korah and the Levites, who had more special and more colourable pretences to the priesthood, and treats with them apart, and speaks what is mentioned Numbers 16:8-11; and then having dispatched them, he sends for Dathan and Abiram, Numbers 16:12, that he might reason the case with them also apart.

Against Aaron, to whom the priesthood was confined, and against Moses, both because this was done by his order, and because before Aaron’s consecration Moses appropriated it to himself. For whatever they intended, they seem not now directly to strike at Moses for his supreme civil government, but only for his interest and influence in the disposal of the priesthood, as may appear by the whole context, and particularly by Numbers 16:5,10,15, &c.

Ye take too much upon you, by perpetuating the priesthood in yourselves and family, with the exclusion of all others from it. Are holy; a kingdom of priests, a holy nation, as they are called Exodus 19:6; a people separated to the service of God, and therefore no less fit to present themselves before God, and to offer sacrifice and incense for themselves, than you are.

The Lord is among them, by his tabernacle and cloud, the tokens of his special and gracious presence, and therefore ready to receive all their sacriiiccs and services from their own hands.

Wherefore lift ye up yourselves; thou, Moses, by prescribing what laws thou pleasest about the priesthood, and confining it to thy brother; and thou, Aaron, by usurping it as thy peculiar privilege?

Humbly begging that God would direct him, and defend and vindicate him from this false and odious imputation. See Numbers 14:5. Accordingly God answers his prayers, and inspires him with this following answer to Korah, and strengthens him with new courage, and confidence of good success.

To-morrow, Heb. in the morning, the time appointed by men for administering justice, Psalm 101:8 Jeremiah 21:12; and chosen by God for that work, Psalm 73:14 Isaiah 47:11 Zephaniah 3:5. Some time is allowed, partly that Korah and his company might prepare themselves and their censers; and partly to give them space for consideration and repentance.

And will cause him, or, and whom he will cause. To come near unto him, i.e. he will by some evident and miraculous token declare his approbation of him and his ministry.

Since ye will be priests, take your censers, and act as priests, at your peril.

Doth choose, i.e. declare his choice and appointment of them for that work.

Consider what I say before it be too late, and repent of your great wickedness.