Num. 16 Korah, Dathan, and Abiram raise sedition against Moses and Aaron, Num. 16:1–3. Moses reproving them, Num. 16:4–11, sends for Dathan and Abiram; their refusal and answer, Num. 16:12–14. The manneer of their punishment, Num. 16:15–35.

Korah, the first and chief author of this rebellion, Num. 16:11, Jude 11. Izhar was Amram’s brother, Ex. 6:18, therefore Moses and he were cousin-germans.

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.

They, i.e. either Korah, and the two hundred and fifty princes, which may seem probable by comparing this with Num. 16:12, Num. 16:25, Num. 16:27, 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…

Humbly begging that God would direct him, and defend and vindicate him from this false and odious imputation. See Num. 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, Ps. 101:8, Jer. 21:12; and chosen by God for that work, Ps. 73:14, Isa. 47:11, Zeph. 3:5.

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.

Near to himself; nearer than the other tribes, though not so near as the priests. Unto them, i.e. in their stead and for their good. So they were the servants both of God and of the church, which was a high dignity, though not sufficient for their ambitious minds.

There being at this time but very few priests, and the profits and privileges belonging to them being many and great, they thought it but fit and reasonable that they, or some of the chief of them, should be admitted to share in their work and advantages.

Against the Lord, whoso minister and chosen servant Aaron is. You strike at God through Aaron’s sides. Compare 1 Sam. 8:7, Luke 10:16, John 13:20.

Moses sent, to treat with them, and give them, as he had done Korah and his company, a timely admonition. Which said unto the messengers sent to them by Moses, We will not come up, to Moses’s tabernacle, whither the people used to go up for judgment.

i.e. Out of Egypt, a place indeed of great plenty, but to them a place of torment and intolerable slavery. They invidiously and scoffmgly use the same words wherewith God by Moses commended the land of Canaan.

Of these men, i.e. of those who are confederate with us, and of all the people who are of our mind. Wilt thou make them blind, or persuade them that they are blind, and that they do not see what is visible to all that have eyes, to wit, that thou hast deceived them, and broken thy faith and promise…

Moses was very wroth, not so much for his own sake, for he had learnt to bear indignities, Num. 12:0, as for God’s sake, who was highly dishonoured, blasphemed, and provoked by these speeches and carriages, in which case he ought to be angry, as Christ was, Mark 3:5.

Not in the tabernacle, which was not capable of so many persoms severally offering incense, but at the door of the tabernacle, Num. 16:18, which place is oft said to be before the Lord, as Ex. 29:42, Lev. 1:11;c.

They could easily make censers in a slight manner, which would suffice for the present purpose. The fire was taken from the altar which stood in that place, Lev. 1:3, Lev. 1:5, for Aaron might not use other fire, Lev. 10:1.

Korah gathered the congregation, that they might be witnesses of the event, and, upon their success, which they doubted not of, might fall upon Moses and Aaron with popular rage, and destroy them.

To wit, Korah and his two hundred and fifty men, and the people whom he gathered against Moses and Aaron, Num. 16:19.

Of the spirits, i.e. of souls, as the word spirit in Scripture is oft used, as Ps. 31:5, Ps. 77:3, Prov. 17:22, Eccles. 12:7, Luke 23:46, Acts 7:59. And this is no empty title here, but very emphatical and argmmentative, thus, Thou art the Maker of spirits, Zech.

Speak unto the congregation, whom for your sakes I will spare upon the condition here following. Korah, Dathan, and Abiram; and On too, who is mentioned Num. 16:1, though some think he desisted and repented, and therefore is not now mentioned.

Because they refused to come to him, he goes to them to their cost. The elders of Israel; the seventy rulers, whom he carried with him for the greater solemnity of the action, and for his own better vindication, because he lay under such calumnies, and to encourage them in their work,…

Show your dislike of them and their wicked ways by a speedy removal of your persons and tents from about them. Touch nothing of theirs; because they and all that was theirs was under a curse, and therefore not to be touched. See Deut. 13:16–17.

Their tents were not far asunder, being both on the south side of the tabernacle, as appears from Num. 2:10, Num. 3:29. Stood in the door of their tents; an argument of their foolish confidence, pride, and impudence, obstinacy, and impenitency, whereby they declared that they neither feared God nor…

All these works, to wit, which I have done, and for which I am traduced by these and such like wicked men, as the bringing of the people out of Egypt; the conducting of them through, and the keeping of them so long in, the wilderness; the exercising of power and authority among and over them;…

i.e. If these men die by a natural death, or by plague, or sword, or some usual judgment, I am content that you take me for an impostor, falsely pretending to be sent of God. This he might well say, because he was inspired by God to say this, and infallibly assured by God that this should be done.

Make a new thing, i.e. do such a work as was never heard before. Into the pit, i.e. into the grave which God thereby makes. The Hebrew word scheol sometimes signifies hell, and sometimes the grave, as Gen. 37:35, Ps. 55:15.

i.e. All his family which were there, women, children, and servants; but his sons, who were spared Num. 26:11, Num. 26:58, 1 Chron. 6:22, 1 Chron. 6:37 were absent, either upon some service of the tabernacle, or upon some other occasion; God so ordering it by his providence, either because they…

Into the pit, i.e. into the earth, which first opened itself to receive them, and then shut itself to destroy them, and transmit them to further punishment.

From the Lord; i.e. from the cloud, wherein the glory of the Lord appeared, Num. 16:19, to give sentence in this cause.

Unto Eleazar, rather than to Aaron, partly because the tronblesome part of the work was more proper for him, and partlly lest Aaron should be polluted by going amongst those dead carcasses; for it is probable this fire consumed them, as lightning somethnes doth others, by taking away their lives,…

Against their own souls, i.e. their own lives; who were the authors of their own death and destruction. Compare 1 Kings 2:23, Prov. 20:2. This he saith for the vindication of God’s justice and his own ministry in this severe dispensation.

As Korah, and as his company, i.e. that he do not imitate them in their sin, and therefore bring upon himself the same plague. To him, i.e. to Eleazar. These words belong to Num. 16:38; the meaning is, that Eleazar did as God bade him.

Prodigious wickedness and madness, so soon to forget such a terrible instance of Divine vengeance! Ye have killed; you, who should have preserved them, and interceded for them, have pulled down God’s wrath upon them, for the maintenance of your own authority and interest.

They looked, i.e. Moses and Aaron, who in all their distresses made God their refuge.

To hear what God, who now appeared, would say to him.

To beg pardon and mercy for the people, as they oft did; thus rendering good to them for evil, which the people requited with evil for their kindness.

Put on incense; which was a sign of intercession, Ps. 141:2, and was to be accompanied with it, Luke 1:9–10. Go quickly unto the congregation, with the incense, to stir up the people to repentance and prayer to prevent their utter ruin.

Ran into the midst of the congregation; hazarding his own life to obey God, and to do this wicked people good.

Whereby it may seem that this plague, like that fire, Num. 11:1, began in the uttermost parts of the congregation, and proceeded, destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself as a mediator to God on their behalf.