Isaar was brother of Amram; and, consequently, his son was the cousin of Moses. — Core engaged the rest in his revolt. Hebrew, “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,” Chaldean. “He retired,” Syriac. “Core spoke….and Dathan….and they rose up,” Septuagint. 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, Deuteronomy x. 8.
Here is, I. An account of the rebels, who and what they were, not, as formerly, the mixed multitude and the dregs of the people, who are therefore never named, but men of distinction and quality, that made a figure. Korah was the ring-leader: he formed and headed the faction; therefore it is called the gainsaying of Korah, Jude 11. He was cousin-german to Moses, they were brothers' children, yet the nearness of the relation could not restrain him from being insolent and rude to Moses. Think it not strange if a man's foes be those of his own house. With him joined Dathan and Abiram, chief men of the tribe of Reuben, the eldest son of Jacob. Probably Korah was disgusted both at the preferment of Aaron to the priesthood and the constituting of Elizaphan to the head of the Kohathites (ch. 3 30); and perhaps the Reubenites were angry that the tribe of Judah had the first post of honour in the camp. On is mentioned (v. 1) as one of the heads of the faction, but never after in the whole story, either because, as some think, he repented and left them, or because he did not make himself so remarkable as Dathan and Abiram did. The Kohathites encamped on the same side of the tabernacle that the Reubenites did, which perhaps gave Korah an opportunity of drawing them in, whence the Jews say, Woe to the wicked man, and woe to his neighbour, who is in danger of being infected by him. And, these being themselves men of renown, they seduced into the conspiracy two hundred and fifty princes of the assembly (v. 2); probably they were first-born, or at least heads of families, who, before the elevation of Aaron, had themselves ministered in holy things. Note, The pride, ambition, and emulation, of great men, have always been the occasion of a great deal of mischief both in churches and states. God by his grace make great men humble, and so give peace in our time, O Lord! Famous men, and men of renown, as these are described to be, were the great sinners of the old world, Gen 6 4. The fame and renown which they had did not content them; they were high, but would be higher, and thus the famous men became infamous.
Or, took others with him. Cross references: : Num. 27:3 ; Jude 11
Or, took others with him. Cross references: : Num. 27:3 ; Jude 11
Verses 1-11 Pride and ambition occasion a great deal of mischief both in churches and states. The rebels quarrel with the settlement of the priesthood upon Aaron and his family. Small reason they had to boast of the people's purity, or of God's favour, as the people had been so often and so lately polluted with sin, and were now under the marks of God's displeasure. They unjustly charge Moses and Aaron with taking honour to themselves; whereas they were called of God to it. See here, 1. What spirit levellers are of; those who resist the powers God has set over them. 2. What usage they have been serviceable. Moses sought instruction from God. The heart of the wise studies to answer, and asks counsel of God. Moses shows their privileges as Levites, and convicts them of the sin of undervaluing these privileges. It will help to keep us from envying those above us, duly to consider how many there are below us.
1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: 2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: 3 And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? 4 And when Moses heard it, he fell upon his face: 5 And he spake unto Korah and unto all his company, saying, Even to morrow the Lord will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him. 6 This do; Take you censers, Korah, and all his company; 7 And put fire therein, and put incense in them before the Lord to morrow: and it shall be that the man whom the Lord doth choose, he shall be holy: ye take too much upon you, ye sons of Levi. 8 And Moses said unto Korah, Hear, I pray you, ye sons of Levi: 9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? 10 And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also? 11 For which cause both thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him?
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. (Challoner) — Let them dread a similar punishment; not only the authors of such wicked pretensions, but those also who consent to them, Romans i. 32. For we find that Core and all his adherents were buried in hell; (ver. 33,) and those likewise who complained that their punishment was too severe, fell victims to the raging fire, ver. 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 Peter ii. 1.) (Haydock) — Core and his companions impugned not the law directly, but resisted Moses and Aaron. (St. Ignatius of Antioch, 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. (St. Cyprian, 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, ver. 26. (Worthington) — Assembly. Hebrew, “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. (Calmet)
Let it be enough. Hebrew rab, “too much you take upon you;” or “suffice it for you,” Septuagint. — Holy ones, as deserving of the priesthood as yourselves, ver. 10. Why then would you treat them as your inferiors? We will throw off the yoke, and assert our just rights. (Calmet) — On the same plea, Luther (de abrog. Missa,) rejects all ecclesiastical hierarchy, and will have no distinct priesthood, because all Christians are called priests, (Apocalypse i.) and a holy priesthood, 1 Peter ii. 5. (Worthington) — 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, 1 Peter ii. 9. (Haydock)