John Calvin Commentary Numbers 16:1

"Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took [men]:" — Numbers 16:1 (ASV)

Now Korah, the son of Izhar. The impious conspiracy of a few men is related here, but these were men of the highest rank, whose object was to subvert and destroy the divinely-appointed priesthood. Indeed, they attack Moses and accuse him of ruling unjustly; for this is how turbulent people are carried away, without reason or discrimination. But the only reason they are set against him is because they suppose him to be the originator of the priesthood, as we can easily gather from his reply.

For he does not command them to come forward so that they may decide about the political government or leadership, but so that it may be made clear whether God acknowledges them as priests. Nor does he reproach the Levites with anything except that, not content with their own lot, they have an unreasonable ambition to obtain the honor of the high priesthood.

It was jealousy, then, that instigated Korah and his companions to start first a quarrel, and then a tumult, concerning the priesthood, because they were indignant that the hope of attaining that honor was taken away from themselves and their descendants forever. Thus, there has never been any more deadly or abominable plague in the Church of God than ambition, since it cannot be that those who seek preeminence should submit themselves to God’s yoke. From this arises the dissolution of legitimate authority, when each one neglects the duties of his position and aims at his own private advancement.

Now, this conspiracy was all the more formidable because the sedition did not arise from the dregs of the people, but among the princes themselves, who were of high dignity and held in the greatest esteem. For although there were only four leaders of the faction, there is little room to doubt that the purpose of the two hundred and fifty was the same. They would never have eagerly embarked on a serious and hateful contest for the sake of four men; rather, the fact was that unholy covetousness misled them all, as each of them expected some prize as a reward for victory.

Then, they not only dissembled their spiritual sickness but also concealed it under an honorable pretext, for they pretended that they were instigated by zeal for the public good and that their object was the defense of liberty. Since ambition is crafty, it is never without some specious excuse. Thus, while schismatics are influenced by nothing but pride to disturb the peace of the Church, they always invent plausible motives by which they may gain some degree of favor from the ignorant, or even from the unstable and worthless.

Therefore, we must cautiously weigh the motives of those who seek to make innovations and to overthrow a state of things that could be endured, for thorough investigation will make it clear that they aim at something besides what they pretend. By the fact that they so speedily engaged such a multitude of people in their party, we perceive how disposed human nature is to the most unpromising and unreasonable revolts.

Four worthless men wickedly endeavor to overthrow Moses and Aaron; and immediately two hundred and fifty people are ready to follow them—not from the populace, but chiefs of the tribes, whose reputation might dazzle the eyes of the simple. Therefore, we must be all the more cautious, lest any bugbears (larvae) should deceive us into making rash innovations.

Regarding the wording of the passage, some refer the verb “he took,”⁸⁶ to the other conspirators, as if it meant that Korah stirred them up. Others explain it as meaning that he instigated himself and was hurried onward by his evil passions. I do not, however, agree with either interpretation, but take it to mean “he set to work” (aggressus est.) When it is afterwards said that “they rose up before Moses,” some understand the words according to their literal meaning, while others understand them in a negative sense; and undoubtedly here the expression “before the face of,” is equivalent to “against,” and thus indicates the wantonness of their aggression.

There is more difficulty with the words קראי מועד,⁸⁷ kerei mogned. However, almost all, with one consent, translate them as “great in the congregation.” But since the word קריים, keriira, generally signifies persons called or invited, and מועד, mogned, means not only an assembly but also an appointed time or convention, it seems probable to me that these princes and men of high renown are stated to have been present because they were called according to appointment, as if Moses had said that they were called at a fixed time or by agreement. For I also see no reason why, after the word עדה,⁸⁸ gnedah, מועד, mogned, should be used with the same meaning.

⁸⁶ A.V., “took ., “took men.” There has been very much discussion among the commentators respecting this word. Holden says, “There is nothing in the Hebrew answering to the word .” There has been very much discussion among the commentators respecting this word. Holden says, “There is nothing in the Hebrew answering to the word men, and the verb is in the singular number; the received version, therefore, can scarcely be correct. The most easy and natural construction of the original is, ‘And Korah took (i.e., won over, or drew into a conspiracy with him) both Dathan and Abiram,’ etc. This agrees with other parts of Scripture which attribute this rebellion to Korah, and the verb is in the singular number; the received version, therefore, can scarcely be correct. The most easy and natural construction of the original is, ‘And Korah took (i.e., won over, or drew into a conspiracy with him) both Dathan and Abiram,’ etc. This agrees with other parts of Scripture which attribute this rebellion to Korah, chap. 27:3; ;Jude 11.” And this appears to be the general opinion..” And this appears to be the general opinion.

⁸⁷ A.V., “famous in the congregation.” , “famous in the congregation.” S.M. Vocabantur ad concilium. — Vocabantur ad concilium. — W.

⁸⁸ עדה, , A.V., “of the assembly.”, “of the assembly.”