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They, i.e. either Korah, and the two hundred and fifty princes, which may seem probable by comparing this with Num_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, Num_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 Num_16:8-11; and then having dispatched them, he sends for Dathan and Abiram, Num_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 Num_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 Exo_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?