Exegetical and Hermeneutical Commentary of Numbers 16:11
For which cause [both] thou and all thy company [are] gathered together against the LORD: and what [is] Aaron, that ye murmur against him?
11. and Aaron, what is he &c.] i.e. What has he done to cause your murmuring? God, and not Aaron, is responsible for the superiority in which the priests stand to the Levites; cf. Exo 16:8 b.
Fuente: The Cambridge Bible for Schools and Colleges
The words of Moses in his wrath are broken. The Aaronic priesthood was of divine appointment; and thus in rejecting it, the conspirators were really rebelling against God.
Fuente: Albert Barnes’ Notes on the Bible
Against the Lord, whoso minister and chosen servant Aaron is. You strike at God through Aarons sides. Compare 1Sa 8:7; Luk 10:16; Joh 13:20.
Fuente: English Annotations on the Holy Bible by Matthew Poole
For which cause, both [thou] and all thy company [are] gathered together against the Lord,…. For gathering together against his ministers, whom he had put into office to act under him, and endeavouring to overturn a constitution of his erecting, and resisting and not submitting to an ordinance of his, is interpreted gathering against him, and acting in opposition to him; see
Ro 13:1;
and what [is] Aaron, that ye murmur against him? what is his transgression? what has he done? as Aben Ezra paraphrases it; he is not chargeable with any fault, he did not take upon him the office of high priest of himself, God called him to it, and put him in it; he is only his minister, and by no means to be blamed, and therefore it is unreasonable to envy him, or murmur against him; and, indeed, murmuring against him is murmuring against the Lord.
Fuente: John Gill’s Exposition of the Entire Bible
11. For which cause both thou, and all thy company. He here lays open their sin, which they had endeavored to disguise. For they had neither scruple nor shame, as we have seen, in pretending pious zeal. But in one word Moses scatters these mists, telling them that they were instigated by nothing but pride and envy to disturb the condition of the people. We must observe the expression which he uses, that they are in “arms against God;” for, although they might have never confessed to themselves that they had to do with Him, but only that they were contending for the pre-eminence with men; still, because it was their aim to overthrow the order established by God, Moses casts aside all false pretences, and sets before them the simple fact that they are waging war with God, when they are fighting with His servants. If, therefore, we are afraid of contending with Him, let us learn to remain in our right place. For, however they may prevaricate, who disturb the Church through their ambition, in fighting against the servants of God, they attack Himself: and therefore it is needful that He should resist them, to avenge Himself. For war is not waged against God, as the poets feign the giants to have done, when they heaped up mountains, and endeavored to surmount heaven; but when He is assailed in the person of His servants, and when what He has decreed is in any wise undermined. The vocation of the priests was sacred, so that they who conspired to overthrow it, were the open enemies of God, as much as if they had directed their arms, their strength, and their assaults against Him. We must, therefore, bear in mind the reason which is subjoined, “And what is Aaron?” for, if Aaron had usurped anything for himself, his temerity and audacity would not have been supported by the countenance of God. Moses, therefore, declares that this is God’s cause, because there was nothing human in the ordinance of the priesthood. It was, indeed, an honorable office, so that Aaron justly deserved to be thought something of; but Moses indicates that he had nothing of his own, nor arrogated anything to himself; in a word, that he is nothing in himself, and moreover, that he is not elevated for his own private advantage, and that his dignity is no idle one; but rather a laborious burden placed upon his shoulders for the common welfare of the Church. How utterly ridiculous, then, is the folly of the Pope in comparing all the enemies of his tyranny to Koran, Dathan, and Abiram; for, in order to prove that his cause is connected with that of God, let him show us the credentials of his calling, and at the same time thoroughly fulfil his office. But what frivolous and vapid trifling it is, when some mimic Aaron sets himself up — produces no divine command or vocation — domineers in obedience to his own lusts, and is rather an actor on the stage than a priest in the temple; that all who reject this spurious dominion should be condemned as schismatics! Wherefore let us hold fast this principle, that war is waged against God when His servants are molested, who are both lawfully called and faithfully exercise their office.
Fuente: Calvin’s Complete Commentary
11. Against the Lord To resist divinely constituted authority is to resist the Lord. Rom 13:2, note.
What is Aaron Doubtless Moses had been accused of nepotism in selecting the priestly family. The question implies that Aaron was blameless.
Fuente: Whedon’s Commentary on the Old and New Testaments
Num 16:11. And what is Aaron, &c. This might be rendered, as agreeably to the original, what hath Aaron done, that you should murmur against him? As much as to say, Aaron had done nothing of himself, but had acted entirely under the direction of God. See Exo 16:7.
REFLECTIONS.How dire are the consequences of ambition! To this the greatest states and most flourishing churches may ascribe their ruin. 1. The ringleader in this rebellion was Korah, a near relation of Moses and Aaron, whose party was quickly increased by the addition of two hundred and fifty princes of the assembly. The spirit of rebellion is a spreading evil. 2. The quarrel was Aaron’s preferment to the priesthood. They pretend, as equally holy, to have an equal right to it; and insinuate, that Moses and Aaron meant to aggrandize themselves, though God had in such an especial manner called them to their office. Note; (1.) The best of characters cannot stand before envy. (2.) Ambitious state or church reformers too often pretend that they design to humble others, but only mean, in fact, to exalt themselves. (3.) Moses falls on his face in prayer, lest such a mutiny should ruin them, and through grief to hear such an ungrateful accusation; he appeals to God to decide the controversy, and is ready to resign up all his power into the hand which gave it: to-morrow, the Lord shall choose whom he will have to serve him. Willing, however, to prevent an experiment which threatens to be so fatal to them, he expostulates, with those who will hear expostulation, on the evil of their conduct. Many were the blessings and privileges enjoyed by Korah and his brethren. They were Levites, distinguished by being set apart for God, honoured with the service of the tabernacle, and permitted to draw nearer to God than others. These peculiar distinctions should surely have contented them; but pride is never satisfied, nothing sufficeth them whilst the priesthood is withheld: this was rebellion joined with ingratitude. It was not Aaron, but Aaron’s God, against whom they had lifted up their tongues. Note; (1.) Whoever are called to minister before the Lord should esteem it a distinguished privilege. (2.) Envy or ambition in ministers is double guilt.
Fuente: Commentary on the Holy Bible by Thomas Coke
Num 16:11 For which cause [both] thou and all thy company [are] gathered together against the LORD: and what [is] Aaron, that ye murmur against him?
Ver. 11. And what is Aaron? ] q.d., Is it not God whom ye wound through Aaron’s sides? “Saul, Saul, why persecutest thou me?” Act 9:4
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
and what is Aaron? = “and Aaron, who is he”? Figure of speech Erotesis.
Fuente: Companion Bible Notes, Appendices and Graphics
against: Num 16:3, 1Sa 8:7, Luk 10:16, Joh 13:20, Rom 13:2
what is Aaron: Exo 16:7, Exo 16:8, Exo 17:2, Act 5:4, 1Co 3:5
Reciprocal: Exo 15:24 – General Num 17:5 – they murmur 1Ch 26:19 – Kore Isa 57:4 – Against Heb 7:5 – who