Deuteronomy 33:9

Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Deuteronomy 33:9. Who said to his father, &c., I have not seen him — That is, I have no respect unto them in comparison of God and my duty. The meaning is, Who followed God and his command fully, and executed the judgment enjoined without any respect of persons. It appears to refer to the whole tribe of Levi, who, fired with a holy zeal for God and his worship, performed impartial execution on the worshippers of the golden calf, not excepting even their nearest relations that were concerned in that wickedness: see Exodus 32:26-29. They kept thy covenant — When the rest broke their covenant with God by the foul sin of idolatry, that tribe kept themselves pure from that infection, and adhered to God and his worship. Some also include herein their impartiality in the administration of justice, that they had not accepted, nor should accept the persons of any, not even their relations. To which we may add that the office of the priests and Levites, which engaged their constant attendance, at least by turns, at God’s altar, laid them under a necessity of being frequently absent from their families, which they could neither take such care of nor make such provision for, as other Israelites might. This constant self-denial they submitted to, that they might observe God’s word, and keep the covenant of priesthood. And all those, even under the gospel, who are called to minister in holy things, should remember that it is their duty to sit loose to the relations and interests which are dearest to them in this world, and prefer the fulfilling of their ministry before the gratifying the best friend they have, Acts 20:24; Acts 21:13. Our Lord Jesus knew not his mother and his brethren, when they would have taken him from his work, Matthew 12:48.

Matthew Henry's Concise Commentary

33:6-23 The order in which the tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole tribe in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, and desire, in all our devotions, whether men accept us or not, 2Co 5:9. This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritance close to mount Zion. To be situated near the ordinances, is a precious gift from the Lord, a privilege not to be exchanged for any worldly advantage, or indulgence. We should thankfully receive the earthly blessings sent to us, through the successive seasons. But those good gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the tokens of his special love. The precious things here prayed for, are figures of spiritual blessing in heavenly things by Christ, the gifts, graces, and comforts of the Spirit. When Moses prays for the good will of Him that dwelt in the bush, he refers to the covenant, on which all our hopes of God's favour must be founded. The providence of God appoints men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdom and duty to apply thereto; and it is happiness to be well pleased therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favour of God is the only favour satisfying to the soul. Those are happy indeed, who have the favour of God; and those shall have it, who reckon that in having it they have enough, and desire no more.

Barnes' Notes on the Bible

Who said unto his father and to his mother - Compare Matthew 10:37; Luke 14:26.

Jamieson-Fausset-Brown Bible Commentary

8-10. of Levi he said—The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Le 10:11; De 22:8; 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Ex 32:25-28; compare Mal 2:4-6).

Matthew Poole's Commentary

I have not seen him, i.e. I have no respect unto them, for so knowledge is oft used, as Job 9:21 Proverbs 12:10,11 1 Thessalonians 5:12. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exodus 32:26,27. This seems better than to refer it either to their not mourning for their next kindred, for that was allowed to all but the high priest in case of the death of father or mother, and that was only a ceremonial rite, and no matter of great commendation; or to their impartiality in executing the judgments committed to them, Deu 17:9, of which they had as yet given no considerable proof.

Kept thy covenant, i.e. when the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves more pure from that infection, and adhered to God and his worship and service, as appears from Exodus 32:26,28. Compare Malachi 2:6,7.

Gill's Exposition of the Entire Bible

Who said unto his father and to his mother, I have not seen him,.... Which some understand of the high priests who were of this tribe, and according to the law were not to defile themselves, or mourn for a father or mother, Leviticus 21:11; or rather, as others, of their having no respect to them in judgment, but determining all causes that came before them according to the law of God, and the rules of justice and equity, in the most impartial manner, without having any regard to the nearest relations to them: with this compare what Christ the antitype of Levi says, in Matthew 12:49,

neither did he acknowledge his brethren, nor knew his own children; had no respect to persons in judgment, though ever so nearly related: many restrain this to the affair of the golden calf, when the tribe of Levi gathered together, girded their swords on their thighs, and slew every man his brother, companion, and neighbour, guilty of that idolatry, Exodus 32:26,

for they have observed thy word, and kept thy covenant; the law of God, spoken by him, and had the nature of a covenant with the people of Israel: this the tribe of Levi observed, not only what respects the worship of God, and the contrary to it, idolatry, but all other moral and religious duties; Christ fulfilled the whole law, and did always and all things what pleased the Lord, John 8:29.

Geneva Study Bible

Who said unto his father and to his mother, {h} I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.

(h) He preferred God's glory to all natural affection, Ex 28:30.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. When thou goest forth] As Deuteronomy 20:1, Deuteronomy 21:10; cp. Deuteronomy 13:13 (14).

in camp] Heb. [as] a camp, maḥaneh: a term used of the encampment itself, Deuteronomy 33:10 ff., Joshua 6:11; Joshua 6:14, 1 Samuel 17:53, 2 Kings 7:16; of those who encamp, Numbers 10:5 f.; and of a host on its way to encamp or to take up a position, as here, Joshua 8:13; Joshua 10:5; Joshua 11:4 f. (Also used of hosts or companies without any reference to camping.) The camps of nomads were of tents; in time of war Israel’s were of booths, 2 Samuel 11:11.

thou shalt keep thee] Deuteronomy 2:4.

every evil thing] As the context shews, anything that would cause ritual uncleanness; in Deuteronomy 17:1 of a physical blemish unfitting for sacrifice, but in Psalm 64:5 (6), Psalm 141:4 of what is immoral.

9. Above all claims of kindred the tribe set their duty to the oracles and covenant of Jehovah (cp. Deuteronomy 13:6 (7) ff., Matthew 10:37, Luke 14:26).

‘It is not blood but abnegation of blood that constitutes the priest. He must act for Jehovah’s sake as if he had neither father, nor mother, neither brothers nor children’ (Wellh. loc. cit.). Some interpret this specifically of the impartiality of the priests as ministers of justice, they did not respect persons (cp. Deuteronomy 1:16 f., Deuteronomy 17:9 ff.); others see an allusion to Exodus 32:17-29; but both these interpretations are too particular.

Note that, as in D, the whole tribe of Levi are priests, and that in contrast to Genesis 49:7 the tribe is consolidated. See Ryle’s note there.

‘The priests appear as a strictly close corporation, so close that they are mentioned only exceptionally in the plural number and for the most part are spoken of collectively in the singular as an organic unity which embraces not merely the contemporary members but also their ancestors and which begins its life with Moses, the friend of Jehovah, who as its beginning is identified with the continuation just as the man is identified with the child out of whom he has grown’ (Wellh. Hist. 135).

For may be rendered but.

Deuteronomy 33:9

Keil and Delitzsch Biblical Commentary on the Old Testament

In these temptations Levi had proved itself "a holy one," although in the latter Moses and Aaron stumbled, since the Levites had risen up in defence of the honour of the Lord and had kept His covenant, even with the denial of father, mother, brethren, and children (Matthew 10:37; Matthew 19:29). The words, "who says to his father," etc., relate to the event narrated in Exodus 32:26-29, where the Levites draw their swords against the Israelites their brethren, at the command of Moses, after the worship of the golden calf, and execute judgment upon the nation without respect of person. To this we may add Numbers 25:8, where Phinehas interposes with his sword in defence of the honour of the Lord against the shameless prostitution with the daughters of Moab. On these occasions the Levites manifested the spirit which Moses predicates here of all the tribe. By the interposition at Sinai especially, they devoted themselves with such self-denial to the service of the Lord, that the dignity of the priesthood was conferred upon their tribe in consequence. - In Deuteronomy 33:10 and Deuteronomy 33:11, Moses celebrates this vocation: "They will teach Jacob Thy rights, and Israel Thy law; bring incense to Thy nose, and whole-offering upon Thine altar. Bless, Lord, his strength, and let the work of his hands be well-pleasing to Thee: smite his adversaries and his haters upon the hips, that they may not rise!" The tribe of Levi had received the high and glorious calling to instruct Israel in the rights and commandments of God (Leviticus 10:11), and to present the sacrifices of the people to the Lord, viz., incense in the holy place, whole-offering in the court. "Whole-offering," a term applied to the burnt-offering, which is mentioned instar omnium as being the leading sacrifice. The priests alone were actually entrusted with the instruction of the people in the law and the sacrificial worship; but as the rest of the Levites were given them as assistants in their service, this service might very properly be ascribed to the whole tribe; and no greater blessing could be desired for it than that the Lord should give them power to discharge the duties of their office, should accept their service with favour, and make their opponents powerless. The enemies and haters of Levi were not only envious persons, like Korah and his company (Numbers 16:1), but all opponents of the priests and Levites. The loins are the seat of strength (Psalm 69:24; Job 40:16; Job 31:1; 17). This is the only place in which מן is used before a finite verb, whereas it often stands before the infinitive (e.g., Genesis 27:1; Genesis 31:29).