Exegetical and Hermeneutical Commentary of Deuteronomy 10:8

At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.

8. At that time ] Cp. Deu 9:20, Deu 10:1. If, as we have seen to be most probable, Deu 10:6-7 are a later intrusion and out of place where they stand, that time is not that of the sojourn at Yobathah after Aaron’s death (though the editor who inserted Deu 10:6-7 may have meant to imply this; see the general note to these vv.), but the time at oreb (Deu 10:1). This conclusion is confirmed ( a) by the subsequent Deu 10:10, in which the retrospect still rests on oreb; ( b) by the natural connection between the mention of the making of the Ark and that of the appointment of its bearers; ( c) by the fact that another line of tradition, P, assigns to oreb the consecration of Levites to priestly duties, and also makes this follow the order to build the ark (and sanctuary); and ( d) because, although no such setting apart is recorded in JE, these lines of the tradition may also have originally contained it and even hint at it in Exo 32:29, immediately after the account of the zeal of all the sons of Levi in the punishment of the people’s apostasy with the golden calf (see Dillmann on that and on this passage; also Driver’s note on Exo 32:29).

the Lord separated ] set apart, with a solemn religious sense, as for Himself; the verb is used when He takes Israel from other peoples, Lev 20:24 (H); or when Moses is directed to separate the Levites from the midst of the children of Israel, Num 16:9 (P), that the Levites may be mine, Num 8:14 (P); or of the separation of the cities of refuge, Deu 4:41, Deu 19:2; Deu 19:7; and even of separating a person to evil, Deu 29:21 (20), and putting aside beasts that are unclean, Lev 20:25.

the tribe of Levi ] Unambiguous, leaving no question possible as to whether they are meant in part or whole a question which would have arisen had the term the Levites (in view of its narrower meaning in P) been used. Cp. Deu 18:1, all the tribe of Levi.

to bear the ark of the covenant of the Lord ] D’s name for the Ark; see on Deu 10:2. The O.T. data of the bearing of the Ark are summarily these. In JE, Jos 3:6, the priests bear the Ark; and the priests bear it also at the consecration of Solomon’s Temple, 1Ki 8:3 ; 1Ki 8:6. Here in D the office is assigned to the whole (see above) tribe of Levi. These terms are combined in Deu 31:9 according to which the Ark is borne by the priests the sons of Levi; cp. the deuteronomic verse, Jos 3:3, the priests the Levites bearing it. But in P, Num 4:1; Num 4:4; Num 4:15, the bearing of the Ark is specially allotted to one clan of Levi, the Kohathites, who are distinguished from the priests in P, Aaron and his sons by being forbidden to perform the more sacred priestly functions, Num 4:15; Num 4:17-20. Clearly then P differs from D, in which the whole tribe of Levi is regarded as priests and as such carry the Ark, besides performing the other more sacred functions which now follow.

to stand before the Lord to minister unto him ] Both vbs, which are used of a servant’s attitude and duty to his human master ( stand before, 1Ki 10:8; minister, Gen 39:4) are also employed (with and without the name of God, and either together or separately), specially to express religious service and in particular the distinctive office and functions of the priests, Deu 17:12 ( before Jehovah); Jdg 20:28 (before the Ark), Eze 44:15 ; 2Ch 29:11. In D these are laid upon the whole tribe of Levi as here, in Deu 18:5; Deu 18:7, God hath chosen him, Levi, out of all thy tribes to stand to minister in the name of Jehovah, him and his sons for ever; and Deu 21:5, the priests the sons of Levi for them hath Jehovah chosen to minister unto him. P uses the phrase to stand before Jehovah neither of the priests nor of the Levites, but says that the Levites stand before the congregation. The verb to minister ( shrth) P, both of Aaron and his sons, the priests, and of the Levites. Of the priests either absolutely Exo 28:35; Exo 39:26, or within the holy place Exo 28:43, Exo 29:30, Exo 39:1, and in the priests’ office Exo 35:19, Exo 39:41; or of their ministry of the altar, i.e. the sacrifices, Exo 30:20; and only once with regard to God Himself, Exo 28:41, to minister unto me. Of the Levites P never uses to minister to Jehovah; but either to minister alone, Num 3:31; or to the camp, Num 4:9; or in the sanctuary, Num 4:12, cp. Num 1:50; or at the altar (in preparing it for the priests), Num 4:24; or to Aaron, Num 18:2. P and D then differ thus, that while D uses the double phrase, stand before and minister to Jehovah of the whole tribe of Levi, P says that the Levites stand before the congregation, and uses the phrase minister to Jehovah only of the priests, and intends by it the most sacred priestly functions of sacrifice, etc., the Levites’ ministering being confined to less sacred duties in regard to the care of the fabric of the Tabernacle and the Camp and in assisting the priests.

to bless in his name ] So Deu 21:5 again of the sons of Levi, the priests. This is another of the distinctive priestly duties (though sometimes discharged by kngs, 2Sa 6:18 ; 1Ki 8:14; 1Ki 8:55). It is twice assigned by P to Aaron: Lev 9:22, Num 6:23; and it is included in 1Ch 23:18 among the offices to which Aaron was set apart.

unto this day ] Cp. for ever in Deu 18:5.

Our detailed examination of this verse, and other O.T. passages relevant to the subject, makes it clear that in the Book of Deuteronomy all the tribe of Levi or sons of Levi are regarded as priests; and that every son of Levi, or Levite, could perform the distinctive priestly functions; whereas in P all these functions are limited to Aaron and his sons, except the bearing of the Ark, which is assigned to a Levite clan the Kohathites; while Levite has become a technical name for the non-Aaronic members of the tribe, to whom priestly functions were forbidden and who had less sacred duties about the altar and sanctuary. These distinctions are unknown to D: to him Levites and priests are identical terms. It is impossible to suppose that D silently presupposed the distinctions in P. There is not the slightest sign anywhere in his language that this was the case. On the contrary his addition, that the exercise of the priests’ office by all Levites continued to his own day and was for ever proves that he did not know P. And this is confirmed with its consequence, a late date for P, by the evidence of the earlier historical writings and especially by a comparison of Samuel and Kings with Chronicles. See further Chapman in Int. to the Pent. (in this series), pp. 154 ff., and App. vii. 5 and cp. below on Deu 18:1-8.

Fuente: The Cambridge Bible for Schools and Colleges

8, 9. The setting apart of the tribe of Levi to bear the Ark and perform other priestly functions. It is not wholly certain whether this passage belongs to the address itself or is another intrusion; yet with its opening clause (cp. Deu 10:1) the deuteronomic phraseology is resumed, and the appointment of the bearers of the Ark follows naturally upon 1 5, which record the making of the Ark; see further on Deu 10:8. The general question arising from the difference between the data of Deut. (and the pre-deuteronomic writers) and those of P regarding the tribe of Levi and the offices here assigned to the whole tribe, will be more suitably discussed later on.

Fuente: The Cambridge Bible for Schools and Colleges

At that time, about that time, i.e. when I was come down from the mount, as was said Deu 10:5; for these words manifestly look to that verse, the sixth and seventh verses being put in by way of parenthesis, as was said before. Or, if it relate to the words immediately foregoing, this may be meant of a second separation of them upon Aarons death; and having mentioned the separation of Eleazar to the office of the high priest in his fathers stead, Deu 10:6, he now repeats it, that the Levites who were his, as they had been his fathers servants, were separated as before, or were confirmed in their office.

To stand before the Lord; a phrase used concerning the prophets, 1Ki 17:1; 18:15, this being the posture of ministers. Hence the angels are said to stand, 2Ch 18:18; Luk 1:19.

To bless in his name; either,

1. Particularly, to pronounce the solemn blessing of God upon the congregation, which was done in Gods name, of which see Lev 9:23; Num 6:23, &c. But that work was peculiar to the priests, not common to all the Levites. Or, more generally, to bless, either,

1. God, i.e. to praise him, which being a considerable part of the Levites work, 1Ch 16, it is not probable it would be omitted here, where their office is so particularly described. Or,

2. The people, whom they did bless by performance of those holy ministrations for the people, and giving those instructions to them, to which Gods blessing was promised and usually given; and this they did in Gods name, i.e. by command and commission from him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

At that time the Lord separated the tribe of Levi,…. Not at the time that Moses came down from the mount with the tables of the law, but some considerable time after, even after the tabernacle was erected; nor at the time that Aaron died, and Eleazar succeeded him, but many years before that; unless there was a fresh separation of them, or a renewal of it when Eleazar became high priest in his father’s stead; and so that being mentioned is the reason of its being repeated here;

to bear the ark of the covenant of the Lord; even that into which the law, sometimes called the covenant, was put, and therefore here called the ark of the covenant: when this was carried from place to place, as it was especially in the wilderness, it was the business of the Levites to bear it, particularly the Kohathites; Nu 3:31,

to stand before the Lord to minister unto him; that is, to his priests, in the tabernacle, and to keep and guard that:

and to bless in his name unto this day; not to bless the people, which was the work of the priest, but to sing praise in the name of the Lord, to give thanks unto him, and bless and praise him.

Fuente: John Gill’s Exposition of the Entire Bible

In Deu 10:8, Moses returns to the form of an address again, and refers to the separation of the tribe of Levi for the holy service, as a manifestation of mercy on the part of the Lord towards Israel. The expression “ at that time ” is not to be understood as relating to the time of Aaron’s death in the fortieth year of the march, in which Knobel finds a contradiction to the other books. It refers quite generally, as in Deu 9:20 and Deu 10:1, to the time of which Moses is speaking here, viz., the time when the covenant was restored at Sinai. The appointment of the tribe of Levi for service at the sanctuary took place in connection with the election of Aaron and his sons to the priesthood (Ex 28 and 29), although their call to this service, instead of the first-born of Israel, was not carried out till the numbering and mustering of the people (Num 1:49., Deu 4:17., Deu 8:6.). Moses is speaking here of the election of the whole of the tribe of Levi, including the priests (Aaron and his sons), as is very evident from the account of their service. It is true that the carrying of the ark upon the march through the desert was the business of the (non-priestly) Levites, viz., the Kohathites ( Num 4:4.); but on solemn occasions the priests had to carry it (cf. Jos 3:3, Jos 3:6, Jos 3:8; Jos 6:6; 1Ki 8:3.). “Standing before the Lord, to serve Him, and to bless in His name,” was exclusively the business of the priests (cf. Deu 18:5; Deu 21:5, and Num 6:23.), whereas the Levites were only assistants of the priests in their service (see at Deu 18:7). This tribe therefore received no share and possession with the other tribes, as was already laid down in Num 18:20 with reference to the priests, and in Num 18:24 with regard to all the Levites; to which passages the words “as the Lord thy God promised him” refer. – Lastly, in Deu 10:10, Deu 10:11, Moses sums up the result of his intercession in the words, “ And I stood upon the mount as the first days, forty days (a resumption of Deu 9:18 and Deu 9:25); and the Lord hearkened to me this time also (word for word, as in Deu 9:19). “ Jehovah would not destroy thee (Israel).” Therefore He commanded Moses to arise to depart before the people, i.e., as leader of the people to command and superintend their removal and march. In form, this command is connected with Exo 34:1; but Moses refers here not only to that word of the Lord with the limitation added there in Exo 34:2, but to the ultimate, full, and unconditional assurance of God, in which the Lord Himself promised to go with His people and bring them to Canaan (Exo 34:14.).

Fuente: Keil & Delitzsch Commentary on the Old Testament

Verses 8-11:

“At that time,” the second giving of the Law (Exo 34:1-9), not at the time of Aaron’s death. Levi’s appointment for the Temple service came at the time Aaron and his sons were appointed to the priesthood, Num 3:4.

The duty of bearing the Ark belonged to the Kohathites, Num 4:4. But on certain special occasions the priests carried it, Jos 3:6; Jos 6:6; Jos 8:33.

Only the priests were authorized to stand and minister before Jehovah in the offering of sacrifices, Deu 17:12; Deu 21:5.

“To bless his name,” to pronounce a benediction upon the people in the Name of Jehovah, the special duty of the priests, Num 6:22-27.

Compare verse 9 with Num 18:20-24.

Verses 10, 11: Moses’ summary of his stay on Mount Sinai the second time, Exo 34:1-28.

Fuente: Garner-Howes Baptist Commentary

8. At that time the Lord separated the tribe of Levi Moses does not exactly observe the order of time in the chapter from which this passage is taken, since he deemed it sufficient to collect here and there what was required to complete his general exhortation. The object indeed of the recital of this history was, lest any should attempt to overthrow God’s invioable decree in their pride and audacity; and therefore, in order that the dignity of the tribe of Levi may not beget envy, he testifies that God is its author. The clause, “unto this day,” seems to refer to those instances in which God had manifested His favor towards the Levites, lest any similar rivalry should hereafter arise. The rest has been expounded elsewhere.

Fuente: Calvin’s Complete Commentary

(8) At that timei.e., at Sinai, after Moses second descent from the mount, not at the time of Aarons death. Yet the death of Aaron and the separation of the tribe of Levi are similar events in their way: both alike lose territorial inheritance through bearing the burden of the Law.

To bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name.A recent critic has said that the writer of Deuteronomy knows no distinction between priests and Levites. (See on this point Deu. 11:6.) Rashis note on this verse is better: To bear the ark (He separated)the Levites; to stand before Jehovah to minister to Him, and to bless in His namethe priests.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. At that time This expression is to be understood, not as referring to the time subsequent to the death of Aaron, but as in the first verse of this chapter and in Deu 9:20, to the time when the covenant was renewed on Sinai. The apostasy of the people when the golden calf was made and worshipped is present to the mind of the speaker. The tribe of Levi, the great lawgiver’s own tribe, showed their fidelity to him. “Then Moses stood in the gate of the camp and said, Who is on the Lord’s side? Let him come unto me. And all the sons of Levi gathered themselves together unto him.” Exo 32:26. The tribe of Levi was set apart for special service connected with worship and sacrifice. It is evident from Num 4:4, and following verses, that the office of carrying the ark on the march devolved on the non-priestly Levites, namely, the Kohathites, but on some special occasions it was borne by the priests. See Jos 3:3; Jos 3:6; Jos 3:8; also Deu 6:6, and 1Ki 8:3. Comp. Deu 31:9, of this book.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Setting Aside of The Tribe of Levi And the Command To Go Forward ( Deu 10:8-10 ).

The chronological movement is now back to Horeb, but this is placed here in order to follow the replacement of the Levite Aaron by Eliezer. Also replaced are the firstborn sons of Israel by the other families of Levites (Num 1:47-53; Num 3:39-51). Along with the new covenant are a new High Priest and new servants for the Tabernacle. This is the nearest we come to being told that the appointment of the other Levites was because of Israel’s failure at the Mount.

Deu 10:8-9

‘ At that time Yahweh set apart the tribe of Levi, to bear the Ark of the Covenant of Yahweh, to stand before Yahweh to minister to him, and to bless in his name, to this day. For that reason Levi has no portion nor inheritance with his brothers. Yahweh is his inheritance, just as Yahweh your (thy) God spoke to him.’

“At that time” is a vague connecting reference to the whole process of establishing the covenant after it had been broken at Mount Sinai and the replacement of Aaron thirty eight years later which is simply saying ‘not quite at the same time, but in connection with them’. Chronologically it happened after the renewal of the covenant but before the death of Aaron (Num 1:47-53). But it comes in here in order to show that their position still remained firm. Here it comes third in importance of the three renewals: the renewal of the covenant, the renewal of Aaron and the people, and now in a sense the renewal of the priesthood and the Levites.

It was at that time that Yahweh set apart the tribe of Levi ‘to bear the Ark of the Covenant of Yahweh, to stand before Yahweh to minister to Him, and to bless in His name’. The first description fits the Levites as such, for the Levites bore the Ark and the Tabernacle with its furniture in the ordinary course of events (Num 1:47-53; Num 4:4). The second, ‘standing before Yahweh to serve Him’ could fit both, for ‘standing before Yahweh’ only necessarily includes entering the court of the Tabernacle, which both could do. The third fits only the levitical priests who alone could give an official blessing (Num 6:23-24). All were, of course, of the tribe of Levi. For ‘ministering to (serving) Yahweh’ and ‘ministering to His name’ compare Deu 18:5; Deu 21:5, but there were many types of service.

And because of this they had no portion or inheritance among their fellow-tribesmen (Num 18:24). Rather the tithe was their inheritance (Num 18:26). They would receive no land as their own possession. And even more importantly Yahweh was their inheritance, and their joy should be to serve Him only. They enjoyed the greatest inheritance of all. And this is just as Yahweh had spoken to them. He was faithful in all His dealings.

“The Ark of the Covenant of Yahweh” is the full name for ‘the Ark’ mentioned in verse 1, although it is fairly often referred to in shortened forms.

Excursus on The Levites.

The Levites.

It is often claimed that the Book of Deuteronomy knows nothing of Levites as separate from the priests, but only of ‘levitical priests’ (‘the priests, the Levites’) but Deu 18:6 clearly differentiates ‘the Levites’, who have a lesser ministry than the priests. It also constantly demands that concern be shown for the welfare of the Levites who dwelt among the people within their gates (Deu 12:12; Deu 12:18-19; Deu 14:27; Deu 14:29; Deu 16:11; Deu 16:14; Deu 18:6; Deu 26:11-13), because they had no inheritance in Israel. God was their inheritance. We should note that the levitical priests are never stated to be ‘within their gates’. They lived in the few priestly cities, although admittedly among non-priests.

The phrase ‘levitical priests’ (‘the priests, the levites), found regularly in Deuteronomy (Deu 17:9; Deu 17:18; Deu 18:1; Deu 24:8; Deu 27:9) is elsewhere used regularly even by those who certainly separate between priests and levites (2Ch 23:18; 2Ch 30:27; Eze 43:19; Eze 44:15; Eze 48:13). It is also found in Jer 33:18; Jos 3:3; Jos 8:33.

“Within their gates” may indicate Levites who were not living in the levitical cities, like the Levite of ‘Bethlehem-judah of the family of Judah’ (Jdg 17:7) and the Levite who sojourned on the farther side of the hill country of Ephraim (Jdg 19:1). These could be Levites who were travelling around the cities in their duty of supervising and assessing tithes, and would thus sojourn in different towns for a considerable period of time, and Levites who were moving around as advisers in the Law, often taking up residence in a city (compare Jdg 19:29 where the Levite has his own house). They were like lay helpers, doing what the priests did not have time for.

Much depends on the interpretation of the phrase ‘the priests the levites all the tribe of Levi’ in Deu 18:1. The Hebrew appears to be ambiguous. It could in general at first sight indicate that ‘the priests the levites’ comprised the whole tribe of Levi, or it could indicate that the whole tribe of Levi was an expansion on the idea of ‘the priests the levites’. However, usage of clauses in apposition elsewhere in Deuteronomy makes the position quite clear. It abundantly confirms the latter. See Deu 3:4-5; Deu 15:21; Deu 16:21; Deu 17:1; Deu 23:19; Deu 25:16 where in all cases one clause in apposition is not just declaring similarity but is an expansion on the idea contained in the other, compare also Deu 3:18 where there is a reduction in the idea. This would stress that here ‘the whole tribe of Levi’ is an expansion on the priests the levites and not just parallel with it. In Deu 2:37; Deu 3:13; Deu 4:19; Deu 5:8; Deu 20:14; Deu 29:10 the clauses in apposition are always of one against a number and therefore not strictly comparable.

Furthermore while ‘to minister in the name of Yahweh’ and to ‘stand there before Yahweh’ (in Deu 18:7) could be used of priestly activity, they could also be used of lesser Levite activity. Thus in Deu 19:17 even litigants are described as ‘standing before Yahweh’ (compare 1Ki 17:1). There is no exact parallel to ‘minister in the name of Yahweh’. The priests ‘stand to minister before Yahweh’ in Deu 17:12, ‘stand to minister in the name of Yahweh’ in Deu 18:5, and ‘minister to Him and bless in the name of Yahweh’ in Deu 21:5. But in Deu 10:8 ‘Yahweh separated the tribe of Levi to bear the Ark of the Covenant of Yahweh, to stand before Yahweh to minister to Him, and to bless in His name’. In Num 3:31 the bearing of the Ark was a levitical activity, while in Num 6:23 blessing in His name was a priestly prerogative. Thus in Deu 10:8 to ‘stand before Yahweh to minister to Him’ could be a collective activity of both.

In 2 Chronicles 29 ‘you Levites’ (which includes both priests and Levites specifically distinguished – 2Ch 29:4-5) are chosen to ‘stand before Him, to minister to Him, and to be his ministers, and to burn incense’, again a mixing of levitical and priestly duties. In 1Sa 2:11 the child Samuel ‘did minister to Yahweh before Eli the Priest’. At his young age this could not include direct priestly ministry. In Num 8:25-26 the Levites ‘minister with their brothers in the tent of meeting’. To be in the Tabernacle courtyard (Lev 1:3; Lev 1:5; Lev 1:11 and often, see Lev 4:15), or even gathered round it (Exo 34:23-24), was always to be ‘before Yahweh’. (See also Num 7:3; Num 8:10; Num 14:37; Num 15:15; Num 32:21-22 etc; Deu 1:45; Deu 4:10; Deu 6:25; Deu 12:7; Deu 12:12; Deu 12:18; Deu 16:16 etc). In Num 16:9 the Levites ‘do the service of the Tabernacle of Yahweh’. The phrases would therefore seem to cover a wide variety of possible ministries, and to be largely applicable to both Levitical priests and to non-priestly Levites.

The Levites in the Wilderness.

The task of the Levites in the wilderness was mainly that of backroom boys. They were the porters who carried (but did not pack) the tabernacle and its equipment and furniture (Num 1:50-53; Num 4:15). It would be quite extraordinary for this to be so continually emphasised if in fact it had never happened. In Num 3:19 they were ‘given’ to Aaron and his sons. Thus they were servants to the priesthood. In relation to the Tabernacle they clearly did some kind of service with regard to it, probably that of repair and maintenance within the limits of where they were allowed to go and making replacements for worn out sections of the Tabernacle (compare Exo 38:21), organisation of visitors who came to the Tabernacle and general guardianship (Num 1:53), assisting those who found difficulty in slaying their sacrifices (compare Eze 44:11), assisting with sanctifying the house of Yahweh (2Ch 29:16) and certainly later singing and music. Thus they ‘ministered before Yahweh’. (The total lack of mention of singers in the Pentateuch in connection with the Tabernacle is a strong argument for it being an early writing. It is extremely unlikely that later inventors would not have included singers when they were such an important part of later worship).

They would also oversee and monitor the collection of tithes, of which they gave one tenth to the priests (Num 18:23-30). Once in the land this would be a huge task and would require constant inspection of crops and herds, collection, storage and disbursement as required. During this activity they would no doubt act as general advisers on the Law, which they would have to know well in order to deal with collecting the tithes (compare 2Ch 17:7-9; Neh 8:7-9). That is why they were scattered among Israel in levitical cities. There was therefore no reason for Moses to refer to them in detail in his speeches. But what do the records actually tell us about them?

There can be no doubt that the term Levites could simply be used to describe the ‘descendants’ of Levi, the son of Jacob. They are often addressed as ‘the sons of Levi’ (Num 4:2; Num 16:7-8; Num 16:10), a phrase which can also refer to the priests (Deu 21:5; Deu 31:9). They are also described as ‘the tribe of Levi’ (Num 1:49; Num 3:6; Num 18:2; Deu 10:8; Deu 18:1; Jos 13:14; Jos 13:33). However, in Exo 4:14 Aaron is called ‘your brother, the Levite’. This would probably suggest that Aaron was at that time head of the family, and therefore seen as ‘the Levite’. When the tribe had to be consulted it was to Aaron that men went. Or it could possibly suggest in context that ‘the Levite’ indicated something special other than just being a descendant of Levi, indicating that members of the tribe were seen as especially skilled at public relations or something similar. While Moses was of the tribe of Levi, his life had taken him far from that sphere. Either way the description indicates Aaron’s suitability to act as a front man. Thus it may well be that the tribe of Levi had among them those who were well known for specialising in public relations so that ‘the Levite’ had become synonymous with Levites who performed such activity. This would then explain why they were selected out to serve the tabernacle by collecting its dues and watching over its guardianship. But the fact that Aaron was also a Levite by descent must be included in the explanation (compare Exo 6:25). It is too much of a coincidence otherwise, and ties in with the other references to ‘the tribe of Levi’ and ‘the sons of Levi’ above.

The appointment of the Levites is never said to have been due to their defence of Moses at the incident of the molten calf, although that may have had some influence, but is more probably connected with their relationship with Moses and Aaron. The sense of tribal unity was strong, and it would be appropriate, especially if combined with the special skills hinted at above. They performed a service for the whole of Israel in that they performed the duties that would otherwise have fallen to the firstborn sons, ‘redeeming’ the sons so that they could live normal lives (Num 3:12; Num 3:40-43; Num 3:45). They were therefore very much seen as ‘holy’ to Yahweh.

Their inheritance in Israel included their right to tithes and other gifts (Num 18:31), although this becomes less absolute in Deuteronomy; the right to dwell in the levitical cities in perpetuity; and the right to harvest the land around those cities (Num 35:2), as well as a right to consideration when they were sojourning in other cities. But in fact every Levite was a ‘sojourner’ for his true home was ‘the place which Yahweh chose out of all the tribes of Israel to set His Name there’ (Deu 12:5). Yahweh was his inheritance (Num 18:20; Deu 10:9; Deu 18:2; Jos 13:33; Jos 18:7; compare Deu 12:12; Deu 14:27-29; Deu 18:1; Num 18:23-26).

One problem that we have is that ‘the Levites’ could sometimes mean the whole tribe of Levi and therefore include the priests (2Ch 29:4-5). Compare 1Sa 6:15 where Bethshemesh was a priestly city (Jos 21:13; Jos 21:16). All priests were Levites even though not all Levites were priests. Thus some tasks spoken of as to be done by ‘the Levites’ were to be done by the priestly Levites with the ordinary Levites playing such a part as they could (see 2Ch 29:12-16). It may also be that due to the shortage of mature members of priestly families (they had been decimated at Nob and would often be the target of invaders) the services performed by the Levites were extended during the monarchy to assist in every way possible in excess of what was previously allowed in spite of the strict injunctions of the Law (compare Eze 44:9-14; 1Ch 23:28-31). It is in fact strictly stated to be because they no longer had porterage duties (1Ch 23:26). This lowering of the barriers would tie in with Ahimelech’s and David’s attitude to the shewbread (1Sa 21:4-6). It does not mean that the laws were not there, only that they were allowed to be stretched because it was felt necessary.

For the fact is that no theory about the Levites can be acceptable which does not explain why they were seen as rewarded with their major nine tenths share in the tithes, and other privileges, something not likely to have happened if they were separated as Levites much later as a result of being degraded. Such generosity to the demoted would have been unprecedented. It can only be explained by the fact that they were numerous and had heavy duties early on. Any theory must also explain the great stress in Numbers on their being mere porters of holy things (once they had been packed by the priests), with a sentence of death on them if they touched the holy things. These things are unlikely to have been inventions of a later date when they had wider, even though limited duties, which included contact with holy things. Nor at a time when they were comparatively few in number. But they do very much indicate wilderness conditions, the latter because transportation was constantly required, and the former because the overall level of tithes in the wilderness would be comparatively limited, and therefore they would need all in order to be able to enjoy life reasonably. This serves to confirm that the picture drawn in the Pentateuch of the Levites in contrast with the priests is the true one. Once they entered the land and there was an expectation of larger tithes, the use of these tithes was also expanded (Deu 12:17-19; Deu 14:22-29) although they still remained ‘sanctified’ to Yahweh. But even here a large portion of the tithes would go to the Levites for there was no way in which all the tithes could be conveyed to the Central Sanctuary, and even if turned into money could be eaten in one short week. Thus there would be much left for the Levites (Deu 14:27) and every third year for others as well (Deu 14:29). That being so we can accept the picture drawn in the Pentateuch as the accurate one from the beginning.

End of Excursus.

The renewal of the covenant, the High Priesthood, and the service of the Tabernacle being settled and described discreetly in order to cause the least offence, Moses reminds them that their own destruction had only been prevented by his intercession.

Deu 10:10

‘ And I stayed in the mount, as at the first time, forty days and forty nights, and Yahweh listened to me that time also. Yahweh would not destroy you (thee).’

The reference to forty days and forty nights was obviously important to Moses for this is the fifth time that he has stressed it (compare Deu 9:9; Deu 9:11; Deu 9:18; Deu 9:25) (five regularly signifies covenant connection). He clearly saw it as a complete period which was necessary in His dealings with Yahweh. It stressed that His dealings with Yahweh had been lengthy and considered, not just of the pop-in pop-out variety. The same would be true of Elijah (1Ki 19:8). Compare for the phrase Gen 7:4; Gen 7:12 where it spoke of a lengthy period of Yahweh’s activity in judgment. But as a result of his continual intercession over that period Yahweh had ‘listened to’ him. That was why Yahweh had not destroyed the covenant-breaking nation of Israel.

Deu 10:11

‘ And Yahweh said to me, “Arise, take your journey before the people, and they shall go in and possess the land, which I swore to their fathers to give to them.” ’

Thus it was as a result of Moses’ intercession that they had been spared to begin their journey, and now that they had been commanded to continue their journey.

“Arise, take your journey.” Compare Deu 2:24 where similar words are used of their present going forward; and Deu 1:6 with Deu 2:3 where the departure from Horeb and the departure after the wilderness wandering was described in similar terms. The command to go forward can thus be seen as indicating the command given at Horeb, and also indicating the recent command, which was a renewal of the first command.

For as a result of the renewal of the covenant Yahweh had called on him to take the people forward (Exodus 2:34; Exo 33:1-2). The covenant had been made safe. There is a contrast here with Deu 9:12, ‘Arise, get down quickly–.’ Then the covenant had been in jeopardy. Now that is seen to be behind them and he can ‘arise’ for another purpose,. so as to begin the successful carrying out of the covenant.

But the phraseology also parallels Deu 2:24, ‘Rise up, take your journey –’ referring to their going forward to defeat Sihon, king of the Amorites. There is the same certainty of victory here. So Moses may well have intended the comparison of these two verses, missing out the sad episodes in between. In the first instance they were to leave Sinai/Horeb, and journey on so as to go in and possess the land, which Yahweh had sworn to their fathers to give them, just as they had possessed Sihon’s land. The promises were secure, and they could go forward with confidence. Yet there had been a loss of privilege. Yahweh’s angel would go with them rather than Yahweh Himself (Exo 33:1-6). In some way His presence among them was to be lessened after this. But in the second instance they had to go forward from where they now, confident on the back of their victories over Sihon and Og, so as to take possession of the land.

Fuente: Commentary Series on the Bible by Peter Pett

Ver. 8. At that time the Lord separated the tribe of Levi At that time means not long after Moses came down from the mount the second time, ver. 5. Calmet supposes, that the sacred historian would here insinuate, that the rebellion of Korah happening at Jotbath, (upon which occasion God confirmed the priesthood and the ministry to the tribe of Levi,) it is to this event that Moses alludes in the words, at that time. This phrase is frequently used in the Scripture with some latitude. See Gen 38:1. Moses mentions in this verse three functions of the Levites; first, The bearing of the ark; Num 31:2 nd, Standing before the Lord; that is to say, keeping themselves always in readiness to receive orders to serve him, (1Ki 17:1; 1Ki 18:15. 2Ki 5:25.) as the assistants of the priests, and guardians of the tabernacle. 1Ch 23:28, &c. 3rdly, Blessing in his name; by which, probably, is understood the sacerdotal benediction, which belonged to the priests only, as children of Levi, to deliver to the congregation. See Num 3:26-27. But, though the solemn pronouncing of the blessing upon the people was the peculiar office of the priests, yet the Levites were likewise concerned in blessing and praising God, 1Ch 16:4 and, by the faithful discharge of their ministry, did contribute towards deriving blessings upon the people. Blessing, in Scripture, is sometimes used for singing the praises of God. 1Ch 23:13. See chap. Deu 23:8, &c.

Fuente: Commentary on the Holy Bible by Thomas Coke

In the gospel church all true believers are set apart, and are made kings and priests unto GOD and the FATHER. Rev 1:6 . Reader! is the LORD your inheritance? Can you say as David, Psa 16:5 ?

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Deu 10:8 At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.

Ver. 8. At that time, ] viz., While they were yet at Mount Sinai; for the two former verses are inserted by a parenthesis.

The Lord separated the tribe of Levi. ] This setting up of the ministry amongst them is reckoned as a sign of God’s singular love to them. And so it is to us, no doubt, albeit a late pamphleteer a makes that sacred and tremendous function of the ministry to be as mere an imposture, as very a mystery of iniquity, as arrant a fruad, as the Papacy itself. Now the Lord rebuke thee, Satan.

To stand before the Lord. ] As also the angels do. Luk 1:19

a The Compassionate Samaritan.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)