Exegetical and Hermeneutical Commentary of 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.
9. When thou goest forth ] As Deu 20:1, Deu 21:10; cp. Deu 13:13 (14).
in camp ] Heb. [as] a camp, ma a neh: a term used of the encampment itself, Deu 33:10 ff., Jos 6:11; Jos 6:14, 1Sa 17:53 , 2Ki 7:16; of those who encamp, Num 10:5 f.; and of a host on its way to encamp or to take up a position, as here, Jos 8:13; Jos 10:5; Jos 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, 2Sa 11:11.
thou shalt keep thee ] Deu 2:4.
every evil thing ] As the context shews, anything that would cause ritual uncleanness; in Deu 17:1 of a physical blemish unfitting for sacrifice, but in Psa 64:5 (6), Psa 141:4 of what is immoral.
Fuente: The Cambridge Bible for Schools and Colleges
9. Above all claims of kindred the tribe set their duty to the oracles and covenant of Jehovah (cp. Deu 13:6 (7) ff., Mat 10:37, Luk 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. Deu 1:16 f., Deu 17:9 ff.); others see an allusion to Exo 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 Gen 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.
Fuente: The Cambridge Bible for Schools and Colleges
Who said unto his father and to his mother – Compare Mat 10:37; Luk 14:26.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Who said unto his father, c.] There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi others, of all the tribes; others, of the Messiah, c. but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, c. The law had strictly enjoined that if the father, mother, brother, or child of the high priest should die, he must not mourn for them, but act as if they were not his kindred see Le 21:11-12. Neither must Aaron mourn for his sons Nadab and Abihu, c., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent’s heart. Besides, the high priest was forbidden, on pain of death, to go out from the door of the tabernacle, Le 10:2-7, for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: “Who is my mother, and who are my brethren? whosoever shall do the will of my father who is in heaven, the same is my brother, and sister, and mother” Mt 12:46-50. It is likely also that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbour, and even son, who had sinned in worshipping the golden calf, Ex 32:26; and in this way the Chaldee paraphrast understands the words.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I have not seen him, i.e. I have no respect unto them, for so knowledge is oft used, as Job 9:21; Pro 12:10,11; 1Th 5:12. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exo 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 Exo 32:26,28. Compare Mal 2:6,7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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, Le 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 Mt 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, Ex 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, Joh 8:29.
Fuente: John Gill’s Exposition of the Entire Bible
9. Who said unto his father and his mother. In the person of Aaron an example is set before all the Levites for their imitation. And, first, he is said to have renounced his own flesh and blood, in order that he might be more disencumbered for obeying God; and in fact it is necessary that all the pastors of the Church should put off their earthly affections, which would otherwise often keep them back from devoting themselves entirely to God. Aaron, then, is said to have bid farewell to all his family, that he might be at liberty to lay himself out for God. Christ now requires the same thing of His disciples, that sons should forget their fathers, and fathers their sons, and husbands their wives, lest anything should retard their course, and prevent them from earnestly advancing through life and death to the end to which they are called. (Mat 10:37.)
Moses afterwards, by using the plural number, embraces the whole Levitical order; and hence we may infer that what had preceded is not to be confined in its application to a single individual. But when he says that they “guarded (custodisse) the word of God, and kept his covenant,” he does not refer to mere ordinary obedience, but to the peculiar care of preserving that which was intrusted to their charge. It is true that in like manner all believers are said to keep the Law, when they zealously devote themselves to live a holy life; but special allusion is here made to the office of teaching. The Levites, therefore, are called guardians of the Law, and keepers of it, as being φύλακες , since with them was deposited the treasure of Divine instruction, as is more clearly set forth in the next verse, “They shall teach Jacob, etc.” If any should prefer that this observing of the Law should be understood of their life and habits, as though it were said, that the Levites should surpass others in the examples they gave, I do not contend the point, though it seems to me that the second clause is explanatory, and that it more familiarly sets forth what was spoken with some little obscurity, pointing out the way in which the Law is to be observed, viz., by their being the teachers and masters of the people. We must, however, remark the method they are to adopt in teaching; for they are not permitted to introduce their own inventions, or to frame a rule of life out of their own heads; but they are commanded to seek in the Law itself what they are to teach, and to interpret it honestly and faithfully. And this condition was inserted in order that whosoever should desire to be successors in the honor should be mindful of their vocation, and faithfully devote themselves to the office of teaching. Thus, when in a corrupt state of the Church, priests, who had nothing of this sort about them, paraded their mere empty title; their silly vaunt is refuted by Malachi:
“
My covenant (he says) was with Levi of life and peace;…. for the law of truth was in his mouth, and the priest’s lips should keep knowledge, and they should seek the law at his mouth, but ye have corrupted my covenant,” (Mal 2:5.)
Let us learn, then, from this passage, that whosoever claims for himself the primacy in the Church must be repudiated, unless he manifests himself to be a faithful teacher.
The third part of the priest’s office follows, viz., that he should apply himself to the performance of the religious services; for God had disencumbered them from the labors of agriculture and other earthly business, that they might be more entirely at liberty for the duties of teaching and sacrifice; and, although this latter might appear to be but an humble occupation, still, if we regard it aright, it was no common honor that they should be mediators and intercessors for the reconciliation of the people to God; for even the very least of the Levites had something to do with making atonement.
Under the words “incense and whole burnt-sacrifice,” the entire legal service is comprehended; and the incense is said to be put before the nose of God; (316) because the odor of this offering was grateful, and, as it were, sweet-smelling to Him, as we have elsewhere seen.
(316) Margin, A. V., “Heb. at thy nose.”
Fuente: Calvin’s Complete Commentary
9. Who said unto his father I have not seen him The sacred character of the high priest, his entire consecration to his holy duties, are implied in these words. He was not to pay the last duties of affection to his parents. See Lev 21:11-12. Aaron, Eleazar, and Ithamar were not to mourn for their sons and brothers. See Lev 10:6.
Fuente: Whedon’s Commentary on the Old and New Testaments
Deu 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.
Ver. 9. Who said unto his father. ] In that heroical fact, Exo 32:26 ; Exo 32:29 in that terrible crisis about the golden calf. Not to be wryed or biassed by respect to carnal friends, is a high and hard point of self-denial. Mark was Barnabas’s sister’s son; hence he stood so stiff for him against Paul, his faithful fellow traveller. Act 15:37 Col 4:10 Moses, to please Zipporah, displeased God, and it went hard with him. Exo 4:24 Eli was too indulgent to his wicked sons; and so perhaps was Samuel too. 1Sa 8:1 ; 1Sa 8:3 How many of the holy martyrs denied themselves utterly in their dearest wives and children, either at the stake, or going thither! It is well observed, that the married martyrs, parents of many children, as Rogers, Watts, Guest, Rawlins, suffered with most alacrity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Nor knew. Figure of speech Metonymy (of Cause), put for not caring for. App-6.
children = sons. Written in Hebrew text “son”, but read “sons”.
word = sayings.
Fuente: Companion Bible Notes, Appendices and Graphics
Who said: Exo 32:25-29, Lev 10:6, Lev 21:11, Mat 10:37, Mat 12:48, Mat 22:16, Luk 14:26, 2Co 5:16, Gal 1:10, 1Th 2:4, 1Ti 5:21
I have not: Gen 29:32, 1Ch 17:17, Job 37:24
for they: Jer 18:18, Mal 2:5-7
Reciprocal: Exo 32:27 – slay every man Exo 32:28 – children Exo 32:29 – Moses Num 3:6 – General Deu 27:14 – General 1Sa 2:29 – and honourest 1Ki 15:13 – his mother 2Ch 9:7 – General 2Ch 15:16 – he removed Psa 45:10 – forget Psa 99:7 – kept Zec 13:3 – and his Mat 4:22 – General Mat 8:21 – suffer Mat 19:27 – we have forsaken Mar 1:20 – they left Mar 3:33 – Who Mar 10:29 – There Mar 12:14 – carest Luk 9:61 – but Luk 18:29 – There Joh 2:4 – what Gal 1:16 – immediately 1Ti 5:1 – Rebuke
Fuente: The Treasury of Scripture Knowledge
Deu 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 Exo 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 Gods 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 Gods 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, Act 20:24; Act 21:13. Our Lord Jesus knew not his mother and his brethren, when they would have taken him from his work, Mat 12:48.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
33:9 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, Exo 28:30.