Deuteronomio 33:8 Commento

Yet Moses has not done with the children of Israel; he seemed to have taken final leave of them in the close of the foregoing chapter, but still he has something more to say. He had preached them a farewell sermon, a very copious and pathetic discourse. After sermon he had given out a psalm, a long psalm; and now nothing remains but to dismiss them with a blessing; that blessing he pronounces in this chapter in the name of the Lord, and so leaves them. I. He pronounces them all blessed in what God had done for them already, especially in giving them his law (Deu 33:2-5). II. He pronounces a blessing upon each tribe, which is both a prayer for and a prophecy of their felicity. 1. Reuben (Deu 33:6). 2. Judah (Deu 33:7). 3. Levi (Deu 33:8-11). 4. Benjamin (Deu 33:12). 5. Joseph (Deu 33:13-17). 6. Zebulun and Issachar (Deu 33:18, Deu 33:19). 7. Gad (Deu 33:20, Deu 33:21). 8. Dan (Deu 33:22). 9. Naphtali (Deu 33:23). 10. Asher (Deu 33:24, Deu 33:25). III. He pronounces them all in general blessed upon the account of what God would be to them, and do for them if they were obedient (Deu 33:26, etc.).

In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference. I. To the high priest, here called God's holy one (Deu 33:8), because his office was holy, in token of which, Holiness to the Lord was written upon his forehead. 1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, (Exo 17:7), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was found perfect and faithful, and stood in the trial; therefore not that, Num 20:2. He prays that the office of the high priest might ever remain: Let thy thummim and thy urim be with him. It was given him for some eminent piece of service, as appears, Mal 2:5. "Lord, let it never be taken from him." Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, "Lord, let the high priest ever be both an upright man and an understanding man." A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister. II. To the inferior priests and Levites, Deu 33:9-11. 1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf (Exo 32:26 etc.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for God against the evil-doers, shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num 26:11. Also to Phinebas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might observe God's word, and keep the covenant of priesthood. Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Act 21:13; Act 20:24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Mat 12:48. 2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, Deu 33:10. (1.) They were to deal for God with the people: "They shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh 8:7, Neh 8:8), and as judges, determining doubtful and difficult cases that were brought before them," Ch2 17:8, Ch2 17:9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag 2:11, etc. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See Eze 44:23, Eze 44:24. (2.) They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions. 3. He prays for them, Deu 33:11. (1.) That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, Lord, his substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. Bless, Lord, his virtue; so some read it. "Lord, increase thy graces in them, and make them more and more fit for their work." (2.) That he would accept them in their services: "Accept the work of his hands, both for himself and for the people for whom he ministers." Acceptance with God is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no (Co2 5:9), and it is the most valuable blessing we can desire either for ourselves or others. (3.) That he would take his part against all his enemies: Smite through the loins of those that rise against him. He supposes that God's ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavour to do them a mischief; others would envy them their maintenance, and endeavour sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself. Now he prays that God would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that God will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against the Lord's priests (Sa1 22:18), and this filled the measure of his sin.

INTRODUCTION TO DEUTERONOMY 33 This chapter relates the blessings Moses pronounced upon the people of Israel a little before his death; first, in general, on account of their having a law given them in so glorious a manner, Deu 33:1; then, in particular, each of the tribes distinctly is blessed, Reuben, Deu 33:6; Judah, Deu 33:7; Levi, Deu 33:8; Benjamin, Deu 33:12; Joseph, Deu 33:13; Zebulun and Issachar, Deu 33:18; Gad, Deu 33:20; Dan, Deu 33:22; Naphtali, Deu 33:23; Asher, Deu 33:24; and the chapter is concluded with some strong intimations of what God was unto the people of Israel in general, and of what he had done and would do for them; all which are expressive of their great happiness, Deu 33:26.

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, Lev 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 Mat 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, Exo 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.

THE MAJESTY OF GOD. (Deu. 33:1-28) Moses the man of God--This was a common designation of a prophet (Sa1 2:27; Sa1 9:6), and it is here applied to Moses, when, like Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel.

of Levi he said--The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Lev 10:11; Deu 22:8; Deu 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 (Exo 32:25-28; compare Mal 2:4-6).

Levi. - Deu 33:8, Deu 33:9. "Thy right and Thy light is to Thy godly man, whom Thou didst prove in Massah, and didst strive with him at the water of strife; who says to his father and his mother, I see him not; and does not regard his brethren, and does not know his sons: for they observed Thy word, and kept Thy covenant." This blessing is also addressed to God as a prayer. The Urim and Thummim - that pledge, which the high priest wore upon his breast-plate, that the Lord would always give His people light to preserve His endangered right (vid., Exo 28:29-30), - are here regarded as a prerogative of the whole of the tribe of Levi. Thummim is placed before Urim, to indicate at the outset that Levi had defended the right of the Lord, and that for that very reason the right of the Urim and Thummim had been given to him by the Lord. "Thy holy one" is not Aaron, but Levi the tribe-father, who represents the whole tribe to which the blessing applies; hence in Deu 33:9 and Deu 33:10 the verb passes into the plural. To define more precisely the expression "Thy holy one," reference is made to the trials at Massah and at the water of strife, on the principle that the Lord humbles His servants before He exalts them, and confirms those that are His by trying and proving them. The proving at Massah refers to the murmuring of the people on account of the want of water at Rephidim (Exo 17:1-7, as in Deu 6:16 and Deu 9:22), from which the place received the name of Massah and Jeribah; the striving at the water of strife, to the rebellion of the people against Moses and Aaron on account of the want of water at Kadesh (Num 20:1-13). At both places it was primarily the people who strove with Moses and Aaron, and thereby tempted God. For it is evident that even at Massah the people murmured not only against Moses, but against their leaders generally, from the use of the plural verb, "Give ye us water to drink" (Exo 17:2). This proving of the people, however, was at the same time a proof, to which the Lord subjected the heads and leaders of the nation, for the purpose of trying their faith. And thus also, in Deu 8:2., the whole of the guidance of Israel through the desert is described as a trial and humiliation of the people by the Lord. But in Moses and Aaron, the heads of the tribe of Levi, the whole of the tribe of Levi was proved. The two provings by means of water are selected, as Schultz observes, "because in their correlation they were the best adapted to represent the beginning and end, and therefore the whole of the temptations." Deu 33:9-11 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 (Mat 10:37; Mat 19:29). The words, "who says to his father," etc., relate to the event narrated in Exo 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 Num 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 Deu 33:10 and Deu 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 (Lev 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 (Num 16:1), but all opponents of the priests and Levites. The loins are the seat of strength (Psa 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., Gen 27:1; Gen 31:29).