Deuteronomy 33:10
8 And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; 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. 10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. 11 Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.
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 (v. 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, (Exod. xvii. 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. xx. 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. ii. 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, v. 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 (Exod. xxxii. 26, &c.), 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. xxvi. 11. Also to Phinehas, 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, Acts xxi. 13; xx. 24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Matt. xii. 48.
2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, v. 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. viii. 7, 8), and as judges, determining doubtful and difficult cases that were brought before them," 2 Chron. xvii. 8, 9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal. ii. 7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag. ii. 11, &c. 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 Ezek. xliv. 23, 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, v. 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 (2 Cor. v. 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 (1 Sam. xxii. 18), and this filled the measure of his sin.
1 Chronicles 23:13
1 So when David was old and full of days, he made Solomon his son king over Israel. 2 And he gathered together all the princes of Israel, with the priests and the Levites. 3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand. 4 Of which, twenty and four thousand were to set forward the work of the house of the LORD; and six thousand were officers and judges: 5 Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith. 6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari. 7 Of the Gershonites were, Laadan, and Shimei. 8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three. 9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan. 10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei. 11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house. 12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four. 13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever. 14 Now concerning Moses the man of God, his sons were named of the tribe of Levi. 15 The sons of Moses were, Gershom, and Eliezer. 16 Of the sons of Gershom, Shebuel was the chief. 17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many. 18 Of the sons of Izhar; Shelomith the chief. 19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth. 20 Of the sons of Uzziel; Michah the first, and Jesiah the second. 21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish. 22 And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them. 23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three.
Here we have, I. The crown entailed, according to the divine appointment, v. 1. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did, 1. When he was old and full of days. He was but seventy years old when he died, and yet he was full of days, satur dierum--satisfied with living in this world. When he found himself going off, he made provision for the welfare of the kingdom after his decease, and pleased himself with the hopeful prospect of a happy settlement both in church and state. 2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The settling or securing of the crown in the interests of the temple is a great blessing to the people and a great satisfaction to those who are themselves leaving the world.
II. The Levites numbered, according to the rule in Moses's time, from thirty years old to fifty, Num. iv. 2, 3. Their number in Moses's time. by this rule, was 8580 (Num. iv. 47, 48), but now it had increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe were now 38,000, unless we suppose that here those were reckoned who were above fifty, which was not the case there. Joab had not numbered the Levites (ch. xxi. 6), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.
III. The Levites distributed to their respective posts (v. 4, 5), that every hand might be employed (for, of all men, an idle Levite makes the worst figure), and that every part of the work might be carefully done. Now it was for the honour of God that so great a number of servants attended his house and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel see what a great household he had, and all well fed and well taught. But what were these to the attendants of his throne above, and the innumerable company of angels? It was the happiness of Israel that they had among them such a considerable body of men who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that those who should have done it were careless and false. The work assigned the Levites was four-fold:-- 1. Some, and indeed far the greater number, were to set forward the work of the house of the Lord: 24,000, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices, flaying them, washing them, cutting them up, burning them, to have the meat-offerings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These served 1000 a-week, and so went round in twenty-four courses. Perhaps while the temple was in building some of these were employed to set forward that work, to assist the builders, at least to quicken them, and keep good order among them, and the decorum which became temple-work. 2. Others were officers and judges, not in the affairs of the temple, and in the controversies that arose there (for there, we may suppose, the priests presided), but in the country. They were magistrates, to give the laws of God in charge, to resolves difficulties, and to determine controversies that arose upon them. Of these there were 6000, in the several parts of the kingdom, that assisted the princes and elders of every tribe in the administration of justice. 3. Others were porters, to guard all the avenues of the house of God, to examine those that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and probably were armed accordingly. 4. Others were singers and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.
IV. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty might be the more easily discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together it would engage them to love and assist one another. When Christ sent forth his disciples two and two he put together those that were brethren. Two families were here joined in one (v. 11) because they had not many sons. Those that are weak and little, separately, may be put together and appear considerable. That which is most observable in this account of the families of the Levites is that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; whilst the posterity of Aaron were advanced to the priest's office, to sanctify the most holy things, v. 13. It is said indeed of the grandson of Moses, Rehabiah, that his sons were highly multiplied, v. 17, margin. When God proposed to him that, if he would let fall his intercession for Israel, he would make of him a great nation, he generously refused it, in recompence for which his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now, 1. The levelling of Moses' family with the rest is an evidence of his self-denial. Such an interest had he both with God and man that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done so; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction, which was a sign that he had the spirit of God and not the spirit of the world. 2. The elevation of Aaron's family above the rest was a recompence for his self-denial. When Moses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submitted to Moses, and, upon occasion, called him his lord; and because he thus submitted himself, in his own person, to his junior, in compliance with the will of God, God highly exalted his family, even above that of Moses himself. Those that are content to stoop are in the fairest way to rise. Before honour is humility.