John Calvin Commentary Deuteronomy 33:9

"Who said of his father, and of his mother, I have not seen him; Neither did he acknowledge his brethren, Nor knew he his own children: For they have observed thy word, And keep thy covenant." — Deuteronomy 33:9 (ASV)

Who said to his father and his mother. In the person of Aaron, an example is set before all the Levites for their imitation. First, he is said to have renounced his own flesh and blood, so that he might be more unencumbered for obeying God. In fact, it is necessary that all the pastors of the Church should lay aside their earthly affections, which would otherwise often hold them back from devoting themselves entirely to God.

Aaron, then, is said to have said farewell to all his family, so that he might be free to give himself entirely to 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 hinder their course and prevent them from earnestly advancing through life and death to the end to which they are called (Matthew 10:37).

Moses afterwards, by using the plural number, embraces the whole Levitical order. From this we may infer that what preceded is not to be limited 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 entrusted to their charge. It is true that similarly all believers are said to keep the Law when they zealously devote themselves to live a holy life; but a special reference is made here to the office of teaching.

The Levites, therefore, are called guardians of the Law, and keepers of it, as being φύλακες, since the treasure of divine instruction was deposited with them, as is more clearly set forth in the next verse: They shall teach Jacob, etc. If anyone should prefer that this observing of the Law be understood of their life and habits—as if it were said that the Levites should surpass others in the examples they gave—I do not dispute the point. However, it seems to me that the second clause is explanatory. It more plainly sets forth what was spoken with some obscurity, pointing out that the Law is to be observed by their being the teachers and masters of the people.

We must, however, note the method they are to adopt in teaching. They are not permitted to introduce their own inventions or to devise a rule of life from their own minds. Instead, they are commanded to seek in the Law itself what they are to teach, and to interpret it honestly and faithfully. This condition was inserted so that whoever should desire to be successors in the honor should be mindful of their calling and faithfully devote themselves to the office of teaching.

Thus, when in a corrupt state of the Church, priests who had none of these qualities paraded their mere empty title, their foolish boast 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 you have corrupted my covenant, (Malachi 2:5–8).

Let us learn, then, from this passage, that whoever claims for himself the primacy in the Church must be repudiated, unless he shows himself to be a faithful teacher.

The third part of the priest’s office follows, namely, that he should devote himself to the performance of the religious services. God had freed them from the labors of agriculture and other earthly tasks, so that they might be more completely free for the duties of teaching and sacrifice. Although the latter might appear to be a humble occupation, still, if we consider it correctly, it was no common honor that they should be mediators and intercessors for the reconciliation of the people to God, for even the least of the Levites had a part in making atonement.

Under the words incense and whole burnt-sacrifice, the entire legal service is encompassed. The incense is said to be put before the nose of God,³¹⁶ because the odor of this offering was pleasing and, as it were, sweet-smelling to Him, as we have seen elsewhere.

³¹⁶ Margin, A. V., “Heb. at thy nose.”at thy nose.”