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.

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.

Who hath said to his father, and to his mother: I do not know you; and to his brethren: I know you not: and their own children they have not known. These have kept thy word, and observed thy covenant,

Who said to his father and to his mother, I see him not, And he acknowledged not his brethren, And knew not his own children; For they have observed thy word, And kept thy covenant.

Who said to his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children: for they have observed thy word, and kept thy covenant.

Who is saying of his father and his mother, I have not seen him; And his brethren he hath not discerned, And his sons he hath not known; For they have observed Thy saying, And Thy covenant they keep.

Who said of his father, Who is he? and of his mother, I have not seen her; he kept himself separate from his brothers and had no knowledge of his children: for they have given ear to your word and kept your agreement.

He has said to his father and to his mother, 'I do not know you,' and to his brothers, 'I will disregard you.' And they have not known their own sons. Such as these have kept your word and have observed your covenant:

Qui dixit patri suo et matri suae, Non vidi eum: et fratres suos non agnovit, et filios suos non cognovit: nam custodierunt eloquium tuum, et pactum tuum servarunt.

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. (Matthew 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 phulakes, 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," (Malachi 2:5, 6, 7, 8.) 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; [1] because the odor of this offering was grateful, and, as it were, sweet-smelling to Him, as we have elsewhere seen.

Footnotes

1 - Margin, A. V., "Heb. at thy nose."

Who said unto his father and to his mother - Compare Matthew 10:37; Luke 14:26.

Who said unto his father, etc. - 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, etc.; 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, etc. 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 Leviticus 21:11, Leviticus 21:12. Neither must Aaron mourn for his sons Nadab and Abihu, etc., 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, Leviticus 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;" Matthew 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, neighbor, and even son, who had sinned in worshipping the golden calf, Exodus 32:26; and in this way the Chaldee paraphrast understands the words.

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, (Exodus 28:30).

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, Leviticus 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 Matthew 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, Exodus 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, John 8:29.

I have not seen him - That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exodus 32:26-27. They kept thy covenant - When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship.