5<\/strong>. one<\/em> sort with another<\/em> ] i.e. sons of Eleazar with sons of Ithamar.<\/p>\n the governors of the sanctuary, and governors<\/em> of the house of God were of the sons<\/em>, etc.] R.V. there were princes of the sanctuary, and prices of God, both of the sons<\/strong> etc. The princes of the sanctuary<\/em> (Isa 43:28<\/span>) are probably the same as the princes of God<\/em> and as the chiefs of the priests<\/em> (2Ch 36:14<\/span>). The Heb. expression in 2Ch 35:8<\/span> is different ( rulers of the house of God<\/em>).<\/p>\n One sort with another – <\/B>i. e., the assignment of their order in the courses was made by lot to the families belonging to Eleazar, and to the families belonging to Ithamar, equally. Both houses had furnished functionaries of the highest class, and therefore no preference was now given to either over the other.<\/P><\/p>\n Verse 5<\/span>. They divided by lot<\/B><\/I>] This prevented jealousies: for, as all the families were equally noble, they had equal right to all ecclesiastical and civil distinctions.<\/P> <\/p>\n Thus were they divided by lot; <\/B>partly to prevent that envy or emulation which otherwise might arise among them; and partly that all mens minds and consciences might be fully satisfied in the order now established by this Divine way of decision. <\/P> Governors of the house of God; <\/B>but that is no other than the sanctuary; and so it may seem to make this division improper and irregular, the several members of it being altogether the same. Or rather, of the things of God<\/I>, i.e. of all persons ministering in the sanctuary, and of all holy ministrations done in it, and of all other matters of the Lord<\/I>, as they are called by way of distinction from the kings matters<\/I>, 2Ch 19:11<\/span>. <\/P> <\/p>\n 5. Thus were they divided bylot<\/B>This method of allocation was adopted manifestly to removeall cause of jealousy as to precedence and the right of performingparticular duties.<\/P><\/p>\n Thus were they divided by lot, one sort with another<\/strong>,…. Which course should serve first, and which next, and so on; and who should be the chief to each course; which course was to serve a week, and then go out; and this method was taken to prevent envy, strife, and contention about precedence:<\/p>\n for the governors of the sanctuary<\/strong>; or of the holy things, or who presided in things ecclesiastical:<\/p>\n and governors of the house of God<\/strong>: or rather “governors of God”, appointed by him judges in civil things:<\/p>\n were of the sons of Eleazar, and of the sons of Ithamar<\/strong>: there were, of both families, some employed both in sacred and civil things, and who presided in each.<\/p>\n They divided them by lot, , these with these, i.e., the one as the other (cf. 1Ch 25:8<\/span>), so that the classes of both were determined by lot, as both drew lots mutually. “For holy princes and princes of God were of the sons of Eleazar, and among the sons of Ithamar;” i.e., of both lines of priests holy princes had come, men who had held the highest priestly dignity. The high-priesthood, as is well known, went over entirely to Eleazar and his descendants, but had been held for a considerable period in the time of the judges by the descendants of Ithamar; see above, pp. 444f. In the settlement of the classes of priests for the service, therefore, neither of the lines was to have an advantage, but the order was to be determined by lot for both. , cf. Isa 43:28<\/span>, = , 2Ch 36:14<\/span>, are the high priests and the heads of the priestly families, the highest officers among the priests, but can hardly be the same as the of the gospel history; for the view that these were the heads of the twenty-four classes of priests cannot be made good: cf. Wichelhaus, Comment. zur Leidensgesch.<\/em> (Halle, 1855), S. 32ff. would seem to denote the same, and to be added as synonymous; but if there be a distinction between the two designations, we would take the princes of God to denote only the regular high priests, who could enter in before God into the most holy place. <\/p>\n (5) Thus were they divided by lot, one sort with another.<\/strong>Literally, And they divided them by<\/em> lots, these with those: i.e.,<\/em> the sons of Eleazar with those of Ithamar, the clans of each standing together, apart from those of the other, and the lots being drawn for each alternately. The object was to decide the question of precedence in the order of ministration (comp. Luk. 1:5<\/span>; Luk. 1:8-9<\/span>), the liturgical functions being, of course, the same for all.<\/p>\n For the governors of the sanctuary<\/strong> . . .<\/strong>Better, for there had arisen holy princes<\/em> (lords spiritual<\/em>) and princes of God<\/em> (both<\/em>) from among the sons of Eleazar, and from among the sons of Ithamar.<\/em> The decision was referred to the equal arbitrament of the lot, because there had been, and were, distinguished heads of priestly houses belonging to both lines of descent. Princes of the sanctuary (Isa. 43:28<\/span>)the phrase is equivalent to princes of the priests (2Ch. 36:14<\/span>). Princes of Godan expression (sr lhm<\/em>) not found elsewhere; it is either synonymous with the last, or perhaps denotes the high priests. (Comp. Notes on 1Ch. 6:4-6<\/span>.) The term Prince of God (ns lhm<\/em>) is applied to Abraham (Gen. 23:6<\/span>), apparently in the sense of mighty prince,<\/em> which may be the meaning here.<\/p>\n 1Ch 24:5<\/span><\/em><\/strong>. Governors of the house of God<\/em><\/strong><\/strong> Governors of God, 1:<\/em>e. the judges, says Houbigant. The ministers of religion are expressed in the foregoing words, the governors of the sanctuary. <\/em>Grotius has very justly observed, that governors of God, <\/em>never signify in the sacred writings those who minister to God, but governors in the common-wealth, chiefs, <\/em>or judges.<\/em> <\/p>\n 1Ch 24:5 Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors [of the house] of God, were of the sons of Eleazar, and of the sons of Ithamar.<\/p>\n Ver. 5. Thus were they divided by lot.<\/strong> ] To take away all cause of contention or complaint. <\/p>\n <\/p>\n One sort with another.<\/strong> ] Promiscuously, pell mell. <\/p>\n <\/p>\n And governors of the house of God.<\/strong> ] Heb., Governors, or princes of God; antistites scilicet rerum sacrarum.<\/em> a<\/em> These were called chief priests – of such we read often in the gospel – and ruled over other priests of their own order; but were subject to the high priest. <\/p>\n<\/p>\n a<\/em> Hi erant veluti Ephori et<\/em> .<\/p>\n divided by lot. See note on the Urim and Thummim (Exo 28:30). <\/p>\n God. Hebrew. Elohim.(with Art.) = the [true] God. App-4. <\/p>\n and of. Some codices, with four early printed editions, Aramaean, Syriac, and Vulgate, read “and from among”. <\/p>\n they divided by lot: Jos 18:10, Pro 16:33, Jon 1:7, Act 1:26 <\/p>\n the governors: 1Ch 9:11, 2Ch 35:8, Neh 11:11, Mat 26:3, Mat 27:1, Act 4:1, Act 4:6, Act 5:24 <\/p>\n Reciprocal: Num 18:5 – And ye Jdg 20:9 – by lot against it 1Ch 24:31 – lots 1Ch 25:1 – the captains 1Ch 25:8 – cast lots 2Ch 31:13 – Azariah Neh 10:34 – cast<\/p>\n 1Ch 24:5. Thus were they divided by lot That the business being committed, in this way, to the Divine disposal, there might be no occasion for complaint, and so all contentions might be prevented, as no man could be charged with partiality, nor could any say they had wrong done them. Solomon says, the lot causes contention to cease. It is evident from the Scriptures, that it was a very ancient custom to refer matters of a doubtful nature to the decision of the lot; and, in particular, persons were often chosen in this way to sacred offices. But, as it is an appeal to God, it ought to be managed with a proper reverence and sincerity. Thus Matthias was chosen to the apostleship by lot with solemn prayer. And I know not, says Henry, but it might still be used, in faith, in parallel cases, as an instituted ordinance. One sort with another Both the sons of Eleazar and those of Ithamar were thus chosen, who should wait together. Governors of the house of God Hebrew, governors of God; that is, the judges, says Houbigant. The ministers of religion are expressed in the foregoing words, the governors of the sanctuary. It is very justly observed by Grotius, that governors of God never signify, in the sacred writings, those that minister to God, but governors in the commonwealth, chiefs, or judges. Were of the sons of Eleazar and the sons of Ithamar These two families had obtained the chief functions, both in the temple and in the magistracy; which could not be distributed so well any way as by lot, without danger of envy among themselves.<\/p>\n Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors [of the house] of God, were of the sons of Eleazar, and of the sons of Ithamar. 5. one sort with another ] i.e. sons of Eleazar with sons of Ithamar. the governors of the sanctuary, and … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 24:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11032","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11032","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11032"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11032\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11032"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11032"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11032"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"