13<\/strong>. the covenant of an everlasting priesthood<\/em> ]. This passage expressly confines the priesthood to the line of Aaron. In Jer 33:21<\/span>, Mal 2:4<\/span> f., 8<\/span> the covenant is given to the whole tribe of Levi. Other covenants spoken of in the O.T. are those given to Abram (with the sign of circumcision), to Noah (with the sign of the rainbow), to Israel at Sinai, and to David. See the writer’s Exodus<\/em>, pp. 150 4.<\/p>\n And his seed after him.<\/B> <\/P> Quest.<\/B> What advantage had he by this promise, seeing the thing here promised was due to him by birth? <\/P> Answ.<\/B> 1. The same blessing may be ofttimes promised, as the kingdom was to David; and the renewing of this promise might seem convenient here, To signify that bloodshed was so far from polluting him, and thereby casting him out of the priesthood, that it was a mean to confirm him in it. <\/P> 2. This promise secured him and his against divers contingencies, which otherwise might have befallen him or them; as that he should live longer than his father, else he could not have been the high priest; that he should be preserved from those blemishes which might have rendered him incapable of the priesthood, which were many; that he should have a seed, and they such as were fit for that office. <\/P> An everlasting priesthood, <\/B>i.e. to continue as long as the law and commonwealth of the Jews did. <\/P> Quest<\/I>. How was this verified, seeing the priesthood went from Eleazars to Ithamars line in Eli and three or four of his successors? Answ<\/I>. 1. This promise, as others of the like nature, was conditional, and therefore might be made void, and of none effect, by the miscarriages of Phinehass sons, as it seems it was; and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord<\/I>, to wit, in the office of high priest, for ever<\/I>, which also for his and their sins was made void, 1Sa 2:30<\/span>. <\/P> Answ<\/I>. 2. That was but a short interruption, and not considerable in so long a succession, for the priesthood returned to Phinehass line in the time of Solomon, 1Ki 2:26<\/span>,27<\/span>,35<\/span>; 1Ch 24:3<\/span>; and continued in that line till the captivity of Babylon, as is evident, and afterward too, 1Ch 6:4<\/span>; Ezr 7:1<\/span>,5<\/span>, even until Christs time, for any thing which appears to the contrary. <\/P> <\/p>\n And he shall have it, and his seed after him<\/strong>,…. The covenant, and all the blessings of it; so the covenant stands fast with Christ, and all his spiritual seed, Ps 89:28<\/span>:<\/p>\n even the covenant of an everlasting priesthood<\/strong>; or this may be read in connection with the preceding words, and the sense be, and he and his shall have the covenant of an everlasting priesthood, beside the covenant of peace before promised to him: the Aaronic priesthood is called everlasting, because it was to continue, and did continue, throughout the whole Jewish dispensation, unto the coming of the Messiah, in whom it had its fulfilling end. Now though Phinehas in course was to have the priesthood at his father’s death, yet it is here promised him on account of his zeal, both to assure him that he should survive his father, and that nothing should befall him that should render him incapable of the priesthood; and moreover, that he should have a seed in whom it should be continued; there was indeed an interruption of it in his line for a little while, on some account or other, it being translated into the family of Eli, a son of Ithamar; but then it was restored again in the time of Solomon to the family of Phinehas, where it continued unto the captivity, and even to the times of Herod, and so of the Messiah: in this also Phinehas was a type of Christ, the covenant made with him not only being from everlasting and to everlasting, a covenant that cannot be broken, and will never be removed; but the priesthood founded on it is so too, being established by the oath of God, who swore to him, “thou art a priest for ever after the order of Melchizedek”: Christ’s priesthood is an unchangeable one, and does not pass from one to another; his sacrifice has a perpetual virtue and efficacy in it to take away sin, and he ever lives to make intercession for his people, Heb 7:21<\/span>:<\/p>\n because he was zealous for his God, and made an atonement for the children of Israel<\/strong>; by executing judgment upon the delinquents, as Christ has made atonement for the sins of his people by satisfying law and justice: and, besides what has been observed, it may be remarked, that there is an agreement between Phinehas and Christ in his very name; Phinehas signifies either “the face of him that spares”, that is, of God, that spares; Christ is the face of God, the express image of his person, even of him, who, though he spared not Christ himself, yet he spares his people for Christ’s sake; or else “he shall look that spares”, or “and spare” g; that is, God, who looks upon the person, righteousness, blood, and sacrifice of his Son, and spares his people.<\/p>\n g Vid. Hiller. Onomastic. Sacr. p. 476.<\/p>\n (13) And he shall have it, and his seed after him.<\/strong>The covenant of peace, which was made by the blood of the Cross, and all the blessings which belong to that covenant, stand fast with Christ, and are secured to His spiritual seed. (Comp. Psa. 89:28-29<\/span>.)<\/p>\n Even the covenant of an everlasting priesthood.<\/strong>Phinehas succeeded his father Eleazar as high priest (Jdg. 20:28<\/span>). After a temporary interruption in the succession, which existed in the time of Eli, and continued until the time of David, when there appears to have been a joint high-priesthood, the office was restored by Solomon to Zadok, the descendant of Phinehas, and so continued until the gradual dissolution of the Jewish state. Christs priesthood is an unchangeable priesthood (Heb. 7:24<\/span>): Thou art a priest for ever after the order of Melchisedec (Heb. 7:17<\/span>).<\/p>\n <\/p>\n <\/em><\/p>\n Num 25:13 And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.<\/p>\n <\/em><\/p>\n Ver. 13. Because he was zealous for his God.<\/strong> ] Enraged, as a jealous man, with a holy hatred of sin, and inflamed with love to God, Quem aliter amare non didicerat,<\/em> as Chrysostom speaks of Basil. Non amat, qui non zelat,<\/em> saith Augustine. a<\/em> He is no friend to God that is not zealous for him. To one that desired to know what kind of man Basil was, there was presented in a dream, saith the history, a pillar of fire, with this motto, Talis est Basilius,<\/em> Basil is such a one, all on a light fire for God. <\/p>\n<\/p>\n a<\/em> Contra Adamant., <\/em> cap. 13.<\/p>\n he shall have it. See Psa 106:30, Psa 106:31, and Mal 2:4, Mal 2:5. Compare 1Ch 6:4-15. 1Sa 22:18. 1Ki 2:27 with 1Sa 14:17. Also 1Ch 6:4-15. Ezra was of his line (Ezr 7:1, Ezr 7:5). <\/p>\n everlasting priesthood. Restored to Phinehas, and remained with him, after Eli. <\/p>\n God. Hebrew. Elohim. App-4. <\/p>\n atonement. See note on Exo 29:33. <\/p>\n atonement <\/p>\n (See Scofield “Exo 29:33”). <\/p>\n his seed: 1Sa 2:30, 1Ki 2:27, 1Ch 6:4-15, 1Ch 6:50-53 <\/p>\n an everlasting: Exo 40:15, Isa 61:6, Jer 33:18, Jer 33:22, Heb 7:11, Heb 7:17, Heb 7:18, 1Pe 2:5, 1Pe 2:9, Rev 1:6 <\/p>\n zealous: 1Ki 19:10, 1Ki 19:14, Psa 69:9, Psa 106:31, Psa 119:139, Joh 2:17, Act 22:3-5, Rom 10:2-4 <\/p>\n atonement: Exo 32:30, Jos 7:12, 2Sa 21:3, Heb 2:17, 1Jo 2:2 <\/p>\n Reciprocal: Gen 17:8 – everlasting Lev 1:4 – atonement Lev 15:15 – an atonement Num 31:3 – avenge the Lord Deu 18:5 – General 1Sa 2:35 – I will build 2Sa 21:14 – God Neh 13:29 – the covenant Mal 2:5 – covenant Tit 2:14 – zealous<\/p>\n Num 25:13-14. An everlasting priesthood To continue as long as the law and commonwealth of the Jews did. But this promise was conditional, and therefore might be made void by the miscarriages of Phinehass sons, as it seems it was, and thereupon a like promise was made to Eli, of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high-priest, for ever, which also for his and their sins was made void, 1Sa 2:30. And the priesthood returned to Phinehass line in the time of Solomon, 1Ki 2:26-27; 1Ki 2:34. Because he was zealous for his God God, who searches the heart, saw that this emotion proceeded not from private passion, but from just indignation against such infamous lewdness, and a truly pious zeal for the honour of God. And made an atonement for Israel Procured pardon and peace for them from God. Zimri, a prince of a chief house This is mentioned to do honour to Phinehas, who in this brave act feared not the dignity of a man of so great interest in his tribe.<\/p>\n 25:13 And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an {g} atonement for the children of Israel.<\/p>\n (g) He has pacified God’s wrath.<\/p>\n And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. 13. the covenant of an everlasting priesthood ]. This passage expressly confines the priesthood to the line of Aaron. In Jer 33:21, … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 25:13”<\/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-4493","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4493","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=4493"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4493\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4493"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4493"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4493"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/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: Scofield Reference Bible Notes<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"