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<p>The particular account of these establishments is of little use to us now; but, when Ezra published it, it was of great use to direct their church affairs after their return from captivity into the old channel again. The title of this record we have <a class="bibleref" title="1Chr.24.1" href="/passage/?search=1Chr.24.1">1 Chron. 24:1</a>—<i>These are the divisions of the sons of Aaron</i>, not by which they divided one from another, or were at variance one with another (it is a pity there should ever be any such divisions among the sons of Israel, but especially among the sons of Aaron), but the distribution of them in order to the dividing of their work among themselves; it was a division which God made, and was made for him. 1. This distribution was made for the more regular discharge of the duties of their office. God was, and still is, the God of order, and not of confusion, particularly in the things of his worship. Number without order is but a clog and an occasion of tumult; but when every one has, and knows, and keeps, his place and work, the more the better. In the mystical body, every member has its use, for the good of the whole, <a class="bibleref" title="Rom.12.4,Rom.12.5,1Cor.12.12" href="/passage/?search=Rom.12.4,Rom.12.5,1Cor.12.12"><span class="bibleref" title="Rom.12.4">Rom. 12:4</span>, <span class="bibleref" title="Rom.12.5">5</span>; <span class="bibleref" title="1Cor.12.12">1 Cor. 12:12</span></a>. 2. It was made by lot, that the disposal thereof might be of the Lord, and so all quarrels and contentions might be prevented, and no man could be charged with partiality, nor could any say that they had wrong done them. As God is the God or order, so he is the God of peace. Solomon says of the lot that it <i>causeth contention to cease</i>. 3. The lot was cast publicly, and with great solemnity, in the presence of the king, princes, and priests, that there might be no room for any fraudulent practices or the suspicion of them. The lot is an appeal to God, and ought to be managed with corresponding reverence and sincerity. Matthias was chosen to the apostleship by lot, with prayer (<a class="bibleref" title="Acts.1.24,Acts.1.26" href="/passage/?search=Acts.1.24,Acts.1.26"><span class="bibleref" title="Acts.1.24">Acts 1:24</span>, <span class="bibleref" title="Acts.1.26">26</span></a>), and I know not but it might be still used in faith in parallel cases, as an instituted ordinance. We have here the name of the public notary that was employed in writing the names, and drawing the lots, (<a class="bibleref" title="1Chr.24.6" href="/passage/?search=1Chr.24.6">1 Chron. 24:6</a>): <i>Shemaiah, one of the Levites</i>. 4. What those priests were chosen to was to preside in the affairs of the sanctuary (<a class="bibleref" title="1Chr.24.5" href="/passage/?search=1Chr.24.5">1 Chron. 24:5</a>), in their several courses and turns. That which was to be determined by the lot was only the precedency, not who should serve (for they chose all the chief men), but who should serve first, and who next, that every one might know his course, and attend in it. Of the twenty-four chief men of the priests sixteen were of the house of Eleazar and eight of Ithamar; for the house of Ithamar may well be supposed to have dwindled since the sentence passed on the family of Eli, who was of that house. The method of drawing the lots is intimated (<a class="bibleref" title="1Chr.24.6" href="/passage/?search=1Chr.24.6">1 Chron. 24:6</a>), one chief household being taken for Eleazar, and one for Ithamar. The sixteen chief names of Eleazar were put in one urn, the eight for Ithamar in another, and they drew out of them alternately, as long as those for Ithamar lasted, and then out of those only for Eleazar, or two for Eleazar, and then one for Ithamar, throughout. 5. Among these twenty-four courses the eighth is that of Abijah or Abia (<a class="bibleref" title="1Chr.24.10" href="/passage/?search=1Chr.24.10">1 Chron. 24:10</a>), which is mentioned (<a class="bibleref" title="Luke.1.5" href="/passage/?search=Luke.1.5">Luke 1:5</a>) as
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