Exact Ezekiel; Chapters 44-46
ZADOK PUBLICATIONS - Dr. C. R. OLIVER
April 1, 2018
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Introduction:
April 1, 2018 Exact Ezekiel Chapters 44-46 In the previous chapter, the big question was: "Why do you put your door next to My door?" The issue being a compromised Temple, with a compromised officialdom, presenting itself as the "way to God" to the world, when the real door into God's presence was through holiness. This same issue prevails today! Chapter 44 introduces a new issue: "Who minister's in the new Temple?" Simply put, "a Holy Temple requires a Holy Priesthood." Everything in this restored view of the true place of God's Presence must be Holy, and only those who qualify can minister to God. Two subjects are magnified in Chapter 44, the Prince and the Sons of Zadok - both are holy participants in the earthly and the spiritual Temple. Both are to be accommodated specially. The Prince is to be afforded place in the earthly and spiritual Temple ministry (including a portion of the inheritance), just as the Sons of Zadok are to have special accommodations separate from the other priests. Early in this chapter is the matter of the Holy Eastern Gate. God said He alone would enter by that Gate. This was His avenue of ingress and egress and no other dare use it or profane its honor. Only one exception would be made: The Prince could sit in the Gate to eat bread before the Lord. (Some view this as meaning the eastern gate of the inner court.) Here begins the speculation: "Who is this Prince?" In the former Temple, a King or a person of high regard was offered a special place, but only a priest could partake of the shewbread and partake of the offerings. Jewish Rabbis point to the Messiah and declare, "He is the Prince." (Isaiah's "Prince of Peace" or David's Princely place in Ezekiel 34 point the same direction.) One must keep in mind the central theme of these last chapters of Ezekiel's prophecy which is "a new day has dawned." No longer is there tolerated an idolatrous corrupted clergy yielding authority over God's people. No longer will the princes of Israel be afforded levity, for they are to "stop" their charade of piety. The Lord has given understanding of what it means to Minister to Him.
"Because He is the prince," is the key. In Chapter 45, he is shown observing Temple processes and keeping the Law with the added profile of eating before the Lord. Jesus fulfilled the Law and worshipped and taught in the restored Temple. Ezekiel 44 also sets a revised "standard" of acceptability in worship. Because this was the twenty-fifth year of Babylonian captivity, there were still fifty more years before Israel's release. God is instructing how things should be in the one Jesus (the Prince) will enter. "Make Room" for the Prince and the Righteous priests (Zadok is Hebrew for Righteous) would be a fitting title for this mandate. Instead, Israel/Judah returned to build a Temple that did neither. They eventually crucified the Prince of Glory and afforded a priesthood that had no semblance of righteousness (the High Priest during Jesus' day, for example). Again, God instructed Ezekiel to reference the sinful former regime. This time, God separated the profligate Levites to a diminished ministry (separate from the sons of Zadok). The religious establishment was forbidden to minister to God; they could only minister to the congregation. This dichotomy is alive today in order to give the observer a tool to determine what service or church function they are attending-is it ministering to the multitudes or ministering to God or both? The following passage even restricts who may enter into the new Temple - which the religious system of Jesus' day totally disregarded.
God the Father, Jesus, the Son, and the Holy Spirit joined in the command to have no more abomination in the House of the Lord. What would be wrong in asking the same for the modern church, especially focusing on those with "uncircumcised heart?" God explored the priesthood of the destroyed Temple and what caused its demise. He shockingly pulls back the cover of their hypocrisy (as in former chapters) and separates their priesthood from the Sons of Zadok. Twenty-five years was enough for true repentance to take place-alas, there was none!
The "non-Zadok" priests were not destroyed or cast out for their behavior-they were allowed to remain in position and minister to the congregation. The people needed their counsel and someone to offer sacrifices with them and "someone to marry them or show their healings to." BUT, they could not come near the Lord or seek to minister to Him. Yes, they had worshipped idols, even in their apartments after offering the Lord's food for the people. In other words, God allowed priests that were disqualified to offer for the people. God's love for those priests qualified them for duty-but it was a limited duty. Is it possible such is the case today? Applied to the modern church the question must be "where is your ministry directed?" Most of it seems to be a ministry to the masses, while few enter into worship and seek to minister to God. Remember, after the return from Babylon and the rebuilding of the Temple, it was four hundred years of hearing nothing from the Lord. Then Jesus came! In showing the "Church to the Church," God was revealing how far the congregations had slipped from the spiritual body that He planned. It is again time for the Sons of Zadok to assert themselves and show the Church to the Church. In those days, it was entirely possible the Levites resented the Sons of Zadok, for now the masses could see the difference between those who taught the people the difference between the holy and the profane and those who did not--which must have included pointing out the wayward clergy. The Sons of Zadok also taught spiritual discernment, a trait which is sadly lacking among today's congregants. Chapter 44 is full of contrasts, but none greater than the details about the Zadok priesthood. The Sons of Zadok's faithfulness to the true Priesthood is compared to Jesus' position as High Priest in Hebrews ("after the order of Melchizedek who was a Zadok priest, who ministered to Abraham"). Everything about the Zadok Priests was different than the ordinary Levite, down to what they ate, what clothes they wore, with whom they associated, whom they married, how they presented themselves in public and what they taught. They modeled the ideal-which is something needed today!
Ministry to God is different from ministry to the multitudes. To enter the holy chambers of His Presence requires holiness. Zadok Priest's garments were White Linen in His presence-clean and pure. They only wore this attire to minister to Him, then they were to disrobe and store the garments and turbans in a holy chamber. The garments must remain undefiled Among the people, Zadok Priests had two duties: show them the difference between the holy and the profane and conduct themselves differently. Their hair neat and trimmed, their garments different from those of official duty and their dietary habits must be different even to the excluding of wine and certain foods (v.31) when ministering. They were not to defile themselves in certain ways (v.25ff) and if they did, they had to be cleansed. They were limited in who their life companions would be (v.21). The priests remuneration was different (v29ff), for they were afforded high regard at the table. The priests inheritance was the Lord (Chapter 45 shows different provision in distribution for them and the Prince). Their chief responsibilities were spelled out in verse twenty-three. The people were to be taught the difference between the holy and the unholy (this might include critiquing the other priests). Social issues and behavioral responsibility fell their lot. They had to teach spiritual discernment (one of the gifts of the Spirit in the New Testament). Spiritual discernment is one of the great needs of the modern church! Secondly, Zadok Priests were to judge civil matters with God's judgements (not catering to any outside influence). This facet often called for "moral absolutes" and an unbending adherence to God's Law. These priests were instructed to keep the Law and all other requisites.
Eli's priestly prodigy, Hophni and Phineas, were disgusting representatives. They lay with the women of the Tabernacle. They took more than their allotted share of offerings and lost the ark of the covenant in battle and were the shame of the people. The Zadok Priests presented a model of holiness that had been lost. Unlike the priests during the downfall of Judah to the Babylonians with their profligate life of hypocrisy (claiming innocence while openly sinning), the Zadok Priests were a contrast in purity and righteousness, (Note: if ever there was an age and time which needed an absolute moral and spiritual value, it is now! The modern Sons of Zadok must cease being silent and begin to show the difference in ministry! They must cease to be silent and take their stand for holiness and righteousness.) Chapter 45:
Holiness is the theme for this chapter, whether referring to the restored Temple or the spiritual one of Chapters 40-43, The territory of Israel must have holy places for holy people. The prince has his possession and the Zadok Priests have their apartments and God has a place for the sanctuary. The whole order surrounding the Temple must be considered holy.
Instructions in this chapter are explicit and "Exact Ezekiel" doesn't miss one of them. Even the returning heads of tribes in Israel are remonstrated to "no more oppress My people (v.8-12)." The cheating ways of slick promoters is targeted (as they should be today). Just as provision is made for the leaders, place is also provided for the common folk (vs. 6,8).
Verse 9 declared "enough." That should be the cry today! Enough, of the false and hypocritical. Enough, of the "new age" erosion into the church. Enough, of the church of the compromised. The Sons must take their stand and declare: "Let God arise and His enemies be scattered." In the following passage, the Lord corrected the Princes of the house of Israel in how they must prepare and execute their offerings. In essence, "Stop doing what you have been doing and let the Prince teach you what is acceptable." Basically, it is removing the corruption and making holy that which should have been holy in the beginning. No new feasts are introduced or different offering than are laid out in original Scripture, but when holy hands with an upright heart prepare them, God can approve them. These are, however, the Scriptures used by commentators to prove the Prince is not the Messiah. They reason that Jesus would never have to offer a sin offering. The Prince is simply showing the house of Israel how things should be offered. Keep in mind, Jesus satisfied in His offering all the others combined!
The Princes (leaders of the Tribes) should oversee the whole house of Israel, for they are the elders. So, they also should monitor the priestly activities. Lapse of these duties caused the destruction of Jerusalem. The people now had been in captivity long enough to have only memories of the order of matters in the Temple-these admonishments are to set matters aright in order to "make atonement for the house of Israel." Now, the priests are directed in these next verses, to make sure there is unity in the house.
Blood on the doorposts, altar, gateposts reminds one of the Passover. Note the Prince's part in verses 21-25. Perhaps, these verses might lead one to a conclusion "the Prince" is not the Messiah because He would have no reason to offer a sin offering for himself. What if in His death all these items were completed? He was covered with our sins and offered Himself "for all the people of the land?"
Not unlike the "Ideal Temple" of Chapters 40-43, the Prince is the "Ideal Functionary." He is not a lineal priest; He is a person of authority, but under authority; He is separate from the system, yet working through the Levitical system. Jesus was all of the above. The Prince is afforded special privileges and is allowed levity to make His own decisions (v.7). He has similarity of being a "king-priest," like Melchizedek. He operates on a larger scale than the system-much like the Sons of Zadok who are vastly different than their system peers. In the first eight verses alone, there is evidence of a master person showing how things should be done (as would occur in a model Temple) rather than making sacrifice for Himself--He sacrifices Himself. Later, when reference is made concerning inheritance, there appears a graphic picture, much like The Song of Solomon.
Exalted preference is given to the Prince in the next passage. He is to possess premium lands and He makes decisions as to "sons and servants." The reason these two things are important is they reflect the position Jesus has today. He sits in holy, heavenly places and gives gifts to the "sons of God (yet to be revealed)" while establishing His servants with provision for their duties.
These distinctions are clearly explained in verse 18: "So that none of My people may be scattered from HIS property." In the Song of Solomon, the King gives His bride treasures, "both old and new," which brings joy to both the giver and the receiver---it is the same here! Time has eroded this picture from the modern church; it is time to show how endowed are the "sons and servants." Often these are NOT two groups! Ezekiel leaves this particular venue and with the word "Now," embarks with the Spirit to a new realm of understanding.
This is a place called, "There." In order to minister unto Him, special accommodations and methods are employed. Foremost is the matter of separation from others. Priests, living in Holy Chambers, are afforded a separate place for their ministry. Today, the commonality of clergy has caused a lack of understanding as to the requisites of the HOLY! True ministry is doing what God instructs, when, where, with whom and at His time. Futility is assured when these criteria are disregarded. The Spirit of God protects and blesses when the saint regards the instructions he is given. The new order being revealed through the prophet will come to pass as the church's challenging days lie ahead.
Revelatory sequence comes on the tiny word, "then." "Brought me" and "Caused me" are important verbs. Ezekiel's view of the outer court was expanded to see additional courts connected to each of its four corners. Building stones used to make hearths were abundant. A work in progress is going on---ministry for and to the people is an ongoing task for those who are "ministers of the temple." Their place of service is separated from those priests who minister to God. Could it be that this separation is now taking place? Until Next month, Dr. Cosby R. Oliver, PhD. |
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Last modified: 02/04/2019