“30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed” (Romans 9:30-33).

     Romans 9:30 is a critical verse of Scripture regarding the dispensation of the Kingdom and the promised Zadokite priesthood. Ezekiel chapter forty gives a detailed description of the Kingdom Temple and New Jerusalem. Ezekiel 40:46 mentions the “sons of Zadok among the sons of Levi.” This group is mentioned again in Ezekiel 43:19; 44:15, and 48:11.

     Although the fulfillment of the Zadokean Kingdom Priesthood is open to some speculation, there are a number of sureties regarding it. We know for sure that the Word of God refers to all New Covenant believers as “kings and priests” (Rev. 1:6, 5:10). This refers to the Millennial rule that Church Age believers will share with Christ (Rev. 2:7). These glorified New Covenant believers will be “kings in relation to man, priests in relation to God.”1

     Secondly, the promise of God in Malachi 3:3 is, “And he {the Messiah} shall sit as a refiner and purifier of silver: and he {the Messiah} shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.” Clearly, this can only refer to those Christ has perfectly purified and sanctified with His blood. Who it is that comprises this perfectly purified and purged priesthood is clearly defined by I Peter 2:5 as Church Age believers.

“4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe {the new Priesthood} he is precious: but unto them {the cast away Old Covenant priesthood} which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye {Church Age believers} are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation {Millennial Kingdom}” (I Peter 2:4-12).

     This new Priesthood will minister and administrate the Kingdom under their High Priest, Jesus Christ. Jesus will rule as Prophet, Priest and King. He will be “Lord of lords, and King of kings.” The “lords” He will be Lord of and the “kings” He will be “King” of will be the resurrected/translated and glorified New Covenant believer Priesthood.

“These {the ten new kings of the New World order of Antichrist} shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful” (Revelation 17:14).

     The purification of the “sons of Levi” is what is being referred to in Hebrews 2:11.

“5 For unto the angels hath he not put in subjection the world to come {“the regeneration”}, whereof we speak. 6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: 8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him {not yet fulfilled}. 9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. 10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory {“the regeneration”}, to make the captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified {the Church} are all of one: for which cause he is not ashamed to call them brethren, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me” (Hebrews 2:5-13).

     Does the New Covenant set aside the Abrahamic Covenant or the Mosaic Covenant? We can answer with full assurance that it is the Mosaic Covenant that is set aside by the New Covenant, not the Abrahamic Covenant. Paul was a Jew. Paul was living evidence that God had not “cast away his people” (Rom. 11:1) The Abrahamic Covenant was still in place and still being fulfilled in the eschatological unfolding of “the regeneration.” Robert Shank2 says:

     “Calvinism’s assumption that God has limited the effectiveness of the Gospel call to certain individual men arbitrarily and unconditionally chosen to be the heirs of salvation rests in part on the fact that, in numerous Scripture passages, the words ‘called’ and ‘calling’ have reference specifically to believers (Cf. Acts 2:39, Rom. 8:28-30, I Cor. 1:26; 7:17, Eph. 1:18; 4:14, Phil. 3:14, I Thess. 2:12, II Thess. 1:11; 2:14, II Tim. 1:9, Heb. 3:1, I Pet. 5:10, II Pet. 1:10). Such passages, however, simply reflect the fact that those who respond affirmatively to the universal call become in a particular sense “the called.” In like manner, those in whom God’s universal purpose of election becomes realized are spoken of as “the elect” in contrast with the rest of mankind (Cf. Matt.24:22, 24, 31, Mk. 13:27, Lk. 18:7, Rom. 8:33; 11:7, Col. 3:12, I Thess. 1:4, II Tim. 2:10, Titus 1:1, I Pet. 1:2; 5:13). Reference to believers as “the called” and “the elect” does not in any way imply the positive, unconditional reprobation of other men. The corporate election of Israel to temporal privilege did not constitute the reprobation of the rest of the world, for the way always was open for all men to become proselytes and to share in the heritage of Israel. Furthermore, Israel was called to be God’s channel of blessing for all mankind. In like manner, the corporate election of the Church does not constitute any reprobation of the rest of mankind. To the contrary, the Church is to be the vehicle of grace and salvation for the world. The Israel of God comprehends all men potentially, and the election of grace may be realized in any man. ‘Look unto me and be ye saved, all the ends of the earth, for I am God, and there is none other’ (Isa. 45:22).”

     The Millennial Priesthood will be a blending of both the Levitical and Melchisedecan Priesthoods. However, there are clear distinctions between these two orders of Priests. This is in no way a restoration of the Mosaic Covenant to primacy. The reinstitution of priests, sacrifices, Sabbath days and Feasts is INSTRUCTION in, or a full EXPLANATION of, the real intent of the Mosaic Covenant. This is clear from an inductive approach to eschatology. We know from numerous Old Testament prophecies that a new priesthood would be establish at the time of the coming of Messiah. This new priesthood would be “in Christ” (the Messiah) in His fulfillment of the restoration of the Davidic throne at His Second coming. Although the Church Age was a “mystery” to the Jew, this new Melchisedecan Priesthood was clearly prophesied where Messiah would reign in the Kingdom Age as uniting all Old Testament mediatorial roles as Prophet, High Priest, and King of kings.

“9 And the word of the LORD came unto me, saying, 10 Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; 11 Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest; 12 And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: 13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both” (Zechariah 6:9-13).

     There is a wealth of information in these few verses of Scripture if we will simply look beyond the surface into the depths of this prophecy. This is the ninth prophetic vision of the book of Zechariah. The first truth is revealed by the use of the plural “crowns” in verse 11.

     “The double crown is placed on Joshua’s head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare Heb 6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.”3

     The plurality of these “crowns” is expanded upon in the book of Revelation chapter 19 verses 11-16 describing the second coming of Messiah at Armageddon.

“11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (Revelation 19:11-16).

     It seems clear that the “crowns” of Revelation 19:12 and Zechariah 6:11 refer to a complex of crowns interwoven or interconnected creating one crown out of many. Although the plural “crowns” could refer to as few as two, it most probably refers to a multiplicity of crowns in that He is “KING OF KINGS, AND LORD OF LORDS.” Although there will be other “kings” and “lords” on the Earth during the Kingdom Age, they will be appointed to their positions by the Lord Jesus. Therefore Jesus will be the final authority upon earth. The other “kings” and “lords” will be Church Age saints rewarded in the Millennial Kingdom with authoritarian positions for faithful service during the Church Age.

     “Christ is said to wear, not many separate diadems, but a crown consisting of several diadems twisted together, as the insignia of His regal dignity.”4

     Christ���s connection to Melchisedek is further emphasized by the fact these crowns are to be put upon “Joshua the son of Josedech.” Joshua is translated from the Hebrew name Y@howshuwa` (yeh-ho-shoo'-ah). This was the name God directed Joseph to name the Son Mary gave birth to.

“19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins” (Matthew 19-21).

     The Greek word here translated “Jesus” (Iesous; ee-ay-sooce') is the Greek form of the Hebrew name Y@howshuwa` (yeh-ho-shoo'-ah). The Hebrew word means Jehovah saves or Jehovah is salvation. The Y@howshuwa` (yeh-ho-shoo'-ah) of Zechariah 6:11 is said to be “the son of Josedech, the high priest.” This is a critical text in understanding the Millennial Priesthood. Although there will be Levites ministering in the Millennial Temple, they will not be allowed to offer sacrifices. Only the sons of Zadok will be allowed to offer sacrifices.

“4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.  6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. (I Peter 2:4-12).

     The suffixes Zadek, Zadik, or Zadok are connected to many names and titles in the Old Testament books all typically looking forward to their fulfillment in the coming Messiah. These suffixes are all derivatives of the Hebrew word tsadaq (tsaw-dak'), meaning to make righteous or cause righteousness; to cleanse or purify judicially, i.e.; justify. The promised Messiah is referred to by two of these derivatives in Isaiah 53:11.

“10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 11 He shall see of the travail of his soul, and shall be satisfied {propitiated}: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors” (Isaiah 53:10-12).

     The word “righteous,” connected to the word “servant” in verse 11, is from the Hebrew word tsaddiyq (tsad-deek'). The word “justify,” connected to the word “many” in verse 11, is from the Hebrew word tsadaq (tsaw-dak'), which has almost exactly the same meaning as tsaddiyq (tsad-deek'). Tsaddiyq (tsad-deek') has to do with what the “servant” is, while tsadaq (tsaw-dak') has to do with what the “servant does to “many.” The Just One will justify many by bearing “their iniquities” of which it is said that Jehovah (“LORD,” vs. 10) will “see the travail of” the Just One’s “soul, and shall be satisfied.” The word “satisfied” is from the Hebrew word saba` (saw-bah') meaning to fill to satisfaction, to be satiated. This refers to the wrath of God upon sin and the propitiation (satisfaction) of God’s wrath by fully and completely adjudicating God’s death sentence and wrath upon sin through the death of Messiah (I John 2:2).

     That Isaiah 53:10-12 refers to Messiah is clearly supported by Stephen in his statements to the Jews in Acts chapter 7.

“51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52 Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: 53 Who have received the law by the disposition of angels, and have not kept it” (Acts 7:51-53).

     It is also clear from Ananias’s statement to Paul that Jesus, Who Paul saw at his conversion on the road to Damascus, was the “Just One” referred to in Isaiah 53:11.

“6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. 12 And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, 13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. 14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. 15 For thou shalt be his witness unto all men of what thou hast seen and heard” (Acts 22:6-15).

     Therefore, the second important aspect of the prophecy of Zechariah is revealed by the words “Joshua the son of Josedech.” As I have already stated, Joshua is translated from the Hebrew name Y@howshuwa` (yeh-ho-shoo'-ah), which was the name God directed Joseph to name the Son that Mary gave birth to. This Y@howshuwa` (yeh-ho-shoo'-ah) is the son of Y@howtsadaq (yeh-ho-tsaw-dawk'). “Josedech” could be translated Jehovah justifies. Therefore, the One crowned is Joshua (Jehovah saves) who descends from Josedech (Jehovah justifies). The means through which Jehovah saves is the adjudication of His wrath through the death of Messiah allowing God to impute/impart the righteousness of the Just One to “whosoever will call upon” the Name of the Lord Jesus in faith. This act of faith in the Just One’s propitiation of God’s wrath results in the salvation and regeneration of these individuals and them becoming tsaddiyq (tsad-deek') or justified persons, now righteous before God “in Christ.” These tsaddiyq (tsad-deek'), or justified ones, now become part of a new descendancy “in Christ” (the Faith Seed; Gal. 3:16) rather than in Adam.

     These tsaddiyq (tsad-deek') become the “sons of God.” The word “son” in the phrase “son of Josedech” is from the Hebrew word ben (bane). It is usually translated “son” in the KJV. In the broader sense, ben (bane) refers to any descendant or branch of the family tree. The promised Messiah is then referred to as “the BRANCH” in Zechariah 6:12. The word BRANCH is translated from the Hebrew word tsemach (tseh'-makh), referring to a bud or new growth branch springing forth on a tree. Of course the Tree upon which this new Bud springs is the nation of Israel and the grafting in of the Church as the new Melchisedecan Priesthood of Israel.

“1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all” (Romans 11:1-32).

     The issue before us in Zechariah 6:11 in “Joshua the son of Josedech, the high priest,” being typical of Messiah, is the revelation of a new descendancy of the High Priest from another line other than Aaron. Now, in the New Covenant, all those “in Christ” become heirs of a new priesthood in their “new birth” (regeneration as new creatures, II Cor. 5:17 and Gal. 6:15) as “sons of God” (John 1:12; Romans 8:14, 19; Philippians 2:15; I John 3:1-2). This position “in Christ” makes all New Covenant believers direct spiritual descendants of “Joshua the son of Josedech, the high priest” and joint heirs with Christ (Romans 8:17; Gal. 3:29; Titus 3:7; Hebrews 1:14, 6:17, 11:9; James 2:5). The critical point here is that the new birth makes all New Covenant believers “sons of Zadok” “in Christ” Who is “the Seed” (Gal. 3:16). These individuals are the fulfillment of Ezekiel’s prophecy in Ezekiel chapters 40 through 48.

“And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the LORD to minister unto him” (Ezekiel 40:46).

“And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering” (Ezekiel 43:19).

“15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD: 16 They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge” (Ezekiel 44:15-16).

“It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray” (Ezekiel 48:11).

     What is important for us to see here in the phrase “Joshua the son of Josedech, the high priest” of Zechariah 6:11 is a prophecy regarding a new order of Priesthood through a new descendancy “in Christ,” not merely grafted into the nation of Israel, but grafted specifically into the tribe of Levi (therefore, the distinction between National Israel and the Church continues throughout the Kingdom Age). Only this descendancy will be allowed to minister before the LORD in the Millennial Temple built by the Messiah. The other descendants of Levi will be priests who minister before the people as gatekeepers and will kill animals for the burnt offerings, but will not be allowed to offer those offering before the LORD. They will still hold positions in the Millennial Temple, but the fact that they kill the offerings and that they will not be allowed to actually offer those offerings before the LORD will be a thousand year reminder that it was the Priesthood of Israel (the ruling Sanhedrin) that had their promised Messiah killed on the Cross of Calvary at His first advent. The Scriptures tell us this Millennial Kingdom position of killing offerings, but not being allowed to offer these as sacrifices, is a position of “shame” for the Levitical Priesthood.

“4 Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face. 5 And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary. 6 And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations, 7 In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. 8 And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves. 9 Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. 10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity. 11 Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them. 12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity. 13 And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed. 14 But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein. 15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD: 16 They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge” (Ezekiel 44:4-16).

     This text posses a very critical problem. If we understand that those going into the Millennium after the return of Christ are all believers in Messiah “born again” of the Spirit “by grace through faith,” these future Levitical priest of the Millennial Kingdom will be chastised for the sins of their fathers. This is a grave contradiction to God’s established principles of justice.

“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin” (Deuteronomy 24:16).

     The question before us is, why would God chastise future believers simply because they are descendants of unfaithful “fathers” who lived thousands of years before they were even born? Perhaps this raises the probability of a much more literal interpretation of Ezekiel chapter 37 regarding the resurrection of the valley full of “dry bones.” Most interpreters understand this to refer allegorically merely to the restoration of the nation of Israel in the Millennial Kingdom. Perhaps a literal interpretation of this text involves the actual resurrection of Jews at the second coming of Christ. Therefore, perhaps these Millennial Levites will be the actual individuals who committed the transgressions spoken of in Ezekiel 44:10-14. We cannot be dogmatic about this, but it at least may be a possibility. If we are going to take the details of the other prophecies of Ezekiel literally (and there is such detail that I think we must), we most probably should understand Ezekiel chapter 37 to be literal as well.

     In Zechariah chapter three, Joshua (the High Priest) represents a defiled priesthood and therefore a defiled nation before God. The angel of the LORD is the Son of God (“Joshua the son of Josedech;” Zech. 6:11) Who will restore and purify Israel for the Kingdom through the witness of the two witnesses. These two witnesses of Revelation will be the means by which the LORD will restore a remnant. Perhaps they will be the instruments God will use to bring the 144,000 to Christ or, possibly, these 144,000 will be some of the Old Testament Jewish saints resurrected and glorified around the middle of the seven year Tribulation. Thereby, the 144,000 will be sealed with the Holy Spirit (Ezekiel 37:14; the two witnesses will begin their ministry at the middle of the Tribulation period, compare Rev. 6:17 and 7:4-8).

     All too often theologians get bogged down by an either/or position regarding the resurrection of dead believers. From that either/or mentality various ideas are posited regarding the resurrection of dead believers. From this scenario the resurrection/rapture must be pre-tribulation, mid-tribulation or post-tribulation. The fact is it may be all three positions. The Church Age saints (those “in Christ”) will be undoubtedly resurrected/raptured/translated prior to the beginning of the Tribulation. Perhaps the dead Old Testament saints will be resurrected at or around the middle of the seven year Tribulation (this would not be like the Rapture in that no living persons will be caught away). Finally, we know for sure that the martyred saints of the Tribulation period will be resurrected after the second coming of Christ (again, this would not be like the Rapture in that no living persons will be caught away).

     The purpose of Biblical exegesis is to discover and establish dogmatic truths. Dogmatism can only be dogmatism when there is concrete, non-contradictive, conclusive, and numerous Scripture statements to establish theological positions. There also may be varying degrees of theological dogmatism based upon varying degrees of Scripture evidence and the weight of conclusiveness provided by those evidences. Varying degrees of ambiguity result in varying degrees of dogmatism. Secondly, true theological dogmatism must be founded upon true exegesis (accurate interpretation) of the Scriptural evidences and not upon logical deductions building upon suppositions imposed upon Bible texts. Therefore, the “first resurrection” may actually have four phases to it. We can find solid and consistent Bible support for three of the following phases of “the first resurrection. The proposed third phase is questionable. There are some Scriptural evidences to the possibility of the third phase, but the weight of evidence for concrete dogmatism appears to be lacking.

1. Christ the “firstborn” out from the dead fulfilled at the resurrection and glorification of Jesus (Romans 8:29; Colossians 1:15-18)
2. Church Age Saints before the beginning of the seven year Tribulation fulfilling I Thessalonians 4:16-17 (see Hebrews 12:23; “the church of the firstborn”)
3. Old Testament Saints around the middle of the seven year Tribulation fulfilling Ezekiel 37:1-14
4. Martyred (dead) Tribulation Saints after the end of the seven year Tribulation and after the Second coming of Christ fulfilling Revelation 20:4-6 (“this is the first resurrection”)

     There are certain dogmatic truths regarding the Melchisedecan Priesthood of Christ and of those “in Christ” (the “sons of Zadok; i.e. Church Age believers) that are clearly established in the writings of both the Old Testament prophets and the New Testament epistles and the Revelation of Jesus Christ. The first is that the Messiah is the “Branch” of David and the true “Joshua the son of Josedech” prophesied about and typified in Zechariah 11:6. Both of these two aspects of the Messiah are referred to in Jeremiah 33:10-16.

“10 Thus saith the LORD; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast, 11 The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD. 12 Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing their flocks to lie down. 13 In the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that telleth them, saith the LORD. 14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness” (Jeremiah 33:10-16; bolding added).

     Two phrases are critical in this text. We can be absolutely sure that both refer to Christ (Who He is) and to His work of the propitiation of God’s wrath and the justification of believers “by grace through faith” (what He does).

1. Branch (tsemach, tseh'-makh; a bud or new growth of descendancy) of righteousness (ts@daqah, tsed-aw-kaw'; Zadok, or rightness with God in that God’s wrath and penalty upon sin has been satisfied/propitiated. All those “born again” become one of the descendants of the elect Branch of righteousness and therefore, one of the elect.)
2. The LORD our righteousness (Y@hovah tsidqenuw, ye-ho-vaw' tsid-kay'-noo; Jehovah is our righteousness; i.e. justification by the imputation of God-kind righteousness to the repenting/believing sinner. The imputation of God-kind righteousness was positional in the Old Covenant but actual (therefore it becomes impartation) in the New Covenant after Pentecost through the indwelling presence of the Holy Spirit of God)

“16 Thus saith the Lord GOD; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons’; it shall be their possession by inheritance. 17 But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty {referring to the year of Jubilation or Jubilee}; after it shall return to the prince: but his inheritance shall be his sons’ for them. 18 Moreover the prince shall not take of the people’s inheritance by oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession” (Ezekiel 46:16-18).

     Many have rightly argued that the “prince” cannot be Messiah in that the Messiah had no “sons” and in Ezekiel 45:21-22 it is said, “21 In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten. 22 And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering.” It clearly appears that the “prince” is not Messiah. It would appear from Ezekiel 34:23-34 that the “prince” is actually David who has been resurrected from the dead.

     This seems the most probable of all proposed scenarios I have heard regarding the identity of the “prince.” This understanding would also be in alignment with a literal interpretation of Ezekiel’s prophecies. If we take a literal interpretation of Ezekiel 37 as the resurrection and glorification of Old Testament saints, the actual David (not typical or a descendant) being the “prince” would be the most reasonable explanation of Ezekiel 34:23-34 and 45:21-22. David would be among those resurrected according to Ezekiel 37:1-14.

“1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, 2 And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. 3 And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. 4 Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. 5 Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: 6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD. 7 So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. 8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. 9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. 10 So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. 12 Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 13 And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, 14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD” (Ezekiel 37:1-14).

“23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it” (Ezekiel 34:23-24).

     Ezekiel 34:23-24 reveals two separate individuals, not one person fulfilling two roles. The resurrected David is the “prince” and Jesus is the LORD incarnate, glorified, living, and ruling from the Throne of the Millennial Temple. David will be serving (“servant,” vs. 24) as the “shepherd” of national Israel along with Church Age saints serving as “kings and priests” under their King and High Priest, the glorified LORD Jesus Christ.

      There is also a distinguishing truth in Ezekiel 43:3-9 establishing that Messiah and the “prince” are two different persons.

“1 Afterward he brought me to the gate, even the gate that looketh toward the east: 2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. 6 And I heard him speaking unto me out of the house; and the man stood by me. 7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. 8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. 9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever. 10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. 11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. 12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house” (Ezekiel 43:1-12).

“1 Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. 2 Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut. 3 It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same” (Ezekiel 44:1-3).

     The word “porch” in Ezekiel 44:3 is from the Hebrew word 'uwlam (oo-lawm'). This may refer to something very similar to Solomon’s porch as part of Solomon’s “own house” built connected to Solomon’s Temple referred to in I Kings 7:6 from which Solomon judged over Israel.

“1 But Solomon was building his own house thirteen years, and he finished all his house. 2 He built also the house of the forest of Lebanon; the length thereof was an hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars. 3 And it was covered with cedar above upon the beams, that lay on forty five pillars, fifteen in a row. 4 And there were windows in three rows, and light was against light in three ranks. 5 And all the doors and posts were square, with the windows: and light was against light in three ranks. 6 And he made a porch of pillars; the length thereof was fifty cubits, and the breadth thereof thirty cubits: and the porch was before them: and the other pillars and the thick beam were before them. 7 Then he made a porch for the throne where he might judge, even the porch of judgment: and it was covered with cedar from one side of the floor to the other” (I Kings 7:1-7).

     This “porch” was (and will be) a separate entrance (vestibule) near the East Gate. The actual East Gate in the Millennial Temple will be shut and never opened after the entrance of Messiah signifying His continual and eternal presence in the midst of Israel as their LORD fulfilling the trinity of purpose in Messiah to the glory of God; Prophet, Priest, and King. There will never be another Prophet, High Priest or King of Israel in all eternity other than Jesus the Christ of God.

     This brings us to the animal sacrifices and offerings spoken of in Ezekiel’s prophecies (Ezekiel 45:17 through 46:15). It should be understood that none of the Millennial Temple sacrifices are propitiatory in any way or degree. These sacrifices are merely instructive and memorial as the Passover/Lord’s Supper is intended to be. Of course, none of the sacrifices of the Mosaic Covenant were ever intended to be anything but typical either. They were intended to typically look forward to the death, burial, and resurrection of Messiah.

     The priesthood of Israel had allowed the Mosaic Covenant sacrifices and offerings to become efficacious to propitiate God and become the means for God to be appeased and forgive (cover over and over look) sins. This was a grave heresy causing the vast majority of Israel to misplace their faith and put that misplaced faith upon the actual sacrifices and the conference of God’s grace to them through the priests as they offered the sacrifices on behalf of the people. These sacrifices were supposed to be typical (the gospel in the Law) of the coming Promised One intent upon directing faith and hope towards the substitutionary death of the Suffering Servant, Jehovah incarnate. They could not, and never were intended to, take away sin.

“1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year. 4 For it is not possible that the blood of bulls and of goats should take away sins. 5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure” (Hebrews 10:1-6).

     Why then are animal sacrifices offered again during the Millennial Kingdom? It should be understood that the Millennial Kingdom is primarily Jewish in nature. The details of Ezekiel’s prophecy regarding the worship system surrounding the Millennial Temple in chapters 45 and 46 are primarily Jewish. Here, the true intent of the Old Covenant sacrifices will be practiced and brought to their fullest understanding to the nation of Israel. All sacrifices will be offered before, and pointing to, the literal Messiah reigning from the Holy of Holies in the Millennial Temple. The fact of Messiah’s actual presence in the Millennial Temple is the most predominant differentiation between the Millennial Temple and the Old Covenant Temple as distinguished by the last statement in Ezekiel’s prophecies, “and the name of the city from that day shall be, The LORD is there” (48:35b).
The purpose of the building of this Millennial Temple and the reinstitution of the animal sacrifices in the Kingdom Age is for Messiah to instruct Israel regarding the reality of His death, burial, and resurrection typified in the animal sacrifices. This is stated clearly Micah 4:1-7 and Isaiah 2:1-5.

“1 But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. 2 And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem. 3 And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. 4 But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it. 5 For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever. 6 In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; 7 And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever” (Micah 4:1-7).

“1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. 4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. 5 O house of Jacob, come ye, and let us walk in the light of the LORD” (Isaiah 2:1-5).

     For the 1,000 years of the Kingdom Age, the sacrifices of the Millennial Temple will be a reminder to the resurrected Old Covenant believers of what the sacrifices, offerings, Sabbath days, Feasts, and Levitical Priesthood was REALLY all about. There will not be one week of any of those 1,000 years that the Law and its sacrifices, offerings, Sabbath days, Feasts, and the Levitical Priesthood where every believer in the world will not be confronted with the reality of the death, burial, and resurrection of Jesus Christ and the graciousness of God’s provision for their redemption and salvation.

     Every aspect of the everyday lives of every person living on planet earth for these 1,000 years will be constantly confronted with the reality of the Person and work of the LORD Jesus Christ. For the glorified, this will be glorious. This will be heaven on earth for them. For the saved on earth living in natural bodies with sin natures, they will understand salvation in ways no one else has ever understood it in the history of the world. They will also understand their own wickedness and sinfulness before God in ways no one else ever has in the history of the world. They will also be able to worship like no one else ever has in the history of the world. For those born during the Kingdom Age, they will need to get saved “by grace through faith” just like everyone else down through the ages.

     The third important aspect of the prophecy of Zechariah is revealed by the words “he shall build the temple of the LORD.” This makes it emphatically clear that whatever Temple that exists (if any) during the Tribulation, this Temple will not be the Millennial Temple. It is clear from the prophecies of Ezekiel that Jesus, at His second advent, will build the Millennial Temple (build in the sense Solomon gathered the materials and directed the construction). Again, this Temple is primarily Jewish. We should be careful not to allegorize the description of this Temple or spiritualize it. It is a literal, physical Temple occupied and served by real people, some with glorified bodies and some living in natural bodies.

     Therefore, this Millennial Temple will be a spiritual Temple of glorified believers living and serving within a physical Temple. The physical Millennial Temple is a working model for believers regarding all that is necessary for them to be the pure, undefiled, and eternal Temple of the LORD.

     This ultimate pure, undefiled, and eternal Temple of the Lord, physically portrayed by the Millennial Temple, will not be made by the hands of men. It will be the supernatural work of God in His final act of creation of the New Heaven/earth (“the regeneration or Again Genesis) where every believer’s glorified body will be the dwelling place of God and God (communicated to us with words finite men can understand; the “father’s house”) will be the dwelling place of every glorified believer. Perhaps no where else in Scripture is this future reality better portrayed than by the words of the Lord Jesus; “At that day ye shall know that I am in my Father, and ye in me, and I in you” (John 14:20). This truth takes us far beyond temples of bricks, stone, with timbers overlaid with gold and silver. We can barely comprehend this future and eternal reality, let alone try to explain it with words. Yet, understanding this ultimate aspect of “our so great salvation” will be the primary purpose of the Millennial Temple and the sacrifices, offerings, Sabbath days, Feasts, and Levitical Priesthood involved with it.

     Everything done within this Millennial Temple, and the nation of Israel outside the Temple, will be directed towards the focal point of the residing Just One, the incarnate, glorified LORD Jesus Christ; man in God and God in man. The physical city of Jerusalem will be the capital city of the world. The physical land of Israel will be the physical home of all Jewish people on the earth and will be the one and only world power on the earth governed by the LORD Jesus Himself through the Church Age believers rewarded for faithful service during the Church age with positions of authority as “kings and priests.” Jesus will be the center of everything Jewish; and the whole world will become Jewish, focusing their attention upon “The LORD is there” (48:35b).