Amos 9

Amos 9:1

The Holiness of the Sons of Zadok

The LORD gives the priests of the new temple precise precepts about a number of things. The first precept concerns their garments (Ezekiel 44:17-19). They are to wear their priestly garments only when they serve in the inner court (Ezekiel 44:17). Their garments must be of linen. They are not allowed to wear woolen garments. Wool attracts dirt. Also, insects can easily nest in wool. The chances of contamination are high. Linen offers no opportunity for insects to nest in it.

Linen speaks of righteousness (cf. Psalms 132:9a; Revelation 19:8). To be in the presence of God, they must have garments that expresses that they are in agreement with God, appropriate to be there. Their turban must be of linen and also their undergarments (Ezekiel 44:18). They must wear these in a way that does not make them sweat.

Sweat is first found after the fall into son. It is a result of the Fall and associated with the laborious work of man (Genesis 3:19). After Christ accomplished the work, He was laid in a tomb and His face cloth, or sweat cloth, was rolled up in a place by itself (John 20:7). With the Lord, Who is without sin, the sweat cloth is the symbol of His laborious suffering on the cross where He was made sin. That work was accomplished, so the sweat cloth was no longer needed and could remain in the tomb. Wool comes from the flesh of a sheep. It speaks of what comes forth from the natural man. Sweat speaks of man’s effort. Neither can God endure in His presence.

When the priest has finished his service, he must change his garments before going among the people into the outer court (Ezekiel 44:19). He is to lay down the removed garments in the holy chambers (Ezekiel 42:14). Any mixing of the holy and unholy must be avoided. If the holy comes into contact with the unholy, the unholy is sanctified by it (cf. Leviticus 6:18), but without changing anything in the essence of the unholy in this case. This precept is meant to prevent people who are not allowed to enter the sanctuary from getting the wrong impression that the sanctuary is coming to them, making holiness a general thing and losing its true meaning for staying in God’s house.

The garments in which the priests served is not suitable for wearing in everyday life. Our service as priests in the sanctuary is of a different order than our stay in the world. When we are in daily life, we should not and cannot pretend to be in the sanctuary. The holiness of our stay in the sanctuary is not transferable to others, for example, our children. We must be careful not to give them the impression that they can ‘piggyback’ on our dealings with the Lord and be accepted by Him on the basis of our Godliness.

We can also apply this to the various meals in which we can participate. We can participate in the Lord’s meal, the Lord’s Supper, at His table. The way we participate in that meal will be different from the way we have our meals at home. The Corinthians need to be admonished that they have relegated the Lord’s meal to a mere meal (1 Corinthians 11:20-22). The Lord’s meal involves the highest holiness. No unbelievers should participate in that meal.

Our meals at home we use in a different, looser, way than the Lord’s meal. Unbelievers may also participate in this and we may even invite them to it. For what we eat and drink, we thank the Lord, because we realize that we get it from Him (1 Timothy 4:3-5). We also set the mood at the meal. Compared to the Lord’s meal at His table, the meal at our house table is of lesser holiness.

Then there is the meal to which we may be invited by an unbeliever (1 Corinthians 10:27). Such a meal is an even lesser form of holiness. If we decide to go there – we will discuss this with the Lord – we may eat what is set before us. We will use the opportunity to testify to Whom we belong and Whom we serve, which we will do, for example, by giving thanks to the Lord before our meal.

The second precept concerns their head hair (Ezekiel 44:20). The priests must not shave their heads, but they must not let the hair grow freely either (Leviticus 21:5; 10). The head hair must be cut short.

The third precept is about drinking wine (Ezekiel 44:21). Drinking wine is not forbidden to the priest. However, the priest is forbidden to drink wine when he goes to do service in the inner court (cf. Leviticus 10:9). This prohibition is intended to prevent the slightest degree of intoxication in the service of the LORD. Any ecstasy or loss of consciousness, of self-control or self-discipline must be excluded. We are to be sober in all things (2 Timothy 4:5). Service of the LORD should be done with clear understanding.

Then, fourth, comes a precept about marriage, purity in the marriage relationship (Ezekiel 44:22). In the law, marriage to a widow is forbidden only to the high priest (Leviticus 21:7; 13). Here this prohibition is extended to all priests. The only exception to this prohibition is that he may marry the widow of a priest. It does show how the LORD watches over the holiness of those who draw near to Him. The priest may only enter into a marriage covenant with one who belongs to the people of God and is still a virgin. This precept includes, of course, the prohibition of pre-marital intercourse.

Then follow various regulations for the service of priests among the people. The sons of Zadok are to teach God’s people about the difference “between the holy and the profane” and “between the unclean and the clean” (Ezekiel 44:23; Leviticus 10:10-11; Deuteronomy 33:10; Malachi 2:7). They will have to demonstrate this difference first and foremost by their walk, but additionally in their teaching. For our time, we can apply this to the teachers the Lord Jesus has given to the church. They are to show those who belong to the church the difference between sound doctrine, which promotes spiritual health, and error, which proliferates like the cancer resulting in spiritual death (Titus 1:9-11; Titus 2:1).

The priests are also to act as judges when there are disputes (Ezekiel 44:24). Occurring court cases they are to conduct in accordance with the LORD’s provisions. They are not to act according to their own judgment. This also applies to us who live in the kingdom of God that now exists in hidden form. Every believer must be able to administer justice between brothers who have disagreements with one another (1 Corinthians 6:1-4).

With regard to the appointed feasts, which the LORD calls “My appointed feasts”, He tells them to keep them in accordance with His laws and His statutes. His sabbaths they must sanctify. This refers back to creation, where God sanctified the seventh day (Genesis 2:3). This intention of God finds its full fulfillment in the realm of peace. The realm of peace is a millennial sabbath.

A final precept is that the priest may not touch a dead person, for death defiles (Ezekiel 44:25; Leviticus 21:1-3). Some exceptions where he does get to touch a dead person involve immediate family members. That touch equally defiles, but in those cases the LORD provides an opportunity for cleansing (Ezekiel 44:26). If he is clean, he must wait seven more days (Numbers 19:11). Then he may enter the inner court to serve in the holy place, but he must first “offer his sin offering” to the LORD (Ezekiel 44:27).

Amos 9:2

The Holiness of the Sons of Zadok

The LORD gives the priests of the new temple precise precepts about a number of things. The first precept concerns their garments (Ezekiel 44:17-19). They are to wear their priestly garments only when they serve in the inner court (Ezekiel 44:17). Their garments must be of linen. They are not allowed to wear woolen garments. Wool attracts dirt. Also, insects can easily nest in wool. The chances of contamination are high. Linen offers no opportunity for insects to nest in it.

Linen speaks of righteousness (cf. Psalms 132:9a; Revelation 19:8). To be in the presence of God, they must have garments that expresses that they are in agreement with God, appropriate to be there. Their turban must be of linen and also their undergarments (Ezekiel 44:18). They must wear these in a way that does not make them sweat.

Sweat is first found after the fall into son. It is a result of the Fall and associated with the laborious work of man (Genesis 3:19). After Christ accomplished the work, He was laid in a tomb and His face cloth, or sweat cloth, was rolled up in a place by itself (John 20:7). With the Lord, Who is without sin, the sweat cloth is the symbol of His laborious suffering on the cross where He was made sin. That work was accomplished, so the sweat cloth was no longer needed and could remain in the tomb. Wool comes from the flesh of a sheep. It speaks of what comes forth from the natural man. Sweat speaks of man’s effort. Neither can God endure in His presence.

When the priest has finished his service, he must change his garments before going among the people into the outer court (Ezekiel 44:19). He is to lay down the removed garments in the holy chambers (Ezekiel 42:14). Any mixing of the holy and unholy must be avoided. If the holy comes into contact with the unholy, the unholy is sanctified by it (cf. Leviticus 6:18), but without changing anything in the essence of the unholy in this case. This precept is meant to prevent people who are not allowed to enter the sanctuary from getting the wrong impression that the sanctuary is coming to them, making holiness a general thing and losing its true meaning for staying in God’s house.

The garments in which the priests served is not suitable for wearing in everyday life. Our service as priests in the sanctuary is of a different order than our stay in the world. When we are in daily life, we should not and cannot pretend to be in the sanctuary. The holiness of our stay in the sanctuary is not transferable to others, for example, our children. We must be careful not to give them the impression that they can ‘piggyback’ on our dealings with the Lord and be accepted by Him on the basis of our Godliness.

We can also apply this to the various meals in which we can participate. We can participate in the Lord’s meal, the Lord’s Supper, at His table. The way we participate in that meal will be different from the way we have our meals at home. The Corinthians need to be admonished that they have relegated the Lord’s meal to a mere meal (1 Corinthians 11:20-22). The Lord’s meal involves the highest holiness. No unbelievers should participate in that meal.

Our meals at home we use in a different, looser, way than the Lord’s meal. Unbelievers may also participate in this and we may even invite them to it. For what we eat and drink, we thank the Lord, because we realize that we get it from Him (1 Timothy 4:3-5). We also set the mood at the meal. Compared to the Lord’s meal at His table, the meal at our house table is of lesser holiness.

Then there is the meal to which we may be invited by an unbeliever (1 Corinthians 10:27). Such a meal is an even lesser form of holiness. If we decide to go there – we will discuss this with the Lord – we may eat what is set before us. We will use the opportunity to testify to Whom we belong and Whom we serve, which we will do, for example, by giving thanks to the Lord before our meal.

The second precept concerns their head hair (Ezekiel 44:20). The priests must not shave their heads, but they must not let the hair grow freely either (Leviticus 21:5; 10). The head hair must be cut short.

The third precept is about drinking wine (Ezekiel 44:21). Drinking wine is not forbidden to the priest. However, the priest is forbidden to drink wine when he goes to do service in the inner court (cf. Leviticus 10:9). This prohibition is intended to prevent the slightest degree of intoxication in the service of the LORD. Any ecstasy or loss of consciousness, of self-control or self-discipline must be excluded. We are to be sober in all things (2 Timothy 4:5). Service of the LORD should be done with clear understanding.

Then, fourth, comes a precept about marriage, purity in the marriage relationship (Ezekiel 44:22). In the law, marriage to a widow is forbidden only to the high priest (Leviticus 21:7; 13). Here this prohibition is extended to all priests. The only exception to this prohibition is that he may marry the widow of a priest. It does show how the LORD watches over the holiness of those who draw near to Him. The priest may only enter into a marriage covenant with one who belongs to the people of God and is still a virgin. This precept includes, of course, the prohibition of pre-marital intercourse.

Then follow various regulations for the service of priests among the people. The sons of Zadok are to teach God’s people about the difference “between the holy and the profane” and “between the unclean and the clean” (Ezekiel 44:23; Leviticus 10:10-11; Deuteronomy 33:10; Malachi 2:7). They will have to demonstrate this difference first and foremost by their walk, but additionally in their teaching. For our time, we can apply this to the teachers the Lord Jesus has given to the church. They are to show those who belong to the church the difference between sound doctrine, which promotes spiritual health, and error, which proliferates like the cancer resulting in spiritual death (Titus 1:9-11; Titus 2:1).

The priests are also to act as judges when there are disputes (Ezekiel 44:24). Occurring court cases they are to conduct in accordance with the LORD’s provisions. They are not to act according to their own judgment. This also applies to us who live in the kingdom of God that now exists in hidden form. Every believer must be able to administer justice between brothers who have disagreements with one another (1 Corinthians 6:1-4).

With regard to the appointed feasts, which the LORD calls “My appointed feasts”, He tells them to keep them in accordance with His laws and His statutes. His sabbaths they must sanctify. This refers back to creation, where God sanctified the seventh day (Genesis 2:3). This intention of God finds its full fulfillment in the realm of peace. The realm of peace is a millennial sabbath.

A final precept is that the priest may not touch a dead person, for death defiles (Ezekiel 44:25; Leviticus 21:1-3). Some exceptions where he does get to touch a dead person involve immediate family members. That touch equally defiles, but in those cases the LORD provides an opportunity for cleansing (Ezekiel 44:26). If he is clean, he must wait seven more days (Numbers 19:11). Then he may enter the inner court to serve in the holy place, but he must first “offer his sin offering” to the LORD (Ezekiel 44:27).

Amos 9:3

The Holiness of the Sons of Zadok

The LORD gives the priests of the new temple precise precepts about a number of things. The first precept concerns their garments (Ezekiel 44:17-19). They are to wear their priestly garments only when they serve in the inner court (Ezekiel 44:17). Their garments must be of linen. They are not allowed to wear woolen garments. Wool attracts dirt. Also, insects can easily nest in wool. The chances of contamination are high. Linen offers no opportunity for insects to nest in it.

Linen speaks of righteousness (cf. Psalms 132:9a; Revelation 19:8). To be in the presence of God, they must have garments that expresses that they are in agreement with God, appropriate to be there. Their turban must be of linen and also their undergarments (Ezekiel 44:18). They must wear these in a way that does not make them sweat.

Sweat is first found after the fall into son. It is a result of the Fall and associated with the laborious work of man (Genesis 3:19). After Christ accomplished the work, He was laid in a tomb and His face cloth, or sweat cloth, was rolled up in a place by itself (John 20:7). With the Lord, Who is without sin, the sweat cloth is the symbol of His laborious suffering on the cross where He was made sin. That work was accomplished, so the sweat cloth was no longer needed and could remain in the tomb. Wool comes from the flesh of a sheep. It speaks of what comes forth from the natural man. Sweat speaks of man’s effort. Neither can God endure in His presence.

When the priest has finished his service, he must change his garments before going among the people into the outer court (Ezekiel 44:19). He is to lay down the removed garments in the holy chambers (Ezekiel 42:14). Any mixing of the holy and unholy must be avoided. If the holy comes into contact with the unholy, the unholy is sanctified by it (cf. Leviticus 6:18), but without changing anything in the essence of the unholy in this case. This precept is meant to prevent people who are not allowed to enter the sanctuary from getting the wrong impression that the sanctuary is coming to them, making holiness a general thing and losing its true meaning for staying in God’s house.

The garments in which the priests served is not suitable for wearing in everyday life. Our service as priests in the sanctuary is of a different order than our stay in the world. When we are in daily life, we should not and cannot pretend to be in the sanctuary. The holiness of our stay in the sanctuary is not transferable to others, for example, our children. We must be careful not to give them the impression that they can ‘piggyback’ on our dealings with the Lord and be accepted by Him on the basis of our Godliness.

We can also apply this to the various meals in which we can participate. We can participate in the Lord’s meal, the Lord’s Supper, at His table. The way we participate in that meal will be different from the way we have our meals at home. The Corinthians need to be admonished that they have relegated the Lord’s meal to a mere meal (1 Corinthians 11:20-22). The Lord’s meal involves the highest holiness. No unbelievers should participate in that meal.

Our meals at home we use in a different, looser, way than the Lord’s meal. Unbelievers may also participate in this and we may even invite them to it. For what we eat and drink, we thank the Lord, because we realize that we get it from Him (1 Timothy 4:3-5). We also set the mood at the meal. Compared to the Lord’s meal at His table, the meal at our house table is of lesser holiness.

Then there is the meal to which we may be invited by an unbeliever (1 Corinthians 10:27). Such a meal is an even lesser form of holiness. If we decide to go there – we will discuss this with the Lord – we may eat what is set before us. We will use the opportunity to testify to Whom we belong and Whom we serve, which we will do, for example, by giving thanks to the Lord before our meal.

The second precept concerns their head hair (Ezekiel 44:20). The priests must not shave their heads, but they must not let the hair grow freely either (Leviticus 21:5; 10). The head hair must be cut short.

The third precept is about drinking wine (Ezekiel 44:21). Drinking wine is not forbidden to the priest. However, the priest is forbidden to drink wine when he goes to do service in the inner court (cf. Leviticus 10:9). This prohibition is intended to prevent the slightest degree of intoxication in the service of the LORD. Any ecstasy or loss of consciousness, of self-control or self-discipline must be excluded. We are to be sober in all things (2 Timothy 4:5). Service of the LORD should be done with clear understanding.

Then, fourth, comes a precept about marriage, purity in the marriage relationship (Ezekiel 44:22). In the law, marriage to a widow is forbidden only to the high priest (Leviticus 21:7; 13). Here this prohibition is extended to all priests. The only exception to this prohibition is that he may marry the widow of a priest. It does show how the LORD watches over the holiness of those who draw near to Him. The priest may only enter into a marriage covenant with one who belongs to the people of God and is still a virgin. This precept includes, of course, the prohibition of pre-marital intercourse.

Then follow various regulations for the service of priests among the people. The sons of Zadok are to teach God’s people about the difference “between the holy and the profane” and “between the unclean and the clean” (Ezekiel 44:23; Leviticus 10:10-11; Deuteronomy 33:10; Malachi 2:7). They will have to demonstrate this difference first and foremost by their walk, but additionally in their teaching. For our time, we can apply this to the teachers the Lord Jesus has given to the church. They are to show those who belong to the church the difference between sound doctrine, which promotes spiritual health, and error, which proliferates like the cancer resulting in spiritual death (Titus 1:9-11; Titus 2:1).

The priests are also to act as judges when there are disputes (Ezekiel 44:24). Occurring court cases they are to conduct in accordance with the LORD’s provisions. They are not to act according to their own judgment. This also applies to us who live in the kingdom of God that now exists in hidden form. Every believer must be able to administer justice between brothers who have disagreements with one another (1 Corinthians 6:1-4).

With regard to the appointed feasts, which the LORD calls “My appointed feasts”, He tells them to keep them in accordance with His laws and His statutes. His sabbaths they must sanctify. This refers back to creation, where God sanctified the seventh day (Genesis 2:3). This intention of God finds its full fulfillment in the realm of peace. The realm of peace is a millennial sabbath.

A final precept is that the priest may not touch a dead person, for death defiles (Ezekiel 44:25; Leviticus 21:1-3). Some exceptions where he does get to touch a dead person involve immediate family members. That touch equally defiles, but in those cases the LORD provides an opportunity for cleansing (Ezekiel 44:26). If he is clean, he must wait seven more days (Numbers 19:11). Then he may enter the inner court to serve in the holy place, but he must first “offer his sin offering” to the LORD (Ezekiel 44:27).

Amos 9:4

The Holiness of the Sons of Zadok

The LORD gives the priests of the new temple precise precepts about a number of things. The first precept concerns their garments (Ezekiel 44:17-19). They are to wear their priestly garments only when they serve in the inner court (Ezekiel 44:17). Their garments must be of linen. They are not allowed to wear woolen garments. Wool attracts dirt. Also, insects can easily nest in wool. The chances of contamination are high. Linen offers no opportunity for insects to nest in it.

Linen speaks of righteousness (cf. Psalms 132:9a; Revelation 19:8). To be in the presence of God, they must have garments that expresses that they are in agreement with God, appropriate to be there. Their turban must be of linen and also their undergarments (Ezekiel 44:18). They must wear these in a way that does not make them sweat.

Sweat is first found after the fall into son. It is a result of the Fall and associated with the laborious work of man (Genesis 3:19). After Christ accomplished the work, He was laid in a tomb and His face cloth, or sweat cloth, was rolled up in a place by itself (John 20:7). With the Lord, Who is without sin, the sweat cloth is the symbol of His laborious suffering on the cross where He was made sin. That work was accomplished, so the sweat cloth was no longer needed and could remain in the tomb. Wool comes from the flesh of a sheep. It speaks of what comes forth from the natural man. Sweat speaks of man’s effort. Neither can God endure in His presence.

When the priest has finished his service, he must change his garments before going among the people into the outer court (Ezekiel 44:19). He is to lay down the removed garments in the holy chambers (Ezekiel 42:14). Any mixing of the holy and unholy must be avoided. If the holy comes into contact with the unholy, the unholy is sanctified by it (cf. Leviticus 6:18), but without changing anything in the essence of the unholy in this case. This precept is meant to prevent people who are not allowed to enter the sanctuary from getting the wrong impression that the sanctuary is coming to them, making holiness a general thing and losing its true meaning for staying in God’s house.

The garments in which the priests served is not suitable for wearing in everyday life. Our service as priests in the sanctuary is of a different order than our stay in the world. When we are in daily life, we should not and cannot pretend to be in the sanctuary. The holiness of our stay in the sanctuary is not transferable to others, for example, our children. We must be careful not to give them the impression that they can ‘piggyback’ on our dealings with the Lord and be accepted by Him on the basis of our Godliness.

We can also apply this to the various meals in which we can participate. We can participate in the Lord’s meal, the Lord’s Supper, at His table. The way we participate in that meal will be different from the way we have our meals at home. The Corinthians need to be admonished that they have relegated the Lord’s meal to a mere meal (1 Corinthians 11:20-22). The Lord’s meal involves the highest holiness. No unbelievers should participate in that meal.

Our meals at home we use in a different, looser, way than the Lord’s meal. Unbelievers may also participate in this and we may even invite them to it. For what we eat and drink, we thank the Lord, because we realize that we get it from Him (1 Timothy 4:3-5). We also set the mood at the meal. Compared to the Lord’s meal at His table, the meal at our house table is of lesser holiness.

Then there is the meal to which we may be invited by an unbeliever (1 Corinthians 10:27). Such a meal is an even lesser form of holiness. If we decide to go there – we will discuss this with the Lord – we may eat what is set before us. We will use the opportunity to testify to Whom we belong and Whom we serve, which we will do, for example, by giving thanks to the Lord before our meal.

The second precept concerns their head hair (Ezekiel 44:20). The priests must not shave their heads, but they must not let the hair grow freely either (Leviticus 21:5; 10). The head hair must be cut short.

The third precept is about drinking wine (Ezekiel 44:21). Drinking wine is not forbidden to the priest. However, the priest is forbidden to drink wine when he goes to do service in the inner court (cf. Leviticus 10:9). This prohibition is intended to prevent the slightest degree of intoxication in the service of the LORD. Any ecstasy or loss of consciousness, of self-control or self-discipline must be excluded. We are to be sober in all things (2 Timothy 4:5). Service of the LORD should be done with clear understanding.

Then, fourth, comes a precept about marriage, purity in the marriage relationship (Ezekiel 44:22). In the law, marriage to a widow is forbidden only to the high priest (Leviticus 21:7; 13). Here this prohibition is extended to all priests. The only exception to this prohibition is that he may marry the widow of a priest. It does show how the LORD watches over the holiness of those who draw near to Him. The priest may only enter into a marriage covenant with one who belongs to the people of God and is still a virgin. This precept includes, of course, the prohibition of pre-marital intercourse.

Then follow various regulations for the service of priests among the people. The sons of Zadok are to teach God’s people about the difference “between the holy and the profane” and “between the unclean and the clean” (Ezekiel 44:23; Leviticus 10:10-11; Deuteronomy 33:10; Malachi 2:7). They will have to demonstrate this difference first and foremost by their walk, but additionally in their teaching. For our time, we can apply this to the teachers the Lord Jesus has given to the church. They are to show those who belong to the church the difference between sound doctrine, which promotes spiritual health, and error, which proliferates like the cancer resulting in spiritual death (Titus 1:9-11; Titus 2:1).

The priests are also to act as judges when there are disputes (Ezekiel 44:24). Occurring court cases they are to conduct in accordance with the LORD’s provisions. They are not to act according to their own judgment. This also applies to us who live in the kingdom of God that now exists in hidden form. Every believer must be able to administer justice between brothers who have disagreements with one another (1 Corinthians 6:1-4).

With regard to the appointed feasts, which the LORD calls “My appointed feasts”, He tells them to keep them in accordance with His laws and His statutes. His sabbaths they must sanctify. This refers back to creation, where God sanctified the seventh day (Genesis 2:3). This intention of God finds its full fulfillment in the realm of peace. The realm of peace is a millennial sabbath.

A final precept is that the priest may not touch a dead person, for death defiles (Ezekiel 44:25; Leviticus 21:1-3). Some exceptions where he does get to touch a dead person involve immediate family members. That touch equally defiles, but in those cases the LORD provides an opportunity for cleansing (Ezekiel 44:26). If he is clean, he must wait seven more days (Numbers 19:11). Then he may enter the inner court to serve in the holy place, but he must first “offer his sin offering” to the LORD (Ezekiel 44:27).

Amos 9:5

The Holiness of the Sons of Zadok

The LORD gives the priests of the new temple precise precepts about a number of things. The first precept concerns their garments (Ezekiel 44:17-19). They are to wear their priestly garments only when they serve in the inner court (Ezekiel 44:17). Their garments must be of linen. They are not allowed to wear woolen garments. Wool attracts dirt. Also, insects can easily nest in wool. The chances of contamination are high. Linen offers no opportunity for insects to nest in it.

Linen speaks of righteousness (cf. Psalms 132:9a; Revelation 19:8). To be in the presence of God, they must have garments that expresses that they are in agreement with God, appropriate to be there. Their turban must be of linen and also their undergarments (Ezekiel 44:18). They must wear these in a way that does not make them sweat.

Sweat is first found after the fall into son. It is a result of the Fall and associated with the laborious work of man (Genesis 3:19). After Christ accomplished the work, He was laid in a tomb and His face cloth, or sweat cloth, was rolled up in a place by itself (John 20:7). With the Lord, Who is without sin, the sweat cloth is the symbol of His laborious suffering on the cross where He was made sin. That work was accomplished, so the sweat cloth was no longer needed and could remain in the tomb. Wool comes from the flesh of a sheep. It speaks of what comes forth from the natural man. Sweat speaks of man’s effort. Neither can God endure in His presence.

When the priest has finished his service, he must change his garments before going among the people into the outer court (Ezekiel 44:19). He is to lay down the removed garments in the holy chambers (Ezekiel 42:14). Any mixing of the holy and unholy must be avoided. If the holy comes into contact with the unholy, the unholy is sanctified by it (cf. Leviticus 6:18), but without changing anything in the essence of the unholy in this case. This precept is meant to prevent people who are not allowed to enter the sanctuary from getting the wrong impression that the sanctuary is coming to them, making holiness a general thing and losing its true meaning for staying in God’s house.

The garments in which the priests served is not suitable for wearing in everyday life. Our service as priests in the sanctuary is of a different order than our stay in the world. When we are in daily life, we should not and cannot pretend to be in the sanctuary. The holiness of our stay in the sanctuary is not transferable to others, for example, our children. We must be careful not to give them the impression that they can ‘piggyback’ on our dealings with the Lord and be accepted by Him on the basis of our Godliness.

We can also apply this to the various meals in which we can participate. We can participate in the Lord’s meal, the Lord’s Supper, at His table. The way we participate in that meal will be different from the way we have our meals at home. The Corinthians need to be admonished that they have relegated the Lord’s meal to a mere meal (1 Corinthians 11:20-22). The Lord’s meal involves the highest holiness. No unbelievers should participate in that meal.

Our meals at home we use in a different, looser, way than the Lord’s meal. Unbelievers may also participate in this and we may even invite them to it. For what we eat and drink, we thank the Lord, because we realize that we get it from Him (1 Timothy 4:3-5). We also set the mood at the meal. Compared to the Lord’s meal at His table, the meal at our house table is of lesser holiness.

Then there is the meal to which we may be invited by an unbeliever (1 Corinthians 10:27). Such a meal is an even lesser form of holiness. If we decide to go there – we will discuss this with the Lord – we may eat what is set before us. We will use the opportunity to testify to Whom we belong and Whom we serve, which we will do, for example, by giving thanks to the Lord before our meal.

The second precept concerns their head hair (Ezekiel 44:20). The priests must not shave their heads, but they must not let the hair grow freely either (Leviticus 21:5; 10). The head hair must be cut short.

The third precept is about drinking wine (Ezekiel 44:21). Drinking wine is not forbidden to the priest. However, the priest is forbidden to drink wine when he goes to do service in the inner court (cf. Leviticus 10:9). This prohibition is intended to prevent the slightest degree of intoxication in the service of the LORD. Any ecstasy or loss of consciousness, of self-control or self-discipline must be excluded. We are to be sober in all things (2 Timothy 4:5). Service of the LORD should be done with clear understanding.

Then, fourth, comes a precept about marriage, purity in the marriage relationship (Ezekiel 44:22). In the law, marriage to a widow is forbidden only to the high priest (Leviticus 21:7; 13). Here this prohibition is extended to all priests. The only exception to this prohibition is that he may marry the widow of a priest. It does show how the LORD watches over the holiness of those who draw near to Him. The priest may only enter into a marriage covenant with one who belongs to the people of God and is still a virgin. This precept includes, of course, the prohibition of pre-marital intercourse.

Then follow various regulations for the service of priests among the people. The sons of Zadok are to teach God’s people about the difference “between the holy and the profane” and “between the unclean and the clean” (Ezekiel 44:23; Leviticus 10:10-11; Deuteronomy 33:10; Malachi 2:7). They will have to demonstrate this difference first and foremost by their walk, but additionally in their teaching. For our time, we can apply this to the teachers the Lord Jesus has given to the church. They are to show those who belong to the church the difference between sound doctrine, which promotes spiritual health, and error, which proliferates like the cancer resulting in spiritual death (Titus 1:9-11; Titus 2:1).

The priests are also to act as judges when there are disputes (Ezekiel 44:24). Occurring court cases they are to conduct in accordance with the LORD’s provisions. They are not to act according to their own judgment. This also applies to us who live in the kingdom of God that now exists in hidden form. Every believer must be able to administer justice between brothers who have disagreements with one another (1 Corinthians 6:1-4).

With regard to the appointed feasts, which the LORD calls “My appointed feasts”, He tells them to keep them in accordance with His laws and His statutes. His sabbaths they must sanctify. This refers back to creation, where God sanctified the seventh day (Genesis 2:3). This intention of God finds its full fulfillment in the realm of peace. The realm of peace is a millennial sabbath.

A final precept is that the priest may not touch a dead person, for death defiles (Ezekiel 44:25; Leviticus 21:1-3). Some exceptions where he does get to touch a dead person involve immediate family members. That touch equally defiles, but in those cases the LORD provides an opportunity for cleansing (Ezekiel 44:26). If he is clean, he must wait seven more days (Numbers 19:11). Then he may enter the inner court to serve in the holy place, but he must first “offer his sin offering” to the LORD (Ezekiel 44:27).

Amos 9:6

The Inheritance of the Sons of Zadok

The sons of Zadok, like the tribe of Levi before them, will not have a piece of land as an inheritance (Numbers 18:23b; Deuteronomy 10:9; Joshua 13:14). Their inheritance is infinitely greater, for the LORD Himself is their inheritance (Ezekiel 44:28). The LORD says it twice, thereby emphasizing that they are not to be given an inheritance in Israel. It is not to be given to them.

This does not mean that they are worse off. They may eat of the sacrifices offered to the LORD (Ezekiel 44:29). The application for us who may be priests in this age is that we may have close fellowship with God in the sacrifice of Christ. Everything that has been struck with the spell and thereby is consecrated to the LORD, the LORD gives to the priests.

The words “all” and “every” (Ezekiel 44:30) indicate a vast quantity (cf. 2 Corinthians 9:8). And of that vast quantity, the priests are to receive “the first” or “the best”. The people must also give the priests the first of their dough. If the people do so, blessing will rest on their house. Everything serves to promote the priestly service. Finally, as a great contrast, the priests are not to eat anything that has died an unknown or violent death (Ezekiel 44:31), that has not been slaughtered by human hand.

Those who have God as their inheritance need not worry about possessions and inheritances on earth. If we have God, we have everything and therefore enough. Paul confirms this truth in what he writes to the Corinthians: “So then let no one boast in men. For all things belong to you, whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God” (1 Corinthians 3:21-23).

Amos 9:7

The Inheritance of the Sons of Zadok

The sons of Zadok, like the tribe of Levi before them, will not have a piece of land as an inheritance (Numbers 18:23b; Deuteronomy 10:9; Joshua 13:14). Their inheritance is infinitely greater, for the LORD Himself is their inheritance (Ezekiel 44:28). The LORD says it twice, thereby emphasizing that they are not to be given an inheritance in Israel. It is not to be given to them.

This does not mean that they are worse off. They may eat of the sacrifices offered to the LORD (Ezekiel 44:29). The application for us who may be priests in this age is that we may have close fellowship with God in the sacrifice of Christ. Everything that has been struck with the spell and thereby is consecrated to the LORD, the LORD gives to the priests.

The words “all” and “every” (Ezekiel 44:30) indicate a vast quantity (cf. 2 Corinthians 9:8). And of that vast quantity, the priests are to receive “the first” or “the best”. The people must also give the priests the first of their dough. If the people do so, blessing will rest on their house. Everything serves to promote the priestly service. Finally, as a great contrast, the priests are not to eat anything that has died an unknown or violent death (Ezekiel 44:31), that has not been slaughtered by human hand.

Those who have God as their inheritance need not worry about possessions and inheritances on earth. If we have God, we have everything and therefore enough. Paul confirms this truth in what he writes to the Corinthians: “So then let no one boast in men. For all things belong to you, whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God” (1 Corinthians 3:21-23).

Amos 9:8

The Inheritance of the Sons of Zadok

The sons of Zadok, like the tribe of Levi before them, will not have a piece of land as an inheritance (Numbers 18:23b; Deuteronomy 10:9; Joshua 13:14). Their inheritance is infinitely greater, for the LORD Himself is their inheritance (Ezekiel 44:28). The LORD says it twice, thereby emphasizing that they are not to be given an inheritance in Israel. It is not to be given to them.

This does not mean that they are worse off. They may eat of the sacrifices offered to the LORD (Ezekiel 44:29). The application for us who may be priests in this age is that we may have close fellowship with God in the sacrifice of Christ. Everything that has been struck with the spell and thereby is consecrated to the LORD, the LORD gives to the priests.

The words “all” and “every” (Ezekiel 44:30) indicate a vast quantity (cf. 2 Corinthians 9:8). And of that vast quantity, the priests are to receive “the first” or “the best”. The people must also give the priests the first of their dough. If the people do so, blessing will rest on their house. Everything serves to promote the priestly service. Finally, as a great contrast, the priests are not to eat anything that has died an unknown or violent death (Ezekiel 44:31), that has not been slaughtered by human hand.

Those who have God as their inheritance need not worry about possessions and inheritances on earth. If we have God, we have everything and therefore enough. Paul confirms this truth in what he writes to the Corinthians: “So then let no one boast in men. For all things belong to you, whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God” (1 Corinthians 3:21-23).

Amos 9:9

The Inheritance of the Sons of Zadok

The sons of Zadok, like the tribe of Levi before them, will not have a piece of land as an inheritance (Numbers 18:23b; Deuteronomy 10:9; Joshua 13:14). Their inheritance is infinitely greater, for the LORD Himself is their inheritance (Ezekiel 44:28). The LORD says it twice, thereby emphasizing that they are not to be given an inheritance in Israel. It is not to be given to them.

This does not mean that they are worse off. They may eat of the sacrifices offered to the LORD (Ezekiel 44:29). The application for us who may be priests in this age is that we may have close fellowship with God in the sacrifice of Christ. Everything that has been struck with the spell and thereby is consecrated to the LORD, the LORD gives to the priests.

The words “all” and “every” (Ezekiel 44:30) indicate a vast quantity (cf. 2 Corinthians 9:8). And of that vast quantity, the priests are to receive “the first” or “the best”. The people must also give the priests the first of their dough. If the people do so, blessing will rest on their house. Everything serves to promote the priestly service. Finally, as a great contrast, the priests are not to eat anything that has died an unknown or violent death (Ezekiel 44:31), that has not been slaughtered by human hand.

Those who have God as their inheritance need not worry about possessions and inheritances on earth. If we have God, we have everything and therefore enough. Paul confirms this truth in what he writes to the Corinthians: “So then let no one boast in men. For all things belong to you, whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God” (1 Corinthians 3:21-23).

Amos 9:11

Introduction

This chapter can be subdivided as follows: 1. The land that is for the LORD (Ezekiel 45:1-8). 2. Admonitions for the princes to act justly (Ezekiel 45:9-12). 3. The sacrifices of the people for the prince (Ezekiel 45:13-17). 4. The sin offerings in the first month (Ezekiel 45:18-20). 5. The celebration of the Passover and the Feast of Booths (Ezekiel 45:21-25).

The Land That Is for the LORD

Before the land is given to the tribes of Israel for inheritance, a holy portion of it must be offered to the LORD as an allotment or a heave-offering (Darby Translation; Ezekiel 45:1-4). A more detailed discussion follows later, in Ezekiel 48. The subject is already mentioned here to show the place of the temple in the whole surrounding area. The sacred area of the land is a collection that the people must remit to the LORD.

It is a holy levy. Always the LORD must receive His portion first (Ezekiel 45:1). That portion Isaiah 25,000 cubits long and 10,000 cubits wide. That whole area is holy portion. In that area is also the sanctuary, which has a size of five hundred cubits square (Ezekiel 45:2). Around it is fifty cubits of pasture land.

Again, the measurements of the piece of land are given and it is added that on this piece of land is the most holy place (Ezekiel 45:3). That piece of land, which is holy, that is, set apart for the LORD, is what the LORD is reserving for the priests, the sons of Zadok (Ezekiel 45:4). They will live there, close to the sanctuary.

The next portion, also of 25,000 cubits long and 10,000 cubits wide, is intended for the Levites (Ezekiel 45:5). It is their possession and serves to place twenty chambers on it, where they can dwell.

A third portion, of 5,000 cubits wide and 25,000 cubits long, is designated for the city (Ezekiel 45:6). This area is for all the tribes of Israel.

Thus, the entire area Isaiah 25,000 cubits long and 25,000 cubits wide, divided in width into three areas: two of 10,000 cubits and one of 5,000 cubits.

The areas west and east of the square, along the three areas, belong to the prince (Ezekiel 45:7). As shown at Ezekiel 44:3, this prince is not the Lord Jesus, but His representative and in that capacity does represent Him. In addition to this prince, there will be other princes (Ezekiel 45:8). Perhaps we can think of religious and political leaders here. These princes will not, as has often happened in the past, want to enlarge their territory at the expense of the portion given to others (1 Kings 21:7-10; 15-16; Isaiah 5:8).

Amos 9:12

Introduction

This chapter can be subdivided as follows: 1. The land that is for the LORD (Ezekiel 45:1-8). 2. Admonitions for the princes to act justly (Ezekiel 45:9-12). 3. The sacrifices of the people for the prince (Ezekiel 45:13-17). 4. The sin offerings in the first month (Ezekiel 45:18-20). 5. The celebration of the Passover and the Feast of Booths (Ezekiel 45:21-25).

The Land That Is for the LORD

Before the land is given to the tribes of Israel for inheritance, a holy portion of it must be offered to the LORD as an allotment or a heave-offering (Darby Translation; Ezekiel 45:1-4). A more detailed discussion follows later, in Ezekiel 48. The subject is already mentioned here to show the place of the temple in the whole surrounding area. The sacred area of the land is a collection that the people must remit to the LORD.

It is a holy levy. Always the LORD must receive His portion first (Ezekiel 45:1). That portion Isaiah 25,000 cubits long and 10,000 cubits wide. That whole area is holy portion. In that area is also the sanctuary, which has a size of five hundred cubits square (Ezekiel 45:2). Around it is fifty cubits of pasture land.

Again, the measurements of the piece of land are given and it is added that on this piece of land is the most holy place (Ezekiel 45:3). That piece of land, which is holy, that is, set apart for the LORD, is what the LORD is reserving for the priests, the sons of Zadok (Ezekiel 45:4). They will live there, close to the sanctuary.

The next portion, also of 25,000 cubits long and 10,000 cubits wide, is intended for the Levites (Ezekiel 45:5). It is their possession and serves to place twenty chambers on it, where they can dwell.

A third portion, of 5,000 cubits wide and 25,000 cubits long, is designated for the city (Ezekiel 45:6). This area is for all the tribes of Israel.

Thus, the entire area Isaiah 25,000 cubits long and 25,000 cubits wide, divided in width into three areas: two of 10,000 cubits and one of 5,000 cubits.

The areas west and east of the square, along the three areas, belong to the prince (Ezekiel 45:7). As shown at Ezekiel 44:3, this prince is not the Lord Jesus, but His representative and in that capacity does represent Him. In addition to this prince, there will be other princes (Ezekiel 45:8). Perhaps we can think of religious and political leaders here. These princes will not, as has often happened in the past, want to enlarge their territory at the expense of the portion given to others (1 Kings 21:7-10; 15-16; Isaiah 5:8).

Amos 9:13

Introduction

This chapter can be subdivided as follows: 1. The land that is for the LORD (Ezekiel 45:1-8). 2. Admonitions for the princes to act justly (Ezekiel 45:9-12). 3. The sacrifices of the people for the prince (Ezekiel 45:13-17). 4. The sin offerings in the first month (Ezekiel 45:18-20). 5. The celebration of the Passover and the Feast of Booths (Ezekiel 45:21-25).

The Land That Is for the LORD

Before the land is given to the tribes of Israel for inheritance, a holy portion of it must be offered to the LORD as an allotment or a heave-offering (Darby Translation; Ezekiel 45:1-4). A more detailed discussion follows later, in Ezekiel 48. The subject is already mentioned here to show the place of the temple in the whole surrounding area. The sacred area of the land is a collection that the people must remit to the LORD.

It is a holy levy. Always the LORD must receive His portion first (Ezekiel 45:1). That portion Isaiah 25,000 cubits long and 10,000 cubits wide. That whole area is holy portion. In that area is also the sanctuary, which has a size of five hundred cubits square (Ezekiel 45:2). Around it is fifty cubits of pasture land.

Again, the measurements of the piece of land are given and it is added that on this piece of land is the most holy place (Ezekiel 45:3). That piece of land, which is holy, that is, set apart for the LORD, is what the LORD is reserving for the priests, the sons of Zadok (Ezekiel 45:4). They will live there, close to the sanctuary.

The next portion, also of 25,000 cubits long and 10,000 cubits wide, is intended for the Levites (Ezekiel 45:5). It is their possession and serves to place twenty chambers on it, where they can dwell.

A third portion, of 5,000 cubits wide and 25,000 cubits long, is designated for the city (Ezekiel 45:6). This area is for all the tribes of Israel.

Thus, the entire area Isaiah 25,000 cubits long and 25,000 cubits wide, divided in width into three areas: two of 10,000 cubits and one of 5,000 cubits.

The areas west and east of the square, along the three areas, belong to the prince (Ezekiel 45:7). As shown at Ezekiel 44:3, this prince is not the Lord Jesus, but His representative and in that capacity does represent Him. In addition to this prince, there will be other princes (Ezekiel 45:8). Perhaps we can think of religious and political leaders here. These princes will not, as has often happened in the past, want to enlarge their territory at the expense of the portion given to others (1 Kings 21:7-10; 15-16; Isaiah 5:8).

Amos 9:14

Introduction

This chapter can be subdivided as follows: 1. The land that is for the LORD (Ezekiel 45:1-8). 2. Admonitions for the princes to act justly (Ezekiel 45:9-12). 3. The sacrifices of the people for the prince (Ezekiel 45:13-17). 4. The sin offerings in the first month (Ezekiel 45:18-20). 5. The celebration of the Passover and the Feast of Booths (Ezekiel 45:21-25).

The Land That Is for the LORD

Before the land is given to the tribes of Israel for inheritance, a holy portion of it must be offered to the LORD as an allotment or a heave-offering (Darby Translation; Ezekiel 45:1-4). A more detailed discussion follows later, in Ezekiel 48. The subject is already mentioned here to show the place of the temple in the whole surrounding area. The sacred area of the land is a collection that the people must remit to the LORD.

It is a holy levy. Always the LORD must receive His portion first (Ezekiel 45:1). That portion Isaiah 25,000 cubits long and 10,000 cubits wide. That whole area is holy portion. In that area is also the sanctuary, which has a size of five hundred cubits square (Ezekiel 45:2). Around it is fifty cubits of pasture land.

Again, the measurements of the piece of land are given and it is added that on this piece of land is the most holy place (Ezekiel 45:3). That piece of land, which is holy, that is, set apart for the LORD, is what the LORD is reserving for the priests, the sons of Zadok (Ezekiel 45:4). They will live there, close to the sanctuary.

The next portion, also of 25,000 cubits long and 10,000 cubits wide, is intended for the Levites (Ezekiel 45:5). It is their possession and serves to place twenty chambers on it, where they can dwell.

A third portion, of 5,000 cubits wide and 25,000 cubits long, is designated for the city (Ezekiel 45:6). This area is for all the tribes of Israel.

Thus, the entire area Isaiah 25,000 cubits long and 25,000 cubits wide, divided in width into three areas: two of 10,000 cubits and one of 5,000 cubits.

The areas west and east of the square, along the three areas, belong to the prince (Ezekiel 45:7). As shown at Ezekiel 44:3, this prince is not the Lord Jesus, but His representative and in that capacity does represent Him. In addition to this prince, there will be other princes (Ezekiel 45:8). Perhaps we can think of religious and political leaders here. These princes will not, as has often happened in the past, want to enlarge their territory at the expense of the portion given to others (1 Kings 21:7-10; 15-16; Isaiah 5:8).

Amos 9:15

Introduction

This chapter can be subdivided as follows: 1. The land that is for the LORD (Ezekiel 45:1-8). 2. Admonitions for the princes to act justly (Ezekiel 45:9-12). 3. The sacrifices of the people for the prince (Ezekiel 45:13-17). 4. The sin offerings in the first month (Ezekiel 45:18-20). 5. The celebration of the Passover and the Feast of Booths (Ezekiel 45:21-25).

The Land That Is for the LORD

Before the land is given to the tribes of Israel for inheritance, a holy portion of it must be offered to the LORD as an allotment or a heave-offering (Darby Translation; Ezekiel 45:1-4). A more detailed discussion follows later, in Ezekiel 48. The subject is already mentioned here to show the place of the temple in the whole surrounding area. The sacred area of the land is a collection that the people must remit to the LORD.

It is a holy levy. Always the LORD must receive His portion first (Ezekiel 45:1). That portion Isaiah 25,000 cubits long and 10,000 cubits wide. That whole area is holy portion. In that area is also the sanctuary, which has a size of five hundred cubits square (Ezekiel 45:2). Around it is fifty cubits of pasture land.

Again, the measurements of the piece of land are given and it is added that on this piece of land is the most holy place (Ezekiel 45:3). That piece of land, which is holy, that is, set apart for the LORD, is what the LORD is reserving for the priests, the sons of Zadok (Ezekiel 45:4). They will live there, close to the sanctuary.

The next portion, also of 25,000 cubits long and 10,000 cubits wide, is intended for the Levites (Ezekiel 45:5). It is their possession and serves to place twenty chambers on it, where they can dwell.

A third portion, of 5,000 cubits wide and 25,000 cubits long, is designated for the city (Ezekiel 45:6). This area is for all the tribes of Israel.

Thus, the entire area Isaiah 25,000 cubits long and 25,000 cubits wide, divided in width into three areas: two of 10,000 cubits and one of 5,000 cubits.

The areas west and east of the square, along the three areas, belong to the prince (Ezekiel 45:7). As shown at Ezekiel 44:3, this prince is not the Lord Jesus, but His representative and in that capacity does represent Him. In addition to this prince, there will be other princes (Ezekiel 45:8). Perhaps we can think of religious and political leaders here. These princes will not, as has often happened in the past, want to enlarge their territory at the expense of the portion given to others (1 Kings 21:7-10; 15-16; Isaiah 5:8).