I. Is The Mosaic Order Re-established In The Kingdom Age? II. Kingdom Prophecies.

I. Is The Mosaic Order Re-established In The Kingdom Age?

A. A question which faces the advocate of animal sacrifices during the millennial age is that of the relationship existing between the former Mosaic system and the system operative in the millennium. 

1. The kingdom expectation is based on the Abrahamic covenant, the Davidic covenant  and the Land covenant, but is in no way based on the Mosaic covenant. It is insisted that the covenants will be fulfilled in the kingdom age. This does not, however, link the Mosaic covenant with the kingdom necessarily. 

2. It is therefore fallacious to reason that because one believes in the fulfillment of the determinative covenants he must also believe in the restoration of the Mosaic order, which was a conditional covenant, non-determinative and non-eschatological in intent, but given rather to govern the life of the people in their relation to God in the old economy. 

3. One great stumbling block that hinders the acceptance of literal sacrifices in the millennium is removed by observing that, while there are many similarities between the Aaronic and millennial systems, there are also many differences between them that make it impossible that they should be equated.

B.  There are certain similarities between the Aaronic and millennial systems. 

1. In the millennial kingdom system we find the worship centers in an altar (Ezekiel 43:13-17) on which blood is sprinkled (43:18), and on which are offered burnt offerings, sin offerings, and trespass offerings (40:39). There is the reinstitution of a Levitical order, in that the sons of Zadok are set aside for a priestly ministry (43:19). The meal offering is incorporated in the ritual (42:13). There are prescribed rituals of cleansing for the altar (43:20-27), for the Levites who minister (44:25-27), and for the sanctuary (45:18). There will be the observance of new moon and sabbath days (46:1). Morning sacrifices will be offered daily (46:13). Perpetual inheritances will be recognized (46:16-18). The Passover feast will be observed again (45:21-25) and the feast of Tabernacles becomes an annual event (45:25). The year of jubilee is observed (46:17). There is a similarity in the regulations given to govern the manner of life, the dress and the sustenance of the priestly order (44:15-31). This temple, in which this ministry is executed, becomes again the place from which is manifested the glory of Yahweh (43:4-5). It can thus be seen that the form of worship in the kingdom will bear a strong similarity to the old Aaronic order.

2. The very fact that God has instituted an order, strangely like the old Aaronic order, is one of the best arguments that the millennial kingdom age is not being fulfilled in the church, composed of Gentile and Jew, in the present age. That this worship was particularly planned for a redeemed Israel is well observed that Israel shall yet return to the land, and be converted indeed, and blessed, under Yahweh their God, but as Israel, not as Christians, in whom all believers are blessed, whether Jews or Gentiles. When Ezekiel’s visions shall be accomplished, it will be the reign of Yahweh-Messiah on earth, and the distinction of Israel from the Gentiles will again be resumed, though for blessing under the new covenant, not as of old for curse under the law. 

3. It is the argument of the book of Hebrews that Israel sought access to God in the old economy through the order or arrangement of the Aaronic priesthood, but that we are brought to God through Messiah as He ministered in a new order or arrangement, the Melchisedec priesthood. It is particularly emphasized in Hebrews 7:15 that Christ came to minister in a new order of the priesthood. The requirements or rituals of the two orders need not vary appreciably for them to be two different orders. Since both these orders point to Christ, it would be expected that similarities should exist.

C. There are many basic differences between the Aaronic and kingdom age systems. The significance is not in the similarities, but rather in the marked differences between the two systems. The millennial system is marked by omissions from the Aaronic order that make the two systems so different.  

 1. First of all, there are changes in the millennial order. There are changes in the dimensions of the Temple so that it is neither the temple of Solomon, nor that of Zerubbabel, nor that of Herod; changes in the measures of the outer court, the gates, the walls, the grounds, and the locality of the temple itself, raised on a high mountain, and even separate from the city. The Holy Places have hardly anything like the furniture that stood in the Tabernacle of Moses or the Temple of Solomon. This change in the physical temple and its environs is so marked that it is necessary for Ezekiel to give detailed descriptions of it.

a.  One of the major changes to be observed is in the relation of the Levites to this order. In a number of passages the existence of a Levitical order is affirmed (Ezekiel 40:46; 43:19; 44: 15-31). Yet it is to be noted that the priests who serve are not taken from the whole Levitical line, for the line as a whole was set aside because of their apostasy, but are taken from the sons of Zadok. The Levites are restricted in their ministry to that of guarding and maintaining the temple and are excluded from the priestly ministry, with the exception of the sons of Zadok. 

b. Concerning the line of Zadok,  Zadok fills a prominent place in the history of Israel, being high priest in David’s and Solomon’s reigns. He remained faithful to David during Absalom’s rebellion, and with Nathan the prophet espoused the cause of Solomon when Adonijah sought to secure the throne. David being of one mind with them instructed Zadok to anoint Bathsheba’s son (1 Kings i. 26, 32-45). Therefore, Zadok stands as representative of the priesthood in association with the king of God’s choice, and with the kingdom as established by Him in David’s seed, “type of Christ.” 

c.  It is therefore to be observed that God has set aside the whole Levitical line because of their apostasy, has singled out the line of Zadok from within the Levitical line and appointed to his seed the important priestly ministry of the kingdom age. If it should be argued that tribal lines have vanished and no genealogy exists by which the line of Zadok should be established, let it be observed that the God who, in infinite wisdom, can call twelve thousand from each of the tribes of Israel (Rev. 7) can also preserve and identify the line of Zadok.

2.  The millennial system is marked by the deletion of much that had the highest place in the Aaronic system.

a.  There is no Ark of the Covenant, no Pot of Manna, no Aaron’s rod to bud, no Tables of the Law, no Cherubim, no Mercy-Seat, no Golden Candlestick, no Shewbread, no Veil, no unapproachable Holy of Holies where the High-Priest alone might enter; nor, is there any High-Priest to offer atonement to take away sin, or to make intercession for the people; one of this! The Levites have passed away as a sacred order. The priesthood is confined to the sons of Zadok, and only for a special purpose. There is no evening sacrifice. The measures of the Altar of Burnt Offering differ from those of the Mosaic altar, and the offerings themselves are barely named. The preparation for the Singers is different from what it was. The social, moral, and civil prescriptions enforced by Moses with such emphasis, are all wanting. 

b.  While there is mention made of the five great offerings in force under the Aaronic order, yet, in the kingdom age, these offerings are given a different emphasis. The complete system is not restored. In like manner, while there is emphasis on the Passover in Ezekiel “and a mention is made of the feast of Tabernacles (Ezek. 45:25),” there is an omission of any reference to the feast of Pentecost. While portions of the Aaronic system are seen in the millennial system, yet it is marked by incompleteness and deletion of much that was observed formerly. The very center of the whole Levitical system revolved around the day of Atonement, with its ritual of sprinkling of the blood of atonement by the High Priest on the mercy seat. It is significant that all the necessary parts of this important ritual, “the High Priest, the ark and mercy seat, and even the day itself,” are all omitted from the record. The absence of that which was most vital to the Levitical system shows that the millennial kingdom age will not see the reestablishment of Judaism.

3.  There are additions to the Levitical system to be observed in the kingdom age. The entrance of the “Glory” into Ezekiel’s temple to dwell there, forever; the Living Waters that flow, enlarging from beneath the Altar; the Suburbs, the wonderful trees of healing, the new distribution of the land according to the 12 tribes, their equal portion therein, the readjustment of the tribes themselves, the Prince’s portion and, the City’s new name, “Yahweh-Shammah,” all go to prove that New Israel restored is a converted people, worshiping God “in Spirit and in Truth.” 

a.  As established by God, the Levitical order of the old economy was unaltered and fixed so that Israel might be confronted with a picture of the unchangeable holiness of God. The change in the order for the millennial age bespeaks an entirely new order.

b.  One of the greatest changes to be observed in the coming millennial order is the person and ministry of, “the prince,” who not only has royal prerogatives but priestly ones as well Ezekiel describes one who is a king-priest in the office of high priest. We have “the Prince,” who has a unique and highly favored position. It is his privilege to occupy the eastern gate at which the glory of Yahweh entered. To him the offerings of the people are given, and by him administered in providing for the ritual of sacrifice. It does not appear that the people bring sacrifices of themselves, but that it is the Prince who gives all for the prescribed ritual, including the daily burnt offering (45:17). The people are spoken of as simply worshipping at the times of offering by the Prince, but the act of offering is his, the priests and Levites acting in their respective capacities. He thus fills a representative position on behalf of the people in the matter of specific offerings, while in all of these the people may be considered as having their part, since, in the first instance, they present their offerings to the Prince (45:13-17), and join in worship when he offers. It would seem also that he occupies a representative position for God toward the people, since he is privileged to commune with Yahweh at the East Gate. 

4.  Concerning the person and the work of this prince: This important personage, the Prince, is apparently one of the nation, not Christ Himself; his sons are spoken of (46:16) and he offers a sin-offering for himself (45:22). It seems clear that he occupies a representative position, yet neither the same as that of the high priest, of whom Ezekiel does not speak, nor that of the king as formerly known in Israel. He is not accorded the privileges nor the power of either. He seems to occupy an intermediary place between the people and the priesthood, since he is found among the former in their seasons of worship (46:10), not among the priests, nor privileged to enter the inner court, yet drawing nearer than the people themselves, since he may worship in the inner east gate which opens upon the inner court, while the people worship in the outer court as gathered at the door of this gate (46:2). But he is responsible to supply the various offerings at the feasts, the new moons, the sabbaths, in all the solemnities of the house of Israel, and he is therefore the recipient and holder of what the people offer for those occasions; and thus too the priesthood would look to him for the provision needed to carry on the national worship (45:13-22). Then he is given his own special portion in the land, and he is enjoined not to take any of the people’s inheritance. 

5.  It must be obvious that such a person, with such an important ministry, is unique to the kingdom age and has no counterpart in the Levitical order and represents a major change in that coming age. In all probability, this personage will be an earthly representative of the king-priest ministry of Messiah after the order of Melchizedek, perhaps resurrected David, as previously suggested.

6.  The system to be inaugurated in the kingdom age will be a new order that will replace the Levitical order, for there are too many changes, deletions, and additions to the old order to sustain the contention that, literally interpreted, Ezekiel teaches the institution of the Levitical order again. The whole concept of the new covenant of Jeremiah 31 envisions an entirely new order after the passing of the old.

II. Kingdom Prophecies (21-25).

A. 21. Messiah, Himself, to be the Good, Great, and Chief Shepherd (Isa 40:11; 49:10; 58:11; Ezek 34:11-16).

B. 22. A time of universal singing (Isa 35:6; 52:9; 54:1; 55:12; Jer 33:11).

C. 23. A time of universal praying (Isa 56:7; 65:24; Zech 8:22).

D, 24. A unified language (Zeph 3:9).

E. 25. The wilderness and deserts to bloom (Isa 35:1-2).