Amos 7

Amos 7:1

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:2

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:3

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:4

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:5

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:6

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:7

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:8

The Consecration of the Altar

The Lord GOD gives Ezekiel special “statutes for the altar” (Ezekiel 43:18), that is, about how it is to be used, how sacrifices are to be offered on it. On the day when the altar is ready to offer burnt offerings on it and sprinkle blood on it, Ezekiel is to give “the Levitical priests who are from the offspring of Zadok” who draw near to the LORD to minister to Him, a sin offering (Ezekiel 43:19). That it is an important command is evident from the repetition “declares the Lord GOD”.

Here Ezekiel comes to an exercise of his service as a priest, a service he was never able to perform. It is noteworthy, however, that his service consists of giving an offering to the priests. He does not sacrifice himself. This is reminiscent of the service of Moses who also gives to Aaron and his sons what is necessary to perform their service as priests (Leviticus 8:2; 14). Ezekiel will be allowed to do this work in the resurrection (cf. Isaiah 26:19; Daniel 12:2-3; 13). This must have been another special encouragement to this priest-prophet.

Ezekiel is addressed as “son of man”, reminding us of the Lord Jesus as the Son of Man. The resurrection of the Lord Jesus gives those whom He has redeemed cause to honor God. He is as the Risen One in the midst of the redeemed and He Himself leads in honoring God. We see this in Psalms 22, where we see Him as the sin offering. After He has completed the work for sin described in that psalm (Psalms 22:1-21), He calls all who fear God to praise and worship God (Psalms 22:22b-23). Thus He makes (spiritual) sacrifices available to His own.

The LORD determines which animal will serve as the sin offering. The sin offering must be a young bull (cf. Leviticus 4:3; Leviticus 4:14; Leviticus 16:3; Numbers 8:8; Ezekiel 43:25). Ezekiel is to put the blood of that sin offering on the four horns of the altar (cf. Exodus 29:12; Leviticus 4:7; 18; Leviticus 16:18) and also on four corners of the ledge around the altar (Ezekiel 43:20). By doing so, the altar will cleansed and atonement will be made for it (cf. Exodus 29:36).

In order to apply the blood to the four horns of the altar, Ezekiel must stand on top of the altar and make a circumambulation around it. Thus he sees the altar in its powerful effect in all directions and that this effect can be there by virtue of the blood of the sin offering, the Lord Jesus. Spiritually, we make the circumambulation around the altar when we consider the versatility of the work of Christ and the scope of His atoning work, what His work means both to God and to the world (Psalms 26:6-8).

After applying the blood of the sin offering, Ezekiel is to take the animal to be burned by one of the priests of the sons of Zadok “in the appointed place of the house, outside the sanctuary” (Ezekiel 43:21; cf. Leviticus 16:27; Exodus 29:14; Leviticus 4:12; Hebrews 13:13).

This does not complete the consecration of the altar. On the second day, “a male goat without blemish” must be offered “for a sin offering” (Ezekiel 43:22). This serves, like the young bull, to cleanse the altar. This “finished cleansing”, but not yet the consecration (Ezekiel 43:23). A young bull and a ram from the flock, both without blemish, must still be offered. They must be offered “before the LORD” (Ezekiel 43:24).

Before they are offered, the priests must throw salt on the young bull and on the ram. This is already commanded under the old covenant (Leviticus 2:13c). Salt is the sign of the covenant (Numbers 18:19; 2 Chronicles 13:5). Salt is preserving and repels spoilage and is therefore an appropriate symbol, not only of the old, but also of the new covenant.

The prescription for the consecration of the altar continues with the instruction that a goat should be prepared for sacrifice every day for seven days as a sin offering (Ezekiel 43:25). Also, a young bull and a ram from the flock, without blemish, are to be prepared for sacrifice. For seven days – this refers to a complete period – atonement must be made for the altar, cleansing it and consecrating it for use (Ezekiel 43:26; cf. Exodus 29:35; Leviticus 8:33).

After the seven-day period is completed, an eighth day follows as the beginning of all the days, “and onward” (Ezekiel 43:27). An eighth day is the continuation of a completed period of seven days and is thus also the beginning of a new period, and this is a period without end, all the days, “and onward”. The eighth day indicates eternity. On the eighth day it is finally time for the altar to do the service for which it was made. That service continues for all eternity. In heaven we will continue our priestly service in a perfect and endless way.

The priests will offer their burnt offerings and peace offerings on this altar. We hear no more about sin offerings. The burnt offerings speak of the work of the Lord Jesus that He performed completely for God. The peace offerings speak of the fellowship that exists with the Father and the Son and with one another on the basis of His work. Both sacrifices speak of the pleasure that God has in His own on the basis of the sacrifice of His Son.

As has already been noted, the fact that literal sacrifices will again be offered in the realm of peace does not contradict the once-for-all work of Christ. For our time, all Old Testament sacrifices have found their fulfillment in Christ and what He accomplished (see the letter to the Hebrews). In the time of the realm of peace, when God has taken up the thread with His earthly people, Israel, those sacrifices will be a reminder of Christ’s once-for-all accomplished work. It is similar to the Lord’s Supper in our day, which is also a meal of remembrance.

The Israelite in the realm of peace will be perfectly certain of the forgiveness of his sins on the basis of the blood of Christ once shed (Hebrews 8:10-12). The sacrifices will then no longer mean a continual remembrance of sins, as was the case under the old covenant (Hebrews 10:1-4).

This wonderful section on the consecration of the altar concludes with the words “’and I will accept you’, declares the Lord GOD”. The sacrifice of Christ will always be before God’s attention. God looks upon us, who are priests, in Him. Therefore, He can accept us. All that we are and all that we receive, we owe only to Him on Whom God’s pleasure rests. We are accepted “in the Beloved” (Ephesians 1:6). God has testified of Him: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). We heartily agree and offer Him the fruit, or bulls, of our lips (Hebrews 13:15; Hosea 14:2-3) by saying to the Father from the bottom of our hearts: “He is Your beloved Son, in Whom we also are well-pleased.”

Amos 7:10

Introduction

The empty temple complex of Ezekiel 40-42 comes to life, that is, persons now come forward to serve there. When the LORD has returned to the temple (Ezekiel 43:1-12), His people can draw near to Him there. The laws that demand our attention in Ezekiel 44 underscore that the temple described in Ezekiel 40-42 is not an inanimate monument. That temple is the center of worship and priestly service. Having already focused attention on the altar as the center of worship (Ezekiel 43:13-27), Ezekiel now speaks of the worshipers (Ezekiel 44:1-45:8) and the regulations regarding worship (Ezekiel 45:9-46:24).

After a brief discussion of the prince’s relationship to the sanctuary (Ezekiel 44:1-3), Ezekiel goes on in this chapter to talk about the characteristics of the temple servants (Ezekiel 44:4-14), the regulations for the priests (Ezekiel 44:15-27), and the provisions for the priests (Ezekiel 44:28-31). In the first verses of the next chapter, he speaks further about the allotment of land to the priests (Ezekiel 45:1-8).

The Shut East Gate

Ezekiel, who is in the inner court, is brought by the Man to the outer gate of the sanctuary, which faces the east (Ezekiel 44:1). That gate appears to be shut. The LORD lets Ezekiel know that that gate is shut because “the LORD God of Israel” has entered through that gate. Therefore, the gate must remain shut (Ezekiel 44:2; Ezekiel 43:1-4). The way He goes cannot be gone by anyone else. There remains that holy distance between Him and His people.

That shut gate also means that God will never leave His sanctuary again (cf. Ezekiel 43:7; 9). Seeing that shut gate may thus be quite a reassurance to His people. For our personal lives, the Lord Jesus said that He remains with us to the end of the age (Matthew 28:20; Hebrews 13:5b).

Although the east gate is shut, it will still have a function (Ezekiel 44:3). For the prince will sit in the porch of the gate to eat bread before the LORD. By this bread is meant the part of the peace offering that is for him. He will sit there in the porch, which he will reach through the north or south gate. The east gate also remains shut to him, for he cannot enter or exit through that gate. He will have to leave the outer court again through the north or south gate.

The person of the prince mentioned here is not the Messiah. Messiah as “Prince” has been spoken of before (Ezekiel 34:24; Ezekiel 37:25). He is the Prince of Israel in the realm of peace. The prince, however, whom we meet here in connection with the new temple is mentioned here for the first time. We meet him several times after this. Then we see that his job is to provide the priests with sacrifices to offer on his behalf (Ezekiel 45:17; Ezekiel 46:1-7).

That this prince is not the Messiah is evident from some of the characteristics given of him. For example, this prince must offer sacrifices for himself (Ezekiel 45:22; cf. Hebrews 5:3; Hebrews 7:27). Furthermore, it also appears that he has sons, thus is married and has a family (Ezekiel 46:16). He also has an earthly domain, a piece of land that is his (Ezekiel 45:7; Ezekiel 46:17-18). He dwells on earth, with his own houses and his own pastures.

Amos 7:11

Introduction

The empty temple complex of Ezekiel 40-42 comes to life, that is, persons now come forward to serve there. When the LORD has returned to the temple (Ezekiel 43:1-12), His people can draw near to Him there. The laws that demand our attention in Ezekiel 44 underscore that the temple described in Ezekiel 40-42 is not an inanimate monument. That temple is the center of worship and priestly service. Having already focused attention on the altar as the center of worship (Ezekiel 43:13-27), Ezekiel now speaks of the worshipers (Ezekiel 44:1-45:8) and the regulations regarding worship (Ezekiel 45:9-46:24).

After a brief discussion of the prince’s relationship to the sanctuary (Ezekiel 44:1-3), Ezekiel goes on in this chapter to talk about the characteristics of the temple servants (Ezekiel 44:4-14), the regulations for the priests (Ezekiel 44:15-27), and the provisions for the priests (Ezekiel 44:28-31). In the first verses of the next chapter, he speaks further about the allotment of land to the priests (Ezekiel 45:1-8).

The Shut East Gate

Ezekiel, who is in the inner court, is brought by the Man to the outer gate of the sanctuary, which faces the east (Ezekiel 44:1). That gate appears to be shut. The LORD lets Ezekiel know that that gate is shut because “the LORD God of Israel” has entered through that gate. Therefore, the gate must remain shut (Ezekiel 44:2; Ezekiel 43:1-4). The way He goes cannot be gone by anyone else. There remains that holy distance between Him and His people.

That shut gate also means that God will never leave His sanctuary again (cf. Ezekiel 43:7; 9). Seeing that shut gate may thus be quite a reassurance to His people. For our personal lives, the Lord Jesus said that He remains with us to the end of the age (Matthew 28:20; Hebrews 13:5b).

Although the east gate is shut, it will still have a function (Ezekiel 44:3). For the prince will sit in the porch of the gate to eat bread before the LORD. By this bread is meant the part of the peace offering that is for him. He will sit there in the porch, which he will reach through the north or south gate. The east gate also remains shut to him, for he cannot enter or exit through that gate. He will have to leave the outer court again through the north or south gate.

The person of the prince mentioned here is not the Messiah. Messiah as “Prince” has been spoken of before (Ezekiel 34:24; Ezekiel 37:25). He is the Prince of Israel in the realm of peace. The prince, however, whom we meet here in connection with the new temple is mentioned here for the first time. We meet him several times after this. Then we see that his job is to provide the priests with sacrifices to offer on his behalf (Ezekiel 45:17; Ezekiel 46:1-7).

That this prince is not the Messiah is evident from some of the characteristics given of him. For example, this prince must offer sacrifices for himself (Ezekiel 45:22; cf. Hebrews 5:3; Hebrews 7:27). Furthermore, it also appears that he has sons, thus is married and has a family (Ezekiel 46:16). He also has an earthly domain, a piece of land that is his (Ezekiel 45:7; Ezekiel 46:17-18). He dwells on earth, with his own houses and his own pastures.

Amos 7:12

Introduction

The empty temple complex of Ezekiel 40-42 comes to life, that is, persons now come forward to serve there. When the LORD has returned to the temple (Ezekiel 43:1-12), His people can draw near to Him there. The laws that demand our attention in Ezekiel 44 underscore that the temple described in Ezekiel 40-42 is not an inanimate monument. That temple is the center of worship and priestly service. Having already focused attention on the altar as the center of worship (Ezekiel 43:13-27), Ezekiel now speaks of the worshipers (Ezekiel 44:1-45:8) and the regulations regarding worship (Ezekiel 45:9-46:24).

After a brief discussion of the prince’s relationship to the sanctuary (Ezekiel 44:1-3), Ezekiel goes on in this chapter to talk about the characteristics of the temple servants (Ezekiel 44:4-14), the regulations for the priests (Ezekiel 44:15-27), and the provisions for the priests (Ezekiel 44:28-31). In the first verses of the next chapter, he speaks further about the allotment of land to the priests (Ezekiel 45:1-8).

The Shut East Gate

Ezekiel, who is in the inner court, is brought by the Man to the outer gate of the sanctuary, which faces the east (Ezekiel 44:1). That gate appears to be shut. The LORD lets Ezekiel know that that gate is shut because “the LORD God of Israel” has entered through that gate. Therefore, the gate must remain shut (Ezekiel 44:2; Ezekiel 43:1-4). The way He goes cannot be gone by anyone else. There remains that holy distance between Him and His people.

That shut gate also means that God will never leave His sanctuary again (cf. Ezekiel 43:7; 9). Seeing that shut gate may thus be quite a reassurance to His people. For our personal lives, the Lord Jesus said that He remains with us to the end of the age (Matthew 28:20; Hebrews 13:5b).

Although the east gate is shut, it will still have a function (Ezekiel 44:3). For the prince will sit in the porch of the gate to eat bread before the LORD. By this bread is meant the part of the peace offering that is for him. He will sit there in the porch, which he will reach through the north or south gate. The east gate also remains shut to him, for he cannot enter or exit through that gate. He will have to leave the outer court again through the north or south gate.

The person of the prince mentioned here is not the Messiah. Messiah as “Prince” has been spoken of before (Ezekiel 34:24; Ezekiel 37:25). He is the Prince of Israel in the realm of peace. The prince, however, whom we meet here in connection with the new temple is mentioned here for the first time. We meet him several times after this. Then we see that his job is to provide the priests with sacrifices to offer on his behalf (Ezekiel 45:17; Ezekiel 46:1-7).

That this prince is not the Messiah is evident from some of the characteristics given of him. For example, this prince must offer sacrifices for himself (Ezekiel 45:22; cf. Hebrews 5:3; Hebrews 7:27). Furthermore, it also appears that he has sons, thus is married and has a family (Ezekiel 46:16). He also has an earthly domain, a piece of land that is his (Ezekiel 45:7; Ezekiel 46:17-18). He dwells on earth, with his own houses and his own pastures.

Amos 7:13

The Sanctuary Not Profaned Again

Although the tour of the temple is finished, the Man continues to accompany Ezekiel. He then takes him through the inner north gate to the front of the house (Ezekiel 44:4). There Ezekiel sees once more, and now for the last time, the glory of the LORD. Again, this leads him to prostrate in worship before the LORD. The LORD has instructions for Ezekiel, telling him to mark well everything He will speak to him by looking closely at it and listening carefully (Ezekiel 44:5). The instructions concern the statutes of His house and all the laws pertaining to them. Ezekiel is also to mark well those who enter the house as well as anyone who is not allowed to enter it.

After this general and also penetrating announcement, the LORD tells Ezekiel what to say to the rebellious people (Ezekiel 44:6). The abominations committed are charged to the whole people. What the abominations consist of is clearly stated (Ezekiel 44:7). They have profaned the house of the LORD in a horrible way by bringing into it people who are completely outside the covenant of the LORD with His people. They have allowed them to participate in the holy sacrifices. It is already forbidden for the Israelite to eat the fat and blood (Leviticus 7:22-27), let alone the foreigner. The fat and the blood belong entirely to the LORD. Thus they have broken the covenant of the LORD with their abominations.

The same is true for us. It is impossible to have a common service together with unbelievers, who have no connection with the Lord Jesus, to honor Him and celebrate the Supper (2 Corinthians 6:14-18; 2 Corinthians 7:1). No fellowship is possible between a believer and an unbeliever. After all, unbelievers do not have new life. New life is obtained only through repentance and conversion to God and faith in the Lord Jesus. The heart of unbelievers is not pure. Therefore we must also see to it that only children of God are received at the Lord’s Supper. For the sake of completeness, it must be added that it must also be clear that these children of God reject sin in their doctrine and life and do not want to be associated with it as well.

Furthermore, the Israelites themselves did not observe their task in the holy things of the LORD (Ezekiel 44:8). They had that task done by others, possibly by their slaves. They themselves have no interest in the LORD, but they still want to give the impression that they are religious. Thus, in various ways they have shown their contempt for the LORD and His service. We see such contempt in our day, for example, in groups that hire unbelieving musicians to accompany worship services or appoint or maintain a pastor who denies that God exists.

The LORD insists that this behavior will not be displayed again (Ezekiel 44:9). No stranger, one who has no part in the covenant of the LORD, may enter His sanctuary. Only those whom the LORD has called may do service at the altar. Nowhere is the earthly sanctuary more holy than in the realm of peace when everything breathes God’s holiness.

Amos 7:14

The Sanctuary Not Profaned Again

Although the tour of the temple is finished, the Man continues to accompany Ezekiel. He then takes him through the inner north gate to the front of the house (Ezekiel 44:4). There Ezekiel sees once more, and now for the last time, the glory of the LORD. Again, this leads him to prostrate in worship before the LORD. The LORD has instructions for Ezekiel, telling him to mark well everything He will speak to him by looking closely at it and listening carefully (Ezekiel 44:5). The instructions concern the statutes of His house and all the laws pertaining to them. Ezekiel is also to mark well those who enter the house as well as anyone who is not allowed to enter it.

After this general and also penetrating announcement, the LORD tells Ezekiel what to say to the rebellious people (Ezekiel 44:6). The abominations committed are charged to the whole people. What the abominations consist of is clearly stated (Ezekiel 44:7). They have profaned the house of the LORD in a horrible way by bringing into it people who are completely outside the covenant of the LORD with His people. They have allowed them to participate in the holy sacrifices. It is already forbidden for the Israelite to eat the fat and blood (Leviticus 7:22-27), let alone the foreigner. The fat and the blood belong entirely to the LORD. Thus they have broken the covenant of the LORD with their abominations.

The same is true for us. It is impossible to have a common service together with unbelievers, who have no connection with the Lord Jesus, to honor Him and celebrate the Supper (2 Corinthians 6:14-18; 2 Corinthians 7:1). No fellowship is possible between a believer and an unbeliever. After all, unbelievers do not have new life. New life is obtained only through repentance and conversion to God and faith in the Lord Jesus. The heart of unbelievers is not pure. Therefore we must also see to it that only children of God are received at the Lord’s Supper. For the sake of completeness, it must be added that it must also be clear that these children of God reject sin in their doctrine and life and do not want to be associated with it as well.

Furthermore, the Israelites themselves did not observe their task in the holy things of the LORD (Ezekiel 44:8). They had that task done by others, possibly by their slaves. They themselves have no interest in the LORD, but they still want to give the impression that they are religious. Thus, in various ways they have shown their contempt for the LORD and His service. We see such contempt in our day, for example, in groups that hire unbelieving musicians to accompany worship services or appoint or maintain a pastor who denies that God exists.

The LORD insists that this behavior will not be displayed again (Ezekiel 44:9). No stranger, one who has no part in the covenant of the LORD, may enter His sanctuary. Only those whom the LORD has called may do service at the altar. Nowhere is the earthly sanctuary more holy than in the realm of peace when everything breathes God’s holiness.

Amos 7:15

The Sanctuary Not Profaned Again

Although the tour of the temple is finished, the Man continues to accompany Ezekiel. He then takes him through the inner north gate to the front of the house (Ezekiel 44:4). There Ezekiel sees once more, and now for the last time, the glory of the LORD. Again, this leads him to prostrate in worship before the LORD. The LORD has instructions for Ezekiel, telling him to mark well everything He will speak to him by looking closely at it and listening carefully (Ezekiel 44:5). The instructions concern the statutes of His house and all the laws pertaining to them. Ezekiel is also to mark well those who enter the house as well as anyone who is not allowed to enter it.

After this general and also penetrating announcement, the LORD tells Ezekiel what to say to the rebellious people (Ezekiel 44:6). The abominations committed are charged to the whole people. What the abominations consist of is clearly stated (Ezekiel 44:7). They have profaned the house of the LORD in a horrible way by bringing into it people who are completely outside the covenant of the LORD with His people. They have allowed them to participate in the holy sacrifices. It is already forbidden for the Israelite to eat the fat and blood (Leviticus 7:22-27), let alone the foreigner. The fat and the blood belong entirely to the LORD. Thus they have broken the covenant of the LORD with their abominations.

The same is true for us. It is impossible to have a common service together with unbelievers, who have no connection with the Lord Jesus, to honor Him and celebrate the Supper (2 Corinthians 6:14-18; 2 Corinthians 7:1). No fellowship is possible between a believer and an unbeliever. After all, unbelievers do not have new life. New life is obtained only through repentance and conversion to God and faith in the Lord Jesus. The heart of unbelievers is not pure. Therefore we must also see to it that only children of God are received at the Lord’s Supper. For the sake of completeness, it must be added that it must also be clear that these children of God reject sin in their doctrine and life and do not want to be associated with it as well.

Furthermore, the Israelites themselves did not observe their task in the holy things of the LORD (Ezekiel 44:8). They had that task done by others, possibly by their slaves. They themselves have no interest in the LORD, but they still want to give the impression that they are religious. Thus, in various ways they have shown their contempt for the LORD and His service. We see such contempt in our day, for example, in groups that hire unbelieving musicians to accompany worship services or appoint or maintain a pastor who denies that God exists.

The LORD insists that this behavior will not be displayed again (Ezekiel 44:9). No stranger, one who has no part in the covenant of the LORD, may enter His sanctuary. Only those whom the LORD has called may do service at the altar. Nowhere is the earthly sanctuary more holy than in the realm of peace when everything breathes God’s holiness.

Amos 7:16

The Sanctuary Not Profaned Again

Although the tour of the temple is finished, the Man continues to accompany Ezekiel. He then takes him through the inner north gate to the front of the house (Ezekiel 44:4). There Ezekiel sees once more, and now for the last time, the glory of the LORD. Again, this leads him to prostrate in worship before the LORD. The LORD has instructions for Ezekiel, telling him to mark well everything He will speak to him by looking closely at it and listening carefully (Ezekiel 44:5). The instructions concern the statutes of His house and all the laws pertaining to them. Ezekiel is also to mark well those who enter the house as well as anyone who is not allowed to enter it.

After this general and also penetrating announcement, the LORD tells Ezekiel what to say to the rebellious people (Ezekiel 44:6). The abominations committed are charged to the whole people. What the abominations consist of is clearly stated (Ezekiel 44:7). They have profaned the house of the LORD in a horrible way by bringing into it people who are completely outside the covenant of the LORD with His people. They have allowed them to participate in the holy sacrifices. It is already forbidden for the Israelite to eat the fat and blood (Leviticus 7:22-27), let alone the foreigner. The fat and the blood belong entirely to the LORD. Thus they have broken the covenant of the LORD with their abominations.

The same is true for us. It is impossible to have a common service together with unbelievers, who have no connection with the Lord Jesus, to honor Him and celebrate the Supper (2 Corinthians 6:14-18; 2 Corinthians 7:1). No fellowship is possible between a believer and an unbeliever. After all, unbelievers do not have new life. New life is obtained only through repentance and conversion to God and faith in the Lord Jesus. The heart of unbelievers is not pure. Therefore we must also see to it that only children of God are received at the Lord’s Supper. For the sake of completeness, it must be added that it must also be clear that these children of God reject sin in their doctrine and life and do not want to be associated with it as well.

Furthermore, the Israelites themselves did not observe their task in the holy things of the LORD (Ezekiel 44:8). They had that task done by others, possibly by their slaves. They themselves have no interest in the LORD, but they still want to give the impression that they are religious. Thus, in various ways they have shown their contempt for the LORD and His service. We see such contempt in our day, for example, in groups that hire unbelieving musicians to accompany worship services or appoint or maintain a pastor who denies that God exists.

The LORD insists that this behavior will not be displayed again (Ezekiel 44:9). No stranger, one who has no part in the covenant of the LORD, may enter His sanctuary. Only those whom the LORD has called may do service at the altar. Nowhere is the earthly sanctuary more holy than in the realm of peace when everything breathes God’s holiness.

Amos 7:17

The Sanctuary Not Profaned Again

Although the tour of the temple is finished, the Man continues to accompany Ezekiel. He then takes him through the inner north gate to the front of the house (Ezekiel 44:4). There Ezekiel sees once more, and now for the last time, the glory of the LORD. Again, this leads him to prostrate in worship before the LORD. The LORD has instructions for Ezekiel, telling him to mark well everything He will speak to him by looking closely at it and listening carefully (Ezekiel 44:5). The instructions concern the statutes of His house and all the laws pertaining to them. Ezekiel is also to mark well those who enter the house as well as anyone who is not allowed to enter it.

After this general and also penetrating announcement, the LORD tells Ezekiel what to say to the rebellious people (Ezekiel 44:6). The abominations committed are charged to the whole people. What the abominations consist of is clearly stated (Ezekiel 44:7). They have profaned the house of the LORD in a horrible way by bringing into it people who are completely outside the covenant of the LORD with His people. They have allowed them to participate in the holy sacrifices. It is already forbidden for the Israelite to eat the fat and blood (Leviticus 7:22-27), let alone the foreigner. The fat and the blood belong entirely to the LORD. Thus they have broken the covenant of the LORD with their abominations.

The same is true for us. It is impossible to have a common service together with unbelievers, who have no connection with the Lord Jesus, to honor Him and celebrate the Supper (2 Corinthians 6:14-18; 2 Corinthians 7:1). No fellowship is possible between a believer and an unbeliever. After all, unbelievers do not have new life. New life is obtained only through repentance and conversion to God and faith in the Lord Jesus. The heart of unbelievers is not pure. Therefore we must also see to it that only children of God are received at the Lord’s Supper. For the sake of completeness, it must be added that it must also be clear that these children of God reject sin in their doctrine and life and do not want to be associated with it as well.

Furthermore, the Israelites themselves did not observe their task in the holy things of the LORD (Ezekiel 44:8). They had that task done by others, possibly by their slaves. They themselves have no interest in the LORD, but they still want to give the impression that they are religious. Thus, in various ways they have shown their contempt for the LORD and His service. We see such contempt in our day, for example, in groups that hire unbelieving musicians to accompany worship services or appoint or maintain a pastor who denies that God exists.

The LORD insists that this behavior will not be displayed again (Ezekiel 44:9). No stranger, one who has no part in the covenant of the LORD, may enter His sanctuary. Only those whom the LORD has called may do service at the altar. Nowhere is the earthly sanctuary more holy than in the realm of peace when everything breathes God’s holiness.