Who was Zadok in the Bible?

Son of Ahitub, of the house of Eleazar. He was priest in the reign of David, and though Abiathar was called high priest, at times Zadok is named before him. Abiathar was set aside by Solomon, and Zadok became high priest. 2 Sam. 8:17; 2 Sam. 15:24-36; 2 Sam. 17:15; 2 Sam. 18:19-27; 2 Sam. 19:11; 2 Sam. 20:25; 1 Kings 1:8-45; 1 Kings 2:35; 1 Kings 4:2, 4; 1 Chr. 6:8, 53, etc.; Ezek. 40:46; Ezek. 43:19; Ezek. 44:15; Ezek. 48:11.

All of these will take place literally. Literal Israel will be brought into its literal land, a literal temple will be built and literal sacrifices offered to God. These sacrifices which the sons of Zadok will present are commemorative. Whilst in the past, Levitical sacrifices pointed forward to the sacrifice of Christ on the cross, the sacrifices brought in the millennium will commemorate the same work of Christ.

Who was Zadok?

There are eight or nine men called Zadok in the Old Testament. But, as we will see, there can be little doubt that the Zadok referred to by Ezekiel is the priest who lived at the time of David. He was a descendant of Aaron, Eleazar and Phinehas (1 Chr. 6:50–53). His name is derived from the verb ‘to justify’ and his father was called Ahitub, which means ‘brother of goodness’.

Possibly, the Zadok mentioned in 1 Chronicles 12 is the same person (but we cannot be sure). If so, he would have shown devotion to David early in life. He is described as ‘a young man’ who was among those who came to David to Ziklag (vs. 1, 28).

Then we certainly encounter ‘our’ Zadok on the (second) occasion when David arranged for the ark of the covenant to be brought to Jerusalem. This time, he made sure that the ark was carried, as prescribed, by the Levites: ‘for them hath the Lord chosen to carry the ark of God, and to minister unto him for ever’ (1 Chr. 15:2). David called Zadok and Abiathar, the priests, and commanded them and the chosen Levites to sanctify themselves and to bring up the ark to the prepared place (vs. 11–12).

Then the priests of Zadok's seed are to minister at the altar. 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 1:8, 26, 32-45). Zadok thus 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. Zadok descended from Eleazar (1 Chron. 6:50-53), Aaron's third son, who succeeded to the high priesthood upon his father's death. We have already seen that this is a lesson of resurrection (see notes, Num. 21). Eleazar being a type of the resurrection priesthood of Christ, his association was with the new generation who were to enter the land, suggesting Israel as new born, to whom under new covenant relation will be given possession of the land and the fulfilment of the promise. Fittingly, then, the seed of Zadok fill the priestly place in the glorious Millennial day.

Verse 28 of Chronicles 12 describes Zadok as "a young man mighty of valour". Young men usually have heroes of one kind or another. David was Zadok's hero and he was prepared to devote his young life to make David undisputed king of Israel. As he is mentioned immediately after the reference to the children of Levi, it is likely that he is the Zadok who became priest to David. See 1 Chr. 29:22; 1 Chr. 15:11; 1 Chr. 16:39; 1 Chr. 18:16; 1 Chr. 24:3, 6, 31; 1 Chr. 27:17. His youthful valour was useful to David in his fight to gain the throne of Israel. His mature priestly services were invaluable to David in later years. Zadok remained faithful to David when Adonijah, David's disloyal son, rebelled against his father (1 Kings 1:18). Zadok was honoured to anoint Solomon, God's choice, and David's choice, king over Israel when David abdicated (1 Kings 1:39). In 1 Samuel 2:34-35 God pronounced His judgment on the sons of Eli, the high priest, and promised to raise up to Himself a faithful priest who would walk before His anointed continually. This promise was fulfilled in Zadok. Zadok was a descendant of a great warrior priest named Phinehas (Num. 25:6 18). God gave to Phinehas a covenant of everlasting priesthood because of his faithfulness to God. It was fulfilled in Zadok and his seed. The seed of Zadok will have the charge of the priesthood in the millennial temple (Ezek. 40:46; Ezek. 43:19; Ezek. 44:15; Ezek. 48:11). It won't be David who will be on the throne of Israel then, but great David's greater Son. Phinehas and Zadok proved the statement that those who honour God will be honoured by Him (1 Sam. 2:30). Fighting seems to be a strange occupation for a priest. Listen to Psalm 149:6 "Let the high praises of God be in their mouth, and a two edged sword in their hand". Does this mean that if we never engage in conflict for Christ's glory we will never know what real praise means? There is plenty of room for valiant youths in the Christian conflict. Their faithful obedience to the Captain of their salvation will lead to promotion in the Captain's interest. Young men, keep close to spiritual men and follow their example. Joshua kept close to Moses. Elisha kept near to Elijah. Timothy had Paul as a spiritual father and served with him. Zadok served David in war and peace. "Remember your leaders" (Heb. 13:7).

It seems that, at this time, both were regarded as ‘high priests’ (hence the expression ‘the priests’ (see also 2 Sam. 8:17), probably due to the fact that the tabernacle was still in Gibeon (where Zadok remained in 1 Chronicles 16:39) whereas the ark of the covenant had been brought to Jerusalem (and possibly Abiathar remained there). Later, in the days of Solomon, these things were rectified and Zadok became ‘the priest’, i.e. the sole high priest (1 Ki. 2:35).

But Zadok was not only characterised by outward privilege such as noble ancestors, a good name, and high profile service, but also — and more importantly — by faithfulness to the Lord and decision of heart. This attitude was evidenced beautifully more than once in his life, but first and foremost on the occasion of David’s flight from Absalom his son (2 Sam. 15).

Towards the end of David’s life, Zadok’s faithfulness was, once more, ‘tried with fire’ (1 Pet. 1:7), like gold. David was aged, very weak and looked after by Abishag (1 Ki. 1:1–4). At this time, Adonijah (son of David and brother of Absalom) ‘exalted himself’, saying, ‘I will be king’ (v. 5) although David had sworn that Solomon was to be his successor (vs. 13, 30). At this point we see a remarkable difference between the two priests, Zadok and Abiathar. So far, both had repeatedly been mentioned together and as being on David’s side: at the time of Absalom’s rebellion (2 Sam. 8:17; 15:24, 29, 35; 19:11) as well as at the time of Sheba’s rebellion (2 Sam. 20:25). But now the time has come for the wheat to be separated from the chaff: Adonijah ‘conferred with Joab … and with Abiathar …: and they following Adonijah helped him’ (1 Kings 1:7). Most likely, they were driven by ambition and relied on the prospect of positions and favours if they helped Adonijah to power (whereas Solomon, if he were to become king, would not owe them anything). How refreshing to read in the next verse: ‘But Zadok the priest, … and the mighty men whom David had, were not with Adonijah’. Again, Zadok is on the right side — this time in contrast to his colleague-priest Abiathar. Zadok was not swayed by the ‘very comely man’ Adonijah but marked by faith allegiance to David.

King David, though weak and at death’s door, rises to the occasion. He knows who he can trust: ‘Call me Zadok the priest …’ (v. 32). He gives command that Solomon should be king and that Zadok should have the honour of anointing him. Zadok is rewarded already during his lifetime. Solomon becomes king: ‘And Zadok the priest the king put in the stead of Abiathar’[1] (1 Ki. 2:35).

The sons of Zadok will be chosen in that day for approach to Jehovah in ministry (Ezek. 40:46; Ezek. 43:19; Ezek. 44:15; Ezek. 48:11). This was the branch of Aaron's line that came forward in the day of David (1 Chron. 12:28). For hundreds of years the wrong line had usurped the high-priesthood. Eli belonged to the younger branch of Aaron's family which unlawfully possessed themselves of the high-priesthood in spite of Jehovah's solemn promise to Phinehas (Num. 25:12-13). But there was a restoration in the person of Zadok in David and Solomon's time, for Jehovah is faithful in spite of man's failure and enmity. And in the latter day of which Ezekiel speaks, we find the sons of Zadok will reappear in the priestly line, and Jehovah's original "covenant of peace" with Phinehas will be maintained (Ezek 40:44-46).

(5) The sentence upon Eli and his house is now pronounced. Of "the man of God" who now comes forward to utter it we know nothing more, — not even his name. The sentence is a decree of degradation for degradation, with the cutting off of Hophni and Phinehas, the chief offenders. God would raise up for Himself a faithful priest to walk before His anointed, — a second intimation of the coming kingdom. Joshua had stood before Eleazar (Num. 27:21); and, for the time, the high priest had had the foremost place in Israel. This is to be changed, and even the "faithful priest" is to walk before the king. Priesthood has failed to maintain the link between God and His people. Now the king is to be the link, although he, too, will fail and pass: only the "threefold cord" of prophet, priest, and king, as found in Christ, will not be broken; and power put into His hand cannot fail or be forfeited any more. Toward this all these types point, though Christ is not directly spoken of here. The "faithful priest" was raised up in Zadok, as the representative of the line of Phinehas and Eleazar: Eli was a descendant of Ithamar, Aaron's fourth son, and not of Eleazar, who thus for a time had lost the high-priesthood promised to Phinehas forever (Num. 25:13.) Phinehas has thus the promise fulfilled to him, as it were, in resurrection and abidingly: in the kingdom yet to come, the sons of Zadok will again keep charge of the sanctuary. (Ezek. 44:15.)

Zadok, who with Abiathar bore the ark before David, and like Abiathar was faithful to David in the insurrection of Absalom, remained with David and with Solomon, and was established in the priesthood. Abiathar should have known that, if it was wrong to follow Absalom, it was also wrong to follow his brother Adonijah. It is not enough for us to be faithful in one crisis: we ought to be faithful in every crisis, yea, at all times and in all things.

In this chapter we find the divisions of the priests. First, there is that which cannot be wanting in Chronicles: the flesh has been completely put aside and judged in the person of Nadab and Abihu. Then come Eleazar and Ithamar. On account of the unfaithfulness of Eli and his sons, Ithamar loses his preeminence under the reign of David and Solomon, and then under Christ's millennial reign, although the priesthood is not taken away from him (v. 3). Eleazar, through Zadok who is descended from him, occupies the first place on account of Phinehas' zeal. He becomes the founder of the faithful priesthood which will walk forever before the true Solomon in His kingdom (1 Sam. 2:25; Ezek. 48:11). David here distributes the priests into classes according to their chiefs: Zadok descending from Eleazar, and Ahimelech, from Ithamar. Abiathar, descending from Ithamar, was, as we know, driven from the priesthood by Solomon (1 Kings 2:26): but this fact is not mentioned in Chronicles, where we find the priesthood as well as the kingship established according to the counsels of God.