Ezekiel 48

Ezekiel 48 HOLY LAND AND HOLY CITY

LAND Ezekiel 48:1-29 Now that the boundaries of the Promised Land have been spelled out, the prophet deals with the division of that land among the tribes. Just as there was to be a new exodus (Ezekiel 20:32-38) and a new covenant (Ezekiel 34:23­30; 37:21-28), there will be a new allotment of land to the various tribes. The whole territory west of Jordan is to be divided into twelve parallel portions running from east to west. No mention is made of the width of these tribal areas. Seven Northern Tribes (Ezekiel 48:1-7): Now these are the names of the tribes: From the north end, beside the way of Hethion to the entrance of Hamath, Hazarenan at the border of Damascus, northward beside Hamath, (and they shall have their sides east and west,) Dan, one portion. (Ezekiel 48:2) By the border of Dan, from the east side unto the west side, Asher, one portion. (Ezekiel 48:3) By the border of Asher, from the east side even unto the west side, Naphtali, one portion. (Ezekiel 48:4) By the border of Naphtali, from the east side unto the west side, Manasseh, one portion. (Ezekiel 48:5) By the border of Manasseh, from the east side unto the west side, Ephraim, one portion. (Ezekiel 48:6) By the border of Ephraim, from the east side even unto the west side, Reuben, one portion. (Ezekiel 48:7) By the border of Reuben, from the east side unto the west side, Judah, one portion. Ezekiel’s ideal allotment differs from that implement by Moses and Joshua. First, the three Transjordanian tribes (Reuben, Gad and half of Manasseh) are now to be located west of the Jordan. Second, the order of the allotments does not follow any historical precedent. Seven tribes are assigned territories north of the holy portion of the land, i.e., the temple area and domains of the priests, Levites and prince. From north to south, these seven tribes are (1) Dan, (2) Asher, (3) Naphtali, (4) Manasseh, (5) Ephraim. (6) Reuben, and (7) Judah.

The three tribes farthest away from the sanctuary are those descended from Jacob’ s concubines. Judah, because of the messianic blessing of Gen 49:8-12, was given the honor of inheritance nearer to the sanctuary. Judah has been transposed north of Benjamin. This signals that the age-old conflict between the tribes in the north and those in the south is over. These tribal relocations again suggest that Ezekiel’s intent is symbolic and not programmatic.

The Oblation (Ezekiel 48:8-22)

Priests’ portion (Ezekiel 48:8-12) Larger oblation (Ezekiel 48:8): By the border of Judah, from the east side unto the west side, shall be the oblation which you shall offer, twenty-five thousand reeds in breadth, and in length as one of the portions, from the east side unto the west side: and the sanctuary shall be in the midst of it. Just south of the tribal area of Judah was a tract 25,000 cubits square. Like the tribal areas, this tract occupied the entire length of the land from east to west. This area was known as the offering or oblation. Smaller oblation (Ezekiel 48:9-12): The oblation that you shall offer unto the LORD shall be twenty-five thousand reeds in length, and ten thousand in breadth. (Ezekiel 48:10) For these, even for the priests, shall be the holy oblation; toward the north twenty-five thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south twenty-five thousand in length: and the sanctuary of the LORD shall be in the midst thereof. (11) It shall be for the priests that are sanctified of the sons of Zadok, that have kept my charge, that went not astray when the children of Israel went astray. (12) It shall be unto them an oblation from the oblation of the land, a thing most holy, by the border of the Levites. Within the oblation was a smaller oblation or offering. This area measured 25,000 cubits east and west and 10,000 cubits from north to south. The sanctuary was situated in the midst of this inner oblation (Ezekiel 48:9-10). The smaller oblation was to be the possession of the faithful priests of the line of Zadok (Ezekiel 48:11). The larger oblation area was holy; but the smaller oblation within it was most holy (Ezekiel 48:12). Levites’ portion (Ezekiel 48:13-14): Answerable unto the border of the priests, the Levites shall have twenty-five thousand in length, and ten thousand in breadth: all the length shall be twenty-five thousand, and the breadth ten thousand. (14) They shall sell none of it, nor exchange it, nor shall the first-fruits of the land be alienated; for it is holy unto the LORD. The Levites are no longer scattered throughout the land in forty-eight cities (Joshua 21). They live in the region immediately surrounding the temple. A section of the larger oblation was set aside for the Levites. It was comparable in size to the area set aside for the priests, 25,000 by 10,000 cubits (Ezekiel 48:13). Scholars are not agreed as to whether this Levite area was north or south of the priestly area.

The areas inhabited by the priests and Levites were holy. For this reason they could not be sold or exchanged by them. This area was called the first-fruits (lit., first; re’ sit)815 as well as the oblation. Jerusalem’s portion (Ezekiel 48:15-20): The five thousand that are left in the breadth, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in the midst thereof. (Ezekiel 48:16) These shall be the measures thereof: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. (Ezekiel 48:17) The city shall have suburbs: toward the north two hundred andfifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty. (Ezekiel 48:18) The residue in the length, answerable unto the holy oblation, shall be ten thousand east-ward, and ten thousand westward; and it shall be answerable unto the holy oblation; and the increase thereof shall be for food unto them that labor in the city. (Ezekiel 48:19) They that labor in the city, out of all the tribes of Israel, shall till it. (Ezekiel 48:20) All the oblation shall be twenty-five thousand: you shall offer the holy oblation four-square, with the possession of the city. The city of Jerusalem was assigned the territory south of the priestly area within the oblation. This area measured 5,000 cubits north to south and, like the other sections of the oblation, 25,000 cubits east to west. This area contained the city proper, (a square of 4,500 cubits), for common use about the city (250 cubits on all sides), and two tracts of arable land on either side of the city (10,000 by 5,000 cubits each; Ezekiel 48:15-17). These latter areas were to be cultivated by the inhabitants of the city. Regardless of tribal affiliation, every citizen of the city was expected to work that ground for the good of all (Ezekiel 48:19).

The entire oblation area with all of its subdivisions formed a square of 25,000 cubits (v 20). This is equivalent to about fifty square miles, if the conventional cubit is intended, sixty-nine square miles, if the longer cubit is intended. Prince’s portion (Ezekiel 48:21-22): The residue shall be for the prince, on the one side and on the other of the holy oblation and of the possession of the city; in front of the twenty-five thousand of the oblation toward the east border, and westward in front of the twenty-five thousand toward the west border, answerable unto the portions, it shall be for the prince: and the holy oblation and the sanctuary of the house shall be in the midst thereof. (Ezekiel 48:22) Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince’ s, between the border of Judah and the border of Benjamin, it shall be for the prince. On the east and west sides of the oblation was a large territory belonging to the prince. To state the matter differently, the territories of the priests, the Levites, the sanctuary and the city were situated between the two halves of the domain of the prince (vv 21-22). Five Southern Tribes (Ezekiel 48:23-29): As for the rest of the tribes: from the east side unto the west side, Benjamin, one portion. (Ezekiel 48:24) By the border of Benjamin, from the east side unto the west side, Simeon, one portion. (Ezekiel 48:25) By the border of Simeon, from the east side unto the west side, Issachar, one portion. (Ezekiel 48:26) By the border of Issachar, from the east side to the west side, Zebulun, one portion. (Ezekiel 48:27) By the border of Zebulun, from the east side unto the west side, Gad, one portion. (Ezekiel 48:28) By the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of Meribath-kadesh, to the brook of Egypt, unto the great sea. (Ezekiel 48:29) This is the land that you shall divide by lot unto the tribes of Israel for inheritance, and these are their several portions (oracle of the Lord GOD). To the south of the oblation were the territories of (1) Benjamin, (2) Simeon, (3) Issachar, (4) Zebulun, and (5) Gad. Benjamin received the favored position near the oblation because that tribe had descended from Jacob’ s youngest son by Rachel, the beloved wife.

Two of the tribes that formerly had been in the north (Zebulun and Issachar) come south to join Benjamin and Simeon. This is another hint that the new Israel will be a united people. Gad, formerly a Transjordanian tribe, is now occupying the territory to the extreme south. New Jerusalem Ezekiel 48:30-35are the egresses of the city: On the north side four thousand and five hundred reeds by measure; (Ezekiel 48:31) and the gates of the city shall be after the names of the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. (Ezekiel 48:32) At the east side four thousand and five hundred reeds, and three gates: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. (Ezekiel 48:33) At the south side four thousand and five hundred reeds by measure, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one. (Ezekiel 48:34) At the west side four thousand and five hundred reeds, with their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one. (Ezekiel 48:35) It shall be eighteen thousand reeds round about: and the name of the city from that day shall be, Yahweh-shammah. The new Jerusalem as envisioned by Ezekiel had twelve gates, three on each side. These gates were named after the twelve tribes. The gates on the north and south are named after the sons of Leah:Northern GatesSouthern GatesReuben Gate Judah Gate Levi GateSimeon Gate Issachar Gate Zebulun Gate The two sons of Rachel are honored by having the eastern gates of the city named after them. The third gate was named for the son of Rachel’s handmaid Bilhah. The gates on the west were named for the sons of handmaids, Zilpah and Bilhah, These were:

Eastern GatesWestern GatesJoseph Gate Benjamin Gate Dan GateGad Gate Asher Gate Naphtali Gate It should be noted in the enumeration of gates that Ephraim and Manasseh have been united under the designation Joseph. The Jerusalem of the future receives a new name. She is called Yahweh shammah, i.e., Yahweh is there. God shall never again depart from that holy city (Ezekiel 48:35).

The description of Ezekiel’ s new Jerusalem, points forward to that new Jerusalem described by John in Revelation 21. John’s city had twelve gates, named after the twelve tribes of Israel. It also had twelve foundations that bore the names of the twelve apostles (Revelation 21:12-14). Like his prophetic predecessor, John foresaw the day when God would dwell with his people finally and forever (Revelation 21:3). Ezekiel Chapter Forty-Eight Verse 1 The apportionment of the Land of Canaan among the Twelve Tribes, following the setting apart of the land for Jerusalem is detailed here. The Twelve Tribes are named, with their allotments; but they are not named in the usual order. A land allotment is made for the king; the Twelve Tribes are honored by having the twelve gates of Jerusalem named for them, one gate for each tribe. It is easy to see that very little of this section of Ezekiel can be seen as having very much importance to Christians. The kingdom of God reaches into all nations and kingdoms of the world; and that little acreage called Palestine is a tiny place indeed compared to the world-wide Empire of the Christ. It is true that countless millions do not serve or worship Christ; but countless millions do so in all of the most favored and blessed of earth’s nations, a fact that stands in evidence as Cause and Results upon the face of the whole earth. “The kingdoms of this world have become the Kingdom of our God and of his Christ; and he shall reign forever and ever” (Revelation 11:15). This eternal reign of Christ is not something for some faroff tomorrow. It is going on now. Christ has been reigning ever since Almighty God committed into his hands “All authority in heaven and upon earth”; and it will continue until the last enemy, death itself, has been destroyed (1 Corinthians 15:25). Oh, but some do not allow Christ to reign over them. True indeed, but that makes no difference whatever. Jesus Christ is over all; and the people who refuse him have chosen for themselves eternal death. Before leaving this section, we shall observe what some scholars have said about it: “The water flowing out of the Temple teaches that all blessings material and spiritual emanate from the presence of the Lord and of his people."[5] Did not Paul himself say the same thing? “All spiritual blessings in the heavenly places are in Christ” (Ephesians 1:3). When the Jews who returned from Babylon finally got around to restoring the Temple, “Cyrus’ decree authorizing the building of the Temple specified a height of 60 cubits, which was twice the height of Solomon’s Temple."[6] Since God controlled the actions of Cyrus, this indicates that, at first, God did really intend that the magnificent Temple such as Ezekiel saw in his vision should have actually been built. That it was not can be attributed only to the sins and hardening of the Chosen People. “We cannot interpret these chapters as an allegory, because of the large number of directions and measurements."[7]We have discovered ten different diagrams of Ezekiel’s Temple, and no two of them are exactly alike. We have decided to spare the reader any effort of our own to submit another diagram! What possible difference could minor distinctions make in a Temple that was never built? Yet it must be admitted that, “Nothing that Ezekiel could have written would have stirred up as much interest and excitement as this description of the New Temple to be constructed in Jerusalem would have stirred up among the exiles."[8]“To make these nine chapters a deliberately symbolical description of the worship of the Christian Church is out of the question, because Ezekiel expected this vision to be carried out to the letter; furthermore he envisioned it as taking place (in part miraculously) upon the coming of Messiah."[9]Nevertheless, Canon Cook affirmed that, “The vision must be viewed as symbolical, the symbols employed being the Mosaic ordinances."[10] We believe Cook is correct, because the Temple itself was never intended as anything else except a symbol, as were the priests and their ordinances and the whole order of the Mosaic tabernacle. See our Commentary on Exodus for full elaboration of this. The Temple, from the first, symbolized God’s dwelling in the midst of his people; the priests were symbols of Christians; their sacrifices typefled the great atoning sacrifice of the blood of Christ and also, in a lesser sense, their ministrations typified the spiritual services which Christians offer up to God (1 Peter 2:5). We do not believe for a moment that Ezekiel fully understood the symbolical nature of the vision which he saw, no doubt thinking of it as the ultimate reality itself. “The picture of the river flowing from under the threshold of the Temple is a clear instance of symbolism, expressive of the blessings that flow from God’s presence in his sanctuary (his Church)."[11]“These closing chapters present vast difficulties. The Rabbis of the Talmud remarked that only Elijah, who will herald the ultimate redemption, will elucidate the discrepancies with the Pentateuchal laws and the terms which are found only here."[12] Many scholars have cited places in the text which they have designated as “hopelessly corrupt.” Cooke noted that, “Much of the detail in Ezekiel 40-42 is difficult and obscure."[13]God at this time was drafting a new constitution, a New Covenant, for a New Israel of God, the first step being a return of Israel from Babylon and the reestablishing of them in Canaan; and this New Temple to come at the close of the Exile would never be able to meet the demands of that New Israel of God; and in this description of it, “There is a reaching out to something broader, larger, and more spiritual, even to that Israel of Messianic times, the Church of God in the Christian ages."[14]Eichrodt marveled that nothing was said here about the foreign nations;[15] but the application of the great symbols of this passage to the New Israel in the times of Messiah makes any mention of “foreign nations” absolutely unnecessary. In the New order, there will be no such thing as Jews and foreign nations. All will be upon exactly the same level. Jews will have no special privileges in the New Israel. We believe that all the foreign nations (Gentiles) are symbolized by the Ten Tribes of lost Israel. The Millennial view that the distant future will see the actual building of some literal Temple in Jerusalem and the bringing together of the alleged Tribes of Israel together to offer sacrifices in it appears to be the ultimate impossibility. The Tribes of Israel have long been lost as regards their identity, there not being a Jew on earth today who can possibly know what tribe he came from. Furthermore, regarding animal sacrifices, what earthly good could come of such things? Could they be a substitute for the `Blood of Jesus Christ’? “A Temple with such sacrifices now would be a denial of the all-sufficiency of the sacrifice of Christ. Under Moses, he who sacrificed animals confessed Christ; whosoever would do so now would most solemnly deny him."[16]Alexander referred to Ezekiel’s Temple as “the Millennial Temple”;[17] but it is our conviction that the Church of Jesus Christ is the only Millennial Temple known to God. The Church is the Temple which was indeed built, by the Son of God Himself; it is the Temple in which the Spirit of God and his indwelling presence may be found forever. This literal thing that Ezekiel saw, what good could it possibly serve? Could one Temple in Jerusalem serve the millions of the servants of God? What earthly benefit could be won by animal sacrifices? Would the Jews still cheat the worshippers by overcharging for the sacrifices and then cheating on the Temple exchange like they did when they ran it of old? We are mystified indeed by the loyalty some seem to have in regard to theories of a literal Millennium. Howie noted that the omission of the west gate in chapter 40 was due to the fact that, “It should be understood that there was no west gate; the Temple faced toward the East, and there was no rear entrance."[18] We have already noted that it is very unlikely that Ezekiel had any adequate conception whatever of the true spiritual import of certain elements in his vision. As Skinner said, “Although Ezekiel himself does not distinguish between symbol and reality, it is nevertheless possible for us to see, in the essential ideas of this vision, a prophecy of that eternal union between God and man which is brought to pass by the work of Christ."[19]The literalists who think they can find the promise of fleshly Jews being glorified in a return to Canaan and the rebuilding of their Temple can find no support whatever for such views in the New Testament. As Keil said, “It is impossible to understand the Holy City of Revelation 11 as the literal Jerusalem, nor the woman clothed with the sun in Revelation 12 as the Jewish race converted to Christ. The Jerusalem of those passages is spiritually the same as Sodom and Egypt."[20]Nevertheless, it must be remembered that a great deal of the imagery used by the Apostle John in the Book of Revelation strongly resembles the terminology here. The Twelve Gates of the eternal City coming down out of heaven from God (Revelation 21:12), having the names of the Twelve Tribes engraved upon them, is an example of this. “This whole section of Ezekiel forms an ideal picture which was never actually to be realized, but which strikingly embodies the conception of the abiding presence of God with his people, and of their perfect fellowship with him."[21]“The last two chapters of Revelation refer to this section of Ezekiel, as the previous chapter refers to that of Gog and Magog. and therefore these chapters of Ezekiel are to be the more regarded."[22]

Ezekiel 48:1-7

Ezekiel 48:1-7. I have grouped these verses into one paragraph because no special explanation for them separately would serve any necessary purpose. The comment that seems most appropriate is that by assigning the land specifically to the separate tribes, the Lord gives us a lesson on the subject of individual rights amidst a community of people all of whom had rights that should be respected.

Ezekiel 48:8

Ezekiel 48:8. This offering is called an “ oblation” in Ezekiel 45:1 which was to consist of certain portions of the land; a sanctuary is a holy place.

Ezekiel 48:9

Ezekiel 48:9. This verse merely states the specific size of the offering.

Ezekiel 48:10

Ezekiel 48:10. This special ablation was for the specific uSe of the priests. They were from the tribe of Levi and did not have any general possession of land as others.

Ezekiel 48:11

Ezekiel 48:11. Not all of the tribe of Levi were permitted to act in the priesthood, only the descendants of Zadok (Ezekiel 40:46), The reason for this special favor to them is given; they had remained faithful to the Lord previous to the captivity.

Ezekiel 48:12

Ezekiel 48:12. This priestly group was to have this assignment (or offering) of the land, and it was to be near the border of the Other Levites.

Ezekiel 48:13

Ezekiel 48:13. The Levites as a tribe were to have this assignment, even though most of them would not be eligible for the priesthood.

Ezekiel 48:14

Ezekiel 48:14. This land must not be disposed of either by sale or trade, and neither should the products be alienated which means transported into another vicinity.

Ezekiel 48:15

Ezekiel 48:15. Profane is not a word with any special moral meaning, but is the opposite of sacred or is temporal; the space was for the people in general.

Ezekiel 48:16

Ezekiel 48:16. This area was 4500 cubits or about a mile square.

Ezekiel 48:17

Ezekiel 48:17, These suburbs consisted of open border that was about 400 feet wide, and it extended all round the other district described in the preceding verse.

Ezekiel 48:18

Ezekiel 48:18. The strip of land described in this verse was to be cultivated, and the food raised was for the support of those living in the space described above.

Ezekiel 48:19

Ezekiel 48:19. Out of all the tribes means that the entire nation was to contribute to the support of those who rendered service for the common good-

Ezekiel 48:20

Ezekiel 48:20. The entire reservation described In the foregoing verses was several miles square if measured by modern standards or terms.

Ezekiel 48:21

Ezekiel 48:21. Near this reserved territory was a strip that was for the use of the prince, which means some person in a position of leadership or other outstanding relationship to the rest of the nation. This area was to be regarded as an oblation or offering for the sacred service of God.

Ezekiel 48:22

Ezekiel 48:22. This part that was assigned to the prince is described as having come out of the sacred possession of the Ijevites. That was proper since it was to serve a specific use in the service rendered to the Lord.

Ezekiel 48:23

Ezekiel 48:23. Special consideration is given to Benjamin in that this particular group of assignments begins with the mention of that tribe. There might have been some remembrance of the fact that Benjamin was one of the tribes of the kingdom of Judah, and hence a part of the people who went into Babylonian captivity.

Ezekiel 48:24-28

Verses 24-28. For comments on this manner of grouping verses see those at Ezekiel 48:1-7.

Ezekiel 48:29

Ezekiel 48:29. Divide by lot. in ancient times the lot was used to decide certain questions, and when resorted to by uninspired men it amounted to a “ game of chance” only. Sometimes, however, the Lord authorized its use, and when that was done (as in tire case here) He would see that the proper decision was reached (Proverbs 16:33).

Ezekiel 48:30

Ezekiel 48:30. Goings is from TOTSAAH which Strong defines, “ Exit, i.e., (geographical boundary.)” The verse means to designate the outer extent of the territory to be named.

Ezekiel 48:31

Ezekiel 48:31. The second chapter of Numbers gives the order of encampment for the children of Israel when they paused In their journey through the wilderness. There is a similarity between that arrangement and that described in this verse in that three tribes were to be grouped together in the four units.

Ezekiel 48:32

Ezekiel 48:32, It was not always the same three tribes as are named in Numbers, but the “goings out” in our case were the same in each of the sides. The tribe of Joseph is named in this place but Ephraim and Manasseh will not be given here. That is because they were the sons of Joseph and each was at the head of a whole tribe. Hence if Joseph is counted there would not be any point in mentioning his Bons in this report.

Ezekiel 48:33

Ezekiel 48:33. Measures is given an indefinite meaning in the lexicon. It would denote that whatever rule or standard was used on any given occasion, the thing being “ checked for dimensions” would count up to the number given.

Ezekiel 48:34

Ezekiel 48:34. This verse brings the measurements round to the place of beginning. There being three gates on each of the four sides of the city reminds us of the description which John gives of the Eternal City in Revelation 21:13.

Ezekiel 48:35

Ezekiel 48:35, Round about means the circumference which was 18,000 measures. The Lord is there. What an appropriate and important phrase by which to close up a great book! The greatest thing that could be said ot any institution or place is that the presence Of (he Lord will bless it which would assure it of everything needed for joy and prosperity. If the Lord is not in the place nothing else wi!l count for good. All through the ages God has provided something by which this presence could be realized and enjoyed by those who loved Him, In the Patriarchal Dispensation it was at the family altar; in the Mosaic era the Lord was present in the temple and tabernacle and it is promised in the present verse that the same Presence would be there to bless the people after returning from the captivity.