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Commentary on Ezekiel 48 verses 31–35
We have here a further account of the city that should be built for the metropolis of this glorious land, and to be the receptacle of those who would come from all parts to worship in the sanctuary adjoining. It is nowhere called Jerusalem, nor is the land which we have had such a particular account of the dividing of any where called the land of Canaan; for the old names are forgotten, to intimate that the old things are done away, behold all things have become new. Now, concerning this city, observe here, 1. The measures of its out-lets, and the grounds belonging to it, for its several conveniences; each way its appurtenances extended 4500 measures 18,000 in all, Eze 48:35. But what these measures were is uncertain. It is never said, in all this chapter, whether so many reeds (as our translation determines by inserting that word, Eze 48:8, each reed containing six cubits and span, Eze 40:5, and why should the measurer appear with the measuring reed in his hand of that length if he did not measure with that, except where it is expressly said he measured by cubits?) or whether, as others think, it is so many cubits, because those are mentioned Eze 45:2 and Eze 47:3. Yet that makes me incline rather to think that where cubits are not mentioned must be intended so many lengths of the measuring reed. But those who understand it of so many cubits are not agreed whether it be meant of the common cubit, which was half a yard, or the geometrical cubit, which, for better expedition, is supposed to be mostly used in surveying lands, which, some say, contained six cubits, others about three cubits and a half, so making 1000 cubits the same with 1000 paces, that is, an English mile. But our being left at this uncertainty is an intimation that these things are to be understood spiritually, and that what is principally meant is that there is an exact and just proportion observed by Infinite Wisdom in modelling the gospel church, which though now we cannot discern we shall when we come to heaven. 2. The number of its gates. It had twelve gates in all, three on each side, which was very agreeable when it lay four square; and these twelve gates were inscribed to the twelve tribes. Because the city was to be served out of all the tribes of Israel (Eze 48:19) it was fit that each tribe should have its gate; and, Levi being here taken in, to keep to the number twelve Ephraim and Manasseh are made one in Joseph, Eze 48:32. On the north side were the gates of Reuben, Judah, and Levi (Eze 48:31), on the east the gates of Joseph, Benjamin, and Dan (Eze 48:32), on the south the gates of Simeon, Issachar, and Zebulun (Eze 48:33), and on the west the gates of Gad, Asher, and Naphtali, Eze 48:34. Conformable to this, in St. John's vision, the new Jerusalem (for so the holy city is called there, though not here) has twelve gates, three on a side, and on them are written the names of the twelve tribes of the children of Israel, Rev 21:12, Rev 21:13. Note, Into the church of Christ, both militant and triumphant, there is a free access by faith for all that come of every tribe, from every quarter. Christ has opened the kingdom of heaven for all believers. Whoever will may come and take of the water of life, of the tree of life, freely. 3. The name given to this city: From that day, when it shall be newly-erected according to this model, the name of it shall be, not, as before, Jerusalem - The vision of peace, but which is the original of that, and more than equivalent to it, Jehovah Shammah - The Lord is there, Eze 48:35. This intimated, (1.) That the captives, after their return, should have manifest tokens of God's presence with them and his residence among them, both in his ordinances and his providences. They shall have no occasion to ask, as their fathers did, Is the Lord among us, or is he not? for they shall see and say that he is with them of a truth. And then, though their troubles were many and threatening, they were like the bush which burned but was not consumed, because the Lord was there. But when God departed from their temple, when he said, Migremus hinc - Let us go hence, their house was soon left unto them desolate. Being no longer his, it was not much longer theirs. (2.) That the gospel-church should likewise have the presence of God in it, though not in the Shechinah, as of old, yet in a token of it no less sure, that of his Spirit. Where the gospel is faithfully preached, gospel ordinances are duly administered, and God is worshipped in the name of Jesus Christ only, it may truly be said, The Lord is there; for faithful is he that has said, and he will be as good as his word, Lo, I am with you always even unto the end of the world. The Lord is there in his church, to rule and govern it, to protect and defend it, and graciously to accept and own his sincere worshippers, and to be nigh unto them in all that they call upon him for. This should engage us to keep close to the communion of saints, for the Lord is there; and then whither shall we go to better ourselves? Nay, it is true of every good Christian; he dwells in God, and God in him; whatever soul has in it a living principle of grace, it may be truly said, The Lord is There. (3.) That the glory and happiness of heaven should consist chiefly in this, that the Lord is there. St. John's representation of that blessed state does indeed far exceed this in many respects. That is all gold, and pearls, and precious stones; it is much larger than this, and much brighter, for it needs not the light of the sun. But, in making the presence of God the principal matter of its bliss, they both agree. There the happiness of the glorified saints is made to be that God himself shall be with them (Rev 21:3), that he who sits on the throne shall dwell among them, Rev 7:15. And here it is made to crown the bliss of this holy city that the Lord is there. Let us therefore give all diligence to make sure to ourselves a place in that city, that we may be for ever with the Lord.
But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.
(Verse 30 and following) And you shall measure five thousand four hundred cubits outside the city on the northern side. And the gates of the city shall be named after the tribes of Israel: three gates on the north side. The gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. And on the eastern side, you shall measure five thousand four hundred cubits, and there shall be three gates. The gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. And on the southern side, you shall measure five thousand four hundred cubits, and there shall be three gates. The Gate of Simeon, one; the Gate of Issachar, one; the Gate of Zebulun, one. And on the west side, five hundred and four thousand, and their gates three. The Gate of Gad, one; the Gate of Asher, one; the Gate of Naphtali, one; in all eighteen thousand cubits round about the city. And the name of the city from that day shall be, The LORD is there. Now it is written that it was measured along each side, which is eleven thousand and eighty-five paces, that there were three gates, which Aquila, Symmachus, and Theodotion call διεξόδους (exit passages), and the LXX call διεκβολὰς (projections): we interpret them as the entrances and exits of the city. And first, it must be briefly noted that the same three tribes camped around the tabernacle in such a way that Judah, Issachar, and Zebulun, the sons of Leah, were to the east; and to the south, Reuben, Simeon, and Gad, the two sons of Leah, and the third son of Leah's handmaid, Zilpah. But towards the west Ephraim and Manasseh, and Benjamin namely, the two sons of Rachel; for Joseph, who was from the tribe of Levi, which was appointed for sacrifices, was divided into two tribes, Ephraim and Manasseh. But towards the north, there are Dan, Asher, and Naphtali, of whom the first and third are the sons of Bilhah, Rachel's maidservant, and the second is the son of Zilpah, Leah's maidservant, who are of lowly birth and are positioned towards the north, being descendants of maidservants who were in conflict with each other. According to the book of Numbers and the description of the tabernacle, which was dictated by God to Moses (Num. XXXIV). But our city, which is the city of the great king of which God is the artificer and the founder, of which the psalmist sings: Shall it be said of Sion: This man and that man is born in her? and the Highest himself hath founded her (Ps. LXXXVI, 5), has a different description of the tribes in the holy land, and the measurement of the city and the order of possessions, and the boundaries of each tribe. First, three gates or exits of the city are opposed to the blows of the North Wind, of which the firstborn is Reuben, and Judah the founder of the royal line, and Levi, over whose name nothing is said in the description of the tabernacle and the sacred things, so that as possessors of the firstborn, we may despise the cold of the North. Second, towards the East are Joseph, Benjamin, and Dan: both sons of Rachel, and one of her maidservant Bilhah. But towards the South, Simeon, Issachar, and Zebulun, who are three sons of Leah. Furthermore, towards the West, Gad, Asher, and Naphtali: the first two of whom are sons of Zilpah, Leah's handmaid, and the third son of Bilhah, Rachel's handmaid. Who is wise and understands these things? Understanding, will he know them? For the ways of the Lord are straight, and the just shall walk in them, but transgressors shall stumble upon them (Hosea, 14:10). I think that these twelve gates, or exits, were assigned to each tribe under the names of the Apostles and Patriarchs, according to the quality of their merits and virtues: of which it is written more explicitly in the Apocalypse of John, and many sacraments of the divine Scriptures testify (Apoc. 21). And it is necessary for such a city to hold eighteen thousand revolutions of calamities: under which number, and in the twenty-second Psalm, the natural law is written, and the grace of the Gospel is described: for which the Church, that is, the city of the Savior, is built. The name of this city will by no means be as before Jerusalem, which means vision of peace, but Adonai Sama ((Al. Adonaisan et Adonaisamia)) () which is translated into the Latin language, the Lord is there, who will never depart from it, as He said to the disciples before departing from the previous people: Arise, let us go from here (John XIV, 31). And to the Jews: Let your house be left desolate to you (Matt. 23:38): but let it have eternal possession, and let it be its own possession, promising the same to his disciples: Behold, I am with you always, even unto the end of the world (Matt. 28:20).
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SUMMARY
Ezekiel 48:31 offers a precise detail within the prophet Ezekiel's sweeping vision of a restored Israel, a new temple, and a holy city in the eschatological future. This verse specifically describes the naming convention for three of the city's gates on its northern side, assigning them to the tribes of Reuben, Judah, and Levi. It underscores God's meticulous divine order, the enduring importance of tribal identity, and the promise of inclusion and access for all of God's people within His future dwelling place, emphasizing the structured beauty of God's redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 48:31 primarily employs Symbolism and Repetition. The entire vision of the new temple and city in Ezekiel 40-48 is deeply symbolic, representing God's future restoration, His renewed presence among His people, and the perfect order of His kingdom. The "gates" themselves are symbolic, representing access, security, and the entry points into God's holy dwelling. Naming them after the "tribes of Israel" symbolizes the inclusion and distinct identity of God's entire covenant people within this restored community. The specific mention of Reuben, Judah, and Levi carries further symbolic weight, invoking their historical and theological significance within Israel's narrative. Furthermore, the Repetition of "one gate of..." for each tribe listed ("one gate of Reuben, one gate of Judah, one gate of Levi") emphasizes the individual recognition and distinct place afforded to each tribe, reinforcing the theme of divine order and comprehensive inclusion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 48:31, with its meticulous description of the city gates named after the tribes of Israel, profoundly underscores God's unwavering covenant faithfulness and His commitment to the full restoration of His people. The vision of a perfectly ordered city, accessible through gates bearing the names of all twelve tribes, speaks to a future where God's presence is central, and His people, united and distinct, dwell securely in His presence. This divine blueprint for the eschatological city emphasizes not only God's sovereignty and meticulous planning but also the enduring significance of His chosen people, ensuring their inclusion and access to His holy dwelling. It portrays a community characterized by divine order, spiritual unity, and unfettered access to the Lord, who is "Yahweh Shammah" – "The LORD is There."
REFLECTION AND APPLICATION
Ezekiel 48:31 offers a powerful and comforting vision for believers today, reminding us of God's meticulous care, His unwavering faithfulness, and His ultimate plan for restoration. In a world often marked by chaos, division, and uncertainty, this verse points to a future where divine order reigns supreme, and every part of God's redeemed community has a secure and recognized place. It assures us that God's promises are steadfast, even when circumstances seem bleak, just as they were for the exiles in Babylon. We are reminded that our identity in Christ does not erase our unique heritage or individual calling, but rather integrates us into a larger, divinely ordered body. This vision encourages us to live with hope, knowing that God is actively working out His perfect plan, ensuring that all who are His will have access to His presence in the New Jerusalem, a city of peace, security, and perfect communion with God. It calls us to embrace our unique place within the body of Christ, contributing to the overall beauty and function of God's kingdom, much like each tribe contributed to the identity of the holy city's gates.
Questions for Reflection
FAQ
Is the city described in Ezekiel 40-48, including its gates, meant to be interpreted literally or symbolically?
Answer: The interpretation of Ezekiel's visionary temple and city, including its gates, is a subject of ongoing theological discussion. Many scholars understand the vision to be primarily symbolic, representing the ideal future dwelling of God among His people, characterized by perfect order, holiness, and divine presence, rather than a literal blueprint for a physical structure. Others interpret it as a literal temple and city that will be built during a future millennial reign of Christ. A common mediating view suggests that while the details are highly symbolic of spiritual realities (God's presence, restored worship, unified people), they may also point to a future reality that transcends our current understanding, a "heavenly Jerusalem" that is both literal and spiritual. The emphasis on the names of the tribes on the gates, for example, points to the enduring identity and inclusion of God's people, whether in a physical or spiritual sense, finding its ultimate fulfillment in the New Jerusalem of Revelation.
Why are Reuben, Judah, and Levi specifically named for the northern gates?
Answer: The specific arrangement of the tribes on the gates (Ezekiel 48:31-34) does not follow a simple geographical or birth order. Reuben was Jacob's firstborn, Judah was the royal tribe from which the Messiah would come, and Levi was the priestly tribe. Their placement on the northern side may symbolize a divinely ordained order that transcends typical human logic, perhaps highlighting their foundational roles in Israel's history and covenant. It could signify a theological arrangement emphasizing different aspects of Israel's identity—primogeniture, kingship, and priesthood—all converging at the point of access to God's holy city, underscoring that access is granted through the entirety of God's covenant people. This deliberate, non-sequential listing further emphasizes God's sovereign choice and meticulous design, rather than a human-derived system.
How does this Old Testament vision of gates and tribes connect with the New Testament understanding of God's people?
Answer: This vision finds profound connections in the New Testament, particularly in the description of the New Jerusalem in Revelation 21. Revelation 21:12-14 explicitly states that the New Jerusalem has "twelve gates, and at the gates twelve angels, and on the gates names inscribed, which are the names of the twelve tribes of the sons of Israel," and its foundations bear "the twelve names of the twelve apostles of the Lamb." This continuity highlights God's consistent plan of salvation, uniting Old and New Covenant believers into one people of God. The gates symbolize access to God's presence, now made possible through Christ. The inclusion of both tribal names and apostolic names signifies that the church, comprising believers from all nations, is built upon the foundation of both the Old Testament promises to Israel and the New Testament revelation through Christ and His apostles, forming one unified spiritual house.
CHRIST-CENTERED FULFILLMENT
Ezekiel 48:31, with its vision of gates named after the tribes of Israel, finds its ultimate and glorious fulfillment in Jesus Christ. While the Old Testament vision speaks of a physical city and its entrances, Christ is the quintessential "gate" through whom all God's people gain access to His presence. As Jesus Himself declared in John 10:9, "I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture." He is the sole means of entry into the spiritual reality of God's kingdom and the restored relationship with the Father. The twelve gates, symbolizing the inclusion of all Israel, are ultimately fulfilled in Christ, who gathers together both Jew and Gentile into one new humanity, breaking down the dividing wall of hostility (Ephesians 2:14). The tribes, representing God's covenant people, are now spiritually embodied in the Church, the body of Christ, where believers from every tribe, tongue, people, and nation are united in Him (Revelation 5:9). The meticulously ordered city, with its accessible gates, foreshadows the New Jerusalem, where Christ is the very light and temple, and His redeemed people dwell in perfect communion with God, having entered through Him, the Lamb of God, whose sacrifice opened the way to eternal life and full access to the Father's presence.