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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 48:32 concludes the detailed description of the eastern side of the visionary city, meticulously specifying its length as four thousand five hundred units and identifying the three gates on this side by the names of Joseph, Benjamin, and Dan. This precise enumeration is an integral part of Ezekiel's grand prophetic vision of a restored Israel, encompassing a divinely ordered city and temple. It offers a profound message of hope, comprehensive inclusion, and the enduring, tangible presence of God among His people, especially pertinent to the exiles in Babylon. The naming of the gates after specific tribes underscores the complete restoration and unity of all Israel within God's future redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 48:32 employs several potent literary devices to convey its profound and comforting message. Precision and Detail are paramount, as evidenced by the exact measurements ("four thousand and five hundred") and the specific naming of each gate. This meticulousness serves to underscore the divine authorship and the absolute certainty of the vision's fulfillment, providing a stark contrast to the chaotic and uncertain reality of the Babylonian exile. Symbolism is pervasive, with the gates themselves symbolizing access, security, identity, and the vital points of community life and divine interaction. The naming of the gates after the tribes of Israel (Joseph, Benjamin, Dan) further symbolizes the full Restoration and Unity of God's people, indicating that every part of Israel, regardless of past divisions, dispersion, or historical prominence, will have a designated place and access in God's future kingdom. The Repetition of the phrase "one gate of" emphasizes the distinct yet unified nature of the tribal representation, highlighting individual identity and specific access within a collective, divinely ordered whole.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 48:32, as an intricate component of the grand vision of the restored city, speaks profoundly to God's unwavering faithfulness and His ultimate, meticulously planned design for His people. It underscores the theological truth that God's promises of restoration are not vague aspirations but are precisely detailed and absolutely certain to be fulfilled. The vision of a city with gates named after the tribes of Israel points to a future where God's presence is tangibly manifested among a unified and re-gathered people. This speaks to the divine desire for intimate communion and accessible fellowship, where all who belong to God's covenant community find their designated and secure place. The city's structure, with its twelve gates, becomes a powerful symbol of divine order, security, and the ultimate consummation of God's kingdom, where His people dwell securely and perpetually in His glorious presence.
REFLECTION AND APPLICATION
Ezekiel 48:32, with its precise details of a divinely ordered city, offers profound and enduring lessons for contemporary believers. It serves as a powerful reminder that God is a God of order, purpose, and meticulous planning, even when our personal circumstances or the state of the world seems utterly chaotic or hopelessly beyond repair, just as they were for the exiles in Babylon. This vision encourages us to cultivate a deep and abiding trust in God's ultimate blueprint for our lives and for all of human history, knowing with certainty that His plans for restoration, unity, and manifest presence will ultimately prevail. It challenges us to consider our own place within the broader community of faith, recognizing that God desires to include all His people, providing unique access and identity within His expansive kingdom. Ultimately, this ancient prophecy fuels our hope in the future, knowing that God is actively working towards a day when His dwelling will be fully and gloriously established among humanity, characterized by perfect order, profound peace, and open, unending access to His very presence.
Questions for Reflection
FAQ
Is the city described in Ezekiel 40-48, including its gates, meant to be a literal earthly city or a symbolic representation?
Answer: The interpretation of Ezekiel's visionary city, including the specific gates mentioned in Ezekiel 48:32, varies significantly among biblical scholars. Some interpret it literally, believing it describes a physical city and temple that will be built during a future millennial kingdom on earth. Proponents of this view often point to the highly precise measurements and detailed architectural descriptions as compelling evidence for a literal, future fulfillment. Others view it as primarily symbolic, representing the spiritual reality of God's presence among His people in the New Covenant era, culminating in the New Jerusalem described in Revelation 21. This perspective emphasizes the profound theological truths conveyed—divine order, comprehensive restoration, and God's intimate dwelling with humanity—rather than a physical structure. A third view suggests a dual fulfillment, encompassing both literal and symbolic aspects, acknowledging the vision's immediate hope and comfort for the exiles while also pointing to a greater, ultimate spiritual reality in God's redemptive plan.
CHRIST-CENTERED FULFILLMENT
Ezekiel's vision of a meticulously ordered city with accessible gates, particularly the naming of gates after the tribes of Israel, finds its ultimate and glorious Christ-centered fulfillment in the person and redemptive work of Jesus Christ and the establishment of His New Covenant kingdom. While Ezekiel's prophecy spoke to a future physical restoration for Israel, the New Testament reveals that true and eternal access to God's presence is no longer achieved through a geographical gate or a physical temple, but through Jesus Himself, who profoundly declared, "I am the door; if anyone enters through Me, he will be saved" (John 10:9). The tribal gates of Ezekiel's vision symbolize the comprehensive inclusion of all God's people, and this is perfectly realized in Christ, who has definitively broken down the dividing wall of hostility between Jew and Gentile, creating one new humanity out of both (Ephesians 2:14-16). The spiritual Israel, the Church, is now built upon the unshakable foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone, forming a holy temple in the Lord where God dwells by His Spirit (Ephesians 2:19-22). The promise of every tribe having a designated place is fulfilled as believers from every nation, tribe, people, and language are united and worship before the Lamb (Revelation 7:9-10). Ultimately, the magnificent vision of the New Jerusalem in Revelation 21 powerfully echoes Ezekiel's city with its twelve gates named after the twelve tribes of Israel, but critically, its gates are always open (Revelation 21:25), signifying unending and unrestricted access to God's glorious presence through the Lamb, who is its very light and temple. Thus, Ezekiel's detailed blueprint points forward to the comprehensive, accessible, and eternal salvation offered uniquely through Christ, fulfilling the deepest longings for God's dwelling among His people.