Ezekiel
48
The closing chapter of the prophet’s
temple-vision treats more particularly
of the distribution of the land among the
several tribes (vs. 1-29), and
concludes with a statement concerning the gates,
dimensions, and name of
the city (vs. 30-35
vs. 1-7 - The
portions north of the terumah. These should be seven,
lie
in parallel strips from the
allocated to the tribes of Dan, Asher, Naphtali,
Manasseh, Ephraim,
Reuben, and.
under Joshua (14-19.) are apparent:
on the east of
of the
begins in the north with Dan.
from a point a little above
Dan,
proceeds from the entering in or the south border of Hamath,
some
fifty or sixty miles north of
west of
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This Section deals with the Boundaries of
the Land and the Location of
the Tribes.
According to Halley’s Bible Handbook the
land was not quite as large as
the domain of David. Roughly, it was the south half of the eastern
shore
of the
about 100 miles East and West. The tribes were not in their original
arrangement, but as here indicated:
Dan
Asher
Naphtali
Manasseh
Ephraim
Reuben
The
Prince Prince
City
Benjamin
Simeon
Issachar
Zebulon
Gad
The city is 7 ˝ miles square, patterned in
part, of the New Jerusalem in
Revelation 21 – The Home of God - v. 35 – “the
name of the city from
that day shall be, THE
LORD IS THERE!”
vs. 8-22 - The terumah, or priests’ portion
(vs. 8-12), with the
portions for the Levites (vs. 13, 14), for the city (vs. 15-20),
and for
the
prince (vs. 21, 22).
v. 8 - The terumah, already referred to
(Ezekiel 45:1-5), is here more minutely
described:
specified portions.
reeds, this being undoubtedly the word to be supplied.
east to the west side of the land.
necessarily in the exact geographical center of the whole terumah in the
larger sense, but generally in a central position.
vs. 30-35 - The closing
paragraph is devoted to a statement of the
gates, dimensions,
and name of the city.
vs. 31-34 – “The gates
of the city” - These should be twelve in
number,
three on each side, and named after the twelve tribes (comp.Revelation
21:12). The gates leading
northward should be those of
and
Levi, all children of Leah (Genesis 29:32, 35), as Keil
observes,
“the firstborn in age, the
firstborn by virtue of the patriarchal blessing, and
the
one chosen by Jehovah for His own service in the place of the
firstborn.” The same three occupy the first three places and in the
same
order in the blessing of Moses (Deuteronomy 33:6-8). Towards the
east should lead the gates of Joseph, Benjamin, and Dan, the first and
second sons of Rachel, and the third a son of Rachel’s handmaid
(Genesis 30:6, 24; 35:18). In the blessing of Moses
Benjamin precedes
Joseph (Deuteronomy 33:12, 13). The south gates receive the
names of
Simeon, Issachar,
and Zebulun, again all sons of Leah. The west gates are
those of Gad, Asher, and Naphtali,
that is, two sons of Leah’s handmaid
and
one of Rachel’s. It is observable that in the naming of the gates Levi
resumes his place among the tribes, which necessitates the
substitution of
Joseph the original tribe-father instead of Ephraim anti
Manasseh his two
sons.
Vers. 31-34. — The gates of the city. These should be twelve
in number,
three on each side, and named after the twelve tribes (comp. Revelation
21:12). The gates leading
northward should be those of
and
Levi, all children of Leah (Genesis 29:32, 35), as Keil
observes,
“the firstborn in age, the
firstborn by virtue of the patriarchal blessing, and
the
one chosen by Jehovah for his own service in the place of the
firstborn.” The same three occupy the first three places and in the
same
order in the blessing of Moses (Deuteronomy 33:6-8). Towards the
east should lead the gates of Joseph, Benjamin, and Dan, the first and
second sons of Rachel, and the third a son of Rachel’s handmaid
(Genesis 30:6, 24; 35:18). In the blessing of Moses
Benjamin precedes
Joseph (Deuteronomy 33:12, 13). The south gates receive the
names of
Simeon, Issachar,
and Zebulun, again all sons of Leah. The west gates are
those of Gad, Asher, and Naphtali,
that is, two sons of Leah’s handmaid
and
one of Rachel’s. It is observable that in the naming of the gates Levi
resumes his place among the tribes, which necessitates the
substitution of
Joseph the original tribe-father instead of Ephraim anti
Manasseh his two
sons. (On the phrase, one gate of
see on v. 1.)
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v. 35 – “The name
of the city …..the
Lord is there!”
ADDITIONAL
NOTES
Ver. 15 - “A profane place.”
We are not to suppose that this place was devoted, to evil
uses. It was
simply distinguished from the holy place of the temple. There
were degrees
of
holiness — all the land holy when compared with heathen countries;
the
holy place and the holy of holies the most sacred center of the whole
circle of sanctity. By comparison with the temple area the rest
of the city of
I. GOD PROVIDES FOR THE EVERYDAY LIFE OF HIS
PEOPLE.
The so-called “profane place” was carefully mapped out, and
ample
provision was made for the life of the people in it. The laity was
not
ignored when the priesthood was provided for. It was never
expected that
the
people would spend all their days in the temple, nor that they would
need no comfort for their life in the world. God is not now only concerned
with our attending to religious services at church. The greater part of life
must be occupied with secular pursuits. These pursuits can be followed
according to the call of God,
and in occupying ourselves with them we may
well expect that He
will give the necessary supplies, guiding our energies,
and ultimately
blessing our toil if it is in accordance with His mind and will.
II. IT IS POSSIBLE TO LIVE A HOLY LIFE AMIDST
THINGS
CALLED
PROFANE. The priests might be guilty of spiritual profanity
while busily engaged in temple service; the laity might be truly
occupied
with a holy ministry, though on ground that was named profane. It is not
necessary to be
consecrated to the priesthood nor to enter a monastery in
order to live “the
religious life.” The work of the busy
world must be
carried on, and it would be simply disastrous if all who were
inspired with
pure and lofty aims were to withdraw from its many necessary occupations.
Not only would the service of life be neglected for want of
men and
women to employ themselves in it, but what work was accomplished
by
others would be degraded in character. This would just amount to handing
the world and all its concerns over to the powers of
wickedness. Christians
are called upon to take the exactly opposite course, and so
to be “the
salt
of the earth” (Matthew 5:13).
III. ADVERSE EXTERNAL CIRCUMSTANCES DO NOT PREVENT
SPIRITUALITY
OF LIFE. The secularity of
a man’s occupations does not
prevent him from being a
Christian of the very highest type. The supposed
profaneness of his circumstances cannot be accepted as an excuse for
godless, sinful living. Nothing
would be really profane if the heart were
true
and spiritual; for “to the pure all things
are pure.” It is sometimes
supposed that it would be more easy for a man to live a religious
life if he
were a minister of religion. But then the temptation of professionalism
would come in, and the business spirit endanger the sacredness
of the most
spiritual things, whereas when religion is wholly sought after for
its
spiritual use it is less in danger of sinking into a mere form. But
the whole
question turns on the spirituality of the character and conduct —
rather
than on the form of the occupations of daily duty.
v. 35 - A Glorious Name.
The restored city of
there.” The announcement of this name makes a splendid conclusion
to the
Book of Ezekiel. The numerous and varied utterances of the prophet have
carried us through scenes of shame and sorrow, and even of blood
and
terror; but above all has shone the vision of God and His grand
providence,
and
the end of all is seen in the
I. THE NAME DESCRIBES A WONDERFUL FACT. Sin drives away
the
blessed consciousness of the Divine presence, though God is never
really absent from any part of His dominions. But when God’s
people are
reconciled to Him he draws near to them in inward communion.
present with His people. He does not govern His city by
deputy;
He Himself
dwells there.
continuous. God is ever
with His people.
fellowship.
II. THE NAME DENOTES A HAPPY CONDITION. God is present for
high and glorious purposes.
innumerable heavenly armies whom He can summon to the relief
of His
hard-pressed people as occasion may require. If He is in our
midst, we
shall never be moved (Psalm 46:5).
The
order and life of the Church depend on the Divine Spirit that dwells in
the midst of her. But if God is thus present, He must be
obeyed.
Disobedience is
sedition.
communion with His people brings life and blessedness.
III. THE NAME
COMMEMORATES A GREAT EVENT. “From that
day.” This phrase indicates a definite period. There were ages
when it
could not be used; there is a particular time after which it can
be used, viz.
the
time of the restoration of
and
desolate city. The glorious name takes its rise from this glorious event.
returns to meet His penitent people, He dwells in the contrite spirit.
has
redeemed them from the power of their enemies. Christ’s redemption
opens the path for a return to God. He - our great Redeemer — is the
Way to God.
city; then God manifests Himself in the midst of them. God dwells in
His
Church from the
time of Christ’s great restoring work; He dwells in
each soul as soon as it is restored to Him. The thought of His presence
commemorates our redemption.
IV. THE NAME PROCLAIMS AN IMPORTANT TRUTH. Not only is
it
stated that God will be with His people, but this truth is to be constantly
set
forth by standing in the very name of the city.
ashamed of so wonderful a fact, nor should we ungratefully
ignore it. Let
this be in the forefront of our banner, let it be the
inspiration of our song!
forget
His presence in doubt and distrust, or in worldliness and self-
sufficiency.
name of the holy city, and so be led to seek the privileges
of citizenship.
A confession of
Christian truth and a description of the blessings of the
faith help to draw others to Christ and His grace.
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