Ezekiel 48:31

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Eze 48:31 And the gates of the city [shall be] after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi.

Ver. 31. And the gates of the city.] Through which all the Israel of God, both Jews and Gentiles from all parts, qua data porta, ruunt, do enter into the Church of Christ, flowing and flocking thereto, as waters do to the sea, and as the doves to their windows.

Three gates northward.] Twelve in all; the reason whereof, see in the note on Rev 21:13.

One gate of Levi.] Who, though he had no lot in the land, yet he had a gate into the city, as Vatablus here noteth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 48:31. And the gates of the city shall be after the names of the tribes of Israel — It had twelve gates in all, three on each side, which was very proper, since 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. Conformable to this, in St. John’s vision, Rev 21:12-13, 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. Observe, reader, into the church of Christ, whether militant or 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, and of the tree of life, freely.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

gates-- (Rev 21:12, &c.). The twelve gates bear the names of the twelve tribes to imply that all are regarded as having an interest in it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31. The measurement proceeds from W. to E. The gate Reuben was thus the westmost on the north of the city; Judah in the centre and Levi towards the east.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So then it is probable these gates were built at equal distance from the corners and from each other.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 31-34The gates of the city. These should be twelve in number, three on each side, and named after the twelve tribes. (comp. Rev_21:12) The gates leading northward should be those of Reuben, Judah, and Levi, all children of Leah, (Gen_29:32, Gen_29:35) 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. (Deu_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. (Gen_30:6, 24 35:18) In the blessing of Moses Benjamin precedes Joseph. (Deu_33:12, Deu_33:13) 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 Judah, literally, the gate of Judah one, see on ver. 1.)

The city gates.

I THE CITY GATES ARE FOR EGRESS. The citizens are not to remain always immured in their streets and houses. They are to go forth to the country till their vineyards, lead their flocks over the hills, visit their neighbors.

1. It is bad to be always in society. Christ called his disciples away from the multitude to a desert place, to rest awhile.

2. It is desirable to cultivate the spirit of enterprise. We English have our island home guarded by the friendly sea, but we take care to have many gates, and to go forth over the wide world. We travel and trade; in discovery and adventure the hardy vigor of the British race finds scope, and grows by exercise. It will be a misfortune for England if this spirit of enterprise gives place to a more indolent, self-indulgent tone of life. The same spirit should be seen in the Church. We ought to have more energy and daring, not content to enjoy our privileges at home, but eager to go forth and do some fresh service for our Master.

3. It is a Christian duty to carry missionary work out into the world. Christians should go out of the gates of Christendom to bring the standard of the gospel into heathen lands.

II THE CITY GATES ARE FOR INGRESS.

1. Strangers should be welcomed. The gates of the city of God are open day and night. (Rev_21:25) The heavenly Jerusalem is always ready to welcome new guests. The city is to be a metropolis of man, a center and home for all travelers in the weary journey of life. It is utterly contrary to the spirit of Christ for a Church to show any spirit of exclusiveness, any desire to keep its privileges to itself. Christianity is for the world. "Whosoever will, let him come,

2. The citizens should return home. "Man goeth forth unto his work, and to his labor, until the evening". (Psa_104:23) "Then the ploughman homeward plods his weary way." After work in the fields comes rest in the home. We cannot be always engaged in Christian enterprises. It would not be healthy for a Church to be wholly absorbed in mission work. It must also have its own loving fellowship and refreshing worship.

III THE CITY GATES ARE FOR PROTECTION. They are gates, not gaps. The well cared-for city of the olden times had massive gates with stout locks and bars, and perhaps a portcullis at each gate for additional protection. The city of God has ample means of warding off the attack of the enemy of souls. God has not cast his people out in a waste, howling wilderness to be a prey to evil creatures. He has called them into "a city which hath foundations" and walls and gates. Christ himself is the Lord of this new Jerusalem, and all are safe who are with him. "There is now no condemnation to them that are in Christ Jesus". (Rom_8:1)

IV THE CITY GATES MUST BE MANNED BY THE PEOPLE.

1. They need guards. The garrison of Jerusalem must concentrate its attention on the gates. Christ is the Captain, we are the soldiers; under him it becomes our duty to hold the gates. The sick, the aged, and women and children, are kept in the city while the men sally forth to attack the enemy. The gates must be guarded for the sake of the human trust within. The Church should guard the young, the feeble, the tempted,

2. The guards are severally apportioned. Each gate seems to be named after the tribe to whose soldiers it is allotted. There are various branches of the Christian Church, and there is separate work for each body of Christians. If one gate is taken, the city is endangered. Faithfulness is needed in all classes of Christians for the security of the whole Church.

Vers. 31-34God the Accessible One.

Admitting to the sacred city, in the midst of which, was " the sanctuary of the Lord" (ver. 10), were twelve gates, three on each side of it, and bearing the names of the twelve tribes of Israel. Surely the significance of this arrangement was that the Divine Sovereign was always accessible to all his people; that he desired to be approached by them all in order that they might have fellowship with him, and that he might confer blessing upon them. In that kingdom, of which the vision is prophetic, the Divine Lord is accessible to all; and it is not only true that he may be approached by all who will seek him, but that it is his express, his strong desire that all his children should freely draw near to him and hold converse with him. God, as revealed and related to us in Jesus Christ, is accessible

I AT ALL TIMES. The gates into the kingdom, or into the near presence of God, shall "in no wise be shut," either day or night. There may be days and hours when we may be offered unusual facilities for coming before God, but there is no day and there is no hour when we may not draw nigh unto him, when he is not willing and even desirous that we should pour our prayers or our praises into his ear.

II FROM ALL DIRECTIONS. These gates looked in all directions north, south, east, and west. From all the four quarters of the land the children of Israel were to draw near to the sacred city and to the more sacred sanctuary of the Lord. From all possible directions are we now to approach God.

1. All geographical directions. There is no sort of favoritism anywhere. As well be born in any one place under heaven as in any other. There is no Jerusalem, no Gerizim, no Mecca, no Benares, no Rome, in the kingdom of Christ.

Where"er we seek thee, thou art found, And every place is hallowed ground.

2. All moral directions. We may approach God from a great variety of spiritual standpoints.

(1) From that of the burdened sinner seeking forgiveness and release.

(2) From that of the son who has been painfully conscious of a long estrangement or a growing coldness, and who is anxious for full reconciliation and for close and happy, perhaps renewed, intercourse with his Father.

(3) From that of a rejoicing spirit longing to bring his gladness in holy and happy gratitude to the altar of the Lord.

(4) From that of the troubled and sorrowful soul seeking comfort of him who "raiseth up them that are bowed down.

(5) From that of the seeker after righteousness, who is longing for more complete deliverance from evil and greater likeness to his Divine Leader, asking for the cleansing and renewing influences of the Spirit of God.

(6) From that of the earnest worker in the vineyard, pleading for the effectuating power which alone will make his efforts to be crowned with a true success. But from whatsoever direction a man draws near to God he will find an open gate, a welcome, a response. But there is now one Name only that is inscribed. All entrance is

III THROUGH JESUS CHRIST. He is "the Door," and "no man cometh unto the Father but by him." By him both Jew and Gentile "have access unto the Father". (Joh_10:7 Joh_14:6; Eph_2:18) Jesus Christ is our Mediator; (1Ti_2:5) he is the one Propitiation for our sins, having offered the one sacrifice for sins forever. (1Jn_2:2; Heb_9:26 Heb_10:12) It is through him we come, and it is his Name we plead. (Joh_16:23) He is the open Door, and whether we approachas sinners seeking reconciliation, or as children or friends seeking communion and blessing, we have constant admission to the ever-accessible Father of our spirits. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.