John Gill's Exposition of the Entire Bible.
John Gill's Exposition of the Entire Bible.
Ezekiel 47:1
INTRODUCTION TO EZEKIEL 47
This chapter gives an account of the vision of the holy waters, and of the borders of the holy land, and the division of it to Israelites and strangers. The waters are described by the original and spring of them,
Eze 47:1, by the progress and increase of them, Eze 47:3, by the healing and quickening nature of them, and the places where they were so, and were not, Eze 47:8, and by the trees which grew upon the banks of them, Eze 47:6. The borders of the holy land are fixed, Eze 47:13, the northern border, Eze 47:15, the eastern border, Eze 47:18, the southern, Eze 47:19, and the western, Eze 47:20, which is to be divided by lot to the tribes of Israel, and the strangers that sojourn among them, Eze 47:21.
Ver. 1. Afterward he brought me again unto the door of the house,.... The door of the temple, even of the holy of holies; hither the prophet is said to be brought again, or "brought back" {x}; for he was last in the corners of the outward court, viewing the kitchens or boiling places of the ministers; but now he was brought back into the inner court, and to the door that led into the holiest of all:
and, behold! for it was matter of admiration, as well as of observation and attention:
waters issued out from under the threshold of the house eastward; this is a new thing, to which there was nothing like it, either in the first or second temple. Ariateas {y} indeed relates what he himself saw,
"a never failing conflux of water, as of a large fountain, naturally flowing underneath, and wonderful receptacles under ground; to each of which were leaden pipes, through which the waters came in on every side, for about half a mile about the temple, and washed away the blood of the sacrifices;''
and so the Talmudists {z} say, there was an aqueduct from the fountain of Etam, and pipes laid from thence to supply the temple with water, for the washing and boiling of the sacrifices, and keeping the temple clean: but these waters are quite different; they are such as came out of the temple, and not what were carried by pipes into it; nor were they a common sewer to carry off the filth of it, but formed a delightful and useful river. The fountain of them is not declared, only where they were first seen to issue out,
under the threshold of the house eastward; the threshold of the door of the most holy place; so that they seem to take their rise from the holy of holies, the seat of the divine Majesty, and throne of God, with which agrees Re 22:1, and so the Talmudists {a} say, that this fountain came first from the house of the holy of holies, under the threshold of the door of it, which looked to the east:
for the fore front of the house stood toward the east; the holy of holies was at the west end of the temple; but the front of it, and so the door into it, was to the east, and from hence these waters flowed:
and the waters came down from under from the right side of the house; they are said to "come down", because the temple was high built upon the top of a mountain; and "from under", that is, the threshold of the door of it; or rather in subterraneous passages, till they appeared from under that; and this was "on the right side of the house"; that is, on the south side: for, suppose a man standing with his face to the east, as the prophet did, when he turned himself to see which way the waters flowed, having his face to the west when he first saw them come out; the south then must be on his right hand, and so it follows:
at the south side of the altar; of the altar of burnt offerings, which stood before the house.
{x} ynbvyw "reduxit me", Junius & Tremellius, Piscator, Cocceius, Starckius. {y} Hist. 70. Interpret. p. 32, 33. Ed. Oxon. 1692, {z} T. Hieros. Yoma, fol. 41. Cippi Hebr. p. 10. {a} T. Bab. Yoma, fol. 77. 2.
Ezekiel 47:2
Ver. 2. Then brought he me out of the way of the gate northward,.... Out of the inward court where he was, by the way of the north gate, the eastern gate being shut:
and led me about the way without unto the utter gate, by the way that looketh eastward; and from thence he had him round to the outward eastern gate, where he was at first, Eze 40:6, to meet the flow of waters that came through the inward and outward courts eastward:
and, behold, there ran out waters on the right side; that is, on the south side of the gate, in a small quantity, and in a very still and easy way, like water out of the mouth of a vial, as the word {b} signifies. So Bartenora {c}, who understands this gate of the water gate, interprets the right side of the south; and observes, that the prophet first saw the waters come out very small, like the horns of a locust; but when they came to this gate, they became like water as it flows out of the mouth of a small pitcher: and from this whole account of the waters, it is plain they cannot be understood literally, but figuratively; and which confirm this to be the sense of the whole vision. They may be applied unto, and serve to illustrate, the love of God; the secret spring of which is in the heart and will of God; ran under ground from all eternity; channelled in Christ; broke up and issued forth in the mission of him into the world, under the threshold of him, the door of the church; and in and by him, the altar, sacrifice, and propitiation; wherein the love of God in an especial manner is manifested; and which has its heights and depths, immeasurable and unfathomable, Eph 3:18, these waters also may be applied to the grace of the Spirit of God in regeneration and conversion; which is compared to water, for its cleansing, fructifying, and refreshing nature; to "waters", for the abundance of it; and this flows from the God of all grace through Christ, and out of his fulness is gradually increased, and becomes a well, yea, rivers of living water, Joh 7:37, but it seems best to understand them of the Gospel, and the doctrines of it; which, like water, cools those who are inflamed with the heat of the fiery law; extinguishes the thirst of sensible sinners, and refreshes them; cleanses and purifies their souls, which is instrumentally done with the washing of water by the word; and makes them fruitful and flourishing: this is not of men, but God; comes from heaven, the holy of holies; and out of the house and church of God; from Zion and Jerusalem, by Christ the door, and points to him the way; and is chiefly concerning him, the altar, his sacrifice and satisfaction, peace, atonement, and propitiation by him; see Isa 2:3.
{b} Mykpm "manabant tanquam e phiala", Junius & Tremellius; "phialabant", Junius; "destillabant", Cocceius, Starckius. {c} In Misn. Middot, c. 1. sect. 4.
Ezekiel 47:3
Ver. 3. And when the man that had the line in his hand,.... The same as in Eze 40:3 and is no other than Christ, who appeared in a human form to the prophet; and who hitherto had only made use of the measuring reed in taking the dimensions of the house, and what appertained to it; but now he uses the line of flax he had in his hand, in measuring the waters as they ran; by which line is meant the Scriptures, the word of God, by which all doctrines are to be measured: this is the rule that both preachers and hearers are to go by; and, as by the direction of this person the waters flowed where he would have them, so the doctrines of the Gospel are preached by the order of Christ where he pleases; see Lu 24:47, and these move in a direct line, as those waters did; error is crooked, and has its windings and turnings; but truth is straight and even; all the words of Wisdom are right, and there is nothing froward, perverse, or crooked in them, Pr 8:8:
went forth eastward; which was the course the waters took by his direction; the Gospel was first spread in the eastern part of the world, in Asia, where many churches were planted by it; it has been since in the south, in Africa, particularly in the times of Austin, when these waters, the doctrines of grace, flowed largely; and they have been since in the north and west, in Europe, in our northern climes; all which perhaps may be signified by the right side, or south side, by which these waters flowed, and by the prophet's going to the north gate, and about, to see them; but in the latter day they will move eastward again, when the kings of the east and their kingdoms shall become Christ's; see Re 16:12:
he measured a thousand cubits; or, "a thousand by the cubit {d}"; the Targum is,
"a thousand cubits by the cubit;''
with his line from the eastern gate of the house, at the right side of which the waters ran out; this was about half a mile:
and he brought me through the waters: not the thousand cubits he had measured; but when he came to the end of them, he made the prophet to cross the waters, to go through them across, that he might observe the depth of them:
and the waters were to the ankles; were ankle deep, a few inches: or, "to the soles"; for, as R. Jonah thinks, a may be additional; and
op, in the Syriac language, signifies a part of the hand, Da 5:5, and, applied to the feet, designs the soles of them; and then the sense is, the waters were so shallow, that they only covered the soles of the feet: this may signify the ministry of John the Baptist, who, though greater than the prophets, yet the least in the kingdom of heaven was greater than he; and of the disciples of Christ, before the effusion of the Spirit: or may design the more easy doctrines of the Gospel; those waters which Christ's lambs may wade in; that milk which new born babes desire, and are fed with; those plain truths of the word, which those of the weakest capacity are able to take in, receive, and embrace; in the knowledge of which, though fools, they err not; such as salvation by Christ alone; justification by his righteousness; peace and pardon by his blood; which are so plain, as to be understood by every truly gracious soul, though of ever so mean a capacity: or it may intimate the small spread of the Gospel at first in Judea, Samaria, and Galilee.
{d} hmab Pla "mille in cubito", Vatablus, Pagninus, Montanus.
Ezekiel 47:4
Ver. 4. And again he measured a thousand, and brought me through the waters; the waters were to the knees,.... The man with his line measured another thousand cubits straight on from the first; and then bid the prophet cross and ford them again, and then they were knee deep:
again he measured a thousand, and brought me through; the waters were to the loins; a third time he measured a thousand cubits still onward, and ordered the prophet to wade through them, when they were risen so high as to reach his loins. The waters to the knees and loins may signify the greater knowledge of the Gospel, and the mysteries of it, the apostles had after the Spirit was poured forth; and the greater spread of it in the world, among Jews and Gentiles: or else may design those doctrines of the Gospel, and mysteries of grace, which are more sublime, and more difficult to understand; which require some pains to search into, and get the knowledge of; as concerning predestination, election, the covenant of grace, and the eternal transactions between the Father and the Son, &c. which are meat for strong men, who have their senses exercised to discern between good and evil.
Ezekiel 47:5
Ver. 5. Afterward he measured a thousand,.... A fourth time a thousand cubits. Some think these four measurings respect the preaching of the Gospel in the four parts of the world; but rather they refer to four remarkable seasons of the ministry of it; as in the times of John the Baptist, and the disciples of Christ before his death; in the primitive churches of the three first centuries; at the time of the Reformation; and in the latter day glory, which is the fourth and last measuring:
and it was a river that I could not pass over; the prophet could not set his foot on the bottom, and wade through it, and cross over it, as he had done before:
for the waters were risen, waters to swim in; not to walk in:
a river that could not be passed over; by any man, on his feet; only by swimming, and perhaps not by that, at least not without difficulty: this may signify the large spread of the Gospel in the latter day, when the earth shall be filled with it, as the waters cover the sea; and the great light into it, and knowledge of it, that men shall then have,
Isa 11:9, and yet that there are some doctrines exceeding deep, out of the reach and penetration of men, called the deep things of God, which human reason cannot attain, and where it cannot fix its foot, 1Co 2:9, and which are only to be reached and embraced in the swimming arms of faith; and, though believed, cannot be accounted for, as to the modus of them, and are not to be dived into; such as the trinity of Persons in the Godhead, and the distinct manner of their subsisting in it; the generation of the Son; the procession of the Spirit; the incarnation of Christ; the union of the two natures in his person; the resurrection of the dead, &c.
Ezekiel 47:6
Ver. 6. And he said unto me, son of man, hast thou seen this? &c]. That is, the man that measured the waters said to the prophet, hast thou carefully observed all this from whence the waters flowed? from what small beginnings they rose, and gradually increased? how they first issued forth, as out of a vial; and now, in the space of about two or three miles, are become a deep river, and impassable? it is right and profitable to observe the rise and progress of the Gospel; what a spread it has had in the world, and what it will have:
then he brought me, and caused me to return to the brink of the river; there to stand and observe the nature of the waters, and the course of them; the multitude of fish in them; and the trees which grew upon the banks of them; of all which some account is given in the following verses.
Ezekiel 47:7
Ver. 7. Now when I had returned,.... To the brink of the river:
behold, at the bank of the river were very many trees on the one side, and on the other; here was a new wonder observed, which had not been before; and therefore this note of admiration, "behold!" is prefixed; on a sudden sprung up trees on each side of the river, of a perfect stature, and full of fruit; which the prophet had not seen when he went along with the man on the bank of it, as he measured the waters; but now being returned, sees this wonderful sight; an emblem of true Christians, believers, and regenerate persons, who are trees of righteousness, planted by the river of divine love; watered with the grace of God, and doctrines of the Gospel; whereby they become fruitful in good works, and are to be seen wherever the Gospel comes with power and efficacy; see Ps 1:3, or, "an exceeding large tree" {e}; so John saw but one tree, which was on each side of the river, which he calls the tree of life, Re 22:2, but here it seems to be put for many, as appears from Eze 47:12.
{e} dam br Ue "arbor multa admodum", Cocceius, Starckius.
Ezekiel 47:8
Ver. 8. Then said he unto me,.... The man that measured the waters spoke to the prophet again, and showed him the course of the waters; the quickening and healing virtue of them, and the multitude of fish in them:
these waters issue out toward the east country; the Gospel was first preached in the eastern parts of the world; See Gill on "Eze 47:3", or "towards the first, or east Galilee" {f}; in Galilee Christ began to preach, and wrought his first miracle; here he called his disciples, and chiefly conversed; and here he had the greatest followers, and some of the first Christian churches were formed here after his ascension, Mt 4:12:
and go down into the desert; or wilderness, the wilderness of the people, the Gentiles; to whom the Gospel was carried when rejected by the Jews, and who before were like a desert, but now became as a fruitful field, Isa 35:1. The Jews {g} interpret this of the plain, or the sea of Galilee or Tiberius, at which Christ called his disciples; near to this he delivered his discourses concerning himself, the bread of life, and eating his flesh, and drinking his blood; here he met with his disciples after his resurrection, and enjoined Peter to feed his sheep and lambs; see Mt 4:18:
and go into the sea; the Dead sea, or sea of Sodom, the lake Asphaltites, where nothing is said to live; an emblem of dead sinners; and may represent the worst of sinners, as the Sodomites were; and to such the Gospel was sent, and became effectual to salvation: or it may rather design the great ocean, and may signify the whole world, and all the nations of it, to which the Gospel, by the commission of Christ, was to be preached; see Da 7:2. The Targum is,
"and go through the sea into the great sea;''
it may be rendered, "and go toward the west" {h}; the Mediterranean sea being to the west of Judea, it is often put for the west; and so the sense may be, that these waters should flow east and west, as the living waters in Zec 14:8, the same with those, are said to do; and all the Jewish writers think there is such a division of the waters intended, and that they had two streams or rivers; which may receive some confirmation from the next verse, where the word for rivers is of the dual number, and signifies two rivers. The sense of the whole is, that the Gospel should be first preached in Judea and Galilee; then among the Gentiles throughout the Roman empire; and in the latter day especially throughout the world, when it shall be covered with it as the waters cover the sea, Isa 11:9:
which being brought forth into the sea, the waters shall be healed; that is, which waters of the river being directed and brought into, either the Dead sea, or the great ocean, the waters of the one, or of the other, were healed; and of bituminous and bitter waters were made clear, sweet, and wholesome; and signify the change made in sinful men by means of the Gospel, who are thereby quickened, made partakers of the grace of God, and have their sins pardoned, which is often meant by healing in Scripture, Ps 103:2, pardon of sin flows from the love and grace of God; is the great doctrine of the Gospel, and by which the Lord speaks peace and pardon, and communicates healing of all spiritual diseases to sinners sensible of them; see Ps 107:20.
{f} hnwmdqh hlylgh la "in Galileam prinam", Junius & Tremellius; "ad Galileam anteriorem", Cocceius, Piscator, Starckius; "Galileam orientalem", Munster; so some in Vatablus, Tigurine version; so the Targum. {g} Tosaphta Succa in Jarchi & Kimchi in loc.; so in Ben Melec. {h} hmyx wabw.
Ezekiel 47:9
Ver. 9. And it shall come to pass that everything that liveth, which moveth,.... That is, every living man; everyone that lives naturally or corporeally, that lives, moves, and has his being in God, as all men have, Ac 17:28,
whithersoever the rivers shall come, shall live; or, "the two rivers" {i}; the waters divided as before, east and west; not the two Testaments, Old and New; nor the two ordinances of baptism and the Lord's supper; but the Gospel, which, wherever it shall come with power, and to whomsoever it so comes, they shall live spiritually; not to whomsoever it is preached, for to some it is not profitable; see
Eze 47:11, but is the savour of death unto death; but to all to whom it is accompanied by the Spirit of God it is the savour of life unto life; the Spirit that gives life, and is the means of it: indeed, the love of God is the river of water of life, Re 21:1, it is the spring of spiritual life to dead sinners, and what revives drooping saints, quickens their graces, faith, hope, and love; enlivens and cheers their spirits, and greatly influences true religion and godliness, and very much promotes the life and power of it: and so the grace of the Spirit is living water, by which dead sinners are quickened; the work of grace in saints is revived, and which always continues and issues in eternal life, Joh 4:10, but the Gospel, and its doctrines, are rather intended; which are the means of quickening those who are dead in trespasses and sins; serve greatly to invigorate the graces of the Spirit in the hearts of God's people; to influence their lives and conversations; to support them under afflictions, and to nourish them up to everlasting life; and point out the way to eternal life, and give a true account of it.
And there shall be a very great multitude of fish, because these waters shall come thither; that is, a multitude of fish in the Dead sea, where none lived before, and owing to those waters coming thither: it signifies the great number of living Christians, true believers, who shall appear wherever the Gospel is truly, purely, and powerfully preached; of these see more in the next verse:
for they shall be healed; See Gill on "Eze 47:8":
and everything shall live whither the river cometh; not only shall live as before, but continue to live, shall never die; their graces shall not die, nor shall they themselves die the second death, but shall have eternal life; because of the purpose of God, who has ordained them to it; and the promise of God, who is faithful to it; and because of the security of their life in Christ, to whom they are united; and because of the indwelling of the Spirit of life in them. So the Targum,
"they shall remain in every place where the waters of the river come.''
{i} Mylxn "duo torrentes", Pagninus, Montanus; "geminus torrens", Tigurine version, Cocceius; "fluvius geminus", Starckius.
Ezekiel 47:10
Ver. 10. And it shall come to pass,.... In Gospel times: what follows had a fulfilment in the first times of the Gospel, and will have a greater in the latter times of it:
that the fishers shall stand upon it; upon the brink of the river, or the shore of the sea, whose waters will be healed by this river running into them. These "fishers" are the apostles of Christ, who, of fishermen, were made fishers of men by him; to whom he gave a call, and a commission, and gifts qualifying them to preach the Gospel; whereby they caught men, and brought them to Christ; and so were the instruments of saving them, even of great numbers, both in Judea, and in the Gentile world; of which some instances of their fishing, after their call to the ministry, were emblematical; Mt 4:18, likewise all other ministers of the Gospel are here meant, especially those that will be in the latter day; compared to fishers for the meanness and contemptibleness of their employment in the eyes of the world; for their labouriousness in it, and for their patient waiting for success therein; and for the bad weather, storms, and tempests, they are exposed unto, the reproach and persecution of men; and their being the happy means of drawing souls out of the abyss of sin and misery unto Christ, for life and salvation: and their "standing" upon the brink of the waters to catch fish may denote their constancy their work; their strict attachment to the doctrines of the Gospel, and their waiting for success in it.
From Engedi even unto Eneglaim; two places, which, according to Jerom, lay, the latter one at the entrance of the Dead sea, and the former at the end of it; but Reland {k} observes that this could not be, if Josephus is to be credited, who makes Engedi to be about forty miles from Jerusalem {l}; therefore could not be far from the beginning of the Dead sea, and not where it ended; since the Dead sea, or the lake of Asphaltites, was in length seventy three miles, and, consequently, Engedi must be more than seventy five or ninety miles from Jerusalem; but that it was at the beginning of it is still further manifest from the same writer making the lake to be just such a number of miles from Jerusalem {m} as he does Engedi; and whereas Engedi was on the western shore of the lake, as appears from Pliny {n}, it is probable there was another city on the eastern shore, opposite to it, called Eneglaim; and there was a city on that side, the name of which was Agallim, which, according to Eusebius, was eight miles from Areopolis: and so it may signify the extent of the Gospel ministry, which, in the latter day, will be from one end of the earth to the other; and which took a large circuit in the times of the apostles, and particularly by the Apostle Paul, Ro 15:19.
They shall be a place to spread forth nets; that is, the above said places shall be made use of for that purpose; which design the Gospel, and the ministry of it, compared to a net, for its meanness in the esteem of the world; and yet is a piece of curious artifice and wisdom, even the manifold wisdom of God, and is contrived for the gathering in of sinners to Christ; and, though it may be like a net "per accidens", the means of troubling the world, and drawing out the corruptions of the men of it; yet its principal design, and the use that is made of it, is to draw souls out of the depths of sin unto the grace of Christ; see Mt 13:47, the spreading and casting of nets design the preaching of the Gospel, and the opening and explaining the doctrines of it, which are shut up and hidden to men; and to do which requires wisdom and skill, strength, diligence, and patience, and is done at a venture; and sometimes is cast where fish are, and sometimes not; but here, and at this time, with great success.
For their fish shall be according to their kind, as the fish of the great sea, exceeding many: that is, there shall be fish of all sorts, small and great, and in large numbers, as in the great ocean, or as in the Mediterranean sea. These signify regenerated persons, who are born of water and the Spirit by the word of God, which is their element; they cannot live but in these waters of the sanctuary, and where the doctrines of grace are preached. Now many of all nations, and men of all ranks, will be called; kings, princes, nobles, as well as peasants; men high and low, rich and poor, and multitudes of them, like the fishes of the sea; which will be the case when the Jews will be converted, and the fulness of the Gentiles brought in.
{k} Palestina Illustrata, I. 2. p. 449. & l. 3. p. 763. {l} Antiqu. l. 9. c. 1. sect. 2. {m} Antiqu. l. 15. c. 6. sect 2. {n} Nat. Hist. l. 5. c. 17.
Ezekiel 47:11
Ver. 11. But the miry places thereof, and the marshes thereof,.... That is, of the sea; the waters of which were healed, by the waters of the sanctuary coming into them: but the ditches and lakes, the miry and marsh ground, separate from the sea, which lay near it, and upon the borders of it,
shall not be healed; these design the reprobate part of the world, obstinate and perverse sinners, that abandon themselves to their filthy lusts, and sensual pleasures; that wallow like swine in the mire and dirt of sin; are wholly immersed in the things of this world, mind nothing but earth and earthly things, and load themselves with thick clay; whose god is their belly, and who glory in their shame: also hypocrites and apostates may be here meant, who, despising the GospeL, and the doctrines of it, put it away from them, and judge themselves unworthy of everlasting life, and so receive no benefit by it; but, on the contrary, it is the savour of death unto death unto them; see Isa 6:9:
they shall be given to salt; left to the hardness of their hearts; given up to the lusts of them; devoted to ruin and destruction and remain barren and unfruitful, as places demolished and sown with salt are; see De 29:23, or made an example of, as Lot's wife was; that others may learn wisdom, and shun those things that have been the cause of their ruin. The Targum is,
"its pools and lakes shall not be healed; they shall be for salt pits.''
Ezekiel 47:12
Ver. 12. And by the river on the banks thereof, on this side and on that side,.... On each side of the river, on the banks of it:
shall grow all trees for meat; such as bear fruit, that may be eaten, and is good for food: by these "trees" are meant truly gracious souls, converted persons, real Christians, true believers in Christ; who like trees have a root, are rooted in the love of God, in the person and grace of Christ, and have the root of the matter in them, the grace of the blessed Spirit; and who also is their sap, of which they are full, and so grow in grace, and in the knowledge of Christ; grow up in him, and grow upwards and heavenwards in their affections and desires, and in the exercise of faith and hope: they are the trees of the Lord, trees of righteousness, good trees, that bring forth good fruit; and are often in Scripture compared to trees the most excellent, as palm trees, cedars, olives, myrtles, &c. and wherever the Gospel comes, these trees arise, and are watered and made fruitful by it; sometimes in lesser, and sometimes in greater numbers, as in the first times of the Gospel, and as they will in the latter day; see Ps 92:12:
whose leaf shall not fade; as the leaves of trees in autumn do, and drop off and fall; to which some professors of religion are compared, who bear no fruit, only have the leaves of a profession, and this they drop when any trouble or difficulty arises, Jude 1:12, but true believers, as they take up a profession on principles of grace, they hold it fast without wavering; their root, seed, and sap, remain, and so never wither and die in their profession; see Ps 1:3:
neither shall the fruit thereof be consumed; which are the graces of the Spirit, and good works flowing from them: the graces of the Spirit are abiding ones, as faith, hope, and love; these never die, are an incorruptible seed, a well of water springing up unto everlasting life; and good works, which are fruits meet for repentance, and evidences of faith, and by which trees are known to be good, always continue to be wrought by believers, in the strength and grace of Christ, from whom they have all their fruits of every kind, Ho 14:8:
it shall bring forth new fruit according to his months; or, "first fruits" {o}; that is, everyone of these trees, or every true believer, shall be continually in the exercise of grace, and the performance of duty; they shall be constant and immovable, always abounding in the work of the Lord; they shall never cease from yielding fruit, or doing good; they shall still bring it even in old age; see
Ps 92:14:
because their waters they issued out of the sanctuary; because the waters, which issued out of the sanctuary, ran by these trees, and watered them, and made them fruitful, and therefore called their waters: the fruitfulness of these trees, true believers, is not owing to themselves, to their free will and power; to their own industry, diligence, and cultivation; but to the supplies of grace they receive by means of the Gospel, and the doctrines of it; which bring forth, or cause to bring forth fruit, wherever they come with power, Col 1:6:
and the fruit thereof shall be for meat; not for saints themselves, who live not, neither on their graces, nor their works; though indeed they do eat the fruits of their doings, Isa 3:10, that is, enjoy good things, consequent on their works, through the free favour and good will of God; but for meat for others; for their fruit, which appears in their words and actions, are very beneficent to others; their fruit is a tree of life, Pr 11:30 and their lips feed many, Pr 10:21, with knowledge and understanding; with the Gospel, and the doctrines of it; and with the comfortable experience they have of its truths and promises: yea, their fruit are meat and food for Christ himself; who comes into his garden, and eats his pleasant fruits, feeds and feasts, and delights himself with his own grace in his people, and the exercise of it, So 4:9:
and the leaf thereof for medicine; or, "for bruises" {p}; for the healing of them, which is only done by the blood of Christ; who is the only physician, the sun of righteousness, that rises with healing or pardon in his wings; and the whole language of this passage is borrowed from hence by John, and applied to Christ the tree of life, Re 22:2 and the Gospel professed by true believers directs to him for healing, or for the remission of sin, and is the means of applying it,
Ps 107:20 and a cheerful constant profession of Christ and his Gospel, which is the Christian's leaf, does good like a medicine, both to the Christian himself, and to others; who are animated and encouraged thereby to go on with pleasure in the ways of God.
{o} rkby "afferet primitiva", V. L. Vatablus; "primogenita", Starckius. So Ben Melech. {p} hpwrtl "ad contritionem, vel ad sanitatem contritionis", Vatablus; "ad fractionem sanandam", Pagninus. So Ben Melech.
Ezekiel 47:13
Ver. 13. Thus saith the Lord God, this shall be the border,.... Of the land of Israel, as described in the following verses; which being different from, and much larger, and more extensive, than it was in the times of Moses or Joshua, or than it was either before or after the captivity in Babylon, shows that this must be understood either of the land of Canaan, as it will be when possessed and inhabited by the Jews, upon their conversion in the latter day; or rather of the church of Christ, which is far greater than it was under the former dispensation; and especially it will be still more extensive hereafter, when Christ's kingdom will be from sea to sea, and his dominion from the river to the ends of the earth; and from the rising of the sun to the setting of the same, his name shall be great among the Gentiles. This subject is reassumed from Eze 45:1 after the insertion of various things of moment and importance there, a reserve upon the division of the land is made of a holy portion of it, for the sanctuary; for the priests, the ministers of it; for the Levites, the ministers of the house; and for a possession of the city, and of the prince; and the rest to be given to the house of Israel, the boundaries of which, are here fixed:
whereby ye shall inherit the land, according to the twelve tribes of Israel; by which are meant, not literal Israel, or according to the flesh, these being not all Israel, or the children of God, and so not heirs, and shall not inherit; but spiritual Israel, or the special people of God, that shall dwell in the church, and enjoy all the privileges of it; these are the sealed ones of all the tribes of Israel, an equal number out of each tribe; see Re 7:4. Joseph shall have two "portions" for his two sons, Ephraim and Manasseh, and in virtue of the birthright which fell to him on the forfeiture of it by Reuben; he was an eminent type of Christ, with whom the saints are joint heirs; and who has two portions, one for himself as Mediator, and another for them.
Ezekiel 47:14
Ver. 14. And ye shall inherit it, one as well as another,.... That is, the twelve tribes shall equally inherit it; one tribe shall not have more, and another less, but each alike: this was not the case, at the division of the land, in the times of Moses and Joshua; for to such tribes as were very numerous a greater inheritance was given; and to those that were fewer in number a lesser inheritance, Nu 26:54, and upon the return from the Babylonish captivity, as the tribes of Judah and Benjamin were the largest, and indeed the only tribes that returned as such, they had the share of the land; but as this respects the dispensation, it signifies, that those who are true Israelites indeed shall share in the same Gospel church state, the privileges and immunities of it alike, with all the blessings of grace and eternal glory; they being all one in Christ Jesus, Ga 3:28:
concerning the which I lifted up my hand to give it unto your fathers; that is, swore that he would give unto them the land of Canaan; typical of the Gospel church state and the heavenly glory; which are as sure to all the seed, by the word and oath of God, as that was:
and this land shall fall unto you for inheritance; by lot, by the appointment of God, and a goodly one it is, Ps 16:6.
Ezekiel 47:15
Ver. 15. And this shall be the border of the land toward the north side,.... The description of the borders of the land begins on the north side; because the Gospel, and the interest of Christ, would be, as they now are, chiefly in the northern part of the world, before the latter day glory takes place, and from thence spread into the other parts of it:
from the great sea, the way of Hethlon, as men go to Zedad; the line of this border shall begin at the Mediterranean sea, commonly called the great sea, and so proceed to Hethlon, a city in Syria Damascene, and from thence to Zedad; of which see Nu 34:8, the description is taken all along from the places which were on the border of Canaan, or in countries adjacent to it, which plainly point out the enlargement of it.
Ezekiel 47:16
Ver. 16. Hamath, Berothah, Sibraim,.... The line of the northern border should be drawn on by Hamath, the same with Antiochia in Syria, since called Epiphania, as Jerom observes, from Antiochus Epiphanies; and go on by Berothah, a city of Hadadezer king of Zobah, 2Sa 8:8, the same with the Barothena of Ptolemy {q}, placed by him in Syria; and from thence the line would be carried on to Sibraim, a city in Arabia Deserta:
which is between the border of Damascus; the chief city in Syria: and the border of Hamath; before mentioned. Calmet {r} imagines it to be that which Ishmael Abulfeda calls Hovvarin; which he says is a village of the country of Ems or Hamath, to the southeast of the city.
Hazarhatticon, which is by the coast of Hauran; this seems to be explanative of Sibraim, which lay between the border of Damascus and the border of Hamath; and therefore is called the middle town or village, as "Hazarhatticon" signifies; and lay by the coast of Hauran, which Jerom calls a town of Damascus, with which it is mentioned,
Eze 47:18, from whence the country adjacent is called Auranitis, as this place is here by the Septuagint. The Targum calls Hazar the fish pool of the Agbeans; but for what reason, and what is meant by it, I know not.
{q} Geograph. l. 5. c. 19. {r} Dictionary, in the word "Sibraim".
Ezekiel 47:17
Ver. 17. And the border from the sea shall be Hazarenan, the border of Damascus,.... Which was the furthermost part and end of the northern border, as fixed by Moses, Nu 34:9:
and the north northward, and the border of Hamath; if this is carrying on the border further, it seems to be another Hamath, distinct from the former, Eze 47:16,
and this is the north side: of the land, and the description of the northern border of it, from the Mediterranean sea to Hazarenan.
Ezekiel 47:18
Ver. 18. And the east side ye shall measure Hauran,.... The line of the eastern border of the land shall begin at Hauran or Auranitis; see
Eze 47:16, which lay to the south {s} of Damascus: and it follows,
and from the land of Israel by Jordan, from the border unto the east sea; and so from Damascus, the metropolis of Syria; and likewise from Gilead, a mountain and country beyond Jordan; and also from that part of the land of Israel near to Jordan; and so from the northern border to the east sea, or sea of Galilee or Tiberias:
and this is the east side: of the land, or the eastern border of it, reaching from Hauran to the lake of Gennesaret, or to the Salt sea, the sea of Sodom; see Nu 34:10.
{s} Vid. Reland Palestina Illustrata, l. 1. c. 22. p. 107.
Ezekiel 47:19
Ver. 19. And the south side southward from Tamar,.... Not Jericho, as the Targum, Jarchi, and Kimchi, called by this name from the palm trees which grew near it; according to Jerom, this is Palmyra, so called for the same reason; but it is rather Engedi, called Hazazontamar,
2Ch 20:2, the line of the southern border began here, and went on,
even to the waters of strife in Kadesh; to the waters of Meribah in Kadesh; so called, from the strivings of the children of Israel with the Lord there, Nu 20:1:
the river to the great sea; it proceeded by the river of Egypt, the river Sihor, the Nile, which is before Egypt, Jos 13:3 and so on to the Mediterranean sea:
and this is the south side southward; the south side of the land, and the southern border of it.
Ezekiel 47:20
Ver. 20. The west side also shall be the great sea from the border,.... From the border of Egypt, and the river of it, to the Mediterranean sea, is the west side of the land, and the western border of it; hence the western point is often expressed in Scripture by the sea:
till a man come over against Hamath; Antioch in Syria; see
Eze 47:16
this is the west side; of the land, and of the western border of it.
Ezekiel 47:21
Ver. 21. So shall ye divide this land unto you,.... As thus bounded, east, west, north, and south:
according to the tribes of Israel; See Gill on "Eze 47:13".
Ezekiel 47:22
Ver. 22. And it shall come to pass,.... In the last days, under the Gospel dispensation:
that ye shall divide it by lot for an inheritance unto you; who were Israelites, both by natural descent, and by the Spirit and grace of God: the Gospel was first preached to Israel after the flesh, and made effectual to the conversion of many of them; and the first churches were made up of them, and they shared all the blessings and privileges thereof; as they also will in the latter day, when converted:
and to the strangers that sojourn among them; not such as were strangers to spiritual and divine things; for this would contradict the rule in Eze 44:9, but converted Gentiles, so called because of their natural descent and civil state, being, with respect to both, aliens from the commonwealth of Israel; yet were to be, as they have been, and will be, taken into the same Gospel church state with the believing Jews:
which shall beget children among you; not only in a natural, but in a spiritual sense; be the means of begetting many souls again to the lively hope of a glorious inheritance:
and they shall be unto you as born in the country among the children of Israel; that is, the children begotten by the Gentiles shall be considered all one as those of the children of Israel, being born again of the same Spirit and grace; and so have an equal right to the same privileges, and to which they shall be admitted:
they shall have inheritance with you among the tribes of Israel; this is a new thing, and what in a literal sense was never granted; for though in the times of Moses and onward, and by his direction from the Lord, such as have been called proselytes of the gate, and proselytes of righteousness, have been admitted to various privileges, by conforming to certain rules, rites, and ceremonies, yet never were allowed to have any inheritance in the land; and, after the captivity, Ezra and Nehemiah drove out the strangers, who by affinity with some had got among them: but this respects Gospel times, and the coalition of Jews and Gentiles in the same church state; where there is no difference, but Christ is all in all; where they are admitted to the same ordinances of baptism and the Lord's supper; partake of the same blessings of grace, and promises of the word, and have an equal right to the heavenly inheritance: Eph 3:6, is the best commentary on this passage; which contains the same mystery the Apostle Paul was acquainted with,
that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the Gospel;
See Gill on "Eph 3:6". See Eph 2:12.
Ezekiel 47:23
Ver. 23. And it shall come to pass, that in what tribe the stranger sojourneth,.... Whatsoever particular congregation or church these strangers and sojourners (as all the Lord's people are in this world, and even in their church state), or those Gentiles before described, shall be nearest unto, and to which they shall propose themselves for communion, they shall be readily admitted:
there shall ye give him his inheritance, saith the Lord God; allow him a name and a place; put him in the possession of all church privileges and immunities; look upon him as a member, a brother, a fellow citizen, as an heir together of the grace of life, and as equally entitled to the inheritance of the saints in light; and for this they have the authority and order of Jehovah himself.
John Gill's Exposition of the Entire Bible.
Ezekiel 48:1
INTRODUCTION TO EZEKIEL 48
In this chapter an account is given of the portions of the twelve tribes in the land of Israel; seven to the north of the sanctuary, Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, and Judah, Eze 48:1, between which and Benjamin lay the holy portion of the land, for the sanctuary and the priests of it, and for the Levites, and for the city and its suburbs, and for the prince, Eze 48:8 then the portions of the other five tribes to the south of the sanctuary, Benjamin, Simeon, Issachar, Zebulun, and Gad, Eze 48:23, after which the city is described by its outlets, north, east, south, and west; by its twelve gates, three at each point; by its circumference and by its name, Eze 48:30.
Ver. 1. Now these are the names of the tribes,.... That shall inherit the land; and an account is given of each of the portions of it they shall have for an inheritance; by which are meant, not the twelve tribes of Israel literally, among whom the land was never so divided as here, either in Joshua's time, or after the captivity of Babylon, but the Christian church, or the people of Christ under the Gospel dispensation, as in Re 7:4, built upon the doctrine of the twelve apostles of Christ: the stranger sojourners are not here mentioned, who, according to the preceding chapter, were equally to inherit with the children of Israel, but are included; they being Israelites indeed, and fellowheirs, and all one in Christ, be they of whatsoever nation.
From the north end to the coast of the way of Hethlon, as one goeth to Hamath: the division of the land, and the distribution of the portions, begin at the north, and so go on to the south, by the way of Hethlon and Hamath; of which see Eze 47:15 and along
by Hazarenan, the border of Damascus, northward to the coast of Hamath; see Eze 47:17:
for these are his sides east and west; the sides of the tribe of Dan next mentioned, and so of every other tribe; which was measured from east to west, and consisted of 25,000 reeds foursquare, as appears from Eze 48:8:
a portion for Dan; or, "Dan one" {t}; either one tribe, or one portion. This tribe has its portion first assigned it, though it was provided for last in Joshua's time, and not sufficiently neither, Jos 19:40, and is left out in Revelation chapter seven, having fallen into idolatry; but here being provided for first, confirms what our Lord says, that the first shall be last, and the last first, Mt 19:30, and shows that the chief of sinners are received by Christ, and provided for by him, with grace here, and glory hereafter, who come to him, and believe in him; and that their inheritance is of grace, and not of works.
{t} dxa Nd "Dan una", Cocceius, Starckius; "Danis tribus una", Vatablus, Junius & Tremellius, Polanus; "pro Dane portio una", Munster, Tigurine version, Piscator.
Ezekiel 48:2
Ver. 2. And by the border of Dan,.... Next to it, just by it, closely adjoining to it; for it should be observed, that these tribes, and their inheritances, are contiguous to each other; which denotes the union of true Christians, or believers in Christ, with each other; they are members one of another, one body, one bread, and all one in Christ; and their harmony, unity, and concord, their comfortable communion and fellowship with each other; especially as it will be in the latter day, when they shall no more grieve and vex each other, nor separate from one another; but the two sticks shall be one in the hand of the Lord,
Isa 11:13:
from the east side unto the west side; being just in the same position as the former tribe, and of the same measure and extent:
a portion for Asher; an inheritance for the tribe of Asher, the "blessed" of the Lord with all blessings, spiritual and eternal: and it should be known, once for all, that the portions of the several tribes are exactly alike: true believers have the same covenant God and Father for their portion; the same Lord, Redeemer, and Saviour, Head and Husband, Jesus Christ; they are members of the same body; partake of the same Spirit, and his graces; obtain like precious faith; are called in one hope of their calling; have a right to the same privileges and ordinances, and will share in the same heavenly inheritance, Eph 4:4.
Ezekiel 48:3
Ver. 3. And by the border of Asher, from the east side even unto the west side, a portion for Naphtali. Close to the tribe of Asher and his inheritance, in the same direction from east to west, lay the part assigned to the tribe of Naphtali: such Christians who are wrestlers with God in prayer, and against their spiritual enemies, and strive and contend for the doctrines of the Gospel, may be designed.
Ezekiel 48:4
Ver. 4. And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh. Just in like manner, next to Naphtali lay the tribe of Manasseh, and the portion of land appointed for that tribe; even such Christians who "forget" the things that are behind, and reach to those that are before; forget their former companions, their own people, and father's house, their carnal lusts and pleasures, and their own works of righteousness, and follow after Christ and his righteousness.
Ezekiel 48:5
Ver. 5. And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim. Close to the tribe of Manasseh, and the inheritance of it, which is no more reckoned a half, but a whole tribe, and has an inheritance equal to the rest, lay the tribe of Ephraim, and the inheritance assigned to that; even to such believers as are fruitful in grace and good works. Joseph is not mentioned, as in
Eze 47:13, the two portions there given him being here allotted to his two sons, Manasseh and Ephraim.
Ezekiel 48:6
Ver. 6. And by the border of Ephraim, from the east side unto the west side, a portion for Reuben. Who, through his sin, lost his birthright; but now, his sin being forgiven and forgotten, has a portion assigned him upon the border of Ephraim, and next to the tribe of Judah; when in Moses and Joshua's time it lay on the other side Jordan: this points to such persons that shall have their lot and portion in spiritual things; that "see the Son", that look to Christ alone for righteousness, peace, pardon, and eternal life.
Ezekiel 48:7
Ver. 7. And by the border of Reuben, from the east side unto the west side, a portion for Judah. Such who "confess" the Lord before men, and "praise" his name for all blessings, temporal and spiritual, they receive from him: these seven tribes already mentioned, as they lay contiguous to each other, and had portions and inheritances alike assigned to them; so they were all of them to the north of the sanctuary and city after mentioned.
Ezekiel 48:8
Ver. 8. And by the border of Judah, from the east side unto the west side, shall be the offering,.... Or the oblation of a holy portion of the land unto the Lord before made mention of, Eze 45:1 this was close by the tribe of Judah, and in the same direction with that and the rest of the tribes, proceeding in length from east to west: this takes in the whole allotted to the sanctuary, the priests, the Levites, the city, and the prince; each of which are taken notice of in the following verses:
which they shall offer of five and twenty thousand reeds in breadth; from north to south; which makes, as the Jews {u} say, seventy five miles; some make it seventy seven, and others more:
and in length as one of the other parts, from the east side unto the west side; that is, equal to one of the portions allotted to anyone of the tribes, which were alike: what this measure was is not said, but was the same with the breadth; since the whole oblation was five and twenty thousand by five and twenty thousand, Eze 48:20:
and the sanctuary shall be in the midst thereof; of the holy portion of land; see Eze 45:3, not in the tribe of Judah or Benjamin; nor in the city of Jerusalem, as before; but many miles from thence.
{u} Jarchi & Kimchi in loc. e Siphri; so Lipman. Tzurath Beth Hamikdash, fol. 1. 1.
Ezekiel 48:9
Ver. 9. The oblation that ye shall offer to the Lord,.... That which belonged to the sanctuary, and to the priests, which was taken and separated for that use; which here, and in the following verses, is particularly and separately considered:
shall be of five and twenty thousand in length; that is, five and twenty thousand reeds from east to west:
and of ten thousand in breadth; from north to south; see Eze 45:3.
Ezekiel 48:10
Ver. 10. And for them, even the priests, shall be this holy oblation,.... This holy portion of land, excepting that which is for the sanctuary, is to be for the use of the priests to build houses on to dwell in; signifying, that the ministers of the Gospel are to be taken care of, and sufficient provision made for their maintenance; see
Eze 45:4:
toward the north five and twenty thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length; to the north and south five and twenty thousand reeds each; and to the east and west ten thousand each; all this belongs to the priests, excepting the place for the sanctuary, that stood in the middle of it, as repeated in the following clause: and the sanctuary of the Lord shall be in the midst thereof; as in Eze 48:8.
Ezekiel 48:11
Ver. 11. It shall be for the priests that are sanctified,.... That are set apart by the Lord; called by him to this office, and sanctified with the gifts and graces of his Spirit; and so fitted and qualified for the work:
of the sons of Zadok, which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray; ministers faithful to the Lord in the worst of times; and who are and wil be taken notice of by him, both now and hereafter, Mt 25:21,
See Gill on "Eze 44:15",
See Gill on "Eze 44:16".
Ezekiel 48:12
Ver. 12. And this oblation of the land that is offered shall be unto them a thing most holy,.... Be peculiarly theirs, and not converted to any other use; but be accounted most sacred, and not alienable, or made use of by other persons, or to other purposes by the border of the Levites; it should be continued, and reach unto their border; or where that should begin, and their part assigned them, which is next considered.
Ezekiel 48:13
Ver. 13. And over against the border of the priests,.... Next to their border, close to it, running parallel with it:
the Levites shall have five and twenty thousand in length, and ten thousand in breadth; for accommodations for them; for chambers to lodge in, and other uses; all concerned in the house and worship of God shall be provided for with everything necessary and convenient for them;
See Gill on "Eze 45:5":
all the length shall be five and twenty thousand, and the breadth ten thousand; all the length of the land, both for the priests and Levites, should be five and twenty thousand reeds, and the breadth of the land for both ten thousand reeds: this is repeated for the certainty of it, and to prevent any mistake about it.
Ezekiel 48:14
Ver. 14. And they shall not sell of it,.... Any part of it that is allotted to them, neither the priests nor the Levites; simony is not to be practised:
neither exchange; for any other land in lieu of it:
nor alienate the first fruits of the land; or appropriate them to any other use than that of the priests and Levites: whatever is appointed for ecclesiastic uses ought not to be converted to any other; nor should church privileges be parted with on any account: ministers and other officers, nay, even private Christians, should not part with their Christian liberty, nor with any of the doctrines and ordinances of the Gospel:
for it is holy unto the Lord; what is separated and devoted to religious uses is sacred to the Lord.
Ezekiel 48:15
Ver. 15. And the five thousand that are left in the breadth over against the five and twenty thousand,.... Which belonged to the Levites, which was a square of twenty five thousand reeds by twenty five thousand; by the side of, or parallel to, the twenty five thousand in length, ran twenty five thousand in breadth, two ten thousands, as in the portion of the priests, Eze 48:10 so in theirs, Eze 48:13, the residue whereof, five thousand,
shall be a profane place for the city, for dwelling, and for suburbs; to build a city upon for the Israelites to dwell in, and suburbs to be inhabited by those that were not of the city; or for fields and gardens, to supply the city with things necessary and convenient; though the Jewish commentators, Jarchi, Kimchi, and Ben Melech, say the suburbs were an open place, where were neither houses, nor fields, nor gardens: when this spot for the city and suburbs is said to be a "profane place", it is to be understood comparatively, with respect to the portion for the priests and Levites; otherwise it was a part of the holy oblation; or rather, that it was common to all the people of Israel, who might all dwell in it; and therefore Symmachus and Theodotion render it laikon. This "city" signifies the Gospel church, often compared to a city in Scripture, being compact together; consisting of Christians knit together in love, of the same sentiment, and joining in religious worship: a city seated on an eminence; well founded; built on the rock Christ Jesus; its buildings large and beautiful, and of lively stones; its inhabitants many, the fellow citizens of the saints; these inhabitants, of all nations, of every rank, age, and sex; and very healthful, none of them sick and diseased; healed of all maladies; living in a wholesome air, by a river, the streams whereof make glad this city, and the inhabitants of it; who have many privileges, being Christ's freemen; governed by good laws, under proper officers appointed to explain them, and see them executed: a city well fortified with the bulwarks of salvation; the city of solemnities, and of the great King. The suburbs of it are for such who are not yet of it, but are waiting at Wisdom's gates, and at the posts of her door, hoping for admittance ere long:
and the city shall be in the midst thereof; of the area of five thousand reeds.
Ezekiel 48:16
Ver. 16. And this shall be the measures thereof,.... Of the city:
the north side four thousand and five hundred; that is, measures or reeds:
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; in all eighteen hundred measures or reeds, as in
Eze 48:35 which denotes the largeness of the Gospel church, especially in the latter day; when Jews and Gentiles will be converted, and multitudes, east, west, north and south, will be gathered to it; and as it is an equilateral square, this shows the perfection, firmness, stability, and duration of the church of Christ; so the holy city, the New Jerusalem, is for the same reasons said to be foursquare,
Re 21:16.
Ezekiel 48:17
Ver. 17. And the suburbs of the city shall be toward the north two hundred and fifty,.... That is, so many reeds: and
toward the south two hundred and fifty; which make five hundred; and these being added to four thousand five hundred, north and south, make five thousand:
and toward the east two hundred and fifty, and toward the west two hundred and fifty; which being added to four thousand five hundred, east and west, make five thousand; and so an equilateral square on each side, length and breadth.
Ezekiel 48:18
Ver. 18. And the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward,.... What remained in length, which ran parallel with the holy portion of the land, after five thousand reeds were taken out for the city and suburbs, were twenty thousand; ten thousand to the east, and ten thousand to the west:
and it shall be over against the oblation of the holy portion; that is, that space as yet undisposed of, the twenty thousand reeds, ten on the east, and ten on the west of the city, were close to, and ran even with, the oblation of the holy portion assigned to the priests and Levites:
and the increase thereof; or what these twenty thousand reeds of land should produce, or could be made of them:
shall be for food for them that serve the city; not the Gibeonites given to be hewers of wood and drawers of water, as Jarchi interprets it; which sense is justly rejected by Kimchi; since, as he observes, the Gibeonites shall not dwell in Jerusalem the holy city, nor minister in time to come: but either civil magistrates, who serve the church of Christ, when they secure the peace of it, protect and defend it; as they will, especially in the latter day, when these officers will be peace, and these exactors righteousness do all things justly and equitably; and when kings shall be nursing fathers and queens nursing mothers to the church; and it is but right they shall be provided for suitably to their rank, dignity, and office, and tribute be given to whom tribute is due: or ministers of the word, who are the church's servants, and serve it in preaching the Gospel, and administering the ordinances of it; and go by various names, as husbandmen concerned in ploughing, sowing, reaping, and gathering in the harvest; as labourers in the vineyard, and employed in planting, watering, pruning, and propping the vines; and as stewards of the mysteries and manifold grace of God, to give to everyone in the city and family his portion of meat in due season; and as guides and governors, engaged in taking care of the good order and discipline of it; as watchmen, that go about it, or are set on the walls of it: and it is the will of God they should be comfortably provided for, and eat of the fruit of the field and vineyard they labour in; and of the milk of the flock they take care of; and reap carnal things where they have sowed spiritual, things: or else private believers, who serve the interest of Christ and one another by love; praying with and for one another; bearing one another's burdens, and building up each other on their most holy faith: and for whom "food", or "bread" {u}, as in the original, both temporal and spiritual, is provided; both being to be had of the Lord, with whom there is enough, and to spare; Christ is the bread of life, and his word and ordinances are the provisions of Zion; which all that serve the city or church of God may partake of.
{u} Mxll "in panem", Pagninus, Montanus, Piscator.
Ezekiel 48:19
Ver. 19. And they that serve the city shall serve it out of all the tribes of Israel. Whether they be civil magistrates, or ministers of the word, they shall be of Israel, and be Israelites indeed; and shall be taken out of the several tribes; some out of one tribe, and some out of another; all shall have the honour, as well as the labour, of serving the church and interest of Christ; yea, all true Israelites shall contribute as much as in them lies to the service of it.
Ezekiel 48:20
Ver. 20. All the oblation shall be five and twenty thousand by five and twenty thousand,.... Or, "every oblation" {w}; everyone of the oblations; that for the priests and the sanctuary; that for the Levites, and that for the city, its suburbs, and the maintenance of those that served the city; each were a square of five and twenty thousand reeds:
ye shall offer the holy oblation foursquare, with the possession of the city; taking in the possession of the city, or what that possessed, the oblation of land for that, and its suburbs, and for produce to support those that served it, should be a foursquare of the above dimensions.
{w} hmwrth lk "omnis oblatio", Pagninus, Montanus.
Ezekiel 48:21
Ver. 21. And the residue shall be for the prince,.... Not the civil magistrate, but the Prince Messiah; the King, Governor, and Protector of his church and people:
on the one side and on the other of the holy oblation, and of the possession of the city: his portion shall lie on each side of the portion for the sanctuary, the priests and Levites, and for the city and its appurtenances; so that he will be the guardian and preserver of them all; See Gill on "Eze 45:7":
over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border; or, "before the face" {x} "of the five and twenty thousand of the oblation", &c.; that is, next to the tribe of Judah, close by that, and just before the holy oblation of five and twenty thousand reeds, both eastward and westward, should be the portion of the prince on one side:
over against the portions for the prince; or, "over against" these shall be that
for the prince {y}; parallel with the portions of the several tribes before described shall be that of the prince, which belongs to him:
and it shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof; that is, the holy oblation of the land for the priests and Levites, and the sanctuary should be between that part of the prince's portion which lay next to Judah, and that which lay next to Benjamin; of which in the next verse.
{x} ynp la "ante facies", Pagninus; "ante faciem", Starckius. {y} ayvnl Myqlx tmel "ex adverso portionum, [id vero] principis erit", Tigurine version; "juxta portiones, principi erit", Cocceius, Starckius.
Ezekiel 48:22
Ver. 22. Moreover, from the possession of the Levites, and from the possession of the city,.... Or, "beyond" these, as it may be rendered, on the other side of them; or, "except" {z} these:
being in the midst of that which is the prince's; between his two portions; or, as it is next explained,
between the border of Judah, and the border of Benjamin, shall be for the prince; that is, all beyond and excepting that which belonged to the priests and Levites, the sanctuary and the city, were the prince's, which lay between Judah and Benjamin: or thus it was; before the holy oblation one part of the prince's portion ran, parallel with the tribe of Judah, east and west; after the holy oblation on the other side, another part of his portion touched the tribe of Benjamin, and ran parallel with the east and west: and so were between them both, as well as on each side of the holy oblation: all this denotes the nearness of Christ to his church and people; his protection of them on all sides; and the largeness of his interest and kingdom; see Eze 45:7.
{z} tzxam.
Ezekiel 48:23
Ver. 23. As for the rest of the tribes,.... Not yet mentioned, which lay to the south of the sanctuary, and are as follow:
from the east side to the west side, Benjamin shall have a portion;
the sons of God's right hand, who are as near and dear to him as a man's right hand is to him. Judah and Benjamin are nearest to the holy oblation, sanctuary, city, and prince; the one to the north of them, the other to the south; these tribes being faithful to God, and with his saints, when others departed from him; the Lord takes great notice of his faithful ones, and honours them, Ho 11:12.
Ezekiel 48:24
Ver. 24. And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion. Close by the border of Benjamin, running east and west, Simeon's part and inheritance in the land shall be; even such true Israelites as "hear", understand, and believe the Gospel, and practise what they hear. This tribe is not now to be divided and scattered in Israel, or to have its inheritance in Judah, as formerly, Ge 49:5, but to be distinct, and have a portion by itself.
Ezekiel 48:25
Ver. 25. And by the border of Simeon, from the east side unto the west side, Issachar a portion. Next, closely adjoining to Simeon's inheritance, and in the same direction, shall be Issachar's; such Christians as shall have the "rewards" of grace for their services and sufferings in times of tribulation.
Ezekiel 48:26
Ver. 26. And by the border of Issachar, from the east side unto the west side, Zebulun a portion. In like manner, next to Issachar's inheritance, and bordering on it, shall be Zebulun's; who shall be no more a haven for ships, having a different situation and allotment; and may describe such Christians as dwell in Christ, and he in them.
Ezekiel 48:27
Ver. 27. And by the border of Zebulun, from the east side unto the west side, Gad a portion. The last of the tribes; a "troop" of overcomers, who are more than conquerors over all their enemies through Christ: all Christians shall have their part and portion in the church below, and in all the privileges and immunities of it; and in the church above, in all the glories and blessedness thereof.
Ezekiel 48:28
Ver. 28. And by the border of Gad, at the south side southward,.... Of the sanctuary of the Lord, of the portion of the priests and Levites, of the city, and what belonged to that, and of the prince's portion. The description begins at the northern part of the land, and ends in the southern:
the border shall be even from Tamar unto the waters of strife in Kadesh; and to the river toward the great sea;
See Gill on "Eze 47:19".
Ezekiel 48:29
Ver. 29. This is the land which ye shall divide by lot unto the tribes of Israel for inheritance,.... This is the land, as thus described; and these the tribes of Israel, or the Israelites indeed, who shall have their respective shares in it, as thus allotted to them for their inheritance; which is not of a worldly, but spiritual nature; and a goodly heritage it is, a place and a name better than sons and daughters; namely, a place in the house and church of God; and a right to enjoy all the ordinances of it:
and these are their portions, saith the Lord God; which he has appointed to them, of his grace bestows on them, and of which they may be assured, since he has said it: no mention is made of any cities of refuge in this division of the land, as in Joshua's time, because now the antitype of them is come, the Messiah, to whom all sensible sinners are directed to flee; and there is no other asylum for them, nor salvation in any other but in him; and besides, in this period there will be no manslayers, nor any that will hurt and destroy in all the holy mountain; and so no need of cities of refuge, Isa 11:9.
Ezekiel 48:30
Ver. 30. And these are the goings out of the city,.... The gates of it, as Jarchi and Kimchi interpret it, by which they went out of it, and into it; and also the sides of it. The Lord here returns to the city again, to give an account of its circumference and name:
on the north side four thousand and five hundred measures; the north side of the city measured so many measures; that is, reeds, as Jarchi explains it.
Ezekiel 48:31
Ver. 31. And the gates of the city shall be after names of the tribes of Israel,.... According to number of them, twelve, and called by their names; the names of the several tribes being written on them; see
Re 21:12, this shows that all true Israelites indeed, Israel not after the flesh, but after the Spirit, have a right of entrance into, and communion with, the church of God; even the whole Israel of God, whom he has chosen for himself; Christ has redeemed by his blood, and the Spirit calls by his grace, and sanctifies; these are all, be they Jews or Gentiles, fellow citizens with the saints, and of the household of God: these gates, though twelve, with respect to the twelve tribes that enter in at them, and the twelve apostles of the Lamb that direct unto them, and whose doctrine they embrace and profess that go in by them; yet are but one in the main, which is Christ, faith in him, and a profession of it, and a professed subjection to his Gospel and ordinances, Joh 10:1:
three gates northward; for those that lay on that side to enter in at:
one gate of Reuben, one gate of Judah, and one gate of Levi: these tribes, and so the rest, were not placed according to their encampment about the tabernacle in the wilderness, or as they were placed by Joshua in the land of Canaan; which shows that the tribes literally considered are not intended. Levi had a gate, though it had not a portion in the manner the other tribes had.
Ezekiel 48:32
Ver. 32. And at the east side four thousand and five hundred,.... Measures or reeds: this side was equal to the north, as the rest were to this; the whole city in its circumference making an equilateral square:
and three gates; which were as follow:
one gate of Joseph, one gate of Benjamin, one gate of Dan; Joseph is here as having a gate, though he is not mentioned as having a portion; but his two sons, Ephraim and Manasseh, who are here omitted; which made room for Levi's name to be inserted; and Dan, who had his portion first, is here placed in the middle, no order being observed; the whole being mystical and spiritual.
Ezekiel 48:33
Ver. 33 And at the south side four thousand and five hundred measures,.... The south side of the city measured just the same as the north and east sides did:
and three gates; were on that side, as on the others:
one gate of Simeon, one gate of Issachar, one gate of Zebulun; at which these tribes entered, or those they represent.
Ezekiel 48:34
Ver. 34. At the west side four thousand and five hundred,.... Measures or reeds; so many were the length of this side; the same with north, south, and east, and made a foursquare; and such the city was, as the New Jerusalem is said to be, Re 21:16:
with their three gates: one gate of Gad, one gate of Asher, one gate of Naphtali; the situation of these gates on all sides, east, west, north, and south, show that in the latter day people will flock from all quarters to the church of Christ, and that there will be an open and free access of all persons into it; see Isa 2:2.
Ezekiel 48:35
Ver. 35. It was round about eighteen thousand measures,.... Putting the numbers together which each side made, the circumference of the city was eighteen thousand measures; which, according to Cornelius a Lapide, were thirty two thousand miles; which shows that no city literally taken can be here meant, but mystically and spiritually the church of Christ, which will be of great extent in the latter day; and a large one it had need to be, to hold all nations that will flow into it; it will be spread all over the world; the world will become the church; the kingdoms of it will become Christ's; the little stone will become a great mountain, and fill the whole earth; the kingdom and interest of Christ, which is his church, will be from sea to sea, and from the river unto the ends of the earth; even from the rising of the sun to the setting of the same. Some Jewish writers {a}, not knowing what to make of these large measures, say that they have respect to the eighteen thousand worlds God is said {b} to make, which these were a similitude, figure, or exemplar of; but those Jews are nearer the true sense of them, who say {c} that this is to be understood of Jerusalem above, or as it will be in future time, in the world to come, the dispensation of the Messiah, Ga 4:26:
and the name of the city from that day shall be, the Lord is there; the Gospel church has other names, as Jerusalem, Mount Zion, the Lord our righteousness, Hephzibah and Beulah, a city not forsaken, Heb 12:22, but here it is called "Jehovah Shammah", the Lord is there, or dwells there; which is to be understood of his presence in it; not in a general way, as he is in all places, and with all his creatures, continually, constantly, and everywhere working in a providential manner; but of his gracious presence in a special way and manner: in this sense Jehovah, Father, Son, and Spirit, are in the Gospel church, and will be more manifestly in the latter day; Jehovah the Father, as the Father of Christ, blessing them with all spiritual blessings in him; granting them his presence in him, and communion with him, through him; as their Father providing all good things for them, and as the God of all grace unto them: Jehovah the Son, as the master of the family taking care of it, as a son in his own house, and the first born among his brethren; as the prophet in the midst of his church, teaching and instructing; as the high priest in the midst of the golden candlesticks, lighting and trimming them; as the King in Zion, to rule and govern, protect and defend it; showing himself in all the glories of his person, and the riches of his grace, according to his promise,
Mt 28:20. Jehovah the Spirit is here to qualify men with gifts for the ministry, to apply the word, and make it useful; as a Spirit of grace and supplication, and to help the Lord's people in the exercise of grace, and discharge of duty; and to be their comforter and remembrancer. Jehovah here does and will display his glorious perfections; his power in the preservation of his saints; his wisdom in the guidance and direction of them; his truth and faithfulness in the performance of promises to them; his purity and holiness in the sanctification of them; his love, grace, and mercy, in the large discoveries made unto them; in short, he will appear all glorious to them, and will be the glory in the midst of them, Ps 46:5 Zec 2:5 the date from whence this will commence is "that day"; either from the beginning of the Gospel dispensation, that famous day made by the rising of the sun of righteousness; or from the day and date of Christ's promise of his presence, Mt 28:20 or from the time the Gospel church state was set up; or from the day this city will be rebuilt and restored, the Lord will more visibly and manifestly grant his presence to the inhabitants of it, and never more depart from them; see
Isa 42:12, The Targum is,
"the name of the city which is separated from the day, the Lord will cause his Shechaniah to dwell there.''
The Jews {d} produce this place to show that Jerusalem is called Jehovah, and say, do not read Shammah, "there", but Shemah, "its name"; and the Socinians from hence would disprove the incommunicableness of the name Jehovah to a creature, but without effect; since this city is not called simply Jehovah, but with an additional epithet; and this is to be understood, not in a divided, but compound sense, as the altar in
Ex 17:15, and the mount in Ge 22:14.
{a} Lipman. Tzurath Beth Hamikdash, sect. 79. {b} T. Bab. Avoda Zara, fol. 3. 2. {c} Gloss. in T. Bab. Sanhedrin, fol. 97. 2. & Succah, fol, 45. 8. {d} T. Bab. Bava Bathra, fol. 75. 2.
John Gill's Exposition of the Entire Bible.