mh_parser/vol_split/26 - Ezekiel/Chapter 48.xml

<div2 id="Ez.xlix" n="xlix" next="Dan" prev="Ez.xlviii" progress="67.12%" title="Chapter XLVIII">
<h2 id="Ez.xlix-p0.1">E Z E K I E L.</h2>
<h3 id="Ez.xlix-p0.2">CHAP. XLVIII.</h3>
<p class="intro" id="Ez.xlix-p1" shownumber="no">In this chapter we have particular directions
given for the distribution of the land, of which we had the metes
and bounds assigned in the foregoing chapter. I. The portions of
the twelve tribes, seven to the north of the sanctuary (<scripRef id="Ez.xlix-p1.1" osisRef="Bible:Ezek.48.1-Ezek.48.7" parsed="|Ezek|48|1|48|7" passage="Eze 48:1-7">ver. 1-7</scripRef>) and five to the south,
<scripRef id="Ez.xlix-p1.2" osisRef="Bible:Ezek.48.23-Ezek.48.29" parsed="|Ezek|48|23|48|29" passage="Eze 48:23-29">ver. 23-29</scripRef>. II. The
allotment of land for the sanctuary, and the priests (<scripRef id="Ez.xlix-p1.3" osisRef="Bible:Ezek.48.8-Ezek.48.11" parsed="|Ezek|48|8|48|11" passage="Eze 48:8-11">ver. 8-11</scripRef>), for the Levites
(<scripRef id="Ez.xlix-p1.4" osisRef="Bible:Ezek.48.12-Ezek.48.14" parsed="|Ezek|48|12|48|14" passage="Eze 48:12-14">ver. 12-14</scripRef>), for the
city (<scripRef id="Ez.xlix-p1.5" osisRef="Bible:Ezek.48.15-Ezek.48.20" parsed="|Ezek|48|15|48|20" passage="Eze 48:15-20">ver. 15-20</scripRef>), and
for the prince, <scripRef id="Ez.xlix-p1.6" osisRef="Bible:Ezek.48.21-Ezek.48.22" parsed="|Ezek|48|21|48|22" passage="Eze 48:21,22">ver. 21,
22</scripRef>. Much of this we had before, <scripRef id="Ez.xlix-p1.7" osisRef="Bible:Ezek.45.1-Ezek.45.25" parsed="|Ezek|45|1|45|25" passage="Eze 45:1-25"><i>ch.</i> xlv.</scripRef> III. A plan of the city,
its gates, and the new name given to it (<scripRef id="Ez.xlix-p1.8" osisRef="Bible:Ezek.48.30-Ezek.48.35" parsed="|Ezek|48|30|48|35" passage="Eze 48:30-35">ver. 30-35</scripRef>), which seals up, and
concludes, the vision and prophecy of this book.</p>
<scripCom id="Ez.xlix-p1.9" osisRef="Bible:Ezek.48" parsed="|Ezek|48|0|0|0" passage="Eze 48" type="Commentary"/>
<scripCom id="Ez.xlix-p1.10" osisRef="Bible:Ezek.48.1-Ezek.48.30" parsed="|Ezek|48|1|48|30" passage="Eze 48:1-30" type="Commentary"/><div class="Commentary" id="Ez.xlix-p1.11">
<h4 id="Ez.xlix-p1.12">The Division of the Land. (<span class="smallcaps" id="Ez.xlix-p1.13">b. c.</span> 574.)</h4>
<p class="passage" id="Ez.xlix-p2" shownumber="no">1 Now these <i>are</i> the names of the tribes.
From the north end to the coast of the way of Hethlon, as one goeth
to Hamath, Hazar-enan, the border of Damascus northward, to the
coast of Hamath; for these are his sides east <i>and</i> west; a
<i>portion for</i> <scripRef id="Ez.xlix-p2.1" osisRef="Bible:Dan.2" parsed="|Dan|2|0|0|0" passage="Dan. 2">Dan.   2</scripRef> And by the border of Dan, from the
east side unto the west side, a <i>portion for</i> Asher.   3
And by the border of Asher, from the east side even unto the west
side, a <i>portion for</i> Naphtali.   4 And by the border of
Naphtali, from the east side unto the west side, a <i>portion
for</i> Manasseh.   5 And by the border of Manasseh, from the
east side unto the west side, a <i>portion for</i> Ephraim.  
6 And by the border of Ephraim, from the east side even unto the
west side, a <i>portion for</i> Reuben.   7 And by the border
of Reuben, from the east side unto the west side, a <i>portion
for</i> Judah.   8 And by the border of Judah, from the east
side unto the west side, shall be the offering which ye shall offer
of five and twenty thousand <i>reeds in</i> breadth, and <i>in</i>
length as one of the <i>other</i> parts, from the east side unto
the west side: and the sanctuary shall be in the midst of it.
  9 The oblation that ye shall offer unto the <span class="smallcaps" id="Ez.xlix-p2.2">Lord</span> <i>shall be</i> of five and twenty thousand
in length, and of ten thousand in breadth.   10 And for them,
<i>even</i> for the priests, shall be <i>this</i> holy oblation;
toward the north five and twenty thousand <i>in length,</i> 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: and the sanctuary of the <span class="smallcaps" id="Ez.xlix-p2.3">Lord</span> shall be in the midst thereof.   11
<i>It shall be</i> for the priests that are sanctified 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.  
12 And <i>this</i> oblation of the land that is offered shall be
unto them a thing most holy by the border of the Levites.   13
And over against the border of the priests the Levites <i>shall
have</i> five and twenty thousand in length, and ten thousand in
breadth: all the length <i>shall be</i> five and twenty thousand,
and the breadth ten thousand.   14 And they shall not sell of
it, neither exchange, nor alienate the first-fruits of the land:
for <i>it is</i> holy unto the <span class="smallcaps" id="Ez.xlix-p2.4">Lord</span>.
  15 And the five thousand, that are left in the breadth over
against the five and twenty thousand, shall be a profane
<i>place</i> for the city, for dwelling, and for suburbs: and the
city shall be in the midst thereof.   16 And these <i>shall
be</i> the measures thereof; the north side four thousand and five
hundred, and 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.   17 And the suburbs of the
city shall be toward the north two hundred and fifty, and toward
the south two hundred and fifty, and toward the east two hundred
and fifty, and toward the west two hundred and fifty.   18 And
the residue in length over against the oblation of the holy
<i>portion shall be</i> ten thousand eastward, and ten thousand
westward: and it shall be over against the oblation of the holy
<i>portion;</i> and the increase thereof shall be for food unto
them that serve the city.   19 And they that serve the city
shall serve it out of all the tribes of Israel.   20 All the
oblation <i>shall be</i> five and twenty thousand by five and
twenty thousand: ye shall offer the holy oblation four-square, with
the possession of the city.   21 And the residue <i>shall
be</i> for the prince, on the one side and on the other of the holy
oblation, and of the possession of the city, 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, over against the portions for the prince: and it shall be
the holy oblation; and the sanctuary of the house <i>shall be</i>
in the midst thereof.   22 Moreover from the possession of the
Levites, and from the possession of the city, <i>being</i> in the
midst <i>of that</i> which is the prince's, between the border of
Judah and the border of Benjamin, shall be for the prince.  
23 As for the rest of the tribes, from the east side unto the west
side, Benjamin <i>shall have</i> a <i>portion.</i>   24 And by
the border of Benjamin, from the east side unto the west side,
Simeon <i>shall have</i> a <i>portion.</i>   25 And by the
border of Simeon, from the east side unto the west side, Issachar a
<i>portion.</i>   26 And by the border of Issachar, from the
east side unto the west side, Zebulun a <i>portion.</i>   27
And by the border of Zebulun, from the east side unto the west
side, Gad a <i>portion.</i>   28 And by the border of Gad, at
the south side southward, the border shall be even from Tamar
<i>unto</i> the waters of strife <i>in</i> Kadesh, <i>and</i> to
the river toward the great sea.   29 This <i>is</i> the land
which ye shall divide by lot unto the tribes of Israel for
inheritance, and these <i>are</i> their portions, saith the Lord
<span class="smallcaps" id="Ez.xlix-p2.5">God</span>.   30 And these <i>are</i>
the goings out of the city on the north side, four thousand and
five hundred measures.</p>
<p class="indent" id="Ez.xlix-p3" shownumber="no">We have here a very short and ready way
taken for the dividing of the land among the twelve tribes, not so
tedious and so far about as the way that was taken in Joshua's
time; for in the distribution of spiritual and heavenly blessings
there is not that danger of murmuring and quarrelling that there is
in the participation of the temporal blessings. When God gave to
the labourers every one his penny those that were uneasy at it were
soon put to silence with, <i>May I not do what I will with my
own?</i> And such is the equal distribution here among the tribes.
In this distribution of the land we may observe, 1. That it differs
very much from the division of it in Joshua's time, and agrees not
with the order of their birth, nor with that of their blessing by
Jacob or Moses. Simeon here is not <i>divided</i> in Jacob, nor is
Zebulun a <i>haven of ships,</i> a plain intimation that it is not
so much to be understood literally as spiritually, though the
mystery of it is very much hidden from us. In gospel times old
things have passed away; <i>behold, all things have become new.</i>
The Israel of God is cast into a new method. 2. That the tribe of
Dan, which was last provided for in the first division of Canaan
(<scripRef id="Ez.xlix-p3.1" osisRef="Bible:Josh.19.40" parsed="|Josh|19|40|0|0" passage="Jos 19:40">Josh. xix. 40</scripRef>), is first
provided for here, <scripRef id="Ez.xlix-p3.2" osisRef="Bible:Ezek.48.1" parsed="|Ezek|48|1|0|0" passage="Eze 48:1"><i>v.</i>
1</scripRef>. Thus in the gospel the last shall be first, <scripRef id="Ez.xlix-p3.3" osisRef="Bible:Matt.19.30" parsed="|Matt|19|30|0|0" passage="Mt 19:30">Matt. xix. 30</scripRef>. God, in the
dispensation of his grace, does not follow the same method that he
does in the disposals of his providence. But Dan had now his
portion thereabouts where he had only one city before, northward,
on the border of Damascus, and furthest of all from the sanctuary,
because that tribe had revolted to idolatry. 3. That all the ten
tribes that were carried away by the king of Assyria, as well as
the two tribes that were long afterwards carried to Babylon, have
their allotment in this visionary land, which some think had its
accomplishment in the particular persons and families of those
tribes who returned with Judah and Benjamin, of which we find many
instances in Ezra and Nehemiah; and it is probable that there were
returns of many more afterwards at several times, which are not
recorded; and the Jews having Galilee, and other parts, that had
been the possessions of the ten tribes, put into their hands, in
common with them, they enjoyed them. Grotius says, If the ten
tribes had repented and returned to God, as the <i>chief fathers of
Judah and Benjamin did, and the priests and Levites</i> (<scripRef id="Ez.xlix-p3.4" osisRef="Bible:Ezra.1.5" parsed="|Ezra|1|5|0|0" passage="Ezr 1:5">Ezra i. 5</scripRef>), they would have fared as
those two tribes did, but they forfeited the benefit of this
glorious prophecy by sin. However, we believe it has its designed
accomplishment in the establishment and enlargement of the gospel
church, and the happy settlement of all those who are Israelites
indeed in the sure and sweet enjoyment of the privileges of the new
covenant, in which there is enough for all and enough for each. 4.
That every tribe in this visionary distribution had its particular
lot assigned it by a divine appointment; for it was never the
intention of the gospel to pluck up the hedge of property and lay
all in common; it was in a way of charity, not of legal right, that
the first Christians had all things common (<scripRef id="Ez.xlix-p3.5" osisRef="Bible:Acts.2.44" parsed="|Acts|2|44|0|0" passage="Ac 2:44">Acts ii. 44</scripRef>), and many precepts of the gospel
suppose that every man should know his own. We must not only
acknowledge, but acquiesce in, the hand of God appointing us our
lot, and be well pleased with it, believing it fittest for us.
<i>He shall choose our inheritance for us,</i> <scripRef id="Ez.xlix-p3.6" osisRef="Bible:Ps.47.4" parsed="|Ps|47|4|0|0" passage="Ps 47:4">Ps. xlvii. 4</scripRef>. 5. That the tribes lay
contiguous. By <i>the border</i> of one tribe was <i>the
portion</i> of another, all in a row, in exact order, so that, like
stones in an arch, they fixed, and strengthened, and wedged in one
another. <i>Behold how good and how pleasant a thing it is for
brethren</i> thus <i>to dwell together!</i> It was a figure of the
communion of churches and saints under the gospel-government; thus,
though they are many, yet they are one, and should hold together in
holy love and mutual assistance. 6. That the lot of Reuben, which
before lay at a distance beyond Jordan, now lies next to Judah, and
next but one to the sanctuary; for the scandal he lay under, for
which he was told <i>he should not excel,</i> began by this time to
wear off. What has turned to the reproach of any person or people
ought not to be remembered for ever, but should at length be kindly
forgotten. 7. That the sanctuary was <i>in the midst</i> of them.
There were seven tribes to the north of it and the Levites, the
prince's, and the city's portion, with that of five tribes more, to
the south of it; so that it was, as it ought to be, <i>in the heart
of the kingdom,</i> that it might diffuse its benign influences to
the whole, and might be the centre of their unity. The tribes that
lay most remote from each other would meet there in a mutual
acquaintance and fellowship. Those of the same parish or
congregation, though dispersed, and having no occasion otherwise to
know each other, yet by meeting statedly to worship God together
should have their hearts knit to each other in holy love. 8. That
where the sanctuary was the priests were: <i>For them, even for the
priests, shall this holy oblation be,</i> <scripRef id="Ez.xlix-p3.7" osisRef="Bible:Ezek.48.10" parsed="|Ezek|48|10|0|0" passage="Eze 48:10"><i>v.</i> 10</scripRef>. As, on the one hand, this
denotes honour and comfort to ministers, that what is given for
their support and maintenance is reckoned <i>a holy oblation to the
Lord,</i> so it intimates their duty, which is that, since they are
appointed and maintained for the service of the sanctuary, they
ought to <i>attend continually to this very thing,</i> to reside on
their cures. Those that live upon the altar must serve at the
altar, not take the wages to themselves and devolve the work upon
others; but how can they serve the altar, his altar they live upon,
if they do not live near it? 9. Those priests had the priests'
share of these lands that had approved themselves faithful to God
in times of trial (<scripRef id="Ez.xlix-p3.8" osisRef="Bible:Ezek.48.11" parsed="|Ezek|48|11|0|0" passage="Eze 48:11"><i>v.</i>
11</scripRef>): <i>It shall be for the sons of Zadok,</i> who, it
seems, had signalized themselves in some critical juncture, and
<i>went not astray</i> when the <i>children of Israel,</i> and the
other Levites, went astray. God will put honour upon those who keep
their integrity in times of general apostasy, and he has special
favours in reserve for them. Those are swimming upwards, and so
they will find at last, that are swimming against the stream. 10.
The land which was appropriated to the ministers of the sanctuary
might by no means be alienated. It was in the nature of the
<i>first-fruits of the land,</i> and was therefore <i>holy to the
Lord;</i> and, though the priests and Levites had both the use of
it and the inheritance of it to them and their heirs, yet they
might not <i>sell it nor exchange it,</i> <scripRef id="Ez.xlix-p3.9" osisRef="Bible:Ezek.48.14" parsed="|Ezek|48|14|0|0" passage="Eze 48:14"><i>v.</i> 14</scripRef>. It is sacrilege to convert
that to other uses which is dedicated to God. 11. The land allotted
for the city and its suburbs is called a <i>profane place</i>
(<scripRef id="Ez.xlix-p3.10" osisRef="Bible:Ezek.48.15" parsed="|Ezek|48|15|0|0" passage="Eze 48:15"><i>v.</i> 15</scripRef>), or
<i>common;</i> not but that the city was a holy city above other
cities, for the Lord was there, but, in comparison with the
sanctuary, it was a profane place. Yet it is too often true in the
worst sense that great cities, even those which, like this, have
the sanctuary near them, are profane places, and it ought to be
deeply lamented. It was the complaint of old, <i>From Jerusalem has
profaneness gone forth into all the land,</i> <scripRef id="Ez.xlix-p3.11" osisRef="Bible:Jer.23.15" parsed="|Jer|23|15|0|0" passage="Jer 23:15">Jer. xxiii. 15</scripRef>. 12. The city is made to be
exactly square, and the suburbs extending themselves equally on all
sides, as the Levites' cities did in the first division of the land
(<scripRef id="Ez.xlix-p3.12" osisRef="Bible:Ezek.48.16-Ezek.48.17" parsed="|Ezek|48|16|48|17" passage="Eze 48:16,17"><i>v.</i> 16, 17</scripRef>),
which, never being literally fulfilled in any city, intimates that
it is to be understood spiritually of the beauty and stability of
the gospel church, that <i>city of the living God,</i> which is
formed according to the wisdom and counsel of God, and is made firm
and immovable by his promise. 13. Whereas, before, the inhabitants
of Jerusalem were principally of Judah and Benjamin, in whose tribe
it lay, now the head city lies not in the particular lot of any of
the tribes, but <i>those that serve the city,</i> and bear office
in it, <i>shall serve it out of all the tribes of Israel,</i>
<scripRef id="Ez.xlix-p3.13" osisRef="Bible:Ezek.48.19" parsed="|Ezek|48|19|0|0" passage="Eze 48:19"><i>v.</i> 19</scripRef>. The most
eminent men must be picked out of all the tribes of Israel for the
service of the city, because many eyes were upon it, and there was
great resort to it from all parts of the nation and from other
nations. Those that live in the city are said to serve the city,
for, wherever we are, we must study to be serviceable to the place,
some way or other, according as our capacity is. They must not come
out of the tribes of Israel to the city to take their ease, and
enjoy their pleasures, but to serve the city, to do all the good
they can there, and in so doing they would have a good influence
upon the country too. 14. Care was taken that those who applied
themselves to public business in the city, as well as in the
sanctuary, should have an honourable comfortable maintenance; lands
are appointed, <i>the increase</i> whereof <i>shall be food unto
those that serve the city,</i> <scripRef id="Ez.xlix-p3.14" osisRef="Bible:Ezek.48.18" parsed="|Ezek|48|18|0|0" passage="Eze 48:18"><i>v.</i> 18</scripRef>. Who goes a warfare at his own
charges? Magistrates, that attend the service of the state, as well
as ministers, that attend the service of the church, should have
all due encouragement and support in so doing; and <i>for this
cause pay we tribute also.</i> 15. The prince had a lot for
himself, suited to the dignity of his high station (<scripRef id="Ez.xlix-p3.15" osisRef="Bible:Ezek.48.21" parsed="|Ezek|48|21|0|0" passage="Eze 48:21"><i>v.</i> 21</scripRef>); we took an account of
it before, <scripRef id="Ez.xlix-p3.16" osisRef="Bible:Ezek.45.1-Ezek.45.25" parsed="|Ezek|45|1|45|25" passage="Eze 45:1-25"><i>ch.</i>
xlv.</scripRef> He was seated near the sanctuary, where the
testimony of Israel was, and near the city, where the <i>thrones of
judgment</i> were, that he might be a protection to both and might
see the that duty of both was carefully and faithfully done; and
herein he was a minister of God for good to the whole community.
Christ is the church's prince, that defends it on every side, and
creates a defense; nay, he is himself a defence upon all its glory
and encompasses it with his favour. 16. As Judah had his lot next
the sanctuary on one side, so Benjamin had, of all the tribes, his
lot nearest to it on the other side, which honour was reserved for
those who adhered to the house of David and the temple at Jerusalem
when the other ten tribes went astray from both. It is enough if
treachery and apostasy, upon repentance, he pardoned, but constancy
and fidelity shall be rewarded and preferred.</p>
</div><scripCom id="Ez.xlix-p3.17" osisRef="Bible:Ezek.48.31-Ezek.48.35" parsed="|Ezek|48|31|48|35" passage="Eze 48:31-35" type="Commentary"/><div class="Commentary" id="Ez.xlix-p3.18">
<h4 id="Ez.xlix-p3.19">The Plan of the City. (<span class="smallcaps" id="Ez.xlix-p3.20">b. c.</span> 574.)</h4>
<p class="passage" id="Ez.xlix-p4" shownumber="no">31 And the gates of the city <i>shall be</i>
after the names of the tribes of Israel: three gates northward; one
gate of Reuben, one gate of Judah, one gate of Levi.   32 And
at the east side four thousand and five hundred: and three gates;
and one gate of Joseph, one gate of Benjamin, one gate of <scripRef id="Ez.xlix-p4.1" osisRef="Bible:Dan.33" parsed="|Dan|33|0|0|0" passage="Dan. 33">Dan.
  33</scripRef> And at the south side four thousand and five hundred
measures: and three gates; one gate of Simeon, one gate of
Issachar, one gate of Zebulun.   34 At the west side four
thousand and five hundred, <i>with</i> their three gates; one gate
of Gad, one gate of Asher, one gate of Naphtali.   35 <i>It
was</i> round about eighteen thousand <i>measures:</i> and the name
of the city from <i>that</i> day <i>shall be,</i> The <span class="smallcaps" id="Ez.xlix-p4.2">Lord</span> <i>is</i> there.</p>
<p class="indent" id="Ez.xlix-p5" shownumber="no">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 <i>old things are done away,
behold all things have become new.</i> 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 <i>measures</i> 18,000 in all,
<scripRef id="Ez.xlix-p5.1" osisRef="Bible:Ezek.48.35" parsed="|Ezek|48|35|0|0" passage="Eze 48:35"><i>v.</i> 35</scripRef>. But what
these measures were is uncertain. It is never said, in all this
chapter, whether so many <i>reeds</i> (as our translation
determines by inserting that word, <scripRef id="Ez.xlix-p5.2" osisRef="Bible:Ezek.48.8" parsed="|Ezek|48|8|0|0" passage="Eze 48:8"><i>v.</i> 8</scripRef>, each reed containing six cubits
and span, <scripRef id="Ez.xlix-p5.3" osisRef="Bible:Ezek.40.5" parsed="|Ezek|40|5|0|0" passage="Eze 40:5"><i>ch.</i> xl. 5</scripRef>,
and why should the measurer appear with the measuring reed in his
hand of that length if he did not measure with <i>that,</i> except
where it is expressly said he measured by cubits?) or whether, as
others think, it is so many cubits, because those are mentioned
<scripRef id="Ez.xlix-p5.4" osisRef="Bible:Ezek.45.2 Bible:Ezek.47.3" parsed="|Ezek|45|2|0|0;|Ezek|47|3|0|0" passage="Eze 45:2,47:3"><i>ch.</i> xlv. 2 and <i>ch.</i>
xlvii. 3</scripRef>. 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 <i>out of all the tribes of
Israel</i> (<scripRef id="Ez.xlix-p5.5" osisRef="Bible:Ezek.48.19" parsed="|Ezek|48|19|0|0" passage="Eze 48:19"><i>v.</i> 19</scripRef>)
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, <scripRef id="Ez.xlix-p5.6" osisRef="Bible:Ezek.48.32" parsed="|Ezek|48|32|0|0" passage="Eze 48:32"><i>v.</i>
32</scripRef>. On the north side were the gates of Reuben, Judah,
and Levi (<scripRef id="Ez.xlix-p5.7" osisRef="Bible:Ezek.48.31" parsed="|Ezek|48|31|0|0" passage="Eze 48:31"><i>v.</i> 31</scripRef>),
on the east the gates of Joseph, Benjamin, and Dan (<scripRef id="Ez.xlix-p5.8" osisRef="Bible:Ezek.48.32" parsed="|Ezek|48|32|0|0" passage="Eze 48:32"><i>v.</i> 32</scripRef>), on the south the
gates of Simeon, Issachar, and Zebulun (<scripRef id="Ez.xlix-p5.9" osisRef="Bible:Ezek.48.33" parsed="|Ezek|48|33|0|0" passage="Eze 48:33"><i>v.</i> 33</scripRef>), and on the west the gates of
Gad, Asher, and Naphtali, <scripRef id="Ez.xlix-p5.10" osisRef="Bible:Ezek.48.34" parsed="|Ezek|48|34|0|0" passage="Eze 48:34"><i>v.</i>
34</scripRef>. Conformable to this, in St. John's vision, the new
Jerusalem (for so the holy city is called there, though not here)
has <i>twelve gates,</i> three on a side, and on them are written
<i>the names of the twelve tribes of the children of Israel,</i>
<scripRef id="Ez.xlix-p5.11" osisRef="Bible:Rev.21.12-Rev.21.13" parsed="|Rev|21|12|21|13" passage="Re 21:12,13">Rev. xxi. 12, 13</scripRef>. 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 <i>opened the kingdom of heaven for all
believers.</i> Whoever will may come and <i>take of the water of
life,</i> of the tree of life, <i>freely.</i> 3. The name given to
this city: <i>From that day,</i> when it shall be newly-erected
according to this model, the name of it shall be, not, as before,
<i>Jerusalem—The vision of peace,</i> but which is the original of
that, and more than equivalent to it, <i>Jehovah Shammah—The Lord
is there,</i> <scripRef id="Ez.xlix-p5.12" osisRef="Bible:Ezek.48.35" parsed="|Ezek|48|35|0|0" passage="Eze 48:35"><i>v.</i>
35</scripRef>. 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, <i>Is the Lord among us, or is he not?</i> 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 <i>the Lord was there.</i> But
when God departed from their temple, when he said, <i>Migremus
hinc—Let us go hence,</i> their house was soon <i>left unto them
desolate.</i> 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 <i>Shechinah,</i> 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, <i>The Lord is there;</i> for faithful is he that has said,
and he will be as good as his word, <i>Lo, I am with you always
even unto the end of the world. The Lord is there</i> 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
<i>nigh unto them in all that they call upon him for.</i> This
should engage us to keep close to the communion of saints, for
<i>the Lord is there;</i> 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, <i>The Lord is There.</i> (3.) That
the glory and happiness of heaven should consist chiefly in this,
that <i>the Lord is there.</i> 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 <i>needs not the light of the
sun.</i> 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 <i>God himself shall be with them</i>
(<scripRef id="Ez.xlix-p5.13" osisRef="Bible:Rev.21.3" parsed="|Rev|21|3|0|0" passage="Re 21:3">Rev. xxi. 3</scripRef>), that <i>he
who sits on the throne shall dwell among them,</i> <scripRef id="Ez.xlix-p5.14" osisRef="Bible:Rev.7.15" parsed="|Rev|7|15|0|0" passage="Re 7:15">Rev. vii. 15</scripRef>. And here it is made to
crown the bliss of this holy city that <i>the Lord is there.</i>
Let us therefore give all diligence to make sure to ourselves a
place in that city, that we may be <i>for ever with the
Lord.</i></p>
</div></div2>