เอเสเคียล 48:35 วิจารณ์

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 (Eze 48:1-7) and five to the south (Eze 48:23-29). II. The allotment of land for the sanctuary, and the priests (Eze 48:8-11), for the Levites (Eze 48:12-14), for the city (Eze 48:15-20), and for the prince (Eze 48:21, Eze 48:22). Much of this we had before, ch. 45. III. A plan of the city, its gates, and the new name given to it (v. 30-35), which seals up, and concludes, the vision and prophecy of this book.

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.

But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.

(Verse 30 and following) And you shall measure five thousand four hundred cubits outside the city on the northern side. And the gates of the city shall be named after the tribes of Israel: three gates on the north side. The gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. And on the eastern side, you shall measure five thousand four hundred cubits, and there shall be three gates. The gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. And on the southern side, you shall measure five thousand four hundred cubits, and there shall be three gates. The Gate of Simeon, one; the Gate of Issachar, one; the Gate of Zebulun, one. And on the west side, five hundred and four thousand, and their gates three. The Gate of Gad, one; the Gate of Asher, one; the Gate of Naphtali, one; in all eighteen thousand cubits round about the city. And the name of the city from that day shall be, The LORD is there. Now it is written that it was measured along each side, which is eleven thousand and eighty-five paces, that there were three gates, which Aquila, Symmachus, and Theodotion call διεξόδους (exit passages), and the LXX call διεκβολὰς (projections): we interpret them as the entrances and exits of the city. And first, it must be briefly noted that the same three tribes camped around the tabernacle in such a way that Judah, Issachar, and Zebulun, the sons of Leah, were to the east; and to the south, Reuben, Simeon, and Gad, the two sons of Leah, and the third son of Leah's handmaid, Zilpah. But towards the west Ephraim and Manasseh, and Benjamin namely, the two sons of Rachel; for Joseph, who was from the tribe of Levi, which was appointed for sacrifices, was divided into two tribes, Ephraim and Manasseh. But towards the north, there are Dan, Asher, and Naphtali, of whom the first and third are the sons of Bilhah, Rachel's maidservant, and the second is the son of Zilpah, Leah's maidservant, who are of lowly birth and are positioned towards the north, being descendants of maidservants who were in conflict with each other. According to the book of Numbers and the description of the tabernacle, which was dictated by God to Moses (Num. XXXIV). But our city, which is the city of the great king of which God is the artificer and the founder, of which the psalmist sings: Shall it be said of Sion: This man and that man is born in her? and the Highest himself hath founded her (Ps. LXXXVI, 5), has a different description of the tribes in the holy land, and the measurement of the city and the order of possessions, and the boundaries of each tribe. First, three gates or exits of the city are opposed to the blows of the North Wind, of which the firstborn is Reuben, and Judah the founder of the royal line, and Levi, over whose name nothing is said in the description of the tabernacle and the sacred things, so that as possessors of the firstborn, we may despise the cold of the North. Second, towards the East are Joseph, Benjamin, and Dan: both sons of Rachel, and one of her maidservant Bilhah. But towards the South, Simeon, Issachar, and Zebulun, who are three sons of Leah. Furthermore, towards the West, Gad, Asher, and Naphtali: the first two of whom are sons of Zilpah, Leah's handmaid, and the third son of Bilhah, Rachel's handmaid. Who is wise and understands these things? Understanding, will he know them? For the ways of the Lord are straight, and the just shall walk in them, but transgressors shall stumble upon them (Hosea, 14:10). I think that these twelve gates, or exits, were assigned to each tribe under the names of the Apostles and Patriarchs, according to the quality of their merits and virtues: of which it is written more explicitly in the Apocalypse of John, and many sacraments of the divine Scriptures testify (Apoc. 21). And it is necessary for such a city to hold eighteen thousand revolutions of calamities: under which number, and in the twenty-second Psalm, the natural law is written, and the grace of the Gospel is described: for which the Church, that is, the city of the Savior, is built. The name of this city will by no means be as before Jerusalem, which means vision of peace, but Adonai Sama ((Al. Adonaisan et Adonaisamia)) () which is translated into the Latin language, the Lord is there, who will never depart from it, as He said to the disciples before departing from the previous people: Arise, let us go from here (John XIV, 31). And to the Jews: Let your house be left desolate to you (Matt. 23:38): but let it have eternal possession, and let it be its own possession, promising the same to his disciples: Behold, I am with you always, even unto the end of the world (Matt. 28:20).

This chapter contains a description of the several portions of the land belonging to each tribe, together with the portion allotted to the sanctuary, city, suburb, and prince, vv. 1-29; as also the measure and gates of the new city, Eze 48:30-35.

The name of the city from that day shall be, The Lord is there - It would have been better to have retained the original words: - יהוה שמה Yehovah Shammah. This is an allusion to the shechinah, or symbol of the Divine Presence, which was in the first, but most certainly was not in the second temple; but Ezekiel tells us that the Divine Presence should be in the city of which he speaks; and should be there so fully and so powerfully, that it should give name to the city itself; and that the very name, Jehovah shammah, should remind all men of the supereminently glorious Being who had condescended to make this city his habitation. Two points must be considered here: - 1. That the prophet intended that, when they should be restored, they should build the temple, and divide the land as he here directs, if the thing could be found to be practicable. 2. That he had another temple, another holy city, another Promised Land, in view. The land of Immanuel, the city of the New Jerusalem; and his temple, the Christian Church, which is the house of the living God, Ti1 3:15, in which the presence of Christ shall ever be found; and all its inhabitants, all that believe on his name, shall be temples of the Holy Ghost. Nor can there be any reasonable doubt that the prophet here, by the Spirit of God, not only points out the return of the Israelites from the Babylonish captivity, and what was to befall them previously to the advent of Jesus Christ; but also the glorious spread of the Gospel in the earth, and the final conversion of the tribes of Israel by the preaching of that Gospel. In conclusion, I think it necessary to state, that there are but few of the prophets of the Old Testament who have left a more valuable treasure to the Church of God than Ezekiel. It is true, he is in several places obscure; but there is a great proportion of the work that is in the highest degree edifying; and several portions that for the depth of the salvation predicted, and the accuracy and minuteness of the description, have nothing equal to them in the Old Testament Scriptures. On such portions, I have felt it my duty to be very particular, that I might be able to point out spiritual beauties and excellencies in this book which are beyond all praise; while I passed slightly over prophecies and symbols which I did not fully understand; but have left to time, by the fulfillment of the events, to prove to successive generations with what heavenly wisdom this much neglected prophet has spoken. And I take this opportunity to recommend this book to the serious perusal of every pious man; and while he wonders at the extent of the wisdom by which Ezekiel has fathomed the depth of so many Divine mysteries, let him give God the glory for this additional testimony to the unsearchable riches of Christ, and that plenary salvation which he has purchased for, and freely offers to, the vilest of the vile, and to the whole of the descendants of Adam. Masoretic Notes Number of verses, 1, 273. Middle verse, Eze 26:1. Masoretic sections, 29.

ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35) Dan--The lands are divided into portions of ideal exactness, running alongside of each other, the whole breadth from west to east, standing in a common relation to the temple in the center: seven tribes' portions on the north, five in the smaller division in the south. The portions of the city, the temple, the prince, and the priesthood, are in the middle, not within the boundaries of any tribe, all alike having a common interest in them. Judah has the place of honor next the center on the north, Benjamin the corresponding place of honor next the center on the south; because of the adherence of these two to the temple ordinances and to the house of David for so long, when the others deserted them. Dan, on the contrary, so long locally and morally semi-heathen (Jdg. 18:1-31), is to have the least honorable place, at the extreme north. For the same reason, St. John (Rev 7:5-8) omits Dan altogether.

Lord is there--Jehovah-Shammah. Not that the city will be called so in mere name, but that the reality will be best expressed by this descriptive title (Jer 3:17; Jer 33:16; Zac 2:10; Rev 21:3; Rev 22:3). Next: Daniel Introduction