Ezekiel Chapter 48
Ezekiel 48
“The LORD is There”
Ezekiel 48 closes the book with the division of the land, the holy district, the portions for the priests and Levites, the land for the city, the portion for the prince, the inheritance of the tribes, the gates of the city, and the final name of the city: THE LORD IS THERE. After the departure of the glory in the earlier chapters, the judgment of Jerusalem, the restoration promises to Israel, the New Covenant cleansing, the return of the glory, the future temple, the river of life, and the tribal borders, the book ends with God dwelling among His people. The final vision is not vague or symbolic only. It is full of measurements, tribal names, land allotments, gates, priestly portions, and geographic arrangement. From a literal, Baptist, dispensational, premillennial viewpoint, this chapter describes the millennial kingdom order of restored Israel in the land, with the sanctuary at the center, the prince properly provided for, the tribes restored to their inheritance, and the city bearing the greatest name possible: Yahweh Shammah, The LORD is There. The uploaded notes emphasize the division of the land among the tribes, the holy district of the LORD, the portion for the priests and Levites, the city’s common land, the prince’s portion, the twelve gates named for the tribes, and the final promise of God’s abiding presence.
A. The division of the land.
1. Ezekiel 48:1-8, The seven northern tribes.
Ezekiel 48:1, Now these are the names of the tribes. From the north end to the coast of the way of Hethlon, as one goeth to Hamath, Hazarenan, the border of Damascus northward, to the coast of Hamath; for these are his sides east and west; a portion for Dan.
Ezekiel 48:2, And by the border of Dan, from the east side unto the west side, a portion for Asher.
Ezekiel 48:3, And by the border of Asher, from the east side even unto the west side, a portion for Naphtali.
Ezekiel 48:4, And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh.
Ezekiel 48:5, And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim.
Ezekiel 48:6, And by the border of Ephraim, from the east side even unto the west side, a portion for Reuben.
Ezekiel 48:7, And by the border of Reuben, from the east side unto the west side, a portion for Judah.
Ezekiel 48:8, 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 reeds in breadth, and in length as one of the other parts, from the east side unto the west side: and the sanctuary shall be in the midst of it.
Now these are the names of the tribes begins the final land allotment. Ezekiel has already been shown the outer borders of the land in chapter 47. Now the land is divided among the tribes. The names matter because God has not forgotten the tribes of Israel. He knows them, names them, places them, and restores them.
This directly connects with the promise that the whole house of Israel would be restored.
Ezekiel 37:21, And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
Ezekiel 37:22, And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:
The division of Ezekiel 48 shows that this promise is not abstract. The tribes are restored in the land, with each portion assigned in ordered relation to the sanctuary.
From the north end begins the allotment from the northern boundary of the land. The tribal portions are arranged in horizontal bands from east to west. This is different from the former tribal arrangement under Joshua, but that is not a problem. The millennial kingdom has its own ordered land distribution.
The coast of the way of Hethlon, as one goeth to Hamath, Hazarenan, the border of Damascus northward, to the coast of Hamath refers back to the northern boundary described in Ezekiel 47. The land allotment begins at the defined northern border.
A portion for Dan is striking because Dan is listed first. Dan had a deeply stained history because of idolatry. In the period of the judges, Dan became associated with corrupt worship and an idolatrous priesthood.
Judges 18:30, And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.
Judges 18:31, And they set them up Micah’s graven image, which he made, all the time that the house of God was in Shiloh.
Dan is also omitted from the list of the sealed tribes in Revelation 7.
Revelation 7:4, And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
Yet here in Ezekiel 48, Dan is restored and listed first in the northern allotments. That is grace. God’s kingdom restoration does not erase historical sin as though it never mattered, but it does show the mercy of God in restoring what had been disgraced.
And by the border of Dan, from the east side unto the west side, a portion for Asher gives Asher the next strip of land below Dan.
And by the border of Asher, from the east side even unto the west side, a portion for Naphtali places Naphtali below Asher.
And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh places Manasseh next. Manasseh receives one portion, while Ephraim receives another, together representing Joseph’s double portion.
And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim places Ephraim below Manasseh. Ephraim had been a leading tribe in the northern kingdom and often represented the northern kingdom as a whole.
Jacob had given Joseph’s two sons tribal standing.
Genesis 48:5, And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.
Genesis 48:6, And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.
And by the border of Ephraim, from the east side even unto the west side, a portion for Reuben places Reuben next. Reuben was Jacob’s firstborn, but he lost the preeminence because of his sin.
Genesis 49:3, Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
Genesis 49:4, Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou it: he went up to my couch.
Yet Reuben is not forgotten. His tribe receives a portion in the kingdom land.
And by the border of Reuben, from the east side unto the west side, a portion for Judah places Judah immediately north of the holy district. Judah’s placement near the sanctuary district is significant. Judah was the royal tribe, the tribe of David, and the tribe through whom Messiah came.
Jacob prophesied kingship through Judah.
Genesis 49:10, The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto-him shall the gathering of the people be.
Christ came from Judah according to the flesh.
Hebrews 7:14, For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
By the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer means the holy district is located immediately south of Judah. The sanctuary is not placed randomly. The arrangement centers the life of restored Israel around the LORD’s holy portion.
Of five and twenty thousand reeds in breadth refers to the holy allotment described earlier in Ezekiel 45. This district includes the sanctuary, priestly land, Levitical land, city land, and the prince’s adjoining portion.
In length as one of the other parts, from the east side unto the west side means the holy portion extends east to west like the tribal allotments.
The sanctuary shall be in the midst of it is the great theological center of the land arrangement. The sanctuary is in the midst. God’s house is central. Israel’s future life is ordered around the presence and worship of the LORD.
This fulfills the promise that the LORD’s sanctuary would be among them forever.
Ezekiel 37:26, Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I-will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
Ezekiel 37:27, My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
Ezekiel 37:28, And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst-of them for evermore.
The land division begins with tribal order, but its center is sanctuary presence. The geography itself preaches that Israel’s life is to be centered on the LORD.
2. Ezekiel 48:9-12, The district of the LORD.
Ezekiel 48:9, The oblation that ye shall offer unto the LORD shall be of five and twenty thousand in length, and of ten thousand in breadth.
Ezekiel 48:10, And for them, even for the priests, shall be this holy oblation; 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: and the sanctuary of the LORD shall be in the midst thereof.
Ezekiel 48:11, It shall be 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.
Ezekiel 48:12, And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites.
The oblation that ye shall offer unto the LORD describes the holy portion as an offering to God. The land itself is presented as a sacred contribution. Israel does not merely receive land from God; Israel also sets apart land unto God.
This follows the command of Ezekiel 45.
Ezekiel 45:1, Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an-holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the-breadth shall be ten thousand. This shall be holy in all the borders thereof round about.
Of five and twenty thousand in length, and of ten thousand in breadth gives the dimensions of the priestly holy portion. The repetition reinforces that this is measured, ordered, and real.
For them, even for the priests, shall be this holy oblation means the priests receive this holy allotment. It is given to them because they serve near the sanctuary.
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 gives the borders of the priestly section within the holy offering.
The sanctuary of the LORD shall be in the midst thereof repeats the central point. The sanctuary is in the midst of the priestly portion. The priests dwell around the holy place because their service is directly connected with the LORD’s house.
It shall be for the priests that are sanctified of the sons of Zadok identifies the priestly line. These are not all Levites generally, but the faithful priestly line of Zadok.
The sons of Zadok were identified earlier as those who would come near to minister unto the LORD.
Ezekiel 44:15, But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children-of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand-before me to offer unto me the fat and the blood, saith the Lord GOD:
Ezekiel 44:16, They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they-shall keep my charge.
Which have kept my charge explains their privilege. God honors faithfulness. When others compromised, the sons of Zadok kept the LORD’s charge.
Which went not astray when the children of Israel went astray, as the Levites went astray contrasts them with the unfaithful Levites. The Levites who strayed still receive service, but not the same nearness. The sons of Zadok receive the priestly holy portion because they remained faithful.
This distinction shows that the millennial kingdom is not the eternal state. There are still memorials of past faithfulness and past unfaithfulness, priestly orders, responsibilities, land portions, and temple service. The eternal state has no temple, but Ezekiel’s vision does.
Revelation 21:22, And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
This oblation of the land that is offered shall be unto them a thing most holy means the priestly portion is not merely holy, but most holy. Because the sanctuary is in it and the priests serve near the LORD, the land itself has a heightened holiness.
By the border of the Levites locates the priestly portion next to the Levitical portion. The holy district is ordered by priestly function and temple service.
3. Ezekiel 48:13-14, The area for the Levites.
Ezekiel 48:13, And over against the border of the priests the Levites shall have five and twenty thousand in length, and ten thousand in breadth: all the length shall be five and twenty thousand, and the breadth ten thousand.
Ezekiel 48:14, And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for it is holy unto the LORD.
Over against the border of the priests the Levites shall have means the Levites receive land adjacent to the priests. They serve in relation to the temple, but their service differs from the sons of Zadok.
Ezekiel 44 explained the role of the Levites who had gone astray.
Ezekiel 44:10, And the Levites that are gone away far from me, when Israel went astray, which went astray away from-me after their idols; they shall even bear their iniquity.
Ezekiel 44:11, Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the-house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister-unto them.
They are restored to service, but not to the same nearness as the sons of Zadok.
Five and twenty thousand in length, and ten thousand in breadth gives the Levitical allotment. It corresponds in size to the priestly section, but it has its own distinct purpose.
All the length shall be five and twenty thousand, and the breadth ten thousand repeats the measurement for clarity. Again, Ezekiel’s vision is full of exact land measurements.
They shall not sell of it, neither exchange, nor alienate the firstfruits of the land means the Levites may not treat this holy portion as ordinary property. It is not theirs to sell, trade, or transfer. It is assigned by God for holy service.
The land principle is rooted in the truth that the land belongs ultimately to the LORD.
Leviticus 25:23, The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with-me.
For it is holy unto the LORD gives the reason. The Levitical portion is set apart. Holiness governs land use. Even property rights in the kingdom are under the LORD’s ownership and purpose.
This matters because Israel’s earlier leaders often abused land and inheritance. In the kingdom, holy land will not be treated as a commodity for profit. It belongs to the LORD and must remain devoted to His purpose.
4. Ezekiel 48:15-20, The land apportioned for the city.
Ezekiel 48:15, And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a-profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.
Ezekiel 48:16, And these shall be 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.
Ezekiel 48:17, 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.
Ezekiel 48:18, And the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten-thousand westward: and it shall be over against the oblation of the holy portion; and the increase thereof shall be-for food unto them that serve the city.
Ezekiel 48:19, And they that serve the city shall serve it out of all the tribes of Israel.
Ezekiel 48:20, All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation-foursquare, with the possession of the city.
The five thousand, that are left in the breadth over against the five and twenty thousand refers to the remaining strip within the larger sacred allotment, below the priestly and Levitical portions.
Shall be a profane place for the city does not mean morally evil or defiled. It means common as distinct from holy. In Ezekiel, the distinction between holy and common is essential. The city land is not the same as the most holy priestly portion. It is common land for civic use, dwellings, and open space.
The priests were commanded to teach this distinction.
Ezekiel 44:23, And they shall teach my people the difference between the holy and profane, and cause them to discern between the-unclean and the clean.
For the city, for dwelling, and for suburbs means this land serves ordinary civic life. The kingdom includes temple worship and ordinary dwellings. God’s order embraces both sacred service and daily life.
The city shall be in the midst thereof places the city within its appointed common-land portion.
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 gives the city as a square. Each side measures the same. The city is ordered, balanced, and measured.
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 gives the open space around the city. The city has surrounding common land.
The residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward describes the remaining land extending east and west alongside the city portion.
The increase thereof shall be for food unto them that serve the city means the produce of this land feeds the workers of the city. The city has agricultural support. The kingdom economy is ordered and practical. Worship, work, food, and civic service are all included in God’s plan.
This fits the biblical picture of kingdom blessing, where land productivity is restored.
Amos 9:13, Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader-of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.
Amos 9:14, And I will bring again the captivity of my people of Israel, and they shall build the waste cities,-and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat-the fruit of them.
They that serve the city shall serve it out of all the tribes of Israel means city workers come from all the tribes. The city belongs to the whole house of Israel, not one tribe alone.
This agrees with Ezekiel 45.
Ezekiel 45:6, And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against-the oblation of the holy portion: it shall be for the whole house of Israel.
All the oblation shall be five and twenty thousand by five and twenty thousand summarizes the larger square allotment including the holy portion and city possession.
Ye shall offer the holy oblation foursquare, with the possession of the city means the entire area is a measured square, set apart in relation to the LORD’s sanctuary and the city. The geometry communicates order and completeness.
5. Ezekiel 48:21-22, The portion for the prince.
Ezekiel 48:21, And the residue shall be 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 shall be in the midst thereof.
Ezekiel 48:22, Moreover from the possession of the Levites, and from the possession of the city, being in the midst of-that which is the prince’s, between the border of Judah and the border of Benjamin, shall be for the prince.
The residue shall be for the prince gives the prince the remaining land on both sides of the holy district and city possession. This repeats and expands what was stated in Ezekiel 45.
Ezekiel 45:7, And a portion shall be for the prince on the one side and on the other side of the oblation of-the holy portion, and of the possession of the city, before the oblation of the holy portion, and before-the possession of the city, from the west side westward, and from the east side eastward: and the length-shall be over against one of the portions, from the west border unto the east border.
Ezekiel 45:8, In the land shall be his possession in Israel: and my princes shall no more oppress my people; and the-rest of the land shall they give to the house of Israel according to their tribes.
The prince receives an assigned portion so that he does not oppress the people by taking their inheritance. His provision is lawful, defined, and sufficient.
On the one side and on the other of the holy oblation, and of the possession of the city means the prince’s land lies east and west of the central sacred and civic district.
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 means the prince’s portion stretches toward the eastern and western borders.
It shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof repeats that the sanctuary remains central within the holy district. Even with the prince’s land surrounding the central allotment, the house of the LORD remains the center.
From the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince’s describes the relation of the Levitical and city portions to the prince’s larger east-west land.
Between the border of Judah and the border of Benjamin, shall be for the prince places the prince’s portion between Judah to the north and Benjamin to the south. This is significant because Judah and Benjamin were the two tribes of the southern kingdom and the tribes closest to Jerusalem in Israel’s earlier history. In the future arrangement, the prince’s land is connected with the central district between these tribes.
The prince is a real ruler in the kingdom order, but he is not an autonomous monarch. His land is measured, his worship is regulated, his offerings are prescribed, and his conduct is restrained by the LORD’s justice.
Ezekiel 46:18, Moreover the prince shall not take of the people’s inheritance by oppression, to thrust them out of their possession; but-he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.
This is righteous kingdom rule. The prince has authority, but his authority serves God’s order and protects the people’s inheritance.
6. Ezekiel 48:23-29, The five southern tribes.
Ezekiel 48:23, As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion.
Ezekiel 48:24, And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion.
Ezekiel 48:25, And by the border of Simeon, from the east side unto the west side, Issachar a portion.
Ezekiel 48:26, And by the border of Issachar, from the east side unto the west side, Zebulun a portion.
Ezekiel 48:27, And by the border of Zebulun, from the east side unto the west side, Gad a portion.
Ezekiel 48:28, And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the-waters of strife in Kadesh, and to the river toward the great sea.
Ezekiel 48:29, This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their-portions, saith the Lord GOD.
As for the rest of the tribes now turns to the five tribal allotments south of the holy district and prince’s portion. Seven tribes were listed north of the holy district; five are listed south of it.
From the east side unto the west side, Benjamin shall have a portion places Benjamin immediately south of the central district. This is fitting because Benjamin historically bordered Judah and was closely associated with Jerusalem and the Davidic kingdom.
Jerusalem was connected with Benjamin’s territory.
Joshua 18:28, And Zelah, Eleph, and Jebusi, which is Jerusalem, Gibeath, and Kirjath; fourteen cities with their villages.-This is the inheritance of the children of Benjamin according to their families.
Benjamin’s placement near the sanctuary district honors its historic nearness to Jerusalem.
By the border of Benjamin, from the east side unto the west side, Simeon shall have a portion places Simeon next. In the old allotment, Simeon’s inheritance was within Judah’s territory.
Joshua 19:1, And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to-their families: and their inheritance was within the inheritance of the children of Judah.
In the future kingdom, Simeon has a distinct east-west portion.
By the border of Simeon, from the east side unto the west side, Issachar a portion gives Issachar the next strip.
By the border of Issachar, from the east side unto the west side, Zebulun a portion gives Zebulun the next strip.
Issachar and Zebulun were sons of Leah and often appear together in tribal blessing.
Genesis 49:13, Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships;-and his border shall be unto Zidon.
Genesis 49:14, Issachar is a strong ass couching down between two burdens:
Genesis 49:15, And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder-to bear, and became a servant unto tribute.
By the border of Zebulun, from the east side unto the west side, Gad a portion places Gad at the southernmost portion.
This is a major change from the former arrangement. Reuben, Gad, and half of Manasseh formerly received land east of the Jordan.
Numbers 32:33, And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and-unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites,-and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even-the cities of the country round about.
In Ezekiel’s kingdom arrangement, no tribe is placed east of the Jordan in that former Transjordan pattern. The allotments are ordered in strips from east to west within the described land.
By the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of strife in Kadesh, and to the river toward the great sea gives the southern border, matching Ezekiel 47’s border description.
This is the land which ye shall divide by lot unto the tribes of Israel for inheritance summarizes the tribal division. The land is inherited by Israel according to the tribes.
These are their portions, saith the Lord GOD seals the allotments with divine authority. These portions do not rest on political negotiation or human ambition. They are assigned by the Lord GOD.
The repeated tribal names show that God’s covenant promises are not spiritualized away. God will restore Israel as Israel, in the land, by tribes, with the sanctuary in the midst, and under righteous kingdom order.
B. The city: Yahweh Shammah.
1. Ezekiel 48:30-34, The gates of the city.
Ezekiel 48:30, And these are the goings out of the city on the north side, four thousand and five hundred measures.
Ezekiel 48:31, And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one-gate of Reuben, one gate of Judah, one gate of Levi.
Ezekiel 48:32, 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 Dan.
Ezekiel 48:33, 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.
Ezekiel 48:34, At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of-Asher, one gate of Naphtali.
These are the goings out of the city introduces the city gates. After the tribal land allotments, Ezekiel is shown the exits or gates of the city.
On the north side, four thousand and five hundred measures gives the measurement of the north side of the city. The city is square, as stated earlier.
The gates of the city shall be after the names of the tribes of Israel means the gates memorialize the tribes. Every entrance into the city bears tribal testimony. The restored city reflects the restored nation.
This is another sign that the twelve tribes are not erased in God’s future plan. Their names are on the gates.
Three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi gives the north side gates. Reuben, Judah, and Levi are named together. Levi is included among the gate names, even though Levi’s land inheritance is tied to the holy portion and temple service.
The names on the gates follow the twelve sons of Jacob rather than the land-allotment pattern of Ephraim and Manasseh replacing Joseph and Levi. Here Joseph appears as one name, and Levi appears as one name. The gates memorialize the sons of Israel as the covenant family.
Jacob had twelve sons.
Genesis 35:22, And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his-father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:
Genesis 35:23, The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar,-and Zebulun:
Genesis 35:24, The sons of Rachel; Joseph, and Benjamin:
Genesis 35:25, And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:
Genesis 35:26, And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob,-which were born to him in Padanaram.
At the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan gives the east side gates. Joseph is named as one tribe here, not Ephraim and Manasseh separately, because the gates follow the twelve sons of Jacob.
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 gives the south side gates.
At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali gives the west side gates.
The city has twelve gates, three on each side. This displays unity, access, order, and the memorial restoration of all Israel. In ancient cities, gates were often few for defensive reasons, but this city has gates on all sides. The emphasis is not fear, siege, and exclusion, but ordered access under God’s kingdom peace.
This city with twelve tribal gates is similar to, but not identical with, the New Jerusalem in Revelation. Revelation also has twelve gates named after the tribes of Israel, but it belongs to the eternal state and also has twelve foundations named after the apostles of the Lamb.
Revelation 21:10, And he carried me away in the spirit to a great and high mountain, and shewed me that great-city, the holy Jerusalem, descending out of heaven from God,
Revelation 21:12, And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names-written thereon, which are the names of the twelve tribes of the children of Israel:
Revelation 21:13, On the east three gates; on the north three gates; on the south three gates; and on the west-three gates.
Revelation 21:14, And the wall of the city had twelve foundations, and in them the names of the twelve apostles of-the Lamb.
Ezekiel’s city belongs to the millennial kingdom and is connected to land allotments, temple worship, priestly service, and tribal portions. Revelation’s city belongs to the eternal state, where there is no temple because the Lord God Almighty and the Lamb are the temple of it. The similarity shows continuity in God’s redemptive purpose. The difference preserves the distinct prophetic settings.
The tribal gates also show the harmony of restored Israel. The old rivalries, division between north and south, tribal jealousy, and national fracture are gone. The city bears the names of the tribes together.
Psalm 133:1, Behold, how good and how pleasant it is for brethren to dwell together in unity!
In Ezekiel 48, that unity is not merely sentimental. It is written into the gates of the city.
2. Ezekiel 48:35, The name of the city.
Ezekiel 48:35, It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.
It was round about eighteen thousand measures gives the total perimeter of the city. The city is measured. Even at the final verse, Ezekiel gives measurement. This continues the literal, ordered nature of the vision.
The city is not presented as a formless idea. It has sides, gates, tribal names, measurements, surrounding land, and a location within the restored kingdom order.
The name of the city from that day shall be, The LORD is there is the final and greatest statement in the book of Ezekiel. The city’s name is Yahweh Shammah. The LORD is there.
This ending answers the great tragedy of the book. Earlier, Ezekiel saw the glory of the LORD depart from the defiled temple.
Ezekiel 10:18, Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.
Ezekiel 11:23, And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on-the east side of the city.
That was one of the most terrible moments in Israel’s history. The temple still stood for a time, the city still existed for a time, priests still functioned for a time, but the glory had departed. Ichabod had come in principle, even if the word is not used here.
But later, Ezekiel saw the glory return.
Ezekiel 43:4, And the glory of the LORD came into the house by the way of the gate whose prospect is toward-the east.
Ezekiel 43:5, So the spirit took me up, and brought me into the inner court; and, behold, the glory of-the LORD filled the house.
Now the book ends with the assurance that the LORD is there. Not merely that He visited. Not merely that He once appeared. Not merely that He may come if the people behave well enough. The name of the city is The LORD is there.
This name speaks of restored presence. The whole book has moved from defilement and departure to cleansing and return. The LORD judged His people, but He did not abandon His covenant. He scattered them, but He promised to gather them. He exposed their sins, but He promised a new heart. He removed His glory, but He promised to return. He judged the nations, defeated Gog, restored the temple, sent the river of life, divided the land, and named the city after His presence.
This final name also fulfills the covenant desire of God to dwell among His people.
Exodus 29:45, And I will dwell among the children of Israel, and will be their God.
Exodus 29:46, And they shall know that I am the LORD their God, that brought them forth out of the land of-Egypt, that I may dwell among them: I am the LORD their God.
It fulfills the restoration promise of Ezekiel 37.
Ezekiel 37:27, My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
It anticipates the ultimate dwelling of God with man in the eternal state.
Revelation 21:3, And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men,-and he will dwell with them, and they shall be his people, and God himself shall be with them,-and be their God.
The name The LORD is there also stands among the great compound names of the LORD in Scripture, revealing who He is to His people.
The LORD provides.
Genesis 22:14, And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount-of the LORD it shall be seen.
The LORD heals.
Exodus 15:26, And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do-that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes,-I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the-LORD that healeth thee.
The LORD is peace.
Judges 6:24, Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it is-yet in Ophrah of the Abiezrites.
The LORD is our righteousness.
Jeremiah 23:5, Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and-a King shall reign and prosper, and shall execute judgment and justice in the earth.
Jeremiah 23:6, In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby-he shall be called, THE LORD OUR RIGHTEOUSNESS.
The LORD is shepherd.
Psalm 23:1, The LORD is my shepherd; I shall not want.
And here, the LORD is there.
The final name is not Israel is restored, though Israel is restored. It is not the temple is rebuilt, though the temple is rebuilt. It is not the river flows, though the river flows. It is not the tribes inherit, though the tribes inherit. It is not the prince rules, though the prince rules. The final name is The LORD is there. That is the glory of the kingdom. God Himself is present.
Ezekiel 48 brings the book to its proper end. The tribes receive their inheritance, the holy district is set apart, the priests and Levites receive their appointed portions, the city has its measured land, the prince has his possession, the tribes are arranged north and south of the sanctuary district, and the city has twelve gates bearing the names of Israel’s tribes. The final word is presence. The God whose glory departed because of Israel’s abominations returns to dwell among His people. The restored city is known by the greatest reality any city, temple, nation, church, home, or soul can know: The LORD is there.
