Ezekiel 48:31 - Meaning and Application

Here is a further account of the city that was to be built as the capital of this glorious land, and as the place where people from everywhere would come to worship in the nearby sanctuary. It is never called Jerusalem here, and the land is not called Canaan, even though we have had such a full account of its borders. The old names are left behind to show that the old order is gone, and everything has become new.

About this city, notice first its outer limits and the land set apart for its use and comfort. On each side, its surrounding land measured 4,500 units, 18,000 in all (Ezekiel 48:35). But it is not clear what unit is meant. The chapter never says whether these are reeds, as our translation suggests by adding that word in Ezekiel 48:8, or cubits, as some think from Ezekiel 45:2 and Ezekiel 47:3.

I am more inclined to think that, where cubits are not named, the measuring reed is meant. Still, those who understand it as cubits do not agree on whether this means the ordinary cubit, about half a yard, or the longer surveying cubit, used for easier measuring of land. Some say that longer cubit was six ordinary cubits, while others say it was about three and a half. In that case, 1,000 cubits would equal 1,000 paces, or about an English mile.

Our uncertainty here is itself a hint that these things are meant spiritually. The main point is that Infinite Wisdom, that is, God’s limitless wisdom, has arranged the gospel church with exact fairness and balance. We cannot fully see that now, but we will understand it when we come to heaven.

Second, notice the number of its gates. The city had twelve gates in all, three on each side, which fit well with its square shape. These twelve gates were marked with the names of the twelve tribes. Since the city was to be supplied from all the tribes of Israel (Ezekiel 48:19), it was fitting that each tribe should have its own gate. And because Levi is included here, Ephraim and Manasseh are counted together under Joseph so that the number remains twelve (Ezekiel 48:32).

On the north side were the gates of Reuben, Judah, and Levi (Ezekiel 48:31). On the east were Joseph, Benjamin, and Dan (Ezekiel 48:32). On the south were Simeon, Issachar, and Zebulun (Ezekiel 48:33). On the west were Gad, Asher, and Naphtali (Ezekiel 48:34). In the same way, St. John’s vision of the new Jerusalem, which is called the holy city there, has twelve gates, three on each side, and on them are written the names of the twelve tribes of Israel (Revelation 21:12-13).

This teaches that there is free access into Christ’s church, both in this world and in glory, for all who come by faith from every tribe and every direction. Christ has opened the kingdom of heaven for all believers. Whoever wants to may come and freely take of the water of life and the tree of life.

Third, notice the name given to this city. From the day it is rebuilt according to this pattern, it will no longer be called Jerusalem, which means “vision of peace,” but Jehovah Shammah, meaning “The Lord is there” (Ezekiel 48:35). This means, first, that after the captives returned, they would have clear signs of God’s presence and his dwelling among them, both in his worship and in his providence, that is, in the way he governs events. They would no longer need to ask, as their ancestors did, “Is the Lord among us or not?” They would see that he was truly with them.

Even if they faced many troubles, they would be like the bush that burned but was not consumed, because the Lord was there. But when God left their temple and said, “Let us go hence,” their house was soon left desolate. Once it was no longer his house, it did not remain theirs for long.

This also means that the gospel church has God’s presence in it. It is not the Shechinah, the visible sign of God’s glory in the Old Testament, but it is still a sure sign of his presence, through his Spirit. Where the gospel is faithfully preached, where gospel ordinances are rightly carried out, and where God is worshiped in the name of Jesus Christ alone, it can truly be said, “The Lord is there.” He has promised, “I am with you always, even to the end of the age” (Matthew 28:20).

The Lord is there in his church to rule, protect, and defend it, and to receive and honor sincere worshipers. He is near to hear all who call on him. This should make us stay close to the fellowship of believers, because the Lord is there. Where else would we go to find something better? It is also true of every true Christian. He lives in God, and God lives in him. Wherever there is a living principle of grace, meaning God’s saving work in the heart, it may truly be said, “The Lord is there.”

This also shows that the glory and joy of heaven will depend mainly on this: the Lord is there. St. John’s picture of that blessed state goes beyond this one in many ways. It is all gold, pearls, and precious stones. It is much larger and much brighter, and it does not need the sun. Yet both agree on the main thing, that God’s presence is the heart of heaven’s joy.

There, the happiness of the glorified saints is that God himself will be with them (Revelation 21:3), and that the one who sits on the throne will live among them (Revelation 7:15). Here, too, the crown of this holy city’s blessedness is that the Lord is there. So let us do all we can to be sure of a place in that city, so that we may be with the Lord forever.