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Email: <lelgee@voicenet.com>Copyright © L. L. Griffith, 1971, 1996. ISBN 0-929554-01-9. This document may be reproduced in whole or in part provided that this copyright notice is reproduced on each copy made.
Land allotments for seven of the tribes follow immediately after the description of the borders of the entire holy offering. Remember the angel's warning to see and to hear exactly what the vision shows and says! The first seven divisions are marked out, as follows:
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.
The Mediterranean Sea is the western end of his lot. The eastern end lies near, or in, Kiryatein (also called Hazar-Enan). Robert Young (Analytical Concordance to the Holy Bible) gives its name as "court of the fountains," saying that it is more than 60 miles E.N.E. of Damascus; and has the only water in that "vast region." It had been a former frontier city for the region of Damascus.
2 And by the border of Dan, from the east side unto the west side, a [portion for] Asher.
All of the lots extend from the specific eastern boundary toward the Mediterranean Sea.
3 And by the border of Asher, from the east side even unto the west side, a [portion for] Naphtali.
4 And by the border of Naphtali, from the east side unto the west side, a [portion for] Manasseh.
This is the first of Joseph's two portions - portions which were alluded to in Ezekiel 47:13.1 The blessings of the inheritance of the twelve sons of Jacob are found in Genesis 49. The reader may wish to familiarize himself with these blessings, comparing the things that are to occur with the tribes "in the last days." Dan, for instance, will guard the northern border in his lot as "a serpent by the way."
5 And by the border of Manasseh, from the east side unto the west side, a [portion for] Ephraim.
Manasseh's lot is set before Ephraim's, according to the blessing.
6 And by the border of Ephraim, from the east side even unto the west side, a [portion for] Reuben.
7 And by the border of Reuben, from the east side unto the west side, a [portion for] Judah.
Judah's house was chosen by the LORD as the prime ruling monarchy of the nation of Israel. The house was fragmented, and destroyed by quarrels within and from attacks from outside because of the rulers' continual disobedience to the Word of God and for breach of His covenants of promise.
Although the measurements of the holy offering for the LORD have been given in a previous chapter of the vision, they are again set down as they appear in the order of the lots in the whole allotment of the land. This offering is between Judah, to the north, and Benjamin, to the south.
The prophet Zechariah states that "the LORD shall inherit Judah as His portion in the holy land and shall choose Jerusalem again."2 Ezekiel explains how the land's inheritance is to be actually done. The holy offering (oblation) appears to occupy land which formerly was divided to the tribe of Judah, and so according to Ezekiel, the tribe of Judah will occupy its own lot just north of the holy oblation.3
The next 14 verses, therefore, supplement the information given before in 45:1-8.
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.
The holy offering is, thus, square; 25,000 measures. The site for the sanctuary of the LORD's house, as described in prior chapters of the vision, is in the middle of this square.
The verses of this part of the vision seem to be somewhat confused. Perhaps the scribes or translators were not aware that any portion of the land, especially that dedicated to the LORD's service, might have its own sub-divisions. First, the whole lot for the LORD, Who is king, is re-emphasized.
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.
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.
Verse nine has described the portion which is in the midst of it. Refer to Diagram U, The Lot for the Holy Oblation
"The midst thereof" refers to the whole of the holy offering, the square of 25,000 measures, for "the midst" is the middle of the 25,000 square measure, not the middle of the subdivisions of 10,000 measures broad. Each company of "the priests that are sanctified" is allotted a portion that measures 25,000 long and 10,000 broad. Between their portions, the prince, himself a priest, also has his portion which measures 25,000 long and 5,000 broad.
Unless one now visualizes the dimensions of the priests' portion of the holy offering against the entire offering of the holy offering, confusion will result. The subject here is the division of the LORD's land offering. The midst of it is the center point where the city of Jerusalem and the sanctuary of the LORD's house are located. The whole offering can easily be pictured by drawing a square of five inches in width, and then marking off both the length and width into one inch squares. Each square will represent 5,000 measures by the cubit. The center square will indicate the area for the city and the sanctuary - "in the midst" of all the sections of the LORD's offering.
Be careful how you read and think here!
This seems - always - to be the point in the vision where commentators confuse things by having another prior idea induced into the mind rather than what the Holy Scriptures actually say. The borders of the city of Jerusalem are confused with the borders of the city-like site of the LORD's sanctuary. Cubits are then confused with "reeds." Also confused are the measures of both city and sanctuary which are located within the midst of the holy offering.
By process of deduction alone, we know that the smaller unit can only be included within the larger unit, whether the unit be a boundary, a city, a sanctuary or a cubit. Ezekiel does not have to tell us what is common sense! He was cautioned a number of times to observe carefully and to hear correctly. So pay attention to reading of the text.
Another element contributing to the confusion is the belief in the "continuous history" theory of interpretation which also leads its believers to unwarily believe that verses also follow a continuous form in unfolding their words. (They seemingly do, which the simple custom of numbering verses shows). However, holding that belief does not mean that a previous text is never upgraded nor expanded, or changed somewhat by any text or texts which follow. It is good to have a child-like faith in God, but one is also expected to exercise the wits in order to discern between the good and the evil. Should we throw away the Old Testament testimony of the holy prophets because the Law came first? Should we dispose of the New Testament testimony concerning Israel's Messiah simply because it came after the Law was given to Israel? Both Jews and Christians forget that their feet are made of clay, feet that doggedly follow traditional paths, right or wrong! The English translators of the Hebrew text did not accept that the temple would be rebuilt one day, nor did they believe prophecy about Israel's restoration. Reformed somewhat, they have inherited traditions which still becloud any good understanding of Ezekiel's prophecy and vision of the kingdom.
The English text presents a confusing picture in comparison with the previous text concerning the lots of the priests. Perhaps vv. 10-11 should better read as follows?
"And for them - for the priests - shall be a 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," [thus describing a line of 25,000 measures long, north and south, a line having on each of its ends a width of 10,000 measures. This description leaves a void - east to west - of 5,000 measures in the midst.] "and the sanctuary of the LORD shall be in the midst thereof - 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."
The square portion in the midst however is not defined at this point. It must be worked out by deduction from all the related facts as stated in the vision. But the diligent student will trouble himself to discover the truth of the matter, will he not?
The LORD's portion is the priests' portion; this principle was established by the LORD when He confirmed His covenant with the patriarch, Abraham.
Melchizedek, the king of Salem and the priest of the Most High God, came forth with bread and wine to celebrate His victory over Abraham's enemies; and the priest blessed Abram with the things of the LORD. See Genesis 13:14 - 14:24. In the same fashion, Messiah will come forth to bless his people Israel, with the bread and the wine; see Matthew 26:29; Mark 14:24-25; Luke 22:19-20. See also Hebrews 11:8-16. The better, heavenly, country which Abraham saw will be seen by those who patiently wait upon the LORD in full faith of His Messiah.
Considering the 70 years of judgment which fell upon Judah and Jerusalem on account of disobedience, one wonders if many of the priests - the Levites - remained alive to return to the land. And how would any future inheritance of the land be possible except by their resurrection from the dead? The apostasy of the priests was mentioned before at 44:9-14.
11 ...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.
There is no clear evidence in Ezekiel's vision that the Levites are strictly confined upon their lot; the evidence indicates that the legal title to the lot of land belongs to the specified body of priests. The common which surrounds the city is actually a concourse between the lots of the whole community within the holy offering.
12 And [this second] oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites.
See Deuteronomy 33:7-12. Levi's Thummim and Urim ("[Men of] Perfections" and "Lights") are to be "with Thy Holy One." One major theme of New Testament documents is that the servant of the LORD must strive to become "perfect" and to become "full of light" in readiness to receive the future outward transformation of the body.3a
The real number of Levites who later returned from the Babylonian captivity during the times of Ezra and Nehemiah was negligible in comparison to the total number taken into the captivity. Only four of the 24 courses of the priests could be accounted for when their number was taken for the register. See Ezra 2:36-39, 62. If any of Israel's tribes have suffered loss, Levi has suffered more greatly.
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.
The straightforward reading of this verse confirms that the text of vv. 10-11 has been mangled in the translation. Even so, this second portion toward the south is opposite, not beside, the first portion, as the Hebrew makes clear. A lot of the land in the breadth between the portions north and south is yet unaccounted for; it separates the opposing lots for the priests.
The Levites receive an admonition for cause concerning their portion of the holy offering.
14 And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for [it is] holy unto the LORD.
In this ordinance an ancient fault is corrected.
Next Ezekiel refers to the remaining part of the holy offering, of 48:10.
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.
This verse locates the site measured out for the common. The common consists of the city of new Jerusalem, its dwellings, and its suburbs - things that pertain to the entire community. This community shows the arrangement of Israel's new kingdom order in the promised land. (The population of the new community will be composed of two orders of beings; mortal Israel, and the immortal ruling kings and priests after the order of Melchizedek. The evidence of this is hidden in the gospel of Jesus Christ, which first requires a faith in God and in His Holy One, before it is seen as a truth in the whole Word of God).
There are many "dwelling places" - moshav - established in the land today as a result of the Jewish resettlement of the land of Canaan. But in the Messianic age the arrangements of the moshavim will be slightly different. Moshav is the name first given to the immigrant settlements which established the agricultural foundation for Israel after the 1948 war. As the immigrant flow continues more moshavim are established, "enlarging the borders" per Exodus 34:24, although the prophets Isaiah and Jeremiah speak toward the last days when the tents of Israel shall be enlarged, according to the Word of the LORD.
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.
This measurement of the holy land set aside for the common is somewhere between eight to twelve miles square. Readers who are familiar with the dimensions of the present city of Jerusalem and its suburbs may compare both sets of dimensions for size.5 The present city has hills, valleys, and walls between the different quarters of the old city. There will be a very high mountain range in the midst of the holy oblation, where Jerusalem is situate. The mountain will have the "city frame" on its south. A stream of water will flow from it into a very great valley eastward. This water flows from Mt. Zion eastward through the new Jerusalem. All these new things of the terrain are in the midst of the LORD's portion of the land.
This square of land for the common, 4,500 by 4,500, leaves a portion equal to 500 measures unaccounted for around the city. This remaining measure is next explained.
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.
Having a measure of 250 cubits on each side of the city, the whole city is 5,000 measures broad. (250 + 4,500 + 250 = 5,000). The city is surrounded by this breadth of land for the suburb, a band 250 cubits wide.
See comment under 42:20 concerning the word, common.
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.
This "residue" is the Prince's portion in the midst of the LORD's offering. See Ezekiel 45:6-7, 21. It is an agricultural area under the Prince's management.
Recall that Ezekiel says that "very many fruit trees" were on each bank of the river? The tree garden of the LORD is within the east portion of the Prince's lot.
The total length of this "residue" is not greater than the length of the lots for the twelve tribes. The course of the water from the sanctuary flows through new Jerusalem and goes out through the Prince's eastward lot. Beyond the city's limit on the east is where the water becomes an impassable river.
The Prince's portion therefore is not simply the showcase estate of a rich man; each portion is a tended estate land which produces increase for the use of those who work for the holy city.
19 And they that serve the city shall serve it out of all the tribes of Israel.
This requirement is a principle set in motion out of the former Law; and comprehends the principle of faith in God which Abraham held. For, following after the Word of the LORD, he looked for a city to live in during his whole sojourn in the land of Canaan, but never owned so much of it as to set his foot upon. When he rises again, he will see the city of new Jerusalem and the house on Zion which the LORD promised him for a dwelling place. Everyone who shares Abraham's faith shall see God, and live in Him.
Notice the fine distinctions which the division of the holy land signifies. The city of new Jerusalem is served by the nation of Israel through the people of the tribes; the sanctuary of the LORD's house is served by the orders of priests which serve in the Outer Courts, or in the Inner Courts.
Courses of service may be established after the custom which King David initiated. The list of the servants who were required to maintain the order in Jerusalem and in the temple (during Solomon's reign) is recorded in 1 Chronicles 23 through 1 Chronicles 28. A very great number of men were required by David to keep in order the affairs of the city, and of the government of the realm. In the Chronicles are mentioned only the chief officers of the various departments and their numbers are considerable!
The first king of Israel had been warned of this situation. For Saul, the Benjamite king, the requirements were not insignificant. See 1 Samuel 8:10-17.
Even the Lord frequently said, Many are called, but few are chosen. The requirements for inclusion among the officers of the realm are stringent; "hard." Some people of his day recognized that "thou art an austere man," Luke 19:21-22.
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.
There should be no quibble as to where the new city is placed within the holy offering of the land. It is placed squarely in the middle of the section. The new Jerusalem is the geographical center of the lot. From the beginning of the vision's revelation, in Ezekiel 40, starting at the site of the smitten city, Ezekiel has been directed to carefully observe and to diligently hear the things concerning the city and the house of the LORD. Shouldn't the reader too do as Ezekiel was instructed?
The observation has been made that the name of the future city cannot be YAHWEH SHAMMAH, i.e., 'The LORD is there' if at the same time another one maintains that the sanctuary of the LORD's house - which houses His throne and is overshadowed with His glory - is situated at some other location than within the LORD's portion. Why would His house not be built upon His own holy offering of the promised land? The text of the vision says more than three times that both the sanctuary and the city shall be in the midst of it: the holy offering for the LORD between the portions for the priests.
The following verses carefully spell out the center location of the holy offering:
Each succeeding verse focuses more closely on the location of the city and the sanctuary relative to the borders of the holy oblation.
In the strange event that the LORD's house of prayer should be elsewhere located, how is Jerusalem's new name be called, 'The LORD is there'? But the new name is not 'The LORD is somewhere else;'6 because the LORD shall be there - in the former place of His footstool - at the appointed time - in the center of all things - on the mountain of Jerusalem - in the things which He has promised. See Psalm 68.
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.
The sanctuary of the LORD's house is thereby located within the possession of the city, which is within the Prince's residues which are against, parallel and between the portions of the priests, which are all within the offering dedicated to the LORD.
The Holy Spirit takes great care to show the specific location of these holy lots. The locations are repeated, with variations, a number of times. Refer to Diagram U again, The Lot for the Holy Oblation.
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 identity of what it is that comes forth "from the possession" and "between the borders" for the Prince is omitted. But, it is most probable that the produce is the same as stated in the previous case, 47:12, the fruit thereof.
The reader should be aware that some text is rather elusive in nature, a feature of prophecy which applies its principle to various ways of working out the specifics through "many ways" and in "many parts" of the whole picture.
Land is now measured out for the five remaining tribes of Israel.
23 As for the rest of the tribes, from the east side unto the west side, Benjamin [shall have] a [portion].
24 And by the border of Benjamin, from the east side unto the west side, Simeon [shall have] a [portion].
25 And by the border of Simeon, from the east side unto the west side, Issachar a [portion].
26 And by the border of Issachar, from the east side unto the west side, Zebulun a [portion].
27 And by the border of Zebulun, from the east side unto the west side, Gad a [portion].
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.
The Lower Sinai is not allotted to Israel for inheritance. Refer to Ezekiel 47:19, concerning the particulars of the southern border of the promised land. The wadi is that at El Arish; (from Ain Kadesh to Azmon to El Arish).
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.
The division of the land is an issue of "last days" events. The prophecy of Daniel 11 deals quite extensively with the political and military struggles over the land at the time of "the end." Most of Daniel's prophecy has, during the 2,300 years of the nation's desolation, been veiled in the dark clothing of the "continuous historical" and "continuing Church age" theories. When Israel is able to wean herself away from all "support" from the nations, and turns solely to God for help instead, secure possession of the promised land will be within their sight.
The division of the land promised to the Hebrew patriarchs, Abraham, Isaac, and Jacob, was first set out in Numbers 34. The land never was subdued by the people according to the terms of the covenant of promise made by the LORD. Therefore He spoke of the inheritance that He would accomplish in "another day" when "there is a remnant according to the election of grace."6a See Revelation 7, where the tribes of Israel are at last sealed.
The city limits of new Jerusalem were described at Ezekiel 48:15-17. The city's situation lies between the Prince's residue within the holy offering. The city is square, lying foursquare to the offering's lot. The city has the "house of prayer for all peoples" within the midst of the land, on "the sides of the north," per Psalm 48.
In the concluding verses of the vision - which is the climactic view of the whole of Ezekiel's prophecy - the exit gates of the new city of Jerusalem are shown, and named.
Each gate is assigned a name according to the names of the tribes of Israel. The gates of new Jerusalem should not be confused with the gatehouses of the sanctuary of the LORD's house which were thoroughly described in detail in the first chapter of the vision, Ezekiel 40:1-49. No dimensions or other descriptions of the city's gates are given; only the names designated for each side of the city, north, south, east and west.
30 And these [are] the goings out of the city on the north side, four thousand and five hundred measures.
The gates of new Jerusalem therefore are upon the border of the city's common .
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.
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.
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.
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.
Joseph's gate, looking east from whence comes the Glory, provides entrance into the new Jerusalem for the tribes of Ephraim and Manasseh. Levi's gate looks northward to the lot for the "sons of Zadok," the superior order of priests.
The gates are probably named in remembrance of the particular tribe, and not for the exclusive use of the designated tribe. Other Scriptures indicate that the nations come up to Jerusalem annually by commandment, so the text hardly limits the use of the gates to Israelis!
35 [It was] round about eighteen thousand [measures]: and the name of the city from [that] day [shall be], The LORD [is] there.
The city's new name in Hebrew is approximately YAHWEH SHAMMAH. The prophets of the LORD elsewhere in the Holy Scriptures have testified that the city will have even many different names in "that day" of the future restoration.
Ezekiel's vision of the "structure like a city" - the sanctuary of the LORD's house in an Israel newly restored by promise - is abruptly concluded by the prophet. Ezekiel makes no concluding statement about the vision. Nor does he again remind Israel of their obligation toward hearing and seeing all things in their correct light.
So here in vision lies the city of Abraham's hope on a very high mountain. On the south side the frame of the city is visible. This is the site of the new Jerusalem which is from "above" who is "free, which is mother of us all," Galatians 4:26 and Isaiah 54:1, never again to be made desolate!
For at last the chosen people of the LORD will have "come unto Mt. Zion and unto the city of the living God, (will have come) to the heavenly Jerusalem, and (will have come) to an innumerable company of angels; (will have come) to the general assembly and (will have come to) the called out firstborn registered in the heavens, and (will have come) to God, the judge of all, and (will have come) to the spirits of just men made perfect; and (will have come) to Messiah/Jesus, the mediator of a fresh covenant, and (will have come) to the blood of the sprinkling that speaks of better things than Abel," Hebrews 12:22-24.
What better thing could Abraham have hoped for in God? This is the city whose builder and maker is God.7 It is a city is a better country. It will then truly be in a glorious land, "an heavenly one" even, which is why God is not ashamed to be called their God, because He has prepared this city for them, the people who shall inherit His glory.
Isaiah says "They shall call thee, 'The city of the LORD,' 'The Zion of the Holy One of Israel.'" His prophecy further states, "I, the LORD, will hasten it in its time."8 The LXX version reads slightly different, thus "The little one shall become thousands, and the least, a great nation; I, the LORD, will gather them in due time."
Israel is now regathered but as a troubled nation. What further troubles must befall Israel in the days ahead must come, for Isaiah has also prophesied that "the deliverer shall come for Zion's sake..."
When the temple building is recommenced, watch for the "man of sin" to approach the throne of the LORD, presuming to seat himself as the true man of God. For, only then, will the LORD deliver Jacob from the hold of the Antichrist's evil "dragon" grasp forever.
"The upright shall dwell in the land, and the perfect shall remain in it; but, the wicked shall be cut off from the land, and the transgressors shall be rooted out of it."
- Proverbs 2:21-22
