FOOTNOTES:

The Feast of Tabernacles is the second great feast. It was kept by Israel when the harvest and the vintage had taken place. It foreshadows the Millennium, when the harvest and the vintage (Rev. xiv) the end of the age is passed and the new age, the age of glory, has come; the great ingathering has taken place and the prophetic meaning of the Feast of Tabernacles will be realized. Zechariah xiv:16-21 tells us of its Millennial celebration.

I. The Worship of the Prince.

Thus saith the Lord God; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings,and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. Likewise the people of the land shall worship at the door of this gate before the Lord in the sabbaths and in the new moons. And the burnt offering that the prince shall offer unto the Lord in the sabbath day shall be six lambs without blemish, and a ram without blemish. And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah. And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah. And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof (verses 1-8).

Here another worship scene of the Millennium is described. The prominent eastern gate is to be closed during the six working days, but on the Sabbath it shall be opened, as well as in the day of the new moon. The Sabbath and the new moon are prominent in the worship of the Kingdom Age. The Sabbath was a type of the coming rest for the people of Israel.[55]This rest has now come. Their wanderings are ended, they are gathered from the East and from the West, from the North and South, and have found at last the promised rest (Ps. cvii:1-8). Therefore the Sabbath is especially mentioned in connection with worship. On the seventh day the gate through which the Lord and His glory passed is opened and left open till the evening. The six working days (typical of 6,000 years) are forever gone, the seventh day, the seventh thousand, the Day of the Lord, has come. And when the Millennium ends, the complete, eternal rest comes for all the people of God. The new moon is typical of Israel's re-establishmentas a nation. The nation, like the moon, had waned, and disappeared, but now she shines again like the new moon.

The Prince is to worship at the threshold of the gate, and the people before the gate. But neither the Prince nor the people enter within. No drawing near to God is known then as we now enjoy it who worship in the Spirit through the rent veil. It is all an earthly worship, while the true worship of the Church is heavenly. The Prince in this worship enters by the outer door on the side of the east and he goes out by the same door. The Prince occupies the prominent place as the representative of the people. He presents his offerings to Jehovah, while the people stand as worshippers at the outer gate of the same entrance. The offerings the Prince is to bring on the Sabbath are larger than those commanded in the law. Both the burnt-offering and the meal offering brought by him on the Sabbath are more abundant than those offered under the old dispensation, an evidence of the higher and more perfect worship of restored Israel. Different, however, is it with the offering on the new moon. In Numbers xxviii:11-15 we read:

And in the beginnings of your months ye shall offer a burnt offering unto the Lord; two young bullocks, and one ram, seven lambs of the first year without spot; And three tenth deals of flour for a meal offering, mingled with oil, for one bullock; and two tenth deals of flour for a meal offering, mingled with oil for one ram; And a several tenth deal of flour mingled with oil for a meal offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the Lord. And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year. And one kid of the goats for a sin offering unto the Lord shall be offered, beside the continual burnt offering, and his drink offering.

Such are the offerings according to the law, to be broughton the new moon. But in the millennial worship these offerings are diminished. All this has a deeper meaning which will be fully known and enjoyed when this worship is carried out.

II. Further Instructions as to Worship.

But when the people of the land shall come before the Lord in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth over against it. And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth. And in the feasts and in the solemnities the meal offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah. Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the Lord, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate. Thou shalt daily prepare a burnt offering unto the Lord of a lamb of the first year without blemish: thou shalt prepare it every morning. And thou shalt prepare a meal offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil to temper with the fine flour, a meal offering continually by a perpetual ordinance unto the Lord. Thus shall they prepare the lamb and the meal offering, and the oil, every morning for a continual burnt offering. (verses 9-15.)

Everything is divinely ordered. Here are first the special instructions for the worship of the people of the land. When they come before the Lord in the solemn feasts some will enter in to worship by the north gate and leave by the south gate, and others who enter by the south gate will leave by the way of the north gate. None is permitted to leave by the gate through which he entered. Perhaps this injunction is given to avoid confusion among the multitudes who will come toworship in those coming days, when the Lord will be universally acknowledged (Zech. xiv:9).

In the midst of these worshipping masses will be the Prince (verse 10). What a blessed reminder of Him who is the One in the midst! He was in the midst on Calvary; He is in the midst of His people during this age; in Revelation He is seen in the midst of the throne (Rev. v:6). The Prince as the representative of the King of kings is therefore in the midst of His redeemed earthly Israel. The burnt-offering and the meal offering, so prominent in this coming worship are constant memorials of His great devotion when He offered Himself, and of His holy, spotless humanity in which He suffered and glorified God.

Something else of deep interest is recorded here. The daily burnt-offerings during the old dispensation consisted of a lamb every morning and of a lamb every evening. Here no evening lamb for a burnt-offering is mentioned, but the offerings are to be brought only during the mornings. The bright morning has come, the day dawn for His people, so long in the night of suffering and dispersion. The night is gone forever and therefore the evening, preceding the night, is no longer mentioned and no provision is made for an evening burnt-offering. The night is gone and Israel's glorious morning can never be darkened again by apostasy.

III. Concerning the Prince, His Sons and Servants.

Thus saith the Lord God; If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons'; it shall be their possession by inheritance. But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; after it shall return to the prince: but his inheritance shall be his sons' for them. 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 (verses 16-18).

Here we read that the Prince has sons, natural descendants, and whatever gifts he bestows upon them shall be their possession by inheritance. This is conclusive that the Prince of these last chapters of Ezekiel is not Christ. The Prince has sons and servants. As the entire final vision of this book deals with the earthly conditions of the coming age, and reveals nothing of the heavenly side of things, these sons and servants cannot mean the church-saints, who are with Christ in the New Jerusalem. As to a gift to one of the Prince's servants, it is to revert to his sons when the year of liberty or jubilee is celebrated. The jubilee year will therefore be observed during the coming age.

IV. Additional Description of Temple Buildings.

After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward. Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meal offering; that they bear them not out into the utter court, to sanctify the people. Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court. In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure. And there was a row of buildings round about them, round about them four, and it was made with boiling places under the rows round about. Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people (verses 19-24).

Again the prophet is brought by the northern gate to the side where the holy chambers of the priests are located. There he saw a place on the two sides westward. The use of this place is made known in verse 20. The final description of buildings round about the court needs no further comment.

The preceding chapters of this final section of the Book of Ezekiel contain the vision of the Temple and its worship. The last two chapters give a vision of Israel's land as it will be during the coming age.

I. The Temple Stream and its Healing Waters.

Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house was the east, and the waters came down from under from the right side of the house, from the south of the altar. Then brought he me out by the way of the gate northward, and led me about the way without unto the outer gate toward the gate that looketh eastward; and, behold, there ran out waters on the right side. And when the man went forth eastward, he had a line in his hand, and he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins. Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river. Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh. And it shall come to pass, that the fishers shall stand upon it from En-gedi even unto En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many. But the marshes thereof and the poolsthereof shall not be healed: they shall be given to salt. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine (verses 1-12).

And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river. Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh. And it shall come to pass, that the fishers shall stand upon it from En-gedi even unto En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many. But the marshes thereof and the poolsthereof shall not be healed: they shall be given to salt. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine (verses 1-12).

This great vision of the Temple stream has been variously interpreted. The critical school has treated it only as an imagery of the prophet and speaks of the physical impossibility that such a stream could ever be in existence.[56]Others have spiritualized the vision. A leading annotator states, "Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart." In this spiritualizing method the waters are also applied to the reading and study of the Word of God. The same commentator says "some things in the Bible are easy to understand, as the water up to the ankles; others more difficult, which require deeper search, as the waters up to the knees and the loins; and others beyond our reach." Such applications can be made in different ways. The stream which Ezekiel saw is more than typical of the blessings which the land and all the earth will enjoy in the coming age. It is a literal stream. There will be a great outpouring of the Spirit of God for the age to come, and spiritual blessings will abound everywhere. But the stream Ezekiel beholds tells of the physical blessings which are in store for the earth in that coming day of the restoration of all things. We do not need to trouble ourselves about the manner in which thetemple stream is to flow forth, nor do we need to solve the physical difficulties. When the Lord of Creation was on earth in humiliation, and walked among men garbed in servant's form, nature acknowledged Him and He manifested the Creator's power. What will it be when He comes again, not as a servant to die, but as the King and Lord of all! Omnipotence will then be displayed to the full. Is there anything too hard for the Lord? (Jere. xxxii:27). He who bore the thorns on His brow, the symbol of the curse which on account of man's sin rests upon Creation, will remove that curse in the day of His power. He paid for it on the cross.

And Ezekiel was not the only prophet to whom was revealed the physical blessing of the earth in the life and health giving stream. Isaiah had the same vision. "And the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of jackals where each lay shall be grass with reeds and rushes" (Is. xxxv:7). "I will even make a way in the wilderness and rivers in the desert" (Is. xliii:19). "Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree" (Is. lv:13). "The desert shall blossom like the rose" (Is. xxxv:1). Joel at the close of his great vision concerning the still future day of Israel's tribulation and the judgment of the nations following the time of trouble, and the Lord's visible manifestation, also speaks of the blessings of the Millennium. "And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim" (Joel iii:18). Joel, one of the earliest prophets, living centuries before Ezekiel, saw water coming forth from the house of the Lord for earthly blessings. Still more definite is the greatpost-exilic prophet Zechariah. "And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the hinder sea; in summer and in winter shall it be" (Zech. xiv:8).

The waters Ezekiel saw issued out from under the threshold, from the right side of the house, the south side of the altar. Of the heavenly Jerusalem a similar scene is recorded by John in the Revelation. "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb" (Rev. xxii:1). The stream has its origin in the midst of the millennial temple. There is no use in speculating about the source of the water supply. It is super-natural. He who said, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters" (Gen. i:6) and He who broke open all the fountains of the deep when His judgment came on the earth (Gen. vii:11) by whose power also the smitten rock in the wilderness supplied the water for His people, He will provide from His inexhaustible resources the life giving stream. And the waters which gush forth are increasing in volume; the stream does not become shallower but deepens in its flow. It is not like a natural river which has its source in a spring and is fed by brooks and rivers. It is a miraculous, unexplainable self-supply which occasions this increase. A thousand cubits are measured and the waters come to the ankles of the prophet. The next thousand cubits bring the waters to the knees; then advancing another thousand cubits the waters come to the loins, and with the fourth thousand they become so deep that the prophet could not fathom them. The four thousand cubits make about a mile and a half, so that the prophet had advanced, under the guidance of the man, this distance from Jerusalem in a southeastern direction.

He is caused to return to the bank of the river, and sawthere on both sides many trees. These trees testify of the great fertility which this stream will produce in nature. Expositors who give the vision a purely spiritual meaning explain the trees as being the righteous who shall flourish at the waterbrooks (Psalm i).

The man informs the prophet that these waters go toward the east country and go down into the desert. The word desert in Hebrew is "Arabah" and means "plain," which is the plain of Jordan. It signifies a parched, dry place. Jordan is the type of death, and the sea of salt, the Dead Sea, into which Jordan flows, also signifies death.[57]And now in the Dead Sea this living water from the temple flows, and healing is the blessed result. Where death has reigned so long abundant life now is manifested. Sodom is restored to its former estate (See chapter xvi). Wheresoever the waters go life follows at once. "There shall be a very great multitude of fish, because these waters shall come thither, for they shall be healed; and everything shall live whither the river cometh. The fishers shall stand up from En-gedi unto En-eglaim." En-gedi is on the one end and En-eglaim at the other end of the Dead Sea. Yet there will be marshes and pools which remain unhealed; their former condition is unchanged. It has been suggested that this is done for the production of salt. But it is rather a reminder that while the coming age is an age of wonderful blessing, that it is not yet the perfect, eternal age. And the trees will be ever green, never failing, providing meat by their abundant fruit and the leaf is for medicine. It shows the gracious provision made for man living on the earth during the age to come. Poverty, famine and sickness will be banished.

II. The Borders of the Land.

Thus saith the Lord God; This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions. And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance. And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad: Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazar-hatticon, which is by the coast of Hauran. And the border from the sea shall be Hazar-enan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side. And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side. And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward. The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side. So shall ye divide this land unto you according to the tribes of Israel (verses 13-21).

Little comment is needed on these verses. That the literal land and the literal tribes are meant, no intelligent readers can deny. The twelve tribes are then back in the land. The so-called "lost tribes" are united with the house of Judah. Here the borders are given. Joseph has two portions. God is faithful. He has not forgotten His gracious promises of old. "And ye shall inherit it, one as well as another, concerning which I lifted up mine hand (in oath) to give it unto your fathers; and this land shall fall unto your inheritance." The whole land is to be divided according to the tribes of Israel.

III. Concerning the Stranger in the Land.

And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto youas born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel. And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord God (verses 22-23).

Here is a provision for the strangers. They are no longer to be treated as outcasts, as aliens from the commonwealth of Israel; they are seen fully identified with Israel and share the inheritance. This again confirms other prophecies (See Isaiah lx:1-10.) The strangers shall come and build the walls, and join themselves to Israel. The singing times for Israel have come. No longer will the chosen people be the tail of nations, but the head of all nations. "Sing and rejoice, O daughter of Zion, for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day and shall be my people, and I will dwell in the midst of thee."... (Zech. ii:10-12). No longer will the Jew be despised, but the strangers, the nations, will beseech him to take them to the glory land. "Thus saith the Lord of hosts, In those days it shall come to pass, that ten men out of all languages of the nations shall take hold, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you" (Zech. viii:23).

PLAN OF THE DIVISION OF THE LAND.PLAN OF THE DIVISION OF THE LAND.

I. The portion of Seven Tribes.

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, Hazar-enan, the border of Damascus northward, to the coast of Hamath; for these are his sides east and west; a portion for Dan. And by the border of Dan, from the east side unto the west side, a portion for Asher. And by the border of Asher, from the east side even unto the west side, a portion for Naphtali. And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh. And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim. And by the border of Ephraim, from the east side even unto the west side, a portion for Reuben. And by the border of Reuben, from the east side unto the west side, a portion for Judah.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 (verses 1-8).

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 (verses 1-8).

The division of the land to the twelve tribes, then fully restored, is by lot (xlvii:22) but the disposing of it will be by the Lord (Prov. xvi:33). The order is entirely different from the one found in the Book of Joshua (Josh. xv-xix). Up to the time of the carrying away of the ten tribes and the captivity of Judah, the tribes possessed the territory assigned to them by lot when they entered the land under Joshua. The ten tribes never returned from the captivity, and therefore the division of the land as given here has never been in the history of Israel. It is future. The division is in twelve portions all alike in dimensions, running alongside of each other, from west to east. Seven tribes are in the north,and five in the south. Between the seven tribes in the north and the tribes in the south is the oblation, the heave offering, the portion of the prince, the Levites and the priests, the Temple and the city with its surrounding territory. The tribe of Dan has its portion in the extreme north. It is the furthest away from the sanctuary. Dan was a corrupt tribe, semi-heathen (Judges xviii). Dan is not mentioned among the sealed one in Revelation vii. All the other tribes are placed in a different order from the former position.

II. The Oblation; the Remaining Tribes.

The oblation that ye shall offer unto the Lord shall be of five and twenty thousand in length, and of ten thousand in breadth. 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. 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. And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites. 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. And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for it is holy unto the Lord.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. 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. 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. And the residue in length over againstthe 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. And they that serve the city shall serve it out of all the tribes of Israel. 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.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. 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. As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion. And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion. And by the border of Simeon, from the east side unto the west side, Issachar a portion. And by the border of Issachar, from the east side unto the west side, Zebulun a portion. And by the border of Zebulun, from the east side unto the west side, Gad a portion. 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. 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 (verses 9-29).

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. 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. 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. And the residue in length over againstthe 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. And they that serve the city shall serve it out of all the tribes of Israel. 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.

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. 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. As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion. And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion. And by the border of Simeon, from the east side unto the west side, Issachar a portion. And by the border of Issachar, from the east side unto the west side, Zebulun a portion. And by the border of Zebulun, from the east side unto the west side, Gad a portion. 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. 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 (verses 9-29).

Judah's portion on the north and Benjamin's portion on the south border are an oblation, that which is offered unto the Lord. In this space of large dimensions are the portions of the Levites and the priests. The Temple stands in the middle of the portion of the priests, and adjoining is the holy city and its territory.[58]The Prince has his portion on both sides of the oblation, the heave offering. That Judah and Benjaminare bordering on these holy sections is not without meaning. Judah is the royal tribe. He who is now worshipped by His restored people is the Lion of the tribe of Judah, Israel's King. Judah means "praise". He receives the praises of His people. Benjamin's other name was Benoni, "the son of suffering" and Benjamin is "the son of the right hand." Both Judah and Benjamin are a reminder of the Lord Jesus Christ.

It is impossible to explain fully the measurements given and other details of this chapter. We believe what God has written, and when the time has come He will surely see to it that all is done according to His word. We do not need to trouble ourselves with supposed difficulties or try to solve them. As stated before in this exposition, Israel's land will undergo a wonderful change when the Lord comes; these physical changes are unknown to us in their extent. The division of the land, and the setting apart of the oblation will then take place. The details in all these visions are of little importance to us. The main fact is to see that all these prophecies have remained unfulfilled up to now. Nor will they be fulfilled during the present age. As every judgment prediction of the prophecies of Ezekiel, uttered before the destruction of Jerusalem, was fulfilled, so every prediction of glory and blessing in the prophecies spoken after the destruction of the city will be fulfilled. It all awaits His coming and glorious appearing. Let us hold fast this and leave the accomplishment of every detail to the Lord.

III. The Gates of the City and its new Name.

And these are the goings out of the city on the north side, four thousand and five hundred measures. 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. And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate ofDan. 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. 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. It was round about eighteen thousand measures: and the name of the city from that day shall be, The Lord is there (verses 30-35).

The city, the earthly Jerusalem, during the Kingdom age, will have twelve gates, after the twelve tribes of Israel. The gates on the north side are the gates of Reuben, Judah and Levi. The gates on the east are those of Joseph, Benjamin and Dan. Then the gates on the south—gates of Simeon, Issachar and Zebulun. The west side gates are the gates of Gad, Asher and Naphthali. Ephraim and Manasseh are no longer mentioned, but are represented in Joseph. Some expositors have made the statement that the city, Jerusalem with its gates, is an Old Testament description of the same Jerusalem which John beheld in the isle of Patmos (Rev. xxi). John saw the new Jerusalem, Ezekiel the earthly city as it will exist during the Millennium. There are correspondencies, and yet greater distinctions. Here in Ezekiel a Temple is the center of the land; in Revelation we read the seer's word, "I saw no temple therein" (Rev. xxi:22). The heavenly Jerusalem, like the earthly Jerusalem in Ezekiel's vision, has the twelve gates and written on them the names of the twelve tribes of Israel. The wall of the heavenly Jerusalem has twelve foundations, and in them the names of the twelve apostles of the Lamb. No wall and no foundations are mentioned by Ezekiel in connection with the millennial Jerusalem. The heavenly Jerusalem is four square, "the length and the breadth and the height of it are equal." Such is not the case with the earthly city. Nor is there mention made by Ezekiel of the precious stones, and the twelve gates, composed every gate of one pearl; nor do we read of golden streets. The earthlyJerusalem will pass away, and when at last the new heaven and the new earth have come into existence, after the millennial reign of Christ, the new Jerusalem will descend out of heaven and find its eternal resting place upon the new earth.

The circumference of the city of Jerusalem according to Ezekiel's vision will be 18,000 reeds, about six miles. Then comes the majestic ending, the last word the man of God pronounced. "And the name of that city from that day shall be 'Jehovah Shammah', the Lord is there." It is a fitting finale to this great Book. In its beginning we see the glory of the Lord departing. Throughout the pages of the Book we read of Israel's rebellion, Jerusalem's judgments, the nation's disobedience and rejection. Then follow the messages of Hope—Israel's conversion, the regathering of the twelve tribes, the final conflict, the returning glory of the Lord; and from that day the name of the city will be Jehovah Shammah. Because He has manifested His gracious presence in the midst of His people and established His throne, blessed His people with all the spiritual and national blessings promised by His holy prophets, destroyed all their enemies, and covers all with His visible glory once more, therefore the city will have the name "Jehovah is there." What a glory it will be for Him. The city through which He once walked with weary feet, the Son of God garbed in servant's form; the city through which He was dragged, when the cross was laid upon His shoulders, the city which cast Him out, the city outside of which He endured the cross and despised the shame—that same city will be made in that day the glory spot of the earth.

FOOTNOTES:[1]F. W. Gotch.[2]Synopsis J. N. D.[3]The responsibility of Ezekiel in delivering the message was great. Every servant of the Lord Jesus Christ with a far greater message than Ezekiel's should also feel that responsibility. If it were felt more, there would be more earnestness, more prayer and greater results.[4]Some have concluded on account of this passage, that throughout the prophetic word wherever "days" are mentioned, they mean "years." This is incorrect. The "year-day" theory is not a scriptural one. Where we find days, it means days unless the text itself, as it is here in Ezekiel, explains the days as years.[5]Exod. xxviii:38-43; Lev. v:1, 17, vii:8, x:17, etc.[6]Or spelt, a kind of corn.[7]The literal meaning is sword, the same as in verse 12.[8]Another rendering is: "Calamity after calamity!"[9]The word "fire" is in the Septuagint (ancient Greek Version of the Old Testament) translated "man" so that it reads "the appearance of a man." There is a similarity between the Hebrew words for "man" and "fire." Fire is "esh" and man "ish." Compare with chapter i:26, 17.[10]This was three months before the war.[11]The cherub who handed to the man clothed in linen the fire from between the cherubim.[12]Or, "for a little while."[13]Millennial Dawn, or Associated Bible Students, Restorationists, etc., do this.[14]The so-called Anglo-Israel theory lacks all Scriptural and historical support.[15]Literal translation is, "O deadly wounded wicked one, the Prince of Israel."[16]Literally, Rust.[17]Moab and Ammon were the incestuous offspring of Lot. (Genesis xix:37-38.)[18]It is well to state here that Daniel mentions Antichrist but once in his prophecies, in chapter xi:36, etc. The little horn in Dan. vii is the head of the revived Roman Empire; the little horn in Dan. viii was Antiochus Epiphanus, the type of the King of the North who will invade the pleasant land, Palestine, during the time of the great tribulation.[19]For a detailed and excellent exposition of this passage see the book on "Satan," by F. C. Jennings, pp. 43-48.[20]The crocodile was often used on Egyptian seal-rings as well as on Roman coins, which pictured Egypt as a monster crocodile.[21]Babylon and Egypt, page 192.[22]Wonders of Prophecy, by J. Urquhart, gives valuable evidence on the literal fulfillment of Ezekiel's prophecy.[23]Nebuchadnezzar's name is given by Ezekiel as Nebuchadrezzar. Both spellings were in vogue. Ezekiel spells the name with "r" and Jeremiah uses both spellings throughout his book.[24]This may also be rendered "the day draweth near, even the day of the Lord draweth near."[25]See Exposition of Daniel, by A. C. G., on Dan. iii-vi.[26]"A whale in the seas" is an incorrect translation.[27]Even so the Lord will yet be known to the nations of the earth by His judgments.[28]What is said in this chapter of the false shepherds who ill-treated the flock of God, His ancient people, may also be applied to the false shepherds, the hirelings in the professing church. See Acts xx:28-35 and 1 Peter v:2-3.[29]It is wrong to apply this sentence to water-baptism and claim for it sprinkling as the proper mode of baptism.[30]We heard once a Baptist preacher speak on this vision, and he used the dry bones as a picture of the dead members of his own denomination, and spoke of them as "the dry bones." A Methodist, Presbyterian, etc., might do the same.[31]See "Exposition of Daniel," by A. C. G., page 200.[32]Wm. Kelly.[33]The Septuagint translates, "Mesoch and Thobel."[34]This is the more satisfactory rendering. The marginal reading, "Strike thee with six plagues" or "draw thee back with a hook of six teeth" is incorrect.[35]See "The Prophet Joel," by A. C. G., where this interesting and important chapter is explained in full.[36]What strange applications have been made of this vision! We quote from the "New Century Bible" which says concerning this temple: "Its details shed a light nowhere else vouchsafed to us upon the ideals ofHebrew art, influenced perhaps, by Babylonian masterpieces, yet entirely national and Puritan; and they embody in material form Ezekiel's sober but intense conception of religion, as completely as the Gothic cathedrals translate into concrete and abiding stone and marble the soaring visions of mediaeval Christianity."(!)[37]May also be translated "and set me upon a very high mountain, and upon it was as the building of a city, on the south." It will be upon that exalted mountain.[38]Seven days the priests had to take in their consecration; on theeighthday they entered upon their work. Circumcision was practised on theeighthday, symbolical of the death of Christ and the putting off of the body of the flesh (Col. ii:1), the entrance into the new creation. On theeighthday Christ was transfigured and the transfiguration is a type of His coming into the kingdom. Theeighthpsalm shows Him the head of the new creation, with all things under His feet.[39]The Septuagint gives ten cubits instead of only eleven, which probably is correct.[40]The words "which was the breadth of the tabernacle" are by some declared doubtful. The Septuagint has omitted them.[41]i. e., To the level place where the side chambers begin.[42]Corrected text.[43]See Zech. xiv:4, 8, 10.[44]Chapter xlv:1-2.[45]Marginal reading.[46]Such an application seems warranted in view of the message Ezekiel received from the Lord to the people (verses 6-12).[47]"The carcases of their kings" may either mean that some of their idolatrous kings had been buried within the bounds of the Solomonic temple, or, the word kings may refer to their idols, which had dominion over them (Is. xxvi:13). The latter may be the right meaning for the high place mentioned.[48]The word "Ariel" as used in Ezekiel has one more letter than the word in Isaiah xxix.[49]Zadok means "just." He was the successor of Abiathar in the priesthood—the son of Ahitub of the family of Eleazar (2 Sam. viii:17; 1 Kings ii:27, 35).[50]The sects, like Seventh Day Baptists, Adventists, etc., quote this passage. They are utterly wrong for this has nothing whatever to do with the present age.[51]The Hebrew word translated "leader" is "prince."[52]Read our comment on this verse.[53]The sixtieth part of a talent, about fifty shekels.[54]The Feasts of Jehovah—Passover: The Cross and its work. First Fruits: Resurrection of Christ. Pentecost: The Gift of the Spirit and the calling of the Church. Feast of Trumpets: The Regathering of Israel. Day of Atonement: Israel's Cleansing. Feast of Tabernacles: The Millennium.[55]When it speaks of "my rest" in Hebrews iv it refers to the eternal rest.[56]One says: "The double impossibility of the rapid rise of water in the stream and the course of the river across the steep limestone range east of Jerusalem into the Dead Sea does not occur to the prophet." As if Ezekiel had invented this vision.[57]Ps. lxviii:4 has this word "Arabah;" in the Authorized Version it is translated "heaven." It is in the plural, "Araboth"—"Cast up the way for him that rideth in Araboth"—the places of death. Christ is seen prophetically as the Conqueror of death and Sheol.[58]Consult sketch.

[1]F. W. Gotch.

[2]Synopsis J. N. D.

[3]The responsibility of Ezekiel in delivering the message was great. Every servant of the Lord Jesus Christ with a far greater message than Ezekiel's should also feel that responsibility. If it were felt more, there would be more earnestness, more prayer and greater results.

[4]Some have concluded on account of this passage, that throughout the prophetic word wherever "days" are mentioned, they mean "years." This is incorrect. The "year-day" theory is not a scriptural one. Where we find days, it means days unless the text itself, as it is here in Ezekiel, explains the days as years.

[5]Exod. xxviii:38-43; Lev. v:1, 17, vii:8, x:17, etc.

[6]Or spelt, a kind of corn.

[7]The literal meaning is sword, the same as in verse 12.

[8]Another rendering is: "Calamity after calamity!"

[9]The word "fire" is in the Septuagint (ancient Greek Version of the Old Testament) translated "man" so that it reads "the appearance of a man." There is a similarity between the Hebrew words for "man" and "fire." Fire is "esh" and man "ish." Compare with chapter i:26, 17.

[10]This was three months before the war.

[11]The cherub who handed to the man clothed in linen the fire from between the cherubim.

[12]Or, "for a little while."

[13]Millennial Dawn, or Associated Bible Students, Restorationists, etc., do this.

[14]The so-called Anglo-Israel theory lacks all Scriptural and historical support.

[15]Literal translation is, "O deadly wounded wicked one, the Prince of Israel."

[16]Literally, Rust.

[17]Moab and Ammon were the incestuous offspring of Lot. (Genesis xix:37-38.)

[18]It is well to state here that Daniel mentions Antichrist but once in his prophecies, in chapter xi:36, etc. The little horn in Dan. vii is the head of the revived Roman Empire; the little horn in Dan. viii was Antiochus Epiphanus, the type of the King of the North who will invade the pleasant land, Palestine, during the time of the great tribulation.

[19]For a detailed and excellent exposition of this passage see the book on "Satan," by F. C. Jennings, pp. 43-48.

[20]The crocodile was often used on Egyptian seal-rings as well as on Roman coins, which pictured Egypt as a monster crocodile.

[21]Babylon and Egypt, page 192.

[22]Wonders of Prophecy, by J. Urquhart, gives valuable evidence on the literal fulfillment of Ezekiel's prophecy.

[23]Nebuchadnezzar's name is given by Ezekiel as Nebuchadrezzar. Both spellings were in vogue. Ezekiel spells the name with "r" and Jeremiah uses both spellings throughout his book.

[24]This may also be rendered "the day draweth near, even the day of the Lord draweth near."

[25]See Exposition of Daniel, by A. C. G., on Dan. iii-vi.

[26]"A whale in the seas" is an incorrect translation.

[27]Even so the Lord will yet be known to the nations of the earth by His judgments.

[28]What is said in this chapter of the false shepherds who ill-treated the flock of God, His ancient people, may also be applied to the false shepherds, the hirelings in the professing church. See Acts xx:28-35 and 1 Peter v:2-3.

[29]It is wrong to apply this sentence to water-baptism and claim for it sprinkling as the proper mode of baptism.

[30]We heard once a Baptist preacher speak on this vision, and he used the dry bones as a picture of the dead members of his own denomination, and spoke of them as "the dry bones." A Methodist, Presbyterian, etc., might do the same.

[31]See "Exposition of Daniel," by A. C. G., page 200.

[32]Wm. Kelly.

[33]The Septuagint translates, "Mesoch and Thobel."

[34]This is the more satisfactory rendering. The marginal reading, "Strike thee with six plagues" or "draw thee back with a hook of six teeth" is incorrect.

[35]See "The Prophet Joel," by A. C. G., where this interesting and important chapter is explained in full.

[36]What strange applications have been made of this vision! We quote from the "New Century Bible" which says concerning this temple: "Its details shed a light nowhere else vouchsafed to us upon the ideals ofHebrew art, influenced perhaps, by Babylonian masterpieces, yet entirely national and Puritan; and they embody in material form Ezekiel's sober but intense conception of religion, as completely as the Gothic cathedrals translate into concrete and abiding stone and marble the soaring visions of mediaeval Christianity."(!)

[37]May also be translated "and set me upon a very high mountain, and upon it was as the building of a city, on the south." It will be upon that exalted mountain.

[38]Seven days the priests had to take in their consecration; on theeighthday they entered upon their work. Circumcision was practised on theeighthday, symbolical of the death of Christ and the putting off of the body of the flesh (Col. ii:1), the entrance into the new creation. On theeighthday Christ was transfigured and the transfiguration is a type of His coming into the kingdom. Theeighthpsalm shows Him the head of the new creation, with all things under His feet.

[39]The Septuagint gives ten cubits instead of only eleven, which probably is correct.

[40]The words "which was the breadth of the tabernacle" are by some declared doubtful. The Septuagint has omitted them.

[41]i. e., To the level place where the side chambers begin.

[42]Corrected text.

[43]See Zech. xiv:4, 8, 10.

[44]Chapter xlv:1-2.

[45]Marginal reading.

[46]Such an application seems warranted in view of the message Ezekiel received from the Lord to the people (verses 6-12).

[47]"The carcases of their kings" may either mean that some of their idolatrous kings had been buried within the bounds of the Solomonic temple, or, the word kings may refer to their idols, which had dominion over them (Is. xxvi:13). The latter may be the right meaning for the high place mentioned.

[48]The word "Ariel" as used in Ezekiel has one more letter than the word in Isaiah xxix.

[49]Zadok means "just." He was the successor of Abiathar in the priesthood—the son of Ahitub of the family of Eleazar (2 Sam. viii:17; 1 Kings ii:27, 35).

[50]The sects, like Seventh Day Baptists, Adventists, etc., quote this passage. They are utterly wrong for this has nothing whatever to do with the present age.

[51]The Hebrew word translated "leader" is "prince."

[52]Read our comment on this verse.

[53]The sixtieth part of a talent, about fifty shekels.

[54]The Feasts of Jehovah—Passover: The Cross and its work. First Fruits: Resurrection of Christ. Pentecost: The Gift of the Spirit and the calling of the Church. Feast of Trumpets: The Regathering of Israel. Day of Atonement: Israel's Cleansing. Feast of Tabernacles: The Millennium.

[55]When it speaks of "my rest" in Hebrews iv it refers to the eternal rest.

[56]One says: "The double impossibility of the rapid rise of water in the stream and the course of the river across the steep limestone range east of Jerusalem into the Dead Sea does not occur to the prophet." As if Ezekiel had invented this vision.

[57]Ps. lxviii:4 has this word "Arabah;" in the Authorized Version it is translated "heaven." It is in the plural, "Araboth"—"Cast up the way for him that rideth in Araboth"—the places of death. Christ is seen prophetically as the Conqueror of death and Sheol.

[58]Consult sketch.

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