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.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Ezekiel 48:31. And the gates of the city shall be after the names of the tribes of Israel — It had twelve gates in all, three on each side, which was very proper, since it lay four-square; and these twelve gates were inscribed to the twelve tribes. Because the city was to be served out of all the tribes of Israel, Ezekiel 48:19, it was fit that each tribe should have its gate; and Levi being here taken in to keep to the number twelve, Ephraim and Manasseh are made one in Joseph. Conformable to this, in St. John’s vision, Revelation 21:12-13, the New Jerusalem (for so the holy city is called there, though not here) has twelve gates, three on a side, and on them are written the names of the twelve tribes of the children of Israel. Observe, reader, into the church of Christ, whether militant or triumphant, there is a free access by faith for all that come, of every tribe, from every quarter. Christ has opened the kingdom of heaven for all believers. Whoever will may come, and take of the water of life, and of the tree of life, freely.

Matthew Henry's Concise Commentary

48:1-35 Here is a description of the several portions of the land belonging to each tribe. In gospel times, behold all things are become new. Much is wrapped up in emblems and numbers. This method God has used to state mysterious truths in his word, not to be more clearly revealed till the proper time and season. But into the church of Christ, both in its state of warfare and triumph, there is free access by faith, from every side. Christ has opened the kingdom of heaven for all believers. Whoever will, may come, and take of the water of life, of the tree of life, freely. The Lord is there, in his church, to be nigh unto them in all they call upon him for. This is true of every real Christian; whatever soul has in it a living principle of grace, it may truly be said, The Lord is there. May we be found citizens of this holy city, and act agreeably to that character; and have the benefit of the Lord's presence with us, in life, in death, and for evermore.

Barnes' Notes on the Bible

The goings out of the city - The gates described in Ezekiel 48:31. "Measures" (reeds) concern the sides. Divide the verses thus: Ezekiel 48:30. "And these are the goings out of the city. Ezekiel 48:31. On the north side 4500 measures: and the gates of the city after the names of the tribes of Israel: three gates northward etc."

Jamieson-Fausset-Brown Bible Commentary

31. gates—(Re 21:12, &c.). The twelve gates bear the names of the twelve tribes to imply that all are regarded as having an interest in it.

Matthew Poole's Commentary

So then it is probable these gates were built at equal distance from the corners and from each other.

Gill's Exposition of the Entire Bible

And the gates of the city shall be after names of the tribes of Israel,.... According to number of them, twelve, and called by their names; the names of the several tribes being written on them; see Revelation 21:12, this shows that all true Israelites indeed, Israel not after the flesh, but after the Spirit, have a right of entrance into, and communion with, the church of God; even the whole Israel of God, whom he has chosen for himself; Christ has redeemed by his blood, and the Spirit calls by his grace, and sanctifies; these are all, be they Jews or Gentiles, fellow citizens with the saints, and of the household of God: these gates, though twelve, with respect to the twelve tribes that enter in at them, and the twelve apostles of the Lamb that direct unto them, and whose doctrine they embrace and profess that go in by them; yet are but one in the main, which is Christ, faith in him, and a profession of it, and a professed subjection to his Gospel and ordinances, John 10:1,

three gates northward; for those that lay on that side to enter in at:

one gate of Reuben, one gate of Judah, and one gate of Levi: these tribes, and so the rest, were not placed according to their encampment about the tabernacle in the wilderness, or as they were placed by Joshua in the land of Canaan; which shows that the tribes literally considered are not intended. Levi had a gate, though it had not a portion in the manner the other tribes had.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

31. The measurement proceeds from W. to E. The gate Reuben was thus the westmost on the north of the city; Judah in the centre and Levi towards the east.

Pulpit Commentary

Verses 31-34. - The gates of the city. These should be twelve in number, three on each side, and named after the twelve tribes (comp. Revelation 21:12). The gates leading northward should be those of Reuben, Judah, and Levi, all children of Leah (Genesis 29:32, 35), as Keil observes, "the firstborn in age, the firstborn by virtue of the patriarchal blessing, and the one chosen by Jehovah for his own service in the place of the firstborn." The same three occupy the first three places and in the same order in the blessing of Moses (Deuteronomy 33:6-8). Towards the east should lead the gates of Joseph, Benjamin, and Dan, the first and second sons of Rachel, and the third a son of Rachel's handmaid (Genesis 30:6, 24; Genesis 35:18). In the blessing of Moses Benjamin precedes Joseph (Deuteronomy 33:12, 13). The south gates receive the names of Simeon, Issachar, and Zebulun, again all sons of Leah. The west gates are those of Gad, Asher, and Naphtali, that is, two sons of Leah's handmaid and one of Rachel's. It is observable that in the naming of the gates Levi resumes his place among the tribes, which necessitates the substitution of Joseph the original tribe-father instead of Ephraim and Manasseh his two sons. (On the phrase, one gate of Judah, literally, the gate of Judah one, see on ver. 1.) Ezekiel 48:31

Keil and Delitzsch Biblical Commentary on the Old Testament

Size, Gates, and Name of the City

To complete the whole picture of the future land of Israel, what has been stated in Ezekiel 48:15 and Ezekiel 48:16 concerning the size of the holy city is still further expanded here. - Ezekiel 48:30. And these are the outgoings of the city from the north side, four thousand and five hundred (rods) measurement. Ezekiel 48:31. And the gates of the city according to the names of the tribes of Israel: three gates toward the north; the gate of Reuben one, the gate of Judah one, the gate of Levi one. EZechariah 48:32. And on the east side four thousand five hundred (rods): and three gates; namely, the gate of Joseph one, the gate of Benjamin one, the gate of Dan one. EZechariah 48:33. And to the south side, four thousand five hundred measurement: and three gates; the gate of Simeon one, the gate of Issachar one, the gate of Zebulon one. Ezekiel 48:34. To the west side, four thousand five hundred - their gates three; the gate of Gad one, the gate of Asher one, the gate of Naphtali one. Ezekiel 48:35. Round about, eighteen thousand (rods); and the name of the city: from henceforth Jehovah there. - The situation of the city of God within the terumah and its external dimensions have already been generally indicated in Ezekiel 48:15, Ezekiel 48:16. Here the measurement of the several sides is specified with a notice of their gates, and this is preceded by the heading, "the outlets of the city." תּוצאת, the outgoings (not extensions, for the word never has this meaning) as the furthest extremities in which a city or a tract of land terminates; not outlets or gates, which are expressly distinguished from them, but outgoing sides; hence the definition of the extent or length of the several sides is appended immediately afterwards. The enumeration commences, as above in the case of the land, with the north side. Each side has three gates, so that the whole city has twelve, which bear the names of the twelve tribes, like the gates of the heavenly Jerusalem in Revelation 21:12, because it will be the city of the true people of God. Levi is included here, and consequently Ephraim and Manasseh are united in the one tribe of Joseph. The three sons of Leah commence the series with the northern gates. They also stand first in the blessing of Moses in Deuteronomy 33:6-8 : the first-born in age, the first-born by virtue of the patriarchal blessing, and the one chosen by Jehovah for His own service in the place of the first-born. Then follow, for the eastern gates, the two sons of Rachel, according to their age (thus deviating from Deuteronomy 33:12 and Deuteronomy 33:13), and, along with them, the elder son of Rachel's maid; for the southern gates, the three other sons of Leah; and lastly, for the western gates, the three other sons of the maids. Being thus indicated by the names of its gates as the city of all Israel, the city itself receives a name, which exalts it into the city of God (Jehovah). But different explanations have been given of the words in Ezekiel 48:35 which refer to this name. The allusion in מיום and the meaning of שׁמּה are both disputed points. It is true that the latter literally means "thither;" but Ezekiel also uses it as synonymous with שׁם, "there," in Ezekiel 23:3 and Ezekiel 32:29-30, so that the assertion that שׁמּה never means "there" is incorrect. מיום, from day forward, equivalent to henceforward; but not henceforth and for ever, though this may be implied in the context. Whether מיום be taken in connection with the preceding words, "the name of the city will henceforward be," or with those which follow, the name of the city will be, "henceforward Jehovah there," makes no material difference so far as the thought is concerned, as the city can only bear the name from the time when Jehovah is שׁמּה, and can only bear it so long as Jehovah is שׁמּה. But so far as the question is concerned, whether שׁמּה signifies thither or there in this passage, Hvernick is of opinion, indeed, that the whole of Ezekiel's vision does not harmonize with the meaning "there," inasmuch as he separates temple and city, so that Jehovah does not properly dwell in Jerusalem, but, in the strictest an highest sense, in His sanctuary, and turns thence to Jerusalem with the fulness of His grace and love. But if Jehovah does not merely direct His love toward the city from afar off, but, as Hvernick still further says, turns it fully toward it, causes His good pleasure to rest upon it, then He also rules and is in the city with His love, so that it can bear the name "Jehovah thither (there)." In any case, the interpretation, "Jehovah will from henceforth proceed thither, to restore it, to make it a holy city" (Kliefoth), is untenable; for the name is not given to Jerusalem when lying waste, but to the city already restored and fully built, which Ezekiel sees in the spirit. He has therefore before this turned His favour once more to Jerusalem, which was laid waste; and the name יהוה שׁמּה, given to the new Jerusalem, can only affirm that henceforward it is to be a city of Jehovah, i.e., that from this time forth Jehovah will be and rule in her. The rendering "Jehovah thither" does not answer to this, but only the rendering, "Jehovah will be there." compare Isaiah 60:14, where Jerusalem is called the city of Jehovah, Zion of the Holy One in Israel, because the glory of Jehovah has risen over her as a brilliant light.