Ezekiel 48:35

It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(35) Round about eighteen thousand.—The circuit of the city, not including its “suburbs,” or open space, was 4 x 4,500 = 18,000 reeds, or something over thirty-four miles. Josephus reckoned the circuit of Jerusalem in his day at four miles.

Measures.—This word is rightly supplied from Ezekiel 48:30; Ezekiel 48:33. On the symmetry of the city and its gates and the names of the gates, comp. Revelation 21:12; Revelation 13:16.

The Lord is there.—With this name of the city Ezekiel closes his vision and his book. It is a most fitting close; for the object has been to depict, under the figures of the Jewish dispensation, the glories of the Church of the future. The culmination of this glory must ever be that the Lord, according to His promise (John 6:56), will dwell in the believer, and the believer in Him. Imperfectly as this may be carried out here on earth, the effect of the Gospel is to bring about ever more and more fully its realisation; and the closing book of the volume of Revelation, catching the echoes of Ezekiel’s prophecy, looks forward to the Holy City, the New Jerusalem “coming down from God out of heaven,” and declares, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and be their God” (Revelation 21:2-3).

Benson Commentary

Ezekiel 48:35. The name of the city from that day shall be, The Lord is there — It is very frequently said in Scripture, that a person or thing should be called by a certain name, when it was to be invested with qualities which might entitle it to that denomination. Thus Isaiah, foretelling the coming of the Messiah, says, His name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace, because he was to possess the qualities which should serve as a foundation for all those titles. In like manner, 2 Samuel 12:25, it is said, that Solomon should be called Jedidiah, or, the Beloved of the Lord; and, Isaiah 1:26; Isaiah 62:4; Isaiah 62:12, that Jerusalem should be called The City of Righteousness, The Faithful City, Hephzibah, or the Lord’s Delight, Sought Out, A City not forsaken. Not that it was to quit its ancient name, and assume all these; but it was to be crowned with the favours of heaven in such a manner as to draw upon itself all these honourable titles. Here the prophetic declaration, that the name of the city should be THE LORD IS THERE, might be intended to signify, 1st, That the captives, after their return, should have manifest tokens of God’s presence with them, and of his residence among them, both in his ordinances and in his providences; so that they should have no occasion to ask, as their fathers did, Is the Lord among us or not? for they should see and acknowledge that he was among them of a truth. And then, though their troubles should be many and threatening, they would be like the bush which burned, but was not consumed, because the Lord was there. More especially it was meant to signify, 2d, That the gospel church should have the presence of God in it; though not in the Shechinah, or cloud of glory, as of old, yet in a token no less sure, namely, that of the Holy Spirit in his gifts and graces. Where the gospel is faithfully preached, gospel ordinances duly administered, and God worshipped in the name of Jesus Christ only, it may be truly said, The Lord is there; for, faithful is he that hath promised, and will fulfil his word, Lo, I am with you always, even unto the end of the world. The Lord is in his church, to rule and govern it, to protect and defend it, and graciously to own, accept, and bless his sincere worshippers, and to show himself nigh unto them in all that they call upon him for. This should engage us to keep close to the communion of saints, and not to forsake the assembling of ourselves together; for where two or three are met in the name of Jesus, he is there. Nay, the Lord is present with and in every true and genuine Christian: God dwells in him, and he in God. It may be truly said of every one who has a living principle of grace in his soul, The Lord is there. And, as this is the chief privilege, glory, and happiness of the church militant, that the Lord is present with and in her; Song of Solomon , 3 d, It is the principal blessing of the church triumphant. That the pure in heart shall there see God; shall see his face, and his name shall be on their foreheads; that God himself, who sits on the throne, shall be with them, and dwell among them, (Revelation 7:2, and Revelation 21:3,) is the crowning blessing of the heavenly city, and the consummation of the felicity of all its inhabitants. For in his presence is fulness of joy, and at his right hand are pleasures for evermore. Let us therefore give all diligence to secure to ourselves a place in that city, that we may be for ever with the Lord.

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 circuit of the city walls, a square of 4500 reeds, was 18,000 reeds, not quite 37 English miles. The circuit of Jerusalem in the time of Josephus was reckoned by him to be about four miles.

The name ... - The manner of expressing a spiritual meaning by giving a name to a city, a people, or the like, is familiar to the prophets (see Ezekiel 43:15 note). Jerome explains it: "The name of the city shall be no longer Jerusalem ("the vision of peace"), but Adonai-shama ("the Lord is there") (rather, Jehovah-shammah, "Jehovah is there"), because Yahweh will never again withdraw from it, as He once withdrew, but will hold it as His everlasting possession." The visible presence of God's glory, once represented in the tabernacle and in the temple, had departed, and should not return in the same form. Yet Ezekiel in "visions of God" sees a temple reconstructed to receive the glory of the divine presence, a prophetic vision fulfilled in Emmanuel ("God with us"), who tabernacled among men John 1:14. Compare Romans 9:25; Revelation 21:2-3.

Jamieson-Fausset-Brown Bible Commentary

35. Lord is there—Jehovah-Shammah. Not that the city will be called so in mere name, but that the reality will be best expressed by this descriptive title (Jer 3:17; 33:16; Zec 2:10; Re 21:3; 22:3).

Matthew Poole's Commentary

Round measuring all four squares.

Eighteen thousand measures, or cubits, at which proportioned measures it was about five miles in compass; if the measures were reeds, it would be thirty miles and three hundred and twenty-five yards in compass of the walls, which cannot be conceived credible; whereas the other is the proportion the city might have been built to, if the sins of the Jews had not prevented.

The name, by which it shall be called, known, and which shall be the honour of it and its glory. From that day; from the day of the Lord’s restoring this people, and rebuilding their city, and re-establishing his worship, and their thankful, holy, and pure worshipping of God there, from the day that such unmatched mercy produceth a suitable return unto God, from that day it shall be said of Jerusalem,

The Lord is there; the Lord, who, as his name alone is Jehovah, so is the only true God, faithful to promise, rich in mercy, glorious in majesty, righteous in his judgments, wise and holy in his government, whose presence makes us happy, whose withdrawing from us leaves us to misery. This God will, by his favour and presence, repel enemies and protect his people, bring with him the confluence of all good to persons, families, and cities; this God will be there to dwell, govern, defend, prosper, and crown. The people is blessed that is in such case, for their God is the Lord, Psalm 144:15. Such was the case of typical, earthly Jerusalem, though not long; such is and shall be for ever the case of the heavenly Jerusalem, the city of God, the true church and temple of God. Such is the case of every true sincere believer, who may, wherever he is in his way of duty, still write, Jehovah-shammah, My God is here; and it is best to be where he is, till he bring me within the gates of the glorious city, where inconceivable light and love from the immediate presence of God give every one an eternal demonstration that hmv hnh To him be glory for ever.

Gill's Exposition of the Entire Bible

It was round about eighteen thousand measures,.... Putting the numbers together which each side made, the circumference of the city was eighteen thousand measures; which, according to Cornelius a Lapide, were thirty two thousand miles; which shows that no city literally taken can be here meant, but mystically and spiritually the church of Christ, which will be of great extent in the latter day; and a large one it had need to be, to hold all nations that will flow into it; it will be spread all over the world; the world will become the church; the kingdoms of it will become Christ's; the little stone will become a great mountain, and fill the whole earth; the kingdom and interest of Christ, which is his church, will be from sea to sea, and from the river unto the ends of the earth; even from the rising of the sun to the setting of the same. Some Jewish writers (a), not knowing what to make of these large measures, say that they have respect to the eighteen thousand worlds God is said (b) to make, which these were a similitude, figure, or exemplar of; but those Jews are nearer the true sense of them, who say (c) that this is to be understood of Jerusalem above, or as it will be in future time, in the world to come, the dispensation of the Messiah, Galatians 4:26,

and the name of the city from that day shall be, the Lord is there; the Gospel church has other names, as Jerusalem, Mount Zion, the Lord our righteousness, Hephzibah and Beulah, a city not forsaken, Hebrews 12:22, but here it is called "Jehovah Shammah", the Lord is there, or dwells there; which is to be understood of his presence in it; not in a general way, as he is in all places, and with all his creatures, continually, constantly, and everywhere working in a providential manner; but of his gracious presence in a special way and manner: in this sense Jehovah, Father, Son, and Spirit, are in the Gospel church, and will be more manifestly in the latter day; Jehovah the Father, as the Father of Christ, blessing them with all spiritual blessings in him; granting them his presence in him, and communion with him, through him; as their Father providing all good things for them, and as the God of all grace unto them: Jehovah the Son, as the master of the family taking care of it, as a son in his own house, and the first born among his brethren; as the prophet in the midst of his church, teaching and instructing; as the high priest in the midst of the golden candlesticks, lighting and trimming them; as the King in Zion, to rule and govern, protect and defend it; showing himself in all the glories of his person, and the riches of his grace, according to his promise, Matthew 28:20. Jehovah the Spirit is here to qualify men with gifts for the ministry, to apply the word, and make it useful; as a Spirit of grace and supplication, and to help the Lord's people in the exercise of grace, and discharge of duty; and to be their comforter and remembrancer. Jehovah here does and will display his glorious perfections; his power in the preservation of his saints; his wisdom in the guidance and direction of them; his truth and faithfulness in the performance of promises to them; his purity and holiness in the sanctification of them; his love, grace, and mercy, in the large discoveries made unto them; in short, he will appear all glorious to them, and will be the glory in the midst of them, Psalm 46:5, Zechariah 2:5 the date from whence this will commence is "that day"; either from the beginning of the Gospel dispensation, that famous day made by the rising of the sun of righteousness; or from the day and date of Christ's promise of his presence, Matthew 28:20 or from the time the Gospel church state was set up; or from the day this city will be rebuilt and restored, the Lord will more visibly and manifestly grant his presence to the inhabitants of it, and never more depart from them; see Isaiah 42:12, The Targum is,

"the name of the city which is separated from the day, the Lord will cause his Shechaniah to dwell there.''

The Jews (d) produce this place to show that Jerusalem is called Jehovah, and say, do not read Shammah, "there", but Shemah, "its name"; and the Socinians from hence would disprove the incommunicableness of the name Jehovah to a creature, but without effect; since this city is not called simply Jehovah, but with an additional epithet; and this is to be understood, not in a divided, but compound sense, as the altar in Exodus 17:15, and the mount in Genesis 22:14.

(a) Lipman. Tzurath Beth Hamikdash, sect. 79. (b) T. Bab. Avoda Zara, fol. 3. 2. (c) Gloss. in T. Bab. Sanhedrin, fol. 97. 2. & Succah, fol, 45. 8. (d) T. Bab. Bava Bathra, fol. 75. 2.

Geneva Study Bible

It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

35. The whole circumference of the city was 18,000 cubits, or some-what under six miles. Josephus (Bell. Jud. Ezekiel 48:4; Ezekiel 48:3) reckoned the bounds of Jerusalem in his day at 33 stadia, or about four miles. For measures, cubits.

The Lord is there] Cf. Revelation 21:3, “And I heard a great voice out of the throne saying, Behold the tabernacle of God is with men, and he shall dwell with them and they shall be his people, and God himself shall be with them and be their God.” The prophet beheld the Lord forsake his temple (11), and he beheld him again enter it (43); now he abides in it among his people for ever. The covenant ran that he should be their God and they his people; this is perfectly fulfilled in his presence among them. The end in view from the beginning has been reached.

Pulpit Commentary

Verse 35. - The entire circuit of the city should, according to the above measurement of the walls, be eighteen thousand reeds, i.e. 18,000 × 6 (cubits) × 1.5 (feet) = 162,000 feet = 3Ezekiel 48:35

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.