Ezekiel 48:1–35

It must be clear to every fair mind that the distribution of the tribes in the land, from Joshua to the ruin of the kingdom, is completely different from what is predicted here. And no one since can point to anything that matches the prophecy. So Dan is in the extreme north, not Naphtali, as in the old days; next Asher, and only then Naphtali. Again Manasseh, instead of being split by the Jordan, is altogether like the other tribes, with Ephraim to the south. Reuben is no longer east of the Jordan but comes next, and Judah lies just before the holy portion.

In the millennial kingdom, the tribal inheritances will run as parallel strips of land, eastward from the Mediterranean Sea to the River Jordan. The whole land from north to south will consist of twelve belt-like portions. Near Jerusalem these are divided by Jehovah's portion, called the holy oblation or heave-offering. It will be for the prince, the priests and the Levites, with the sanctuary in the middle. In allotting the land among the tribes, Jehovah said, "Joseph shall have two portions," that is, one for Manasseh and one for Ephraim. Levi is not counted among the twelve, but has his share in the sacred heave-offering of land devoted to Jehovah's service.

This is not because the tribe will have no share in the future division and blessing. Ezekiel 48 lists it first of all, and farthest north. Early writers held a tradition, based on Genesis 49:17, that the omission was because antichrist would come from this tribe. Dan was certainly the first tribe to approve idolatry.

The patriarch's first words about Dan imply a low place — if not the lowest place. His portion in Ezekiel says the same: the extreme northern border of the land. He keeps his place as part of the nation, and that is all.

Here the temple and the city, the priests, Levi, and the Prince form the centre of the land. Their position decides the order of the tribes... Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," occupy the places closest to the sanctuary, to the north and to the south. Here it is a matter of government, and they are its representatives... Dan, the last tribe to the north, is as far as possible from the sanctuary. He once again occupies the place he has always held.

As in the days of Joshua, the land was divided by lot; so it will be in the day when a greater than Joshua takes the kingdom. The holy portion is a completely new feature of this redistribution of Israel, when He comes whose right is the crown, and whose first care is the sanctuary of Jehovah. This is not a question of heaven, or of the heavenly city, the new Jerusalem that comes down out of heaven from God. It is a question of the earth and the land. The temple is as prominent here as it is absent in Revelation 21.

As far as is known they never returned... as a body they are still commonly regarded as 'the Lost Tribes.' God knows where to find them when His set time of blessing arrives. The twelve tribes certainly exist, and remnants of them will come into the land again.

Any fair mind must see it. The way the tribes were spread through the land, from Joshua's day to the collapse of the kingdom, is wholly different from what this prophecy predicts. And no one can point to anything like it since. So Dan is in the far north, not Naphtali as in the old days; next Asher, and only then Naphtali. Again Manasseh is not split by the Jordan, but is like all the other tribes, and Reuben is no longer east of the Jordan...

The end of the book of Ezekiel describes a fresh division of the land among the twelve tribes of Israel. In the kingdom to come, each tribe's inheritance will be a parallel strip of land. Each strip runs eastward from the Mediterranean Sea to the River Jordan. The whole land from north to south will consist of twelve belt-like portions. Near Jerusalem, the Lord's own portion divides them — the holy offering. It will be for the prince, the priests and the Levites, with the sanctuary in the middle.

When the land is "divided by lot" in a future day, that really means the land will be "allotted." God Himself has fixed the place of each of the twelve tribes.

When the tribes are listed in Revelation 7 as the servants of God, Dan is left out. Idolatry is the sin that hatches all other sins in its nest... Still, such is the grace of God! In Ezekiel's prophecy of the restoration of the tribes, the question is not service but mercy. So Dan is the first named and the first provided for — the worst sinner of all. Yet how fitting that he is the least near to the sanctuary.

Here the temple and the city, the priests, Levi, and the Prince form the centre of the land. Their position settles the order of the tribes... Notice that the sons of the lawful wives are closest to the sanctuary, and the sons of the servant women at the furthest edges. Judah and Benjamin — the "Lawgiver" and the "Son of my right hand" — hold the places nearest the sanctuary, to the north and to the south. Here the matter is government, and they represent it... Dan, the last tribe to the north, stands as far from the sanctuary as possible... This is perhaps why Asher, who on a symmetrical plan should be found after Gad to the south, is added to the north instead. That makes Dan's distance stand out even more.

Asher was Zilpah's second son, and his name means "happy." The prophecy about him points to the rich provision God will make for the nation of Israel — even "royal dainties" — when they are restored to their land in the millennium. What a contrast to their years of deprivation and desolation!

Any fair mind must see this. The way the tribes were spread through the land, from Joshua to the ruin of the kingdom, is completely different from what is predicted here. And no one can point to anything since that matches the prophecy. So Dan is in the far north, not Naphtali, as it was of old; next Asher, and only then Naphtali.

The end of the book of Ezekiel describes a fresh division of the land among the twelve tribes of Israel (Ezek. 47:13 – 48:35). In the millennial kingdom, the tribal inheritances will form parallel strips of land, running east from the Mediterranean Sea to the River Jordan. From north to south the whole land will consist of twelve belt-like portions. Near Jerusalem these are divided by Jehovah's portion, called the holy oblation or heave-offering. It will be for the prince, the priests and the Levites, with the sanctuary in the middle. Of this allotment Jehovah said, "Joseph shall have two portions" (Ezek. 47:13), that is, one for Manasseh and one for Ephraim. Levi is not counted with the twelve, but has his share in the holy heave-offering, land devoted to Jehovah's service.

The land being "divided by lot" in a future day means instead that the land will be "allotted." God Himself has directed where each of the twelve tribes will live.

Here the temple and the city, the priests, Levi, and the Prince form the centre of the land. Their position settles the order of the tribes. Their places start from both sides of this centre and run north and south. Notice that the sons of the lawful wives are closest to the sanctuary, and the sons of the maidservants at the farthest edges. Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," take the places nearest the sanctuary, to the north and to the south. The subject here is government, and they represent it... Then come the sons of the maidservants. Gad, the son of Zilpah, to the south has, as usual, a place somewhat apart. He corresponds to Naphtali, son of Bilhah, in the north.

This brings us to Naphtali, which means "my wrestling." The idea is not that the wrestling is still going on. It has reached its end in victory, and that brings freedom. It expresses the blessedness of the new place a man now finds himself in. Moses says of Naphtali, "satisfied with favor, and full of the blessing of the LORD." So he becomes like "a doe let loose," with all fear removed and his tongue set free to speak good words.

This then is the last and chief glory — the presence of Jehovah in the city of His choice. In this Israel will boast above all their privileges, and rightly, for it is the completion and crown of all. What a bright end to their long wanderings and their many sorrows!

The close of the Book of Ezekiel describes a fresh division of the land among the twelve tribes of Israel. In the millennial kingdom, each tribe's inheritance will be a strip of land. The strips lie side by side, running east from the Mediterranean Sea to the River Jordan... When the land was shared out among the tribes, Jehovah said, "Joseph shall have two portions," that is, one for Manasseh and one for Ephraim. Levi is not counted among the twelve. His share is in the sacred offering of land set apart for Jehovah's service. Jehovah leaves out the land of Gilead and Bashan, east of the Jordan. The Reubenites, the Gadites and half the tribe of Manasseh settled there first. These tribes made a mistake in settling outside the Holy Land too early. Their error will be put right when the millennial kingdom is set up.

'Divided by lot' in a future day means rather that the land will be 'allotted,' because God Himself has directed where each of the twelve tribes will be placed.

In reality the tribes are arranged in pairs, as the apostles are... Third, Naphtali and Manasseh, linked in the list of Ezekiel 48:4.

Here the temple and the city, the priests, Levi, and the Prince form the centre of the land. Their position decides the order of the tribes... Notice that the sons of Jacob's wives are closest to the sanctuary, and the sons of the servant women are at the far ends. Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," have the places closest to the sanctuary, to the north and to the south, because here it is a matter of government, which they represent. Issachar and Zebulun, sons of Leah, to the south, match Manasseh and Ephraim, sons of Rachel, to the north. Ephraim is nearer the sanctuary than Manasseh.

No one knows clearly or certainly where the ten tribes are; and it does not seem to be anyone's business to search for them in advance. We may leave them in the obscurity that God has put them in. We know, if we believe His word, that He has preserved the scattered remnant of the two tribes. Just as surely, He will bring the descendants of the ten out of their hiding place... Every letter of the promises will be accomplished. Scripture cannot be broken.

This set-apart portion is a wholly new feature of Israel's fresh division of the land. It belongs to the time when He comes whose right is the crown, and whose first care is the sanctuary of Jehovah... For the question here is not heaven, nor the heavenly city, the new Jerusalem that comes down out of heaven from God. The question is the earth and the land.

It must be clear to every fair-minded person that the way the tribes held the land, from Joshua to the ruin of the kingdom, is wholly different from what this prophecy predicts. And no one can point to anything matching the prophecy since. So Dan is in the far north, not Naphtali, as of old; next Asher, and only then Naphtali. Again, the Jordan no longer splits Manasseh: it is just like the other tribes, with Ephraim to the south. Reuben is no longer east of the Jordan but follows next, and Judah comes just before the holy offering.

We may note that Joseph is given two portions — Manasseh and Ephraim. This fulfils Genesis 48:5-6. According to 1 Chronicles 5:1, the birthright that Reuben forfeited went to the sons of Joseph. Since Joseph has two portions, the number of the tribes stays twelve, though Levi is not counted: his inheritance is part of the holy offering.

The counsels of God stand. Joseph must have his portion, whatever the dark history of his sons in the meantime. The claim of flesh failed, and Reuben forfeited his birthright. But the original gift of grace did not fail.

The Lord commands him to take two sticks. On one he is to write the name of Judah and his companions. On the other he is to write the name of Ephraim, son of Joseph, and all the house of Israel — that is, the rest of the tribes, which split into two kingdoms after the death of Solomon. He is then to tell the children of Israel that at the time of the redemption the kingdoms will be united, never to be divided again.

The land being "divided by lot" in a future day means instead that the land will be "allotted." God has Himself directed where each of the twelve tribes will be placed.

Is it any wonder that Ephraim, "fruitfulness," comes next? It must, and it always does, in such a cycle of blessing as we are considering. Manasseh and Ephraim are the sons of Joseph, so we may turn to what is said of him to learn more fully what belongs to them (Genesis 49:22-26; Deuteronomy 33:13-17). Christ is clearly before us in Joseph. And what is the fruit-bearing of the divine life in man but being conformed to His image, changed from glory to glory by the power and energy of the Spirit's transforming work?

Every fair mind must see this: the way the tribes were spread through the land, from Joshua to the ruin of the kingdom, is completely different from what is predicted here. Nothing matching this prophecy can be pointed to since... Manasseh is no longer divided by the Jordan. It is just like the other tribes, with Ephraim to the south. Reuben is no longer east of the Jordan but comes next in order, and Judah lies right before the holy portion.

Jehovah does not include the land of Gilead and Bashan east of the Jordan. The Reubenites, the Gadites, and half the tribe of Manasseh first occupied it (Joshua 22). These tribes made a mistake at the start in seeking a premature settlement outside the Holy Land. Their error will be put right when the millennial kingdom comes.

God's purposes stand. Joseph must have his portion, whatever the dark history of his sons in the meantime. The claim of the flesh failed, and Reuben forfeited his birthright. But the original gift of grace did not fail.

Here the temple and the city, the priests, Levi, and the Prince form the centre of the land, and their position determines the order of the tribes... The sons of the lawful wives are closest to the sanctuary, and the sons of the maidservants at the farthest edges. Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," take the places nearest the sanctuary, to the north and to the south. Here it is a matter of government, and they are its representatives. Then follow, on one side and the other, Reuben and Simeon, who in this way lose their rights according to nature.

This is not about heaven, or about the heavenly city, the new Jerusalem that comes down out of heaven from God. It is about the earth and the land. The temple stands out here as sharply as it is missing in Revelation 21. So the heavenly city of Revelation has no priests or Levites, no feasts or sacrifices, and could not have them — no more than Christianity has them now.

As far as anyone knows they never returned, though no doubt some people found their way back in the days of Ezra and Nehemiah... but as a body they are still commonly called 'the Lost Tribes.' God knows where to find them when His set time of blessing arrives. The twelve tribes certainly exist, and remnants of them will come into the land again.

In Ezekiel 48 the land is divided among the tribes from east to west. So each portion points across the Jordan. The tribe's seat is in the land, with a dependency, it seems, on the other side of the river. How perfectly the earthly pictures the heavenly here! Our portion is in heaven. Yet in the coming day we will reign with Christ over the earth, and that makes our allotments stretch across the river in the very same way.

Ezekiel 48 describes how the land of Israel will be shared out among the various tribes. It falls into rectangular areas, or strips, starting with Dan in the north and ending with Gad in the south. Towards the centre there will be an area for the Levites and the princes, with seven tribes to the north of it and five to the south. At the centre of that area stands the temple of the coming thousand-year kingdom.

The holy portion set apart for God is a completely new feature of this fresh division of Israel. It comes when He arrives whose right the crown is, and whose first care is the sanctuary of the Lord. … This is not about heaven, or about the heavenly city, the new Jerusalem, that comes down out of heaven from God. It is about the earth and the land. The temple stands out here as plainly as it is missing in Revelation 21.

The phrase "divided by lot," used of a future day, means instead that the land will be "allotted." God Himself has directed where each of the twelve tribes will settle.

Reuben was once separated from Judah by the wide Dead Sea. Now he sits next to him. Benjamin, who stood between Judah and Ephraim, moves to the south, bordering the holy portion on that side. Manasseh, once split, is now one tribe again, and sits just north of his brother tribe, Ephraim.

Notice that Judah and Benjamin, the tribes that stayed faithful to David's house, receive honour by standing nearest to the glorious centre of the Messianic kingdom. "Those who honour Me I will honour, and those who despise Me shall be lightly esteemed."

The sons of the legitimate wives are closest to the sanctuary. The sons of the maidservants are at the farthest edges. Judah and Benjamin — the "Lawgiver" and the "Son of my right hand" — hold the places closest to the sanctuary, one to the north and one to the south. Here the subject is government, and these two tribes represent it. Then come Reuben and Simeon, on one side and on the other, and so they lose the rights that were theirs by nature.

We end with Judah, "praise." … This is the mark of the life that comes from God: it turns back to God again. And the joy of the Lord is always its principle of strength. … All through Scripture, praise marks out God's redeemed people. It brings us to the completeness of that salvation which began with Dan. … Then our inheritance will lie right next to the Sanctuary, as Judah's does here, whose border touches the holy portion.

And when the tribes divide up the land again, the portion set apart for the Levites and the sanctuary will count as a heave-offering. Heave offerings differ from one another. Yet they all have one feature in common: they are portions taken out of a larger whole — of fruits, of animals, of money, or of land.

"The land is Mine, and you are strangers and sojourners with Me," says Jehovah to Israel (Lev. 25:23). "Moreover, when you shall divide by lot the land for inheritance, you shall offer an oblation to Jehovah, a holy portion of the land" (Ezek. 45:1).

There never was the very smallest trace of the holy oblation, or of the allotments of the land from east to west predicted here. Those who returned from Babylon fell back on the order that existed before the captivity. In no respect did they make good the particular condition Ezekiel predicted.

Notice that in the days of Joshua they divided the land by lot, and so it will be in the day when someone greater than Joshua takes the kingdom. The oblation is a completely new feature of this fresh division of Israel. It comes when He arrives whose right is the crown, and whose first care is the sanctuary of Jehovah. This is not about heaven, or the heavenly city, the new Jerusalem that comes down out of heaven from God. It is about the earth and the land. The temple stands out here as clearly as it is absent in Revelation 21.

In the division of the land among the twelve tribes, Levi has no part. His inheritance is in the holy oblation that belongs to Jehovah. Seven of the tribes of Israel have their portion on the north of the holy oblation: Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, and Judah. Five tribes have theirs on the south. So the sanctuary stands in the very centre of Immanuel's land, and the altar of burnt offering stands in the very centre of the sanctuary portion. In the millennial age the mountain of Jehovah's house will be set on the top of the mountains and lifted above the hills, and all nations will flow into it. Then the altar in the middle of the land will be not only God's centre for Israel, but His centre of worship for the whole earth.

Little more need be added here, except to notice that it is the Lord's portion that is above all in view. The tribal portions are stated in Ezekiel 48. The Lord's portion is given first place, and the order in which the parts of this heave offering are named brings out the Lord's pre-eminence. The portion of the priests and Levites comes first, for what has to do with the Sanctuary is of chief importance.

These numbers are given, but a question at once confronts us: are they reeds or cubits? The text of chapter 48 does not say.

In the days of Joshua the lot divided the land, and it will be the same in the day when One greater than Joshua takes the kingdom. This offering set apart for God is a completely new feature of the fresh division of Israel, made when He comes whose right is the crown, and whose first care is the sanctuary of the LORD. The prince, the priests and the Levites will all be there, each in his proper place in relation to the city and the sanctuary. This is not a question of heaven, or of the heavenly city, the new Jerusalem that comes down out of heaven from God. It is a question of the earth and the land.

The Lord's portion is the one specially in view here. His portion takes first place, and the order in which the parts of this offering to the Lord are named shows that He must have the first place. The portion of the priests and Levites is named first, because what has to do with the sanctuary matters most.

So the sanctuary stands in the very centre of Immanuel's land. Count seven tribes from the north, and the portion for the priests, with the sanctuary in the middle of it, is the eighth. Count five tribes from the south — which, with the city portion and the Levites' portion, make seven — and the priests' portion is the eighth again. In the very centre of the sanctuary portion stands the altar of burnt offering. When, in the thousand-year kingdom, the mountain of the LORD's house stands on the top of the mountains, lifted above the hills, and all nations flow into it, then the altar in the middle of the land will be God's centre not only for Israel, but His centre of worship for the whole earth.

The whole land from north to south will consist of twelve belt-like portions, divided near Jerusalem by the LORD's portion, called the holy offering, which will be for the prince, the priests and the Levites (Ezekiel 48:8-22)... Levi is not counted among the twelve, but has his share in that holy offering — land set apart for the LORD's service (Ezekiel 48:13-14).

All through Scripture it is a vital claim of godliness that God must have His portion first, before the believer can properly take and enjoy his own. We feel how right it is that God should come first. It is due to Him, and true in everything. If we do not give Him that place, we must suffer the bitter consequence.

It is the Lord's portion that is especially in view… It is given first place, and the order in which the parts of this heave offering are listed shows the Lord's pre-eminence. The portion of the priests and Levites comes first, because what has to do with the sanctuary matters most.

So Jehovah claims His right as the recognised owner of the land, but He uses these portions for His people's sanctuary and for those who carry on the worship there, whether priests or Levites. This is a new arrangement for the millennial age; nothing like it existed in the past.

Seven of the tribes of Israel — Dan, Asher, Naphtali, Manasseh, Ephraim ("Joseph shall have two portions" [Ezekiel 47:13]), Reuben, and Judah — have their portion north of the holy offering. Five tribes lie to the south: Benjamin, Simeon, Issachar, Zebulun, and Gad. So the sanctuary stands in the very centre of Immanuel's land. In the very centre of the sanctuary portion stands the altar of burnt offering. When, in the millennial age, the mountain of Jehovah's house is established on the top of the mountains and lifted above the hills, and all nations flow into it, then the altar in the middle of the land will be not only God's centre for Israel, but His centre of worship for the whole earth.

A question comes up: should the priests' portion sit at the centre of the holy offering, or at its northern end? Since the sanctuary is to be in the middle of the holy offering, we have placed the priests' portion at the centre. Writers are divided on this point, so we must leave it an open question.

The same principle of righteous government shows itself in the priests of Zadok's line. They had stayed faithful when Israel turned away from Jehovah, and now, in the day of Messiah's kingdom, they hold the nearest place. Past faithfulness meets its reward.

Finally, the last mention of the sons of Zadok (48:10–11) states that they will receive the 'heave-offering', a portion of the land of 25,000 by 10,000 cubits (around 7 by 3 miles, or 12.5 by 5 kilometres) — with the sanctuary at the centre. So they will occupy the area right around the dwelling place of God. What privilege, what divine response, what gracious reward for the faithfulness of Zadok!

The holy offering set apart for God is a completely new feature in this fresh division of Israel's land. It comes when He arrives whose right the crown is, and whose first care is the sanctuary of Jehovah. Prince, priests, and Levites will be there, each in his proper place in relation to the city and the sanctuary. The question here is not heaven, nor the heavenly city, the new Jerusalem that comes down out of heaven from God. It is the earth and the land. The temple stands out clearly here, just as it is plainly absent in Revelation 21.

There never was even the faintest likeness of the holy offering, nor of the allotments of the land from east to west predicted here… The fact is that those who came back from Babylon went back to the order that existed before the captivity. They did not make good in any way the particular arrangement Ezekiel predicted. No one appeared who matched the prince, while the high priest was, as before, a leading figure. The land was not shared out by lot to the group who returned, still less to all Israel.

The sons of Zadok will be chosen in that day for approach to Jehovah in ministry (Ezek. 40:46; 43:19; 44:15; 48:11). This was the branch of Aaron's line that came forward in the day of David. For hundreds of years the wrong line had seized the high priesthood. Eli belonged to the younger branch of Aaron's family. They unlawfully took the high priesthood for themselves, despite Jehovah's solemn promise to Phinehas (Num. 25:12-13). But there was a restoration in the person of Zadok in David and Solomon's time, for Jehovah is faithful despite man's failure and hostility. And in the latter day that Ezekiel speaks of, the sons of Zadok will reappear in the priestly line, and Jehovah's original "covenant of peace" with Phinehas will be kept (Ezek. 40:44-46).

Brighter days will yet dawn on the sons of Zadok. Ezekiel mentions them four times in his prophecies about the coming thousand-year kingdom of Christ. Israel will be born again to new life. The scattered tribes will be gathered together and the enemies subdued. Most important of all, Messiah will be present among them. The temple will be built and the sacrificial system set up. At this point the sons of Zadok appear again, and special blessing comes to them. It recognises the faithfulness of their forefather while rebellion and unfaithfulness surrounded him.

The Levites, except the family of Zadok, are appointed to keep guard and do the service of the house, but are excluded from the priestly office. In the government of God they are shut out from this higher place because of their previous history. They had followed the people into idolatry... God calls for an account of what is past. In His holy government, He must remember such a departure from His revealed and known will when He judges. Yet those under that judgment are themselves safe. The day of loss and reward is certain... for as we sow we reap.

Finally, the last mention of the sons of Zadok (48:10-11) states that they will receive the 'heave-offering', a portion of the land of 25,000 by 10,000 cubits (around 7 by 3 miles) — with the sanctuary at the centre. So they will occupy the area right around the dwelling place of God. What privilege, what divine response, what gracious reward for the faithfulness of Zadok!

As in the days of Joshua the land was divided by lot, so it will be in the day when a greater than he takes the kingdom. This set-apart portion is a wholly new feature of Israel's new land division. It comes when He arrives whose right is the crown, and whose first care is the sanctuary of Jehovah. Prince, priests, and Levites shall be there, each in his due place in relation to the city and the sanctuary. For it is no question here of heaven or the heavenly city, new Jerusalem... but of the earth and the land.

Under the coming reign of Christ there will be an acknowledged priesthood; "those who kept My charge" will be part of it (Ezek. 48:11). The unfaithful ones will not have the right to be among the priests who carry out the service before the Lord in His sanctuary. Yet by His grace even their needs will be met, for He will give them the care of the house (Ezek. 44:10-16). This thought about responsibility matters even more for us than it did for believers under the old covenant... The sad sluggishness of God's children about worship often has no other reason than this. The lack of faithfulness keeps them from joining the priests who stand before God.

Notice that in the days of Joshua the land was divided by lot. So it will be in the day when someone greater than he takes the kingdom. The offering set apart for God is a completely new feature of this fresh division of Israel. It comes when He arrives whose right the crown is, and whose first care is the sanctuary of the Lord. Prince, priests, and Levites will all be there, each in his proper place in relation to the city and the sanctuary. For the question here is not heaven, or the heavenly city, the new Jerusalem that comes down out of heaven from God. The question is the earth and the land.

The Lord's own portion is what is specially in view. Ezekiel 48 states the tribal portions. The Lord's portion is given first place, and the order in which the parts of this heave offering are mentioned shows that the Lord comes first. The portion of the priests and Levites comes first, because what has to do with the sanctuary matters most. This is even clearer since the priests' portion is mentioned first, although it is the middle division of this offering from the land.

Both these portions are called holy in Ezekiel 48:10, 14. That agrees with Ezekiel 45:1 as the Septuagint reads it: "This shall be holy [the 25,000 by 20,000 portion] in all its borders round about." The possession of the city next to it is not called holy.

Ezekiel 48 describes how the land of Israel will be shared out among the various tribes. It will be divided into rectangular areas or strips, starting with Dan in the north and ending with Gad in the south. Towards the centre, with seven tribes to the north and five to the south, there will be an area for the Levites and the princes. At the centre of that area will be the millennial temple. The glory of the Lord will fill this temple, and around it will lie that area reserved for the sons of Zadok.

The same principle of righteous government shows itself in the priests of Zadok's line. They had stayed faithful when Israel turned away from the Lord. Now, in the day of Messiah's kingdom, they fill the nearest place. Past faithfulness meets its reward.

The last mention of the sons of Zadok (48:10–11) says that they will receive the heave-offering: a portion of the land 25,000 by 10,000 cubits, about 7 by 3 miles, or 12.5 by 5 kilometres. The sanctuary stands at its centre. So they will occupy the area right around the dwelling place of God. What privilege, what a response from God, what gracious reward for the faithfulness of Zadok!

Little more needs to be said here, except to notice that the main focus is the Lord's portion. Ezekiel 48 states the tribal portions. The Lord's portion is given first place, and the order in which the parts of this offering are named shows that He comes first. The part for the priests and Levites comes first, because what has to do with the sanctuary matters most.

So Jehovah claims His right as the acknowledged owner of the land. But He uses these portions for His people's sanctuary, and for those who carry on the worship there, whether priests or Levites. It is a fresh arrangement for the millennial age; nothing like it was known in the past.

Out of this measured area they were to mark off 25,000 by 10,000 for the priests, and the sanctuary stood inside it… Verse 5 tells us who received the rest of the 25,000 by 20,000: the Levites, who got a portion equal in size to the priests'. Ezekiel 48:10 and 14 call both of these portions holy… The land of the city next to them is not called holy.

When the land is divided among the twelve tribes, Levi has no part. His inheritance is in the holy portion that belongs to Jehovah. The Levites are a picture of the Church, who are fellow citizens with the saints and members of God's household, heirs of God and joint heirs with Christ… Seven tribes of Israel have their land north of the holy portion, and five tribes have theirs to the south. So the sanctuary stands in the very centre of Immanuel's land.

Coming back to our chapter, we find that the Levites — except the family of Zadok — are appointed to keep guard and do the service of the house. But they are kept out of the priestly office. In the government of God they are shut out of this higher place because of their past history. They had followed the people into idolatry… The day of loss and reward is certain, and God's grace does not set it aside. The future will bring out results that flow from the past, for as we sow, we reap. If our work is good we will receive reward. If it is bad we will suffer loss, though we ourselves are saved.

Notice that in the days of Joshua the land was divided by lot, and so it will be in the day when One greater than he takes the kingdom. The holy portion is a completely new feature of this fresh division of Israel's land. It appears when He comes to whom the crown belongs by right, and whose first care is the sanctuary of Jehovah. Prince, priests and Levites will all be there, each in his own place in relation to the city and the sanctuary. This is not about heaven, or the heavenly city, the new Jerusalem that comes down out of heaven from God. It is about the earth and the land. The temple stands out here as clearly as it is plainly missing in Revelation 21.

Taking the measurement as reeds — the reed is six cubits — we have a city more fitting in size to the glory of the millennial kingdom.

Jehovah here claims His right as the acknowledged possessor of the land. But He uses it for His people's sanctuary and for those who carry on the worship there, whether priests or Levites. It is a fresh arrangement for the millennial age; no one knew anything like it in the past.

So we see that God's principle as to the land is that "the land cannot be alienated." And why? Because it is His, and He is gracious. True of Israel's land, so that they shall certainly return to it; true of our heavenly inheritance. God "has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead." Ours is "an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you." By God's power you "are being guarded through faith for a salvation ready to be revealed in the last time." (1 Peter 1:3-5.)

Enjoying those fruits of the goodness of God, the people gave Him back the firstfruits, as a testimony that all came from Him, that all was His, and that His grace had given it to them. So the firstfruits were not for the people to eat: they offered them to God, and ate all the rest. It was the recognition of God while sharing His blessings. So the people offered the firstfruits to God, and they passed into the hands of the priests as their portion.

They are to be content with Jehovah as their inheritance, instead of the earthly portion of an Israelite. But He appoints them their share out of His offerings, dedicated things and firstfruits.

God's care that each of His people should keep his allotted inheritance teaches us the unchangeable character of His giving, for He disposed every lot. It also teaches that there is an individuality which He intends to keep in the inheritance. So the person and his portion in the land, as allotted by God, are so identified in His mind that no separation is to take place. Individuality, distinctness and abiding character are involved in this. Israel lost her inheritance, and the land reverted to Him who had given it and who claims it as His. But Israel is to be brought back, and the land will be again divided by lot according to this vision of Ezekiel.

Notice that, as in the days of Joshua, the land was divided by lot. So it will be in the day when a greater than Joshua takes the kingdom. The portion set apart as an offering is a wholly new feature of this redistribution of Israel. It comes when He arrives whose right is the crown, and whose first care is the sanctuary of Jehovah. Prince, priests, and Levites will all be there, each in his proper place in relation to the city and the sanctuary. For it is no question here of heaven or the heavenly city, new Jerusalem, that comes down out of heaven from God, but of the earth and the land. The temple is as marked here as it is emphatically absent in Revelation 21.

The east side was for the priests. The middle was for the Levites, next in order. The remaining five thousand was common, for the whole house of Israel, to have the city in general, with its dwellings and suburbs. And this common place — it is simply a mis-statement to say that only the land outside the city within this portion was common — this common place was the part farthest from the sanctuary, and it was for the whole house of Israel…

A sanctified person or thing is one set apart from ordinary uses to be for God's own possession and use and enjoyment. The opposite of sanctification is profanation… The priests of the coming millennial day are to "teach My people the difference between the holy and profane" (Ezek. 44:23). The very word used there means "common or polluted." And of course, a thing gets polluted exactly when it is put to common use.

Israel have their portion in the possession of the city. The prince has his, and the tribes theirs, in the land as a whole. Jehovah binds up the whole system of His people, civil and religious, with His own name. From then on selfish oppression will be as unknown as corruption in worship.

The city is to be in the middle of this one-fifth. It is to be foursquare, measuring 4,500 reeds each way, with suburbs of 250 reeds around it — a total square of 5,000 reeds… It will be built on the site of the present Jerusalem. The terrible earthquake of Zechariah 14 will prepare the ground for it. The two portions left in this one-fifth, on either side of the city… are to be used for growing food for those who serve the city, and those who serve the city are to be drawn from all the tribes of Israel.

If these were cubits, the city would be no more than about 1.136 miles square. That is a very small place, little more than one and a quarter square miles. Take the measurement as reeds — a reed is six cubits (Ezek. 40:5; 43:13) — and we have a city whose size better fits the glory of the millennial kingdom. It would be about 6.81 miles square, or cover nearly 47 square miles.

This is not about heaven, or about the heavenly city, the new Jerusalem that comes down out of heaven from God. It is about the earth and the land. The temple stands out here as clearly as it is absent from Revelation 21. So there are no priests or Levites, no feasts or sacrifices, in the heavenly city of Revelation — there could not be, any more than in Christianity now.

This then is the last and chief glory — the presence of Jehovah in the city of His choice. In this Israel shall boast above all their privileges; and justly, for it is the complement and crown of all. How bright an end of their long wanderings, and of their manifold sorrows!

The city described in Ezekiel is the earthly Jerusalem. It is the capital of the nation of Israel during the Millennium, when they are brought into possession of the land. This city is literal, and not symbolic, like the city of Revelation 21.

In Ezekiel the measuring reed is of ordinary make, suited to an earthly city; in Revelation it is a golden reed... In Ezekiel the city is large, fitting for a splendid earthly capital; in Revelation the city is vast beyond every earthly limit. In Ezekiel it has the four-sided form, often used in Scripture to show perfect earthly symmetry. In Revelation there is another dimension: a height equal to the length and the breadth.

The whole division was to be common for the city. In a word, the east side was for the priests, the middle for the Levites next in order, and the remaining five thousand was common for the whole house of Israel, to have the city generally, its dwelling and suburbs.

Taking the other measurements as reeds seems the only reasonable conclusion. Scripture gives the city as 5,000 by 5,000 of some unit (Ezek. 48:15, 17). If these were cubits, the city would be no more than about 1.136 miles square. That is a very insignificant place of little more than one and a quarter square miles. Take the measurement as reeds instead — the reed is six cubits (Ezek. 40:5; 43:13). Then we have a city more fitting in size to the glory of the millennial kingdom: about 6.81 miles square, or nearly 47 square miles.

The sides of the square space allotted to the future city measure 5000 enlarged cubits (probably of 24½ inches), a little less than 2 miles. The city itself is to occupy a square of 4500 cubits each way, with a margin all round of 250 cubits, with large suburbs east and west. The 4500 cubits equal about 1.8 miles, and give about three and a quarter square miles — very much larger than the Old City standing today.

Perhaps we should not pass by without noticing the often-repeated measurement of each side — 4,500. Here nine appears as an important factor. Being 3x3, it signifies the full manifestation of what is divine, its complete display... The forty-five is multiplied twice by ten — a full and competent witness to the carrying out of divine order in all relations Godward and manward. This shows us the character of the millennial capital, and the government of the kingdom; this agrees with the general testimony of Scripture.

The favoured city of Jerusalem is to bear another of the Lord's Names in the Millennium. It is a Name that tells of His presence among His people, for it means "the Lord is there." In the earlier part of Ezekiel, the prophet in vision sees the glory of the Lord leave the House of the Lord, and leave the city. But at the close he sees the House built to the divine pattern, and the glory filling the House... In the middle of a scene ordered by the Lord Himself, He can take His place among His people. So their city, which is His city, can be called "The Lord is there."

The city is to be in the middle of this one-fifth, and is to be square, measuring 4,500 reeds each way, with suburbs of 250 reeds surrounding it. That is a total square of 5,000 reeds, covering an area of about 100 square miles. It will be built on the site of the present Jerusalem, the terrible earthquake of Zechariah 14 preparing the ground for it.

If these were cubits, the city would be no more than about 1.136 miles square. That is a very insignificant place, little more than one and a quarter square miles. Take the measurement as reeds instead — the reed is six cubits, Ezekiel 40:5; Ezekiel 43:13 — and we have a city more fitting in size to the glory of the millennial kingdom. It would be about 6.81 miles square, or cover nearly 47 square miles.

The 4,500 cubits equal about 1.8 mile, and give about three and a quarter square miles. That is very much larger than the present Old City.

The whole division was to be common ground for the city, and so on. In a word, the east side was for the priests, the middle for the Levites next in order, and the remaining five thousand was common ground for the whole house of Israel, to hold the city as a whole, with its dwellings and suburbs. It is a plain misstatement to say that only the land outside the city within this portion was common. This common ground, the part farthest from the sanctuary, was for the whole house of Israel.

So Israel have their portion in the possession of the city. The prince has his, and the tribes theirs, in the land as a whole. The LORD binds up the entire system of His people, civil and religious, with His own name. From then on selfish oppression will be as unknown as corruption in worship.

The two portions left on either side of the city — strips 10,000 reeds long and 5,000 wide — are to be used for raising food for those who serve the city, and those who serve the city are to be drawn out of all the tribes of Israel.

The subject here is not heaven, nor the heavenly city, the new Jerusalem that comes down out of heaven from God. The subject is the earth and the land. The temple stands out here just as strikingly as it is missing in Revelation 21. So there are not, nor could there be, priests or Levites, feasts or sacrifices, in the heavenly city of Revelation.

This then is the last and chief glory — the presence of the LORD in the city of His choice. Israel will boast in this above all their privileges, and rightly so, for it completes and crowns everything. What a bright end to their long wanderings and to their many sorrows!

The holy portion is a completely new feature of this fresh division of Israel's land, when He comes whose right the crown is, and whose first care is the sanctuary of Jehovah. Prince, priests, and Levites will be there, each in his proper place in relation to the city and the sanctuary. For the question here is not heaven, or the heavenly city, the new Jerusalem that comes down out of heaven from God, but the earth and the land.

The two portions left in this one-fifth lie on either side of the city. They are strips of land 10,000 reeds long and 5,000 wide, covering together an area of 400 square miles. They will grow food for those who serve the city. And those who serve the city will come from all the tribes of Israel.

The whole division was to be common ground for the city. In short, the east side was for the priests, the middle for the Levites next in order, and the remaining five thousand was common ground for the whole house of Israel, to hold the city as a whole, its dwelling and its suburbs. And this common place — the part farthest from the sanctuary, given to the whole house of Israel — is, we are told, the heavenly Jerusalem!

Moving in toward the divine centre, we have first Israel's separation from the nations. Then the holy portion in the middle of the land. Then the Sanctuary with its walls and courts. Last, the Temple and its three graded rooms — porch, holy place, and most holy place. The whole plan is a deeply impressive picture of the Divine majesty and holiness. It is in the power and truth of that holiness that the Millennial blessing will be kept.

So Israel have their portion in the holding of the city. The prince has his, and the tribes have theirs, in the land as a whole. Jehovah ties the whole order of His people, civil and religious, to His own name. From then on selfish oppression will be as unknown as corruption in worship.

That age of peace will be a farming age. Men will go back to the land, and God's first purpose for man on the earth will take effect. The forge and the anvil will no longer groan out the death of millions. They will ring out their gladness along with the songs of the field and the vineyard.

"And you shall appoint the possession of the city five thousand broad, and twenty-five thousand long … it shall be for the whole house of Israel." … So Israel have their portion in the possession of the city; the prince has his, and the tribes theirs, in the land generally. Jehovah binds up the entire system of His people, civil and religious, with His own name. From then on selfish oppression will be as unknown as corruption in worship.

Two portions are left on either side of the city. They are strips of territory 10,000 reeds long and 5,000 broad, covering together an area of 400 square miles. Their purpose is to raise food for those who serve the city. And those who serve the city will come from all the tribes of Israel.

The whole division was to be common for the city. In a word, the east side was for the priests, and the middle for the Levites next in order. The remaining five thousand was common for the whole house of Israel, who have the city as a whole, its dwelling and its open land. And this common place — the part farthest from the sanctuary, belonging to the whole house of Israel — is, we are told, the heavenly Jerusalem! It is a plain misstatement to say that only the ground outside the city, within this portion, was common.

Each side of the square space set apart for the future city measures 5,000 enlarged cubits — probably 24½ inches each — a little less than 2 miles. The city itself occupies a square of 4,500 cubits each way. Around it runs a margin of 250 cubits, with large suburbs east and west.

If these were cubits the city would be no more than about 1.136 miles square — a very small place. Take the measurement as reeds — the reed is six cubits — and we have a city more fitting in size to the glory of the millennial kingdom. It would be about 6.81 miles square, or nearly 47 square miles.

The portion set apart for Jehovah is a wholly new feature of this fresh division of Israel's land. That division comes when He arrives whose right is the crown, and whose first care is the sanctuary of Jehovah. Prince, priests, and Levites shall be there, each in his due place in relation to the city and the sanctuary. The subject here is not heaven, nor the heavenly city, new Jerusalem, which comes down out of heaven from God. The subject is the earth and the land.

As in the days of Joshua, the land was divided by lot, so it will be in the day when a greater than he takes the kingdom. The offering is a wholly new feature of this fresh division of Israel. It comes when He arrives whose right the crown is, and whose first care is the sanctuary of the Lord. Prince, priests, and Levites shall be there, each in their due place in relation to the city and the sanctuary. This is not about heaven, or about the heavenly city, the new Jerusalem that comes down out of heaven from God. It is about the earth and the land. The temple stands out here as plainly as it is absent in Revelation 21.

The "heave offering" is of first importance since the Sanctuary enclosure is within its bounds. It is foursquare, 25,000 by 25,000, divided into three main parts: 25,000 by 10,000 for the priests, 25,000 by 10,000 for the Levites, and 25,000 by 5,000 for the city and its surroundings. The Prince's portion then lies on the east and west of this great square. It reaches to the eastern and western boundaries of the land. But these numbers at once raise a question: are they reeds or cubits?

Four-square — completeness; the same all ways; the perfection of a city whose builder and maker is God.

The whole division was to be common for the city. In a word, the east side was for the priests, and the middle for the Levites next in order. The remaining five thousand was common for the whole house of Israel, to have the city as a whole, its dwelling and suburbs. It is a simple misstatement to say that only the part outside the city within this portion was common. And this common place, the part farthest from the sanctuary, given to the whole house of Israel, is, we are told, the heavenly Jerusalem!

The last mention of the sons of Zadok (48:10–11) says they will receive the 'heave-offering': a portion of the land of 25,000 by 10,000 cubits, about 7 by 3 miles, with the sanctuary at the centre. So they will occupy the area directly around the dwelling place of God. What privilege, what divine response, what gracious reward for the faithfulness of Zadok!

On one basis of measurement, the holy heave offering with the city portion forms a great square of 34 miles, covering about 1,160 square miles. Everything belonging to divine worship and government on earth centres inside its borders. There stand the Sanctuary, the holy of holies, and the city, with all the ministers and servants who attend them both. Here we have the mountain of the Lord's House to which all nations shall come.

In the days of Joshua the land was divided by lot, and so it will be in the day when One greater than Joshua takes the kingdom. The portion set apart for God is a wholly new feature of this fresh division of Israel. It comes when He arrives whose right the crown is, and whose first care is the sanctuary of Jehovah. Prince, priests, and Levites will all be there, each in his proper place in relation to the city and the sanctuary. This is not a question of heaven, or of the heavenly city, the new Jerusalem that comes down out of heaven from God. It is a question of the earth and the land.

Notice that in the millennial kingdom Israel will have a prince on earth who will go in and out of the sanctuary. Who is this prince? Certainly not the Lord Jesus, the Messiah Himself. He will be the earthly representative of Jehovah and His Christ, and of Him we learn more in Ezekiel 45 and 46. Doubtless he will be a direct descendant of David, God's chosen king of Israel.

This prince is clearly a direct descendant of the royal house of David, and in him the promises about the Kingdom will be literally fulfilled. He is not said to be the King. Messiah is King, and the prince appears to be His earthly representative. He is allowed to sit in the porch of the outer east gate and to eat bread before Jehovah (Ezekiel 44:3). The priests prepare his burnt offering and peace offering. He comes from the royal line, not the priestly one, so although he worships at the threshold, he does not enter the court of the priests as a worshipper there.

A square of 25,000 reeds, an area of about 2,500 square miles, will be set apart for the sanctuary, the priests, the Levites and the city. All the land east and west of this square will be the prince's portion, and a truly royal portion it will be.

This larger offering ran from the Mediterranean Sea on the west to the eastern boundary of the land — in other words, to the Jordan and the Dead Sea. It included the holy offering of 25,000 by 25,000 reeds, with the prince's portions, one on each side. These portions ran from the line of the holy offering out to the east and west borders of the land, and stretched from the border of Judah to that of Benjamin.

Israel has its portion in the land belonging to the city. The prince has his, and the tribes have theirs, in the land as a whole. Jehovah ties the whole system of His people, civil and religious, to His own name. From then on, selfish oppression will be as unknown as corruption in worship.

The Sanctuary, it is said, is in the midst of the offering. From Ezekiel 45:3-4 we know that the Sanctuary was in the priests' portion, which measured 25,000 by 10,000. So this must be the central division of the holy offering, since the Sanctuary is in the middle of the whole offering. On one side of it lies the Levites' portion, also 25,000 by 10,000, and on the other the city and its land — 25,000 by 5,000.

Inside its borders stand all the interests of the worship and government of God on earth. Here we have the mountain of Jehovah's house, to which all nations will come.

The holy portion and the city's land together form a square. Judah bounds it on the north and Benjamin on the south. But verse 8 shows that this holy portion is part of a larger offering, which is not called holy... That larger offering included the holy portion with the Prince's shares, one on each side. They ran from the edge of the holy portion out to the east and west borders of the land, and stretched from the border of Judah to that of Benjamin. Verses 20-23 make this clear. In fact no other arrangement seems possible if we follow what the text requires.

Notice that the land is divided by lot, as in the days of Joshua. So it will be in the day when one greater than Joshua takes the kingdom... Prince, priests and Levites will all be there, each in his proper place in relation to the city and the sanctuary. This is not a question of heaven, or of the heavenly city, the new Jerusalem that comes down out of heaven from God. It is a question of the earth and the land. The temple stands out here as clearly as it is missing from Revelation 21.

God will have a representative on earth — the prince — and the prince will sit "to eat bread before the LORD." He has the honour of going in and out by the way of the porch of that gate. No high priest ever claimed this. He is not a priest but the prince, the earthly chief of Israel... He is certainly not the Messiah. He is clearly marked off from a priest, yet he needs to offer a sin offering, and he may have sons. He is no doubt a future prince of the house of David.

The prophets spoke out against abuses like Ahab's... Ezekiel found the princes of the land "like wolves tearing the prey, shedding blood, destroying lives to get dishonest gain." Many passages in the prophets confirm how common such oppression was. They show how deep and vile the corruption was — religious, moral and civic — which destroyed the life of both kingdoms until there was no remedy... How good to know that the day of restoration will not be spoiled by this evil — "my princes shall no more oppress my people."

Notice that Judah and Benjamin, the tribes that stayed faithful to David's house, receive honour by standing nearest to the glorious centre of the Messiah's kingdom. "Those who honour Me I will honour, and those who despise Me shall be lightly esteemed."

Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," take the places closest to the sanctuary, to the north and to the south. This is because government is the matter here, and these two tribes represent it... Levi belongs in the centre. He is connected with the temple, as the "Prince" is with the city.

The close of the Book of Ezekiel describes a fresh division of the land among the twelve tribes of Israel (Ezek. 47:13 – 48:35). In the millennial kingdom, the tribal inheritances will lie in parallel strips of land, stretching east from the Mediterranean Sea to the River Jordan. The whole land from north to south will consist of twelve belt-like portions. Near Jerusalem, Jehovah's own portion divides them. It is called the holy offering, and it will be for the prince, the priests and the Levites, with the sanctuary in the middle. In sharing out the land among the tribes, Jehovah said, "Joseph shall have two portions" (Ezek. 47:13) — one for Manasseh and one for Ephraim. Levi is not counted among the twelve, but has his share in the holy offering, land set apart for Jehovah's service (Ezek. 48:13-14).

Every fair mind must see this. The way the tribes were spread through the land, from Joshua to the ruin of the kingdom, differs completely from what is predicted here. And nobody can point to anything since then that matches the prophecy. So Dan is in the far north, not Naphtali, as it was of old... Judah comes just before the holy offering. South of the offering, Benjamin's portion comes first. This reverses their old order, in which Benjamin was north and Judah south.

Reuben used to be cut off from Judah by the width of the Dead Sea. Now he sits next to him. Benjamin, who stood between Judah and Ephraim, moves to the south, where he forms the border of the holy offering... Asher, Naphtali, and Dan stay in the north. Zebulun and Issachar, though, are in the south, and with them Gad, who used to live east of the Jordan.

Bringing Reuben, Gad, and the half tribe of Manasseh over from the east side of the Jordan removes something that used to divide the nation. It was a feature that had no place in God's order at the start. So national unity and solidarity are established, and divided interests and natural barriers are overcome.

Notice that Judah and Benjamin, the tribes that stayed faithful to David's house, receive honour: they are nearest to the glorious centre of the Messianic kingdom. "Those who honor Me I will honor, and those who despise Me shall be lightly esteemed."

Here the temple and the city, the priests, Levi, and the Prince form the centre of the land, and their position sets the order of the tribes... Notice that the sons of the lawful wives are closest to the sanctuary, and the sons of the servant women are at the farthest edges. Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," hold the places closest to the sanctuary, one to the north and one to the south. That is because the subject here is government, and these two tribes represent it. Seven tribes lie north of the sanctuary and only five to the south.

So from the holy area of the Sanctuary we come into Benjamin, "son of the right hand." This suggests the place of power and privilege in a relationship that is known. Moses declares his blessing: "The beloved of Jehovah shall dwell in safety by Him: He shall cover him all day long, and he shall dwell between His shoulders." Here is being loved, being near, being safe, the covering of Almighty power, and rest, like one carried on the shoulders of infinite love. This is true in a special way of the Church, and it will also be Israel's special glory in the coming age.

Simeon's lot was in the far south, with the Philistines on their west and the desert of Paran on their east. When the kingdom divided, they belonged in name to the ten tribes, but they were completely cut off from the other nine. So they would have had either to merge with the two tribes — and of this we read nothing — or, as Jacob had prophesied, be scattered in Israel. They were, in a sense, lost in the land. In the future day that Ezekiel prophesies about, when the twelve tribes will be restored and the land re-divided, the tribe of Simeon has its portion. They are also mentioned in Revelation 7:7, when a remnant of them will be sealed for blessing.

The sons of the true wives are closest to the sanctuary, and those of the maidservants at the farthest ends. Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," take the places closest to the sanctuary, to the north and to the south, because here it is a matter of government, and they represent it. Then, on the one side and on the other, follow Reuben and Simeon, who in this way lose their natural rights.

First, Reuben, Gad and the half tribe of Manasseh come over from the east side of Jordan. That removes an element of division which used to exist in the nation, a feature that was not part of God's order at the start. So national unity and solidarity are established — divided interests and natural barriers overcome.

We pass easily to Simeon, which means "hearing." This suggests communion — Mary's place at the feet of Jesus, hearing His word.

Issachar means "There is reward." […] And this is always God's order: communion (Simeon) leads on to such service. A heart full of the Word must overflow in ministry to others, calling them to the place where the fullness of God is found.

As in the days of Joshua, the land was divided by lot. So it will be in the day when a greater than he takes the kingdom. The holy portion set apart for the Lord is a completely new feature of this redistribution of Israel. He comes whose right is the crown, and His first care is the sanctuary of Jehovah.

The close of the Book of Ezekiel describes a fresh division of the land among the twelve tribes of Israel (Ezek. 47:13 – 48:35). In the millennial kingdom, each tribe's inheritance will be a parallel strip of territory. Each strip runs eastward from the Mediterranean Sea to the River Jordan. The whole land from north to south will be made up of twelve belt-like portions. Near Jerusalem these are divided by Jehovah's own portion, the holy offering set apart for Him. That portion will be for the prince, the priests and the Levites, with the sanctuary in the middle (Ezek. 48:8-22).

This is not about heaven, or about the heavenly city, the new Jerusalem that comes down out of heaven from God. It is about the earth and the land. The temple stands out here just as plainly as it is missing in Revelation 21.

Simeon comes next, and Issachar follows Simeon — instead of its old position, south-west of the sea of Galilee and north of Samaria. Then comes Zebulun, which of old lay north of Issachar. And Gad, instead of its ancient place in the east, now lies the furthest south of all.

The land being 'divided by lot' in a future day really means that the land will be 'allotted', for God Himself has directed where each of the twelve tribes will live.

When the kingdom divided, Simeon belonged to the ten tribes in name only. They were cut off from the other nine. So they would have had either to join with the two tribes — and we read nothing of that — or, as Jacob's prophecy said, be 'scattered in Israel.' In a way, they were lost in the land. In the future day Ezekiel speaks of, when the twelve tribes return and the land is divided again, the tribe of Simeon has its portion.

Here the temple and the city, the priests, Levi, and the Prince form the centre of the land, and their position decides the order of the tribes... Notice that the sons of the wives are closest to the sanctuary, and the sons of the servant women are at the farthest edges... Issachar and Zebulun, sons of Leah, to the south, match Manasseh and Ephraim, sons of Rachel, to the north.

Issachar means, "There is reward."... From Jacob's prophecy we see that Issachar stands for yoke-bearing, though clearly a slavery that speaks of indulging the flesh and the empty reward of sin's pleasure for a season. Here, however, we are to think instead of rescue by grace from that slavery... And this is always God's order: communion (Simeon) should lead to such service.

Ezekiel 48 describes how the land of Israel will be shared out among the tribes. It will be divided into rectangular areas, or strips, starting with Dan in the north and ending with Gad in the south. Towards the centre there will be an area for the Levites and the princes, with seven tribes to the north of it and five to the south. At the centre of that area will stand the millennial temple.

It must be clear to every fair-minded person that the way the tribes were placed in the land, from Joshua to the ruin of the kingdom, is completely different from what this passage predicts. And nothing matching the prophecy can be pointed to since then. So Dan is in the extreme north, not Naphtali, as of old... Then comes Zebulun, which long ago lay north of Issachar. And Gad, instead of its old place in the east, now lies furthest south of all.

Gad had a large district. It stretched from a little above the north corner of the Dead Sea to near the south corner of the Sea of Galilee. At that time it was a very fertile plain, suited to their flocks and herds, and it included the highlands of Gilead. The king of Assyria carried away the tribes east of the Jordan first, about 740 B.C., and the Ammonites took over the territory of Gad... Twelve thousand of this tribe will in a future day be sealed for blessing. Revelation 7:5. Their allotment will be in the extreme south in the restoration of Israel. Ezekiel 48:27.

The land of Gilead and Bashan lies east of the Jordan. The Reubenites, the Gadites, and half the tribe of Manasseh first occupied it (Joshua 22), but Jehovah does not include it. These tribes made a mistake at the start in settling too soon outside the Holy Land. Their mistake will be put right when the millennial kingdom is set up.

First, Reuben, Gad, and the half tribe of Manasseh are brought over from the east side of Jordan. This removes an element of division that used to exist in the nation, a feature that was not originally part of God's order. So national unity and solidarity are established — divided interests and natural barriers overcome.

So we reach Gad, the place of increase, for that thought is associated with the meaning of his name. Our truest and fullest enlargement must be found in being with God, who did not spare His own Son so that with Him we might receive all things. It is of His fulness that we receive, and grace upon grace.

Any fair-minded person must see it. The way the tribes were placed in the land, from Joshua to the ruin of the kingdom, was nothing like what this prophecy predicts, and nothing since can be claimed to match it. So Dan is in the extreme north, not Naphtali as of old... Manasseh, instead of being divided by the Jordan, is just like the other tribes, and Reuben is no longer east of the Jordan... And Gad, instead of its ancient place in the east, is the most southern of all.

First, bringing Reuben, Gad, and the half tribe of Manasseh over from the east side of Jordan removes something that used to divide the nation — a feature that was never part of God's original order. So national unity and solidarity follow: divided interests and natural barriers overcome.

At the end of the thirty-eight years of wandering they returned to Kadesh, and Miriam died and was buried there. It was here also that Moses struck the rock when the people complained for lack of water. Scripture calls the water he got both the "water of Meribah," or "strife," and the "waters of strife in Kadesh" (Ezekiel 47:19; Ezekiel 48:28). It was in the wilderness of Paran, in the far south of the land. Joshua struck its people from there, and it became the border of Judah's possession.

Moses and Aaron did not treat Him as holy. They gave up grace in order to defend their own injured authority. Jehovah was sanctified; but it was in maintaining His own word, His own grace, despite the failure of Moses and Aaron.

The land being "divided by lot" in a future day means instead that the land will be "allotted." God has Himself directed where each of the twelve tribes will live.

And so we end this series with Gad, "a gatherer." It is a glorious fifth, in which God supplies the need of the creature out of the inexhaustible treasuries of His glory!

Notice that, as in the days of Joshua the land was divided by lot, so it will be in the day when a greater than he takes the kingdom... This is no question of heaven or the heavenly city, new Jerusalem, which comes down out of heaven from God. The question is the earth and the land. The temple stands out here as clearly as it is absent from Revelation 21.

The land being 'divided by lot' in a future day really means that the land will be 'allotted.' God Himself has directed where each of the twelve tribes will be placed.

Any fair-minded person must see it. The way the tribes were spread through the land, from Joshua down to the fall of the kingdom, differs completely from what this chapter foretells. And no one can point to anything since that matches the prophecy. So Dan is in the far north, not Naphtali, as it used to be; next Asher, and only then Naphtali... And Gad, instead of its old place in the east, is the most southern of all.

Ezekiel gives the limits of the land occupied, and how it is divided among the various tribes. This land is not the small portion the Israelites of old took for themselves. It matches far more closely the large promise given to Abraham... Take it literally, as every spiritual Israelite must have taken it, and it raises no difficulty at all.

In the millennial kingdom, the tribal inheritances will lie in parallel strips of land running east from the Mediterranean Sea to the River Jordan. From north to south, the whole land will consist of twelve belt-like portions. Near Jerusalem these are divided by Jehovah's portion... with the sanctuary in the middle. In dividing the land among the tribes, Jehovah said, "Joseph shall have two portions," that is, one for Manasseh and one for Ephraim. Levi is not counted with the twelve, but has his share in the sacred offering, the land devoted to Jehovah's service. The land of Gilead and Bashan east of the Jordan, first occupied by the Reubenites, the Gadites and half the tribe of Manasseh, Jehovah does not include. These tribes made a mistake at the start in seeking an early settlement outside the Holy Land. Their error will be put right when the millennial kingdom is established.

Here the temple and the city, the priests, Levi, and the Prince form the center of the land. Their position determines the order of the tribes... Notice that the sons of the lawful wives are closest to the sanctuary, and the sons of the servant-women at the furthest edges. Judah and Benjamin, the "Lawgiver" and the "Son of my right hand," hold the places nearest the sanctuary, to the north and to the south. Here it is a matter of government, and they represent it.

God takes care that each of His people keeps the inheritance allotted to him. This teaches us that His giving never changes, for He controlled every lot that decided it. It also teaches that He means to preserve each person's own place in the inheritance... Israel lost her inheritance, and the land went back to Him who had given it and who claims it as His. But God will bring Israel back, and He will divide the land by lot again according to this vision of Ezekiel.

As in the days of Joshua the land was divided by lot, so it will be in the day when a greater than he takes the kingdom... This is not a question of heaven, or of the heavenly city, new Jerusalem, which comes down out of heaven from God. It is a question of the earth and the land. The temple is as marked here as it is emphatically absent in Revelation 21.

(48:23-29) The tribes south of the sacred portion set apart for the LORD. (30-35) The gates of the city. (35) The name of the city.

The city itself is to fill a square of 4,500 cubits each way, with a border of 250 cubits all round, and large suburbs east and west. The 4,500 cubits equal about 1.8 miles, and give about three and a quarter square miles. That is very much larger than the present Old City. The new city will have twelve gates, three on each of its sides.

Prince, priests, and Levites will be there, each in his proper place in relation to the city and the sanctuary. For this is not about heaven or the heavenly city, the new Jerusalem that comes down out of heaven from God. It is about the earth and the land. The temple stands out here just as strongly as it is absent in Revelation 21. So there are not, and could not be, priests or Levites, feasts or sacrifices in the heavenly city of Revelation, any more than there are in Christianity now.

We are now told about the gates of the city. They are named after the twelve tribes. It is a city in which all have their part and special interest. All the old jealousies, all the fighting over position, are over. Unity and harmony prevail, with each one in his appointed place.

We may note that Manasseh and Ephraim have their gate in Joseph. This permits Levi to have a gate bearing his name. Here, too, the grouping of the tribal names differs from the order they follow in the land. The main lesson here seems to be connected with the side on which they occur — north, east, south, or west. In placing the names, it seems clear that we begin at the west corner of the north side and move eastward, going right around the entire city.

In Ezekiel the city is also four-sided, with twelve gates, three on each side, named after the twelve tribes of Israel (Ezek. 48:30-35). In both cases there is complete order and symmetry. In both cases there is a connection between the city and Israel. But in Ezekiel's city the connection is earthly. In the city in Revelation it is heavenly, for twelve angels stand at the gates.

This then is the last and chief glory — the presence of Jehovah in the city of His choice. Israel will boast in this above all their privileges, and rightly so, for it completes and crowns everything else. What a bright end to their long wanderings and their many sorrows!

Now we are told about the gates of the city. They carry the names of the twelve tribes. It is a city in which all have their part and their own special interest. All the old jealousies, all the fighting for place, are over. Unity and peace rule, and each one stands in his appointed place.

Note that Manasseh and Ephraim have their gate in Joseph. This lets Levi have a gate bearing his name. Here too the tribal names are grouped in a different way from the order they follow in the land. The main lesson here seems to lie in the side on which each name occurs — north, east, south, or west. In placing the names it seems clear that we begin at the west corner of the north side and move eastward, so going right around the city.

The north (tsaphon) means "what is hidden." It is called that because, for people living in the northern half of the world, the sun travels through the southern sky, so the north side of anything is the dark side. Naturally the north itself would be thought of as the seat of darkness, the home of gloom and mystery... From the north come the most frequent attacks on the land, and from it will come the final attack (Ezek. 38, 39)... So the north tells of mystery, the power of evil, and the judgment of God. It tells of His ways in providence too, which so often search the heart and leave man baffled for all his wisdom. As we have also seen, it is the place where the sacrifice was killed. That speaks of the cross, with all its horror of great darkness. Yet through the cross we come, after all, into the knowledge of the wisdom and power of God.

On this side we get Reuben, the excellence of sonship, and with it the blessed unfolding of God's purposes. We get Judah too, for all of this is to the praise of His glory — yes, the glory of His grace — making His people a people who always give thanks and praise. They have a song of triumph to sing in the face of the north, for God is for us, and who can separate us from His love which is in Christ Jesus our Lord? Then we have Levi, which means "joined." For ever it is Christ and those who are His: His companions, co-heirs, always together with Him who is the Firstborn among many brothers.

This is not a question of heaven, or of the heavenly city, the new Jerusalem that comes down out of heaven from God. It is a question of the earth and the land. The temple stands out here just as plainly as it is missing in Revelation 21. So there are not, and could not be, priests or Levites, feasts or sacrifices, in the heavenly city of Revelation, any more than there are in Christianity now.

In his last vision of the future (chapter 48), Ezekiel shows us what matches this more closely, though he is speaking of the earthly city restored, not the heavenly one. There each gate is given to one particular tribe. Here Israel seem to stand for themselves... and we are reminded that on earth they are in the closest connection with the heavenly city.

Twelve, the number of administration, runs right through this description... The Jerusalem of the coming thousand-year kingdom on earth has its twelve gates (Ezek. 48:31-34). Twelve stands for the perfection of government on or towards the earth.

We are now told about the gates of the city. They are named after the twelve tribes. It is a city in which all have their part and special interest. All ancient jealousies, all strife for place, are over; unity and concord prevail with each one in his ordered place.

We may note that Manasseh and Ephraim have their gate in Joseph. This permits Levi to have a gate bearing his name. Here too, the tribal names are grouped differently from the order they follow in the land. The main lesson here seems to be connected with the side on which each name occurs — north, east, south, or west.

We have spoken of the south as a picture of relaxing influences — of the way of the world and the pleasures of sin. By these men try to escape from dependence on God and from His testing hand. But this only brings spiritual drought. The soul goes dry and barrenness follows. In keeping with this, the word for south is negeb, which means "to be parched." The name fits the south because of its dryness. Here we may well think of God's discipline over His people. By it they come to know Him better, share in His holiness, and serve Him in righteousness… So here we first have Simeon, "hearing"… Submission leads into communion, which Simeon speaks of. That leads on to the obedient, willing service that brings reward (Issachar). Then we find the green pastures and still waters where our Shepherd leads by rod and staff, and where we rest with Him (Zebulun).

The Lord promises rest for the souls of those who take His yoke and learn from Him. So we pass into Zebulun, "dwelling with" — and dwelling in intimacy, as Leah's words suggest when she gave this name. Is this not John 14? "If anyone loves Me, he will keep My word (this indeed is what the communion of Simeon and the service of Issachar involve), and My Father will love him, and We will come to him and make Our home with him."

Seven of the tribes of Israel … have their share on the north of the holy portion; and five tribes on the south — Benjamin, Simeon, Issachar, Zebulun, and Gad. So the sanctuary is in the very centre of Immanuel's land.

This then is the last and chief glory — the presence of Jehovah in the city of His choice. Israel will boast in this above all their privileges, and rightly so, for it completes and crowns everything else. What a bright end to their long wanderings and their many sorrows!

We are now told about the gates of the city. They are named after the twelve tribes. It is a city in which all have their part and special interest. All the old jealousies, all the struggle for place, are over. Unity and harmony rule, with each one in his appointed place.

The number twelve, the number of administration, runs all through this description. So there are twelve gates, twelve angels, twelve names of Israel, twelve names of the apostles, twelve foundations, twelve pearls. The measurements of the wall and the city are multiples of twelve. The millennial Jerusalem on earth has its twelve gates (Ezek. 48:31-34). Twelve signifies the perfection of government on or towards the earth.

"West" in Hebrew means "toward the sea." In Scripture, as in nature, the sea is above all the picture of trouble and unrest — that is what the word itself means in the original… The west wind is the sea wind, and it is not like the east wind, the wind of the desert. It does not come to wither. It comes loaded with moisture that revives and refreshes the earth. This is heaven's answer to the cry of man's misery, even though that misery is in a sense tied to his sin… It is out of this very thing that we gather our increase (Gad, "a gatherer"), find our real happiness (Asher, "happy"), and overcome in our wrestling, winning victory over all the subtle pull of this world's things.

Gad, Asher and Naphtali show the results of God's salvation in the end time. Enemy troops still threaten Gad (= band), but in the end he wins and drives the enemy out of the land (Micah 5:1-9). Asher (= happy) enjoys an abundance of food and shares it with others. Naphtali (= wrestling) rejoices in the freedom of the victor and sings the song of salvation.

Perhaps we should not pass by the measurement repeated for each side — 4,500… It shows us the character of the city of the Millennium, and the government of the kingdom. This agrees with the general testimony of Scripture. The same thoughts appear in the final measurement, "It shall be 18,000 round about."

This is no question of heaven, or of the heavenly city, the new Jerusalem that comes down out of heaven from God. It is a question of the earth and the land. The temple stands out here as clearly as it is missing from Revelation 21… Ezekiel's vision has essential traits that cannot be erased. Only one kind of reader can make sense of them: the one who believes the prophets. He looks for the age to come before eternity, and for prophecy to be fulfilled in the blessing of Israel and the Gentiles under the reign of the Lord Jesus.

The east is named first when the tribes are listed around the tabernacle. In Ezekiel 48, in the millennial arrangement of the tribes, the north is mentioned first. The order in which the seed of Israel is restored is east, west, north, and south (Isa. 43:5-6). The list in Revelation does not agree with any of these. There are no doubt divine reasons for these variations of the geographical locations in the different passages.

This, then, is the last and greatest glory: the presence of the Lord in the city of His choice. Israel will boast in this above all their privileges, and rightly, for it completes and crowns them all. What a bright end to their long wandering and their many sorrows!

It is a fitting finale to this great book. In its beginning, we see the glory of the Lord departing. All through the book we read of Israel's rebellion, the judgments on Jerusalem, the nation's disobedience and rejection. Then come the messages of hope: Israel's conversion, the regathering of the twelve tribes, the final conflict, the returning glory of the Lord. From that day the name of the city will be Jehovah Shammah... He once walked through that city with weary feet, the Son of God dressed as a servant. He was dragged through it with the cross on His shoulders. That city cast Him out, and outside it He endured the cross and despised the shame. That same city will become in that day the glory spot of the earth.

One might have expected the chosen mark to be the surpassing glory that will make everything in the millennial state radiant with the praise of the Lord. But no. It is the Lord's presence that will be the most prominent feature of that day of bliss to come.

In the new Jerusalem there is no temple. In the earthly city it is prominent — and that city has its own dignity, for its name from that day shall be Jehovah-Shammah, "the Lord is there." He who is there will certainly live up to that glorious name. He will prove that it is no small blessing for a people to have the Lord for their God. Still it is earthly, not heavenly... Never has either land or people, priesthood or sanctuary, answered to the prophet's description. Faith, therefore, is sure that every word must yet come true.

They are named after the twelve tribes. It is a city in which all have their part and special interest. All ancient jealousies, all strife for place, are over; unity and concord prevail with each one in his ordered place.

What man cannot do by his planning, his parliaments or his armies, our Lord will do in a moment when He takes up the reins of government. Peace is coming to Jerusalem, which has been the scene of the conflict of ages. Once the Prince of peace is present how restful everything will be.

In that day to come this will be known in a national — indeed, a universal — way. In this era, the Spirit's day, it is known in a narrower way. The Lord's people have now the special privilege of anticipating the universal condition of the "world to come." "For where two or three are gathered in my name, there am I among them" (Matt. 18:20).