Verse-by-Verse Bible Commentary
Ezekiel 48:35

Clarke's Commentary

Verse Ezekiel 48:35. The name of the city from that day shall be, The Lord is there. — It would have been better to have retained the original words: -

יהוה שמה

YEHOVAH SHAMMAH.

This is an allusion to the shechinah, or symbol of the Divine Presence, which was in the first, but most certainly was not in the second temple; but Ezekiel tells us that the Divine Presence should be in the city of which he speaks; and should be there so fully and so powerfully, that it should give name to the city itself; and that the very name, Jehovah shammah, should remind all men of the supereminently glorious Being who had condescended to make this city his habitation.

Two points must be considered here: -

1. That the prophet intended that, when they should be restored, they should build the temple, and divide the land as he here directs, if the thing could be found to be practicable.

2. That he had another temple, another holy city, another Promised Land, in view. The land of Immanuel, the city of the New Jerusalem; and his temple, the Christian Church, which is the house of the living God, 1 Timothy 3:15, in which the presence of Christ shall ever be found; and all its inhabitants, all that believe on his name, shall be temples of the Holy Ghost. Nor can there be any reasonable doubt that the prophet here, by the Spirit of God, not only points out the return of the Israelites from the Babylonish captivity, and what was to befall them previously to the advent of Jesus Christ; but also the glorious spread of the Gospel in the earth, and the final conversion of the tribes of Israel by the preaching of that Gospel.

In conclusion, I think it necessary to state, that there are but few of the prophets of the Old Testament who have left a more valuable treasure to the Church of God than Ezekiel. It is true, he is in several places obscure; but there is a great proportion of the work that is in the highest degree edifying; and several portions that for the depth of the salvation predicted, and the accuracy and minuteness of the description, have nothing equal to them in the Old Testament Scriptures. On such portions, I have felt it my duty to be very particular, that I might be able to point out spiritual beauties and excellencies in this book which are beyond all praise; while I passed slightly over prophecies and symbols which I did not fully understand; but have left to time, by the fulfilment of the events, to prove to successive generations with what heavenly wisdom this much neglected prophet has spoken. And I take this opportunity to recommend this book to the serious perusal of every pious man; and while he wonders at the extent of the wisdom by which Ezekiel has fathomed the depth of so many Divine mysteries, let him give God the glory for this additional testimony to the unsearchable riches of Christ, and that plenary salvation which he has purchased for, and freely offers to, the vilest of the vile, and to the whole of the descendants of Adam.

MASORETIC NOTES

- Number of verses, 1,273.

Middle verse, Ezekiel 26:1.

Masoretic sections, 29.

DESCRIPTION OF THE PLAN OF EZEKIEL'S TEMPLE

As I utterly despair of making the prophet's description of this temple intelligible without a plan, I have introduced one drawn up with great labour and skill by Dom. August. Calmet, where the measurements, distances, gates chambers, courts, inclosures, c., are all carefully entered as far as they could possibly be ascertained from Ezekiel's description which, it must be allowed, though wondrously circumstantial, is in several respects obscure. But by referring to the places, both in Kings and Chronicles, as well as in this prophet, where the same things are mentioned, this obscurity will be considerably diminished, if not entirely removed. At the same time, for a description of the temple in general, I beg leave to refer the reader to Ezekiel 48:1; Ezekiel 6:38, at the end, where this subject is considered at large.

THE PLAN

[Let it be observed that the Hebrew cubit is]

[about twenty inches and a half.]

AAAA The first inclosure, or wall of six hundred cubits i.e., one thousand and twenty-five royal feet in length on each side, Ezekiel 45:2; and six cubits or ten feet three inches high, and as many in breadth, Ezekiel 40:5.

BBBB The court of the Gentiles, or first court fifty cubits in breadth, or eighty-five feet five inches, Ezekiel 40:2.

CCCC The outward wall of the court of Israel, or inclosure, five hundred cubits square, i.e. eight hundred and fifty-four feet two inches. This wall might be thirty cubits high, taken from the level of the threshold of the gate.

DDDD The court of Israel, one hundred cubits, or one hundred and seventy feet ten inches broad, Ezekiel 40:19.

EEEE The outer wall, or inclosure of the court of the priests, two hundred cubits, or three hundred and forty-one feet eight inches square, is supposed to be thirty cubits, or fifty-one feet three inches in height.

FFF The court of the priests, one hundred cubits, or one hundred and seventy feet ten inches square, Ezekiel 40:7; Ezekiel 41:14-15.

G The Sanctuary, or Holy of Holies, twenty cubits, or thirty-four feet two inches square, Ezekiel 41:4; 1 Kings 6:2.

H The holy place, forty cubits long by twenty broad, or sixty-eight feet two inches long by thirty-four feet two inches broad, Ezekiel 41:2, and 1 Kings 6:2.

I The vestibule or porch, twenty cubits in breadth, by ten (or according to Ezekiel, eleven) cubits in length, i.e., thirty-four feet two inches long by seventeen feet one inch broad, Ezekiel 40:48; 1 Kings 6:3.

K The altar of burnt-offerings, twelve cubits, or twenty feet six inches square, according to Ezekiel, Ezekiel 43:12-13, c., or ten cubits high by twenty broad, i.e., seventeen feet one inch high, and thirty-four feet two inches broad, according to 2 Chronicles 4:1.

LLL The wall of separation which encompassed the Temple, and the altar of burnt-offerings, of which the Scriptures do not give the dimensions. It was twenty cubits from the buildings in the court of the priests, and five from the Temple, Ezekiel 41:9-10. Josephus makes it three cubits high, Antiq. lib. viii. c. 2.

MMMMMM Gates of the court of Israel, and of the court of the priests, all of the same dimensions, Ezekiel 40:1; Ezekiel 40:22; Ezekiel 40:36. Each of the porches was fifty cubits long, i.e., eighty-five feet five inches (as much as the depth of the aisles, Ezekiel 40:15) and twenty-five cubits, or forty-two feet eight inches and a half in breadth in the opening, and sixty cubits high, i.e., one hundred and two feet six inches, Ezekiel 40:14. On each side of the porches there were three chambers, each six cubits square, Ezekiel 40:6. And the separations between the three chambers were five cubits in thickness, Ezekiel 40:6.

NNNNNNNN Galleries around the court of Israel, Ezekiel 40:5-38. I place there thirty pillars on a line of two hundred cubits in length, which is the same proportion as those given for one hundred cubits long, 1 Kings 7:2-4, for the court of the palace of Solomon.

OOOOOOOO Chambers or apartments round the court of Israel there were thirty on both sides of the gate, or fifteen on each side, Ezekiel 40:17.

PPPP The kitchens of the Temple, forty cubits, or sixty-eight feet four inches long by thirty cubits, or fifty-one feet three inches broad, Ezekiel 45:21-24.

Q The north gate of the court of the priests, where the victims were prepared, and where they slew the animals designed for sacrifice, Ezekiel 40:38; Ezekiel 40:39.

RRRR Galleries around the court of the priests, Ezekiel 42:3.

SSSSSS Apartments continued round the court of the priests. The aisle, which was to the south of the eastern gate, was for the priests employed as guards of the Temple, Ezekiel 40:45. The aisle on the north side of the said gate was appointed for the singers, Ezekiel 40:44; the aisle that was on the eastern side of the south gate was for the priests employed about the altar, Ezekiel 40:46; the aisles which were to the west of the north gate and of the south gate, contained the halls where the priests ate, Ezekiel 42:13.

TT The kitchens of the court of the priests were those where they dressed the trespass-offering, sin-offering, and the meat-offerings, forty cubits, or sixty-eight feet four inches long, and thirty cubits, or fifty-one feet five inches broad, Ezekiel 46:20. He speaks only of that on the north.

VVVV Flights of steps which led to the court of the people. In each flight there were seven steps, Ezekiel 40:22-26.

XXX Flights of steps which led to the court of the priests; in each there were eighty steps, Ezekiel 40:31; Ezekiel 40:34; Ezekiel 40:37.

YY A flight of steps which led to the porch of the Temple, eight steps in each, Ezekiel 40:49.

aaa Chambers about the Temple, thirty-three in number, Ezekiel makes them four cubits in breadth, Ezekiel 41:5; but in 1 Kings 6:5-6, they are stated to be five cubits in the lower stage, six in the second, and seven in the third.

bb Flights of steps opposite to the chambers, which were continued round the temple, Ezekiel 41:7, and 1 Kings 6:8.

c The steps of the altar of burnt-offerings turned toward the east, Ezekiel 43:15-16.

dddd Tables of hewn stone, which were in the portico of the north gate of the priests' court, where they slew, flayed, and cut up the victims. Each table was one and a half cubits square, Ezekiel 40:38; Ezekiel 40:39-41.

The great walls of the temple were all six cubits, or ten feet three inches thick. These walls were: 1. That which formed the first inclosure; 2. The wall of the court of Israel: 3. The wall of the court of the priests; and, 4. The walls of the Temple. But the outward wall of the thirty-three chambers, which were round the holy place and the sanctuary, was only five cubits broad, and fifteen high; i.e., eight feet six inches and a half in thickness, and twenty-five feet seven inches and a half in height, Ezekiel 41:9; Ezekiel 41:12.

All the gates of the two courts, that of Israel and that of the priests, are of the same dimensions. The wall where was the opening was six cubits, or ten feet three inches in thickness. The gate was eight cubits, or thirteen feet eight inches wide; and the opening of the gate was one cubit, and the gate was thirteen cubits, or twenty-two feet two inches and a half high, Ezekiel 40:9; Ezekiel 40:11.

The western gate of the Temple is not mentioned by Ezekiel, because, according to his plan, the king's palace was not to be near the temple; and consequently this gate, which was the gate of the king, did not exist. But this was not followed, as we find that, after the return from Babylon, there were gates on the western side of the Temple, according to Josephus; and before the captivity the western gate did most certainly exist, see Ezekiel 43:8; 2 Kings 11:6; 2 Kings 16:18; 1 Chronicles 9:24; 1 Chronicles 26:16; 1 Chronicles 26:18.

1. The gate of the porch of the holy place was fourteen cubits wide, i.e., twenty-three feet eleven inches, Ezekiel 40:48; 1 Kings 6:3.

2. The gate of the holy place was ten cubits, or seventeen feet one inch wide, Ezekiel 41:1-2.

3. The gate of the sanctuary was six cubits or ten feet three inches wide. The wall of the separation was only two cubits, Ezekiel 41:1; Ezekiel 41:3.

4. The east gate of the court of the priests was shut all the week, and was not opened but on the Sabbath and new moons, according to Ezekiel. It was there that the king had his seat, a sort of tribunal, Ezekiel 44:2-4; Ezekiel 46:1-2, c.

Calmet observes, with respect to his plan, that he assigns only two galleries to the apartments which were around the court of Israel but those which were around the court of the priests had three, Ezekiel 42:3; Ezekiel 42:5-6. There is another difference between the palace (atrium) of the court of the priests, and that of the court of Israel. The walls of the first were built with three rows of hewn stones and one of cedar alternately, 1 Kings 6:36; but this is not said to be the same in the structure of the outward court, or that of the people.

In the Old Testament we find no mention of the court of the Gentiles. Only two courts are mentioned there, one of the priests, the other of the people; one the inner, the other the outer court; but it is certain that such a court did exist, and is here marked BBBB.

The height of the aisles, or apartments that were around the two courts, is not mentioned any where in the Scriptures; but they are here fixed at thirty cubits; for the temple was not higher, neither was Solomon's palace. See 1 Kings 7:2.

EXPLANATION OF THE PLAN FOR THE DIVISION OF THE LAND OF CANAAN,

ACCORDING TO EZEKIEL'S VISION, Ezekiel 48:1-35

A The Temple of the Lord, five hundred cubits square, Ezekiel 45:2.

BB The city of the Levites, four thousand five hundred cubits square, and eighteen thousand in compass, Ezekiel 48:16.

cccc Suburbs of the city of the Levites, two hundred and fifty cubits in breadth, Ezekiel 48:17.

dddd The twelve gates of the Levitical city, four on each side, Ezekiel 48:31-34.

EE City of the lay persons or workmen employed in the service of the priests and of the Levites, five thousand broad by twenty-five thousand cubits long, Ezekiel 45:6.

FF Cultivated ground for the maintenance of the lay artisans, Ezekiel 48:15.

GG Portion of the prince of Israel, twenty-five thousand cubits long by twelve thousand five hundred broad, Ezekiel 48:21.

The whole extent of the land from Kadesh-barnea south to Hethlon or Hamath north, was about two hundred and twenty miles, its mean breadth about one hundred.

Bridgeway Bible Commentary

The gates of Jerusalem (48:30-35)

As he brings the account of his visions to a close, Ezekiel speaks again of the city. He points out that it had twelve gates, three in each of its four sides, representing the entire people of God (30-34; cf. Revelation 21:12-14). Having restored his people to their land and re-established their national and religious life according to his perfect plan, God now dwells with them for ever (35; cf. Revelation 21:23).

Coffman's Commentaries on the Bible

“Now these are the names of the tribes: From the north end, beside the way of Hethlon to the entrance of Hamath, Hazar-enan at the border of Damascus, northward beside Hamath (and they shall have their sides east and west), Dan, one portion. And by the border of Dan, from the east side unto the west side, Asher, one portion. And by the border of Asher, from the east side even unto the west side, Naphtali, one portion. And by the border of Naphtali, from the east side unto the west side, Manasseh, one portion. And by the border of Manasseh, from the east side unto the west side, Ephraim, one portion. And by the border of Ephraim, from the east side even unto the west side, Reuben, one portion. And by the border of Reuben, from the east side unto the west side, Judah, one portion. And by the border of Judah, from the east side unto the west side, shall be the oblation which ye shall offer, five and twenty thousand reeds in breadth, and in length as one of the portions, from the east side unto the west side: and the sanctuary shall be in the midst of it. The oblation that ye shall offer unto Jehovah shall be five and twenty thousand reeds in length, and ten thousand in breadth. And for these, even for the priests, shall be the holy oblation; toward the north five and twenty thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length: and the sanctuary of Jehovah shall be in the midst thereof. It shall be for the priests that are sanctified of the sons of Zadok, that have kept my charge, that went not astray when the children of Israel went astray, as the Levites went astray. And it shall be unto them an oblation from the oblation of the land, a thing most holy, by the border of the Levites. And answerable unto the border of the priests, the Levites shall have five and twenty thousand in length, and ten thousand in breadth: all the length shall be five and twenty thousand, and the breadth ten thousand. And they shall sell none of it, nor exchange it, nor shall the first-fruits of the land be alienated; for it is holy unto Jehovah. And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in the midst thereof. And these shall be the measures thereof: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. And the city shall have suburbs: toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty. And the residue in the length, answerable unto the holy oblation, shall be ten thousand eastward, and ten thousand westward; and it shall be answerable unto the holy oblation; and the increase thereof shall be for food unto them that labor in the city. And they that labor in the city, out of all the tribes of Israel, shall till it. All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city. And the residue shall be for the prince, on the one side and on the other of the holy oblation and of the possession of the city; in front of the five and twenty thousand of the oblation toward the east border, and westward in front of the five and twenty thousand toward the west border, answerable unto the portions, it shall be for the prince: and the holy oblation and the sanctuary of the house shall be in the midst thereof. Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince’s, between the border of Judah and the border of Benjamin, it shall be for the prince. And as for the rest of the tribes: from the east side unto the west side, Benjamin, one portion. And by the border of Benjamin, from the east side unto the west side, Simeon, one portion. And by the border of Simeon, from the east side unto the west side, Issachar, one portion. And by the border of Issachar, from the east side unto the west side, Zebulun, one portion. And by the border of Zebulun, from the east side unto the west side, Gad, one portion. And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of Meribath-kadesh, to the brook of Egypt, unto the great sea. This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their several portions, saith the Lord Jehovah. And these are the egresses of the city: On the north side four thousand and five hundred reeds by measure; and the gates of the city shall be after the names of the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. And at the east side four thousand and five hundred reeds, and three gates: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. And at the south side four thousand and five hundred reeds by measure, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one. At the west side four thousand and five hundred reeds, with their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one. It shall be eighteen thousand reeds round about: and the name of the city from that day shall be, Jehovah is there.”

The apportionment of the Land of Canaan among the Twelve Tribes, following the setting apart of the land for Jerusalem is detailed here. The Twelve Tribes are named, with their allotments; but they are not named in the usual order. A land allotment is made for the king; the Twelve Tribes are honored by having the twelve gates of Jerusalem named for them, one gate for each tribe.

It is easy to see that very little of this section of Ezekiel can be seen as having very much importance to Christians. The kingdom of God reaches into all nations and kingdoms of the world; and that little acreage called Palestine is a tiny place indeed compared to the world-wide Empire of the Christ. It is true that countless millions do not serve or worship Christ; but countless millions do so in all of the most favored and blessed of earth’s nations, a fact that stands in evidence as Cause and Results upon the face of the whole earth. “The kingdoms of this world have become the Kingdom of our God and of his Christ; and he shall reign forever and ever” (Revelation 11:15).

This eternal reign of Christ is not something for some faroff tomorrow. It is going on now. Christ has been reigning ever since Almighty God committed into his hands “All authority in heaven and upon earth”; and it will continue until the last enemy, death itself, has been destroyed (1 Corinthians 15:25).

Oh, but some do not allow Christ to reign over them. True indeed, but that makes no difference whatever. Jesus Christ is over all; and the people who refuse him have chosen for themselves eternal death.

Before leaving this section, we shall observe what some scholars have said about it:

“The water flowing out of the Temple teaches that all blessings material and spiritual emanate from the presence of the Lord and of his people.”Footnote is not available Did not Paul himself say the same thing? “All spiritual blessings in the heavenly places are in Christ” (Ephesians 1:3).

When the Jews who returned from Babylon finally got around to restoring the Temple, “Cyrus’ decree authorizing the building of the Temple specified a height of 60 cubits, which was twice the height of Solomon’s Temple.”Footnote is not available Since God controlled the actions of Cyrus, this indicates that, at first, God did really intend that the magnificent Temple such as Ezekiel saw in his vision should have actually been built. That it was not can be attributed only to the sins and hardening of the Chosen People.

“We cannot interpret these chapters as an allegory, because of the large number of directions and measurements.”Footnote is not available

We have discovered ten different diagrams of Ezekiel’s Temple, and no two of them are exactly alike. We have decided to spare the reader any effort of our own to submit another diagram! What possible difference could minor distinctions make in a Temple that was never built?

Yet it must be admitted that, “Nothing that Ezekiel could have written would have stirred up as much interest and excitement as this description of the New Temple to be constructed in Jerusalem would have stirred up among the exiles.”Footnote is not available

“To make these nine chapters a deliberately symbolical description of the worship of the Christian Church is out of the question, because Ezekiel expected this vision to be carried out to the letter; furthermore he envisioned it as taking place (in part miraculously) upon the coming of Messiah.”Footnote is not available

Nevertheless, Canon Cook affirmed that, “The vision must be viewed as symbolical, the symbols employed being the Mosaic ordinances.”Footnote is not available We believe Cook is correct, because the Temple itself was never intended as anything else except a symbol, as were the priests and their ordinances and the whole order of the Mosaic tabernacle. See our Commentary on Exodus for full elaboration of this. The Temple, from the first, symbolized God’s dwelling in the midst of his people; the priests were symbols of Christians; their sacrifices typefled the great atoning sacrifice of the blood of Christ and also, in a lesser sense, their ministrations typified the spiritual services which Christians offer up to God (1 Peter 2:5). We do not believe for a moment that Ezekiel fully understood the symbolical nature of the vision which he saw, no doubt thinking of it as the ultimate reality itself.

“The picture of the river flowing from under the threshold of the Temple is a clear instance of symbolism, expressive of the blessings that flow from God’s presence in his sanctuary (his Church).”Footnote is not available

“These closing chapters present vast difficulties. The Rabbis of the Talmud remarked that only Elijah, who will herald the ultimate redemption, will elucidate the discrepancies with the Pentateuchal laws and the terms which are found only here.”Footnote is not available Many scholars have cited places in the text which they have designated as “hopelessly corrupt.” Cooke noted that, “Much of the detail in Ezekiel 40-42 is difficult and obscure.”Footnote is not available

God at this time was drafting a new constitution, a New Covenant, for a New Israel of God, the first step being a return of Israel from Babylon and the reestablishing of them in Canaan; and this New Temple to come at the close of the Exile would never be able to meet the demands of that New Israel of God; and in this description of it, “There is a reaching out to something broader, larger, and more spiritual, even to that Israel of Messianic times, i.e., the Church of God in the Christian ages.”Footnote is not available

Eichrodt marveled that nothing was said here about the foreign nations;Footnote is not available but the application of the great symbols of this passage to the New Israel in the times of Messiah makes any mention of “foreign nations” absolutely unnecessary. In the New order, there will be no such thing as Jews and foreign nations. All will be upon exactly the same level. Jews will have no special privileges in the New Israel. We believe that all the foreign nations (Gentiles) are symbolized by the Ten Tribes of lost Israel.

The Millennial view that the distant future will see the actual building of some literal Temple in Jerusalem and the bringing together of the alleged Tribes of Israel together to offer sacrifices in it appears to be the ultimate impossibility. The Tribes of Israel have long been lost as regards their identity, there not being a Jew on earth today who can possibly know what tribe he came from. Furthermore, regarding animal sacrifices, what earthly good could come of such things? Could they be a substitute for the `Blood of Jesus Christ’? “A Temple with such sacrifices now would be a denial of the all-sufficiency of the sacrifice of Christ. Under Moses, he who sacrificed animals confessed Christ; whosoever would do so now would most solemnly deny him.”Footnote is not available

Alexander referred to Ezekiel’s Temple as “the Millennial Temple”;Footnote is not available but it is our conviction that the Church of Jesus Christ is the only Millennial Temple known to God. The Church is the Temple which was indeed built, by the Son of God Himself; it is the Temple in which the Spirit of God and his indwelling presence may be found forever.

This literal thing that Ezekiel saw, what good could it possibly serve? Could one Temple in Jerusalem serve the millions of the servants of God? What earthly benefit could be won by animal sacrifices? Would the Jews still cheat the worshippers by overcharging for the sacrifices and then cheating on the Temple exchange like they did when they ran it of old? We are mystified indeed by the loyalty some seem to have in regard to theories of a literal Millennium.

Howie noted that the omission of the west gate in chapter 40 was due to the fact that, “It should be understood that there was no west gate; the Temple faced toward the East, and there was no rear entrance.”Footnote is not available We have already noted that it is very unlikely that Ezekiel had any adequate conception whatever of the true spiritual import of certain elements in his vision. As Skinner said, “Although Ezekiel himself does not distinguish between symbol and reality, it is nevertheless possible for us to see, in the essential ideas of this vision, a prophecy of that eternal union between God and man which is brought to pass by the work of Christ.”Footnote is not available

The literalists who think they can find the promise of fleshly Jews being glorified in a return to Canaan and the rebuilding of their Temple can find no support whatever for such views in the New Testament. As Keil said, “It is impossible to understand the Holy City of Revelation 11 as the literal Jerusalem, nor the woman clothed with the sun in Revelation 12 as the Jewish race converted to Christ. The Jerusalem of those passages is spiritually the same as Sodom and Egypt.”Footnote is not available

Nevertheless, it must be remembered that a great deal of the imagery used by the Apostle John in the Book of Revelation strongly resembles the terminology here. The Twelve Gates of the eternal City coming down out of heaven from God (Revelation 21:12), having the names of the Twelve Tribes engraved upon them, is an example of this.

“This whole section of Ezekiel forms an ideal picture which was never actually to be realized, but which strikingly embodies the conception of the abiding presence of God with his people, and of their perfect fellowship with him.”Footnote is not available

“The last two chapters of Revelation refer to this section of Ezekiel, as the previous chapter refers to that of Gog and Magog. and therefore these chapters of Ezekiel are to be the more regarded.”Footnote is not available

Barnes' Notes on the Whole 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.

Dr. Constable's Expository Notes

The city, its gates, and its name 48:30-35

Dr. Constable's Expository Notes

The circumference of the city proper would be 18,000 cubits, less than six miles. And its name from the day of its establishment would be "The LORD is there" (Heb. Yahweh shammah). The new name would indicate a new character, as always in Scripture, namely, that the Lord would forever reside among His people (cf. Ezekiel 11:20; Ezekiel 37:23; Ezekiel 37:27; Genesis 17:8; Isaiah 7:14; Jeremiah 24:7; Jeremiah 32:38; Zechariah 8:8). He would never again depart from them or send them out of His land. He would forever dwell among them, and they would forever enjoy the unbroken fellowship with God that He intended since the creation of the world. The Book of Ezekiel ends with a description of a New Jerusalem like Isaiah 65-66 and the Book of Revelation, though the New Jerusalem of Ezekiel is millennial and the New Jerusalem at the end of Revelation is eternal.

Twenty-two years and 48 chapters earlier Ezekiel began his book with a vision of a storm picturing the destruction of Old Jerusalem and, later (chs. 10-11), God’s departure from it. He ended it with another vision of the establishment of New Jerusalem and God’s permanent residence in it. The glory of the Lord is the unifying feature that ties the book together and runs through it from beginning to end.

"Ezekiel begins and ends with God. Between the great vision of God in ch. 1 and these closing words, ’The LORD is there,’ is the unsparing record of man’s failure and sin, judged by God. But His judgment works to His glory, and the book ends with the one thing that makes heaven what it is, the Presence of the LORD." [Note: The New Scofield . . ., p.895.]

Gill's Exposition of the Whole 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, Psalms 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.

Henry's Complete Commentary on the Bible

      31 And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi.   32 And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan.   33 And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun.   34 At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali.   35 It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

      We have here a further account of the city that should be built for the metropolis of this glorious land, and to be the receptacle of those who would come from all parts to worship in the sanctuary adjoining. It is nowhere called Jerusalem, nor is the land which we have had such a particular account of the dividing of any where called the land of Canaan; for the old names are forgotten, to intimate that the old things are done away, behold all things have become new. Now, concerning this city, observe here, 1. The measures of its out-lets, and the grounds belonging to it, for its several conveniences; each way its appurtenances extended 4500 measures 18,000 in all, Ezekiel 48:35; Ezekiel 48:35. But what these measures were is uncertain. It is never said, in all this chapter, whether so many reeds (as our translation determines by inserting that word, Ezekiel 48:8; Ezekiel 48:8, each reed containing six cubits and span, Ezekiel 40:5; Ezekiel 40:5, and why should the measurer appear with the measuring reed in his hand of that length if he did not measure with that, except where it is expressly said he measured by cubits?) or whether, as others think, it is so many cubits, because those are mentioned Ezekiel 45:2; Ezekiel 47:3. Yet that makes me incline rather to think that where cubits are not mentioned must be intended so many lengths of the measuring reed. But those who understand it of so many cubits are not agreed whether it be meant of the common cubit, which was half a yard, or the geometrical cubit, which, for better expedition, is supposed to be mostly used in surveying lands, which, some say, contained six cubits, others about three cubits and a half, so making 1000 cubits the same with 1000 paces, that is, an English mile. But our being left at this uncertainty is an intimation that these things are to be understood spiritually, and that what is principally meant is that there is an exact and just proportion observed by Infinite Wisdom in modelling the gospel church, which though now we cannot discern we shall when we come to heaven. 2. The number of its gates. It had twelve gates in all, three on each side, which was very agreeable when it lay four square; and these twelve gates were inscribed to the twelve tribes. Because the city was to be served out of all the tribes of Israel (Ezekiel 48:19; Ezekiel 48:19) it was fit that each tribe should have its gate; and, Levi being here taken in, to keep to the number twelve Ephraim and Manasseh are made one in Joseph, Ezekiel 48:32; Ezekiel 48:32. On the north side were the gates of Reuben, Judah, and Levi (Ezekiel 48:31; Ezekiel 48:31), on the east the gates of Joseph, Benjamin, and Dan (Ezekiel 48:32; Ezekiel 48:32), on the south the gates of Simeon, Issachar, and Zebulun (Ezekiel 48:33; Ezekiel 48:33), and on the west the gates of Gad, Asher, and Naphtali, Ezekiel 48:34; Ezekiel 48:34. Conformable to this, in St. John's vision, the new Jerusalem (for so the holy city is called there, though not here) has twelve gates, three on a side, and on them are written the names of the twelve tribes of the children of Israel,Revelation 21:12; Revelation 21:13. Note, Into the church of Christ, both militant and triumphant, there is a free access by faith for all that come of every tribe, from every quarter. Christ has opened the kingdom of heaven for all believers. Whoever will may come and take of the water of life, of the tree of life, freely. 3. The name given to this city: From that day, when it shall be newly-erected according to this model, the name of it shall be, not, as before, Jerusalem--The vision of peace, but which is the original of that, and more than equivalent to it, Jehovah Shammah--The Lord is there,Ezekiel 48:35; Ezekiel 48:35. This intimated, (1.) That the captives, after their return, should have manifest tokens of God's presence with them and his residence among them, both in his ordinances and his providences. They shall have no occasion to ask, as their fathers did, Is the Lord among us, or is he not? for they shall see and say that he is with them of a truth. And then, though their troubles were many and threatening, they were like the bush which burned but was not consumed, because the Lord was there. But when God departed from their temple, when he said, Migremus hinc--Let us go hence, their house was soon left unto them desolate. Being no longer his, it was not much longer theirs. (2.) That the gospel-church should likewise have the presence of God in it, though not in the Shechinah, as of old, yet in a token of it no less sure, that of his Spirit. Where the gospel is faithfully preached, gospel ordinances are duly administered, and God is worshipped in the name of Jesus Christ only, it may truly be said, The Lord is there; for faithful is he that has said, and he will be as good as his word, Lo, I am with you always even unto the end of the world. The Lord is there in his church, to rule and govern it, to protect and defend it, and graciously to accept and own his sincere worshippers, and to be nigh unto them in all that they call upon him for. This should engage us to keep close to the communion of saints, for the Lord is there; and then whither shall we go to better ourselves? Nay, it is true of every good Christian; he dwells in God, and God in him; whatever soul has in it a living principle of grace, it may be truly said, The Lord is There. (3.) That the glory and happiness of heaven should consist chiefly in this, that the Lord is there. St. John's representation of that blessed state does indeed far exceed this in many respects. That is all gold, and pearls, and precious stones; it is much larger than this, and much brighter, for it needs not the light of the sun. But, in making the presence of God the principal matter of its bliss, they both agree. There the happiness of the glorified saints is made to be that God himself shall be with them (Revelation 21:3), that he who sits on the throne shall dwell among them,Revelation 7:15. And here it is made to crown the bliss of this holy city that the Lord is there. Let us therefore give all diligence to make sure to ourselves a place in that city, that we may be for ever with the Lord.

Spurgeon's Verse Expositions of the Bible

Jehovah-Shammah: A Glorious Name for the New Year

by C. H. SPURGEON (1834-1892)

"The name of the city from that day shall be, The Lord is there [or in the Hebrew Jehovah-shammah]." Ezekiel 48:35 .

These words may be used as a test as well as a text. They may serve for examination as well as consolation, and at the beginning of a year they may fulfill this useful double purpose. In any case they are full of marrow and fatness to those whose spiritual taste is purified. It is esteemed by the prophet to be the highest blessing that could come upon a city that its name should be, "JEHOVAH-SHAMMAH, The Lord is there." Even Jerusalem, in its best estate, would have this for its crowning blessing: nothing could exceed this. Do we reckon the presence of the Lord to be the greatest of blessings? If in any gathering, even of the humblest people, the Lord God is known to be present in a peculiarly gracious manner, should we make a point of being there? Very much depends upon our answer to these queries. Doubtless many would be greatly pleased if there were no God at all; for in their hearts they say, "No God." God is not to them a father, a friend, a trust, a treasure. If they were to speak from their hearts, and could hope for a satisfactory answer, they would ask, "Whither can I flee from his presence?" If a spot could be found wherein there would be no God, what a fine building speculation might be made there! Millions would emigrate to "No God's land," and would feel at ease as soon as they trod its godless shore. There they could do just as they liked, without fear of future reckoning. Now, friend, if you would fain escape from the presence of God, your state is clearly revealed by that fact. There can be no heaven for you; for heaven is where the Lord's presence is fullness of joy. If you could be happy to be far off from God, I must tell you what your fate will be. You are now going away from God in your heart and desire, and at last the great Judge of all will say to you, "Depart, ye cursed"; and you will then be driven from the presence of the Lord, and from the glory of his power. I know that there is a company who can truly say that they feel only happy when they are conscious that God is with them. The place where they meet with the Lord is very dear and precious to them, because of his unveilings. The memory of holy convocations is sweet, because the Lord was among them. They would not care to go where God is not. If there were a place forsaken of God, however gay and full of merriment men might think it, they would not be found among its guests. Where we cannot enjoy God's company we will not go. Our motto is: "With God, anywhere. Without God, nowhere." In him we live, and move, and have our being; and, therefore, it would be death to us to be apart from God. Without God we should be without hope. Ah, my dear friend! whatever your difficulties, and trials, and sorrows, all is well with you if God is your delight, and his presence your joy. But, however high your temporal enjoyments may rise, it is all wrong with you if you can rest away from the God of grace. The child must be in a sad state of heart when he does not care to have his father's approving smile. Things must be terribly wrong with any creature when it can be content to walk contrary to its Creator. Nothing but the corruption of the heart could permit any man to be at ease away from God. Will you permit these thoughts to saturate you for a little space? I have spoken them with the desire that each one of us may ask himself, "Is the presence of God my delight?" If so, I am his, and he will be with me. On the contrary, Is the presence of God a matter of indifference, or even of dread? Then my condition is one of guilt, disease, and danger. May the Lord, of his infinite mercy, set me right! This much may stand as a preface; but it must not be treated as most prefaces are, namely, left unread, or glanced over and forgotten. I pray you, carry it with you all along. I. Now kindly notice that, according to our text, THE PRESENCE OF GOD IS THE GLORY OF THE MOST GLORIOUS PLACE. The prophet Ezekiel has been telling us many remarkable things which I shall not attempt to explain to you; and my chief reason for not doing so is the fact that I do not understand them. If I could open up every dark saying, it is not just now the time to go into an explanation of all the sublime mysteries which were seen by the eagle eye of Ezekiel, for I seek present, practical edification; and this we can gain in an easier way. It is clear from the text, that when God shall bless his ancient people, and restore them to their land, and the temple shall be rebuilt, and all the glory of the latter days shall arrive, this will still be the peculiar glory of it all, that "the Lord is there." The prophet works up a climax, and closes his book of prophecy with these glorious words, "the Lord is there." What a glorious state this world was in at the very first, in the age of Paradise, for the Lord was there! Our glorious Creator, having taken the first days of the week to make the world, and fit it up for man, did not bring forward his dear child until the house was built and furnished, and supplied for his use and happiness. He did not put him in the garden to dress it till the roses were blooming, and the fruits were ripe. When the table was furnished he introduced the guest, by saying, "Let us make man in our image, after our likeness." The Lord put man, not in an unreclaimed plot of soil, where he must hunger till he could produce a harvest; but into an Eden of delights, where he was at home, with creatures of every sort to attend him. He had not to water dry lands, nor need he thirst himself, for four rivers flowed through his royal domain, rippling over sands of gold. I might say much of that fair garden of innocence and bliss, but the best thing I could say would be the Lord was there. "The Lord God walked in the garden in the cool of the day," and communed with man; and man, being innocent, held high converse with his condescending Maker. The topstone of the bliss of Paradise was this all-comprehending privilege the Lord is there." Alas! that has vanished. Withered are the bowers of Eden: the trail of the serpent is over all landscapes, however fair. Yet days of mercy came, and God's saints in divers places found choice spots where they could converse with heaven. In the first days our gracious God spake with his chosen ones in their daily walk, as Enoch; or under the oak, as Abraham; or by the brook, as Jacob; or before the bush, as Moses; or near the city wall, as Joshua. Wherever it might be, the place became to them the gate of heaven, for the Lord was there. Amid a torrent of sin and sorrow, you may cross the stream of time upon the stepping-stones of the places marked "JEVOHAH-SHAMMAH. The Lord's delights were with the sons of men, and to them nothing brought such bliss as to find that still the Lord would be mindful of man, and visit him. In the days when God had called out unto himself a chosen nation, he revealed himself at Sinai, when the mountain was altogether on a smoke, and even Moses said, "I do exceedingly fear and quake." Well might he feel a holy awe, for the Lord was there. I will not dwell upon the glory of the tabernacle that was pitched in the wilderness, with its costly furniture and its instructive rites, for after all, the glory of the tabernacle was that the Lord was there. A bright light shone between the wings of the cherubim, and so the Psalmist in after days spake unto the Lord saying, "Thou that dwellest between the cherubims shine forth." Above the sacred tent was the pillar of fire by night, and the pillar of cloud by day an emblem of the constant presence of God, for all through the wilderness his glorious marchings were in the center of the armies of his Israel. The desert sand glowed with the blaze of the present Deity. No spot on earth was so like to heaven's high courts as that wilderness wherein there was no way, wherein the Lord himself led his people like a flock. Holy was Horeb, for the Lord was there. Then were the days of Israel's espousals, for the Most High tabernacled among her tribes, and made them "a people near unto him." In Canaan itself the days of sorrow came when the nation went after other gods, and the Lord became a stranger in the land. When he returned, and delivered his people by the judges, then the nations knew that Israel could not be trampled on, for the Lord was there. This was the glory of David's reign. Then the Lord made bare his arm, and the enemies of his chosen were driven like snow from the bleak sides of Salmon, when the rough blast carries it away. This was the shout of the joyful people, "The Lord of hosts is with us: the God of Jacob is our refuge." Never were the hills of Judah more fruitful, nor the vales of Sharon more peaceful, nor the homes of Israel more restful, nor the sons of Zion more valiant, than when to the harp of David the song was raised, "They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. This is the hill which God desireth to dwell in; yea, the Lord shall dwell in it for ever." You remember how, in after ages, when Solomon was crowned and his reign of peace had been inaugurated, he built for God a temple adorned with gold and precious stones, and all manner of cunning, work of the artificer; but it was not that glittering roof, it was not those massive pillars of brass in the forefront, it was not the hecatombs of bullocks whose blood was poured forth at the altar, which were the glory of the temple on Mount Zion. Beautiful for situation, it was the joy of the whole earth; but its glory lay in this "God is in the midst of her; she shall not be moved: God shall help her, and that right early." The excellence of the temple was seen when, on the opening day, the Lord revealed himself, and the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord." Little remains for man to do when in very deed the Lord dwells in the midst of his saints. Apart from priests and ceremonies, that place is sacred wherein the Lord Most High hath his abode. Say of any place "Jehovah-shammah, the Lord is there," and be it tent or temple, you have spoken glorious things of it. I almost tremble while I remind you of the truest temple of God the body of our Lord. The nearest approach of Godhead to our manhood was when there was found, wrapped in swaddling bands and lying in a manger, that child who was born, that Son who was given whose name was called "Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." As for thee, O Bethlehem favored above all the towns of earth, out of thee he came, who is Immanuel, God with us! Verily thy name is Jehovah-shammah. All along, through thirty years and more of holy labor, ending in a shameful death, God was in Christ reconciling the world unto himself. In the gloom of Gethsemane, among those sombre olives, when Jesus bowed, and in his prayer sweat, as it were, great drops of blood falling to the ground, he was "seen of angels" as the Son of God bearing human sin. Speak of Gethsemane, and we tell you God was there. Before Herod, and Pilate, and Caiaphas, and on the cross the Lord was there. Though in a sense there was the hiding of God, and Jesus cried, "Why hast thou forsaken me?" yet in the deepest sense Jehovah was there, bruising the great sacrifice. The thick darkness made a veil for the Lord of glory, and behind it he that made all things bowed his head and said, "It is finished." God was in Christ Jesus on the cross, and we, beholding him, feel that we have seen the Father. O Calvary, we say of thee, "The Lord is there." Here I might fitly close, for we can mount no higher; but yet we could not afford to leave out those other dwellings of the Invisible Spirit, who still by his presence makes holy places even in this unholy world. We have to remind you that God is the glory of the most glorious living thing that has been on the face of the earth since our Lord was here. And what is that? I answer, Jesus is gone: the prophets are gone; and we have no temple, no human priest, no material holy of holies.

Jesus, where'er thy people meet, There they behold thy mercy-seat: Where'er they seek thee, thou art found, And every place is hallowed ground."

And yet there is a special place where God dwells among men, and that is in his church. He has but one one church, chosen by eternal election, redeemed by precious blood, called out by the Holy Ghost, and quickened into newness of life this as a whole is the dwelling place of the covenant God. Because God is in this church, therefore the gates of hell shall not prevail against her. "The Lord is there" might be said of the church in all ages. I have seen the crypts and underground chapels of the catacombs, and it made one feel that they were glorious places, when we remembered that the Lord God was there, by his Spirit, with his suffering people. When holy hymn and psalm and solemn prayer went up from the very bowels of the earth, from men who were hunted to the death by their foes the Lord was there. In those dreary excavations, unvisited by sunlight and wholesome air, God was as he was not in the palaces of kings, and is not in the cathedrals of priests. In this land of ours, when a few people met together, here and there, to hear the gospel and to worship, they made cottages, caves, and hollows in the woods, to be holiness unto the Lord." Ay, and when crowds met beneath your gospel oaks, or gathered together by the hillside to listen to the pure word of grace, the Lord was there, and souls were saved and sanctified. When the Puritans solemnly conversed together of the things of God, and held their little conventicles for fear of their adversaries God was there. On Scotland's bleak moors and mosses, when the covenanters gathered in the darkness and the storm, for fear of Claverhouse and his dragoons God was there. Those who wrote in those days tell us that they never knew such seasons in days of peace as they enjoyed among the hills, amid the heather, or by the brookside; for Jehovah-shammah, the Lord was there. And so onward, to this very day, wheresoever the chosen of God lift up holy hands and worship him, whether it be in cathedral or in barn, beneath the blue sky or beneath a thatched roof, anywhere and everywhere when the heart is right, and the soul adores the living Lord, this is the special glory of the place, that Jehovah-shammah, the Lord is there." Flying forward, as with a dove's wing, to the future that is drawing near, we bethink us of the truth that there is to be a millennial age a time of glory, and peace, and joy, and truth, and righteousness. But what is to be the glory of it? Why this, "Jehovah-shammah, the Lord is there!" The Lord Jesus Christ will come, and begin his personal reign on earth among his ancients. In like manner as he went up into heaven, and the disciples saw him, so will he descend a second time, to be seen here among men; and his glorious presence shall fashion the golden age, the thousand years of peace. Then shall the nations shout "The Lord is come." What hallelujahs will then rise to heaven! Welcome, welcome, son of God! How will all his faithful ones rejoice with joy unspeakable, and sing and sing again; for now the day of their reward has come, and they shall shine forth as the sun in the kingdom of their Father! In all the glory of the latter days everything is wrapped up in this one word, "the Lord is there."

"Oh, come, thou Day-spring, come and cheer Our spirits by thine advent here Disperse the gloomy clouds of night, And death's dark shadows put to flight! Rejoice! Rejoice! Immanuel Shall come to thee, O Israel!"

Up yonder, whither many of our beloved ones have already gone: up yonder, within that gate of pearl where eye cannot as yet see. What is it that makes heaven", with all its supreme delights? Not harps of angels, nor blaze of seraphim; but this one fact, "the Lord is there." What must it be to be with God? O soul that loves him, what will your fullness of pleasure be when you shall dwell with him for whom your soul is hungering and thirsting! What joy to be "for ever with the Lord"! This perfect bliss may be ours this very day. We little know how near we are to our glorification with our Lord. The veil is very thin that parts the sanctified from the glorified.

One gentle sigh, the soul awakes: We scarce can say 'He's gone,' Before the ransomed spirit takes Its mansion near the throne."

The joy and glory of those divine mansions is that "the Lord is there." Heaven's loftiest peak shines for ever in this clear light The Lord God and the Lamb are the light thereof: "the Lord is there." Enough of this. I have proved my point, that the glory of the most glorious place is that "the Lord is there." II. Suffer me for a few minutes to speak to you upon another point: THE PRESENCE OF GOD IS THE BEST PRIVILEGE OF HIS CHURCH. It is her glory that "the Lord is there." Note this, and mark it well. Brethren, we as a church have grown to great numbers, and we are not deficient either in gifts or in graces, or in work for our Lord; but let me solemnly remind you always that our chief, our only strength, must always lie in this "the Lord is there." If the Lord should depart from us, as he has gone from churches which are now apostate, what an abyss opens before us! If he should take his Holy Spirit from us, even as the glory departed from the temple at Jerusalem, then our ruin would become a thing to mention with dread, a case to be quoted for a warning to future generations. O Lord, our God, take not thy flight! Abide with us, we pray thee! Our only hope lies in thy making the place of thy feet glorious among us. If the Lord be among us, the consequences will be, first, the conservation of true doctrine. The true God is not with a lie: he will not give his countenance to falsehood. Those who preach other than according to his word, abide not under his blessing; but are in great danger of his curse. If any man speak another gospel (which is not another, but there be some that trouble us), God is not with him, and any transient prosperity which he may enjoy, will be blown away as the chaff. God is with those who speak the truth faithfully, hold it devoutly, believe it firmly, and live upon it as their daily bread. May it always, be said of this church, the Lord is there," and therefore they are sound in the faith, reverent towards Holy Scripture, and zealous for the honor of Christ! Trust-deeds and confessions of faith are useful in their way, even as laws are useful to society; but as laws cannot secure obedience to themselves, so articles of belief cannot create faith, or secure honesty; and to men without conscience, they are not worth the paper they are written upon. No subscription to articles can keep out the unscrupulous. Wolves leap into the fold however carefully you watch the door. The fact is, the most of people say, "Yes, that doctrine is in the creed, and is not to be denied; but you need not preach it. Put it on the shelf as an ornament, and let us hear no more about it." Truth must be written on the heart as well as in the book. If the Lord be among his people, they will cling to the eternal verities, and love the doctrine of the cross, not by force of law, but because divine truth is the life of their souls. Where God is present, the preservation of purity will be found. The church is nothing if it is not holy. It is worse it is a den of thieves. Setting the seal of its pestilent example upon evil living, it becomes the servant of Satan, and the destroyer of souls. Who is to keep the church pure? None but God himself. If the Lord is there, holiness will abound, and fruits of the Spirit will be seen on all sides; but if the Lord be once withdrawn, then flesh and blood will rule, and gender towards corruption, after its own manner; and the church will become a synagogue of formalists. Pray, my brethren, continually, that the Lord may dwell in our Zion, to maintain us in all holy obedience and purity of life. Where God is, there is the constant renewal of vitality. A dead church is a reeking Golgotha, a breeding-place of evils, a home of devils. The tombs may be newly whitewashed, but they are none the less open sepulchres, haunts of unclean spirits. A church all alive is a little heaven, the resort of angels, the temple of the Holy Ghost. In some of our churches everybody seems to be a little colder than everybody else. The members are holy icicles. A general frost has paralyzed everybody; and though some are colder than others, yet all are below zero. There are no flowing rills of refreshment, but everything is bound hard and fast with the frost of indifference. Oh, that the Lord would send forth his wind, and melt the glaciers! Oh, that the Spirit of God would chase winter out of every heart and every church! No human power can keep a church from the frostbite which numbs and kills. Except the Lord be there, growth, life, warmth are all impossible. Ye that make mention of the Lord, keep not silence, and give him no rest, but cry day and night to him, O Lord, abide with us. Go forth with our armies. Make us to be the living children of the living God"! When the Lord is there, next, there is continuing power. With God there is power in the ministry, power in prayer, power in all holy work. We may do a vast deal of work, and yet nothing may come of it; and, on the other hand, we may only be able to do comparatively little, and yet great results may flow therefrom: for results depend not on the quantity of the machinery, but on the presence of the Lord. Do you not all know persons who are not peculiarly gifted, and yet are eminently useful? You do not remark anything about them that is specially noticeable, and yet their whole career enlists attention by its power. Their words tell, for there is character behind them. A consistent life gives force to a plain testimony. It is not so much what is said as who says it? But that is not all: God himself is at the back of the man who is living for him. He causes him to speak in his name, so that none of his words fall to the ground. Is it not said of the godly, "His leaf also shall not wither; and whatsoever he doeth shall prosper"? This is so with every church where the Lord abides. His presence makes it a power with its children and adherents, a power with the neighborhood, and a power with the age. Its example, its testimony, its effort tells. God uses it, and therefore it answers its end. The power is with God; but the church is the instrument by which that power exercises itself. He uses a living people for the display of living power, and he gives to them both life and power, more and more abundantly. As we desire power with which to labor for God, we must pray that the God of power will remain in our midst. Furthermore, whenever it can be said of an assembly, "the Lord is there," unity will be created and fostered. Show me a church that quarrels, a church that is split up into cliques, a church that is divided with personal ambitions, contrary doctrines and opposing schemes, and I am sure that the Lord is not there. Where there are envyings, jealousies, suspicions, backbitings, and dislikes, I know that the Holy Dove, who hates confusion, has taken his flight. God is love, and he will only dwell where love reigns. He is the God of peace, and will not endure strife. The children of God should be knit together. It would indeed be a shameful sight should children of his family fall out, and chide, and fight Saints who dwell with God love each other "with a pure heart, fervently." Some professors act as if they hated each other: I may not say, "with a pure heart," but I will say, "fervently." Where God is present the church is edified in love, and grows up, like a building fitly framed together, to be a holy temple in the Lord. Oh, for more of this unity! Where the Lord is there is sure to be happiness. What meetings we have when the Lord is here! It is a prayer-meeting; but when you have said that, you have not fully described it, for it is far more. It was an unusual meeting for prayer, for, God being there, every prayer was spoken into his ear, and all the desires and petitions of the saints were prompted by his Holy Spirit. Why, the very room was lit up with the glory of the Lord; and whether we were in heaven or not we could hardly tell. What happy times we have in preaching the word of the Lord, when God's own presence is realized! His paths drop fatness. What joyous seasons we have frequently enjoyed at the communion table! The provision is but bread and wine; but when, by faith, we perceive the real and spiritual presence of the Lord Jesus Christ, in the breaking of the bread we eat his flesh, and in the fruit of the vine we drink his blood. When we have gathered in the Lord's presence we have sung

"No beams of cedar or of fir Can with thy courts on earth compare; And here we wait, until thy love Raise us to nobler seats above."

At the Master's table I have often been so blest that I would not have exchanged places with Gabriel. The Lord was there: what more could I desire? Joy, delight, rapture, ecstasy what word shall I use? all these have waited around the table of fellowship, as musicians at a king's banquet. If God be there, our heaven is there. III. I shall now close by noticing, in the third place, that since this presence of God is the glory of the most glorious place, and the choice privilege of the most privileged, it is our exceeding joy. THE PRESENCE OF THE LORD IS OUR DELIGHT IN EVERY PLACE. We will think of our own dear homes. What a delightful family we belong to if it can be said of our house, "Jehovah-shammah, the Lord is there"! Has it a thatched roof and a stone floor? What matters? The father of the family lives near to God, and his wife rejoices to be his fellow-helper in prayer, while the children grow up to honest toil and honorable service. Assuredly that cottage home is dear to God, and becomes a place where angels come and go. Because God is there, every window looks towards the Celestial City. It is a comfort that we need not go across the road to morning prayer, or step out every evening to worship, for we are priests ourselves, and have a family altar at home, whereon the incense burns both morning and night. We talk not of matins and vespers, but we glory that "the Lord is there" when we bow the knee as a household. What is more delightful than to gather round the family hearth, to hear the Scriptures read, and listen to the senior, as he talks to the younger ones of what God has done for him, and what the Lord is waiting to give to all who trust him? Free from all formality, family prayer makes a house a temple, a family a church, and every day a holy day. Truly, I may say of families of this kind, wherever they dwell, that it is none other but the house of God, and it is the very gate of heaven"; for "the Lord is there." Friend, is God in your house? If it has no family prayer, it has no roof to it. There is no true joy in domestic life unless the Lord be there. All else is fiction; God alone is true delight. I charge you, if your homes are not such that God could come to them, set your houses in order, and say, "As for me and my house, we will serve the Lord." Will you dare to dwell where God could not lodge with you? May all men say of your home, "The Lord is there"! Here is a Christian who lives alone, apart altogether from family life. All his dear ones are dead, or far away. In his lone chamber, when he bows his knee in secret prayer, or whenever he takes his walk abroad to meditate, if he be indeed a true lover of the Lord Jesus, "the Lord is there." Wherever the believer's lot is cast, if he lives in fellowship with Christ, he may say of his quiet room, or of the garden-walk, or even of the stable or the loft, "Jehovah-shammah, the Lord is there." Many a humble garret is a right royal residence! for "the Lord is there." Better Paul's inner dungeon at Philippi, with his feet fast in the stocks, and the presence of the Lord, than the grandest apartments of Caesar's palace and an unknown God. The Lord is very gracious to his lonely ones. They can say, "And yet I am not alone, for the Father is with me." Put you in a hospital, or in a workhouse: what matters it, if Jehovah is at your side to cheer you? Some of us can bear witness that we have had the nearest approaches of God to our souls in times of intolerable pain, and even in seasons of intense depression of spirit as to earthly things. "I was brought low, and the Lord helped me," said David; and we can say the same. The Lord has said, "When thou passest through the waters, I will be with thee"; as much as to say, "If I am not with thee anywhere else, I will be with thee then." In the furnace one like unto the Son of God was seen. If Shadrach, Meshach, and Abed-nego never had that glorious fourth person in their company before, they had him when they were cast into the midst of the glowing coals. Jehovah-shammah makes a seven-times-heated furnace a pleasant arbour. We may say of the refining fire, and of the threshing-floor, and of the oil-press, God has been there. In the time of trouble he has been a very present help. One might almost say, "Send me back to my prison again," as one did say who lost God's presence after he had gained his liberty. One might well cry, "Ah! let me have back my pain if I may again overflow with the joy of the Lord's presence." Dear friends, I thank God that you and I know what it is to enjoy the presence of God in a great many different ways. When two or three of the people of God meet together, and talk to one another about the things of God, the Lord is never away. You remember that blessed text, "They that feared the Lord spake often one to another." They had holy talks about heavenly things. It was such sweet conversation, that the Lord himself turned eaves-dropper, and hearkened and heard. What he heard pleased him so well that he there and then made a note of it; yea, and wrote it down, and ordered that "a book of remembrance" should be preserved "for them that feared the Lord, and that thought upon his name." Was not this sure evidence of his most gracious presence? John Bunyan knew that God was there when he went about tinkering, and came to Bedford, and there were three godly women sitting in the sun, at work; and as they worked they talked so sweetly that the tinker stood and listened, and was drawn to better things. By such means he became a believer and a preacher, and the writer of the "Pilgrim's Progress," which has so refreshed us all. The Lord was there, and therefore he dreamed a heavenly dream in Bedford jail. Wherever his people meet, the Lord is graciously near. "Where two or three are gathered together in my name, there am I in the midst of them." Yes, but when Christian people go forth to work, when you come to your Sunday-school, or go out with your bundle of tracts, to change them on your district, or when you join a little band and stand in the street corner yonder, and lift up your voice in the name of Jesus, you may expect, if you go with prayer and faith, that it shall be written, "Jehovah-shammah, the Lord is there." It is only a young man standing up in a cottage to speak, and he has not much to say; yet there are penitential tears, and broken hearts: it is so, for God is there. It is only a humble woman speaking to a few persons of her own class, and yet angels are rejoicing over a repenting sinner yes, because God is there. It is only a little room in one of our back streets, and the city missionary has come in, and there are a dozen or two of the neighbors called together, and he is talking of Jesus and his love oh, but if the Lord be there, do not tell me that the missionary is not in the apostolical succession; he need not claim it, he is himself an apostle of God to those poor people. He wants no gorgeous vestment, nor the swell of organ, nor even the thunders of the multitude as they raise the solemn hymn. The few so simple and so poor have God with them, and it is enough. Wherever you are seeking to do good, in prayerful dependence upon the Holy Spirit, it shall be said "the Lord is there." And now, from this time forth, beloved, ye that fear God and think; upon his name, wherever you go, let it be said, "Jehovah-shammah, the Lord is there." I often feel sorry when the Sabbath is nearly over; and so do many of you. I know you wake on Monday morning and take those shutters down again, or go off to that workshop where you suffer so much ridicule, or return to the ordinary grind of daily labor, and mix up with so many of the ungodly; and you do it mournfully. Now, pray that you may keep up the Sabbath tone all the week. Make every place, wherever you go, to be the house of God. A dear brother of ours went to a shop where he worked with four ungodly men, but his Lord went with him. It was not long before we had the privilege of baptizing that friend's master and all his shopmates, for the Lord was there. The other day there came a fresh man to work who could not bear to hear a word upon religion, but our brother was the means of his conversion, and the new man is coming among us, warm with his first love. Our brother makes up his mind that he is not to be conquered by any scoffers, but on the contrary he is determined to conquer them for Christ. He will not yield to the influences of sin, but he resolves, in the name of the Lord, that evil influences shall yield to the power of truth, and to the attractions of the cross. Write across your workshop, "The Lord is here." If you cannot do if literally, do it spiritually, "Jehovah-shammah, the Lord is there." Do not be found anywhere where you could not say that the Lord was there; but if you are called into the world in the pursuit of your daily vocation, cry unto the Lord, "If thy Spirit go not with me, carry me not up hence." Determine that you will have the Spirit of God with you, and that, be it in busy Cheapside, or be it in the lonesome country while you are hoeing the turnips or attending to a flock of sheep, of every field, and every street, and every room, it shall be said that God is there. Take Jesus with you when you go; and, when you come home, may his Spirit still be with you! God grant that it may be so! The Holy Spirit can work you to this self-same thing. What shall I say to those who do not know the Lord, and do not care for him? O friend, the day will come in which Jesus Christ will say to you, "I never knew you: depart from me, ye workers of iniquity." Do not let him say that; but to-night commence an acquaintance with him. May his Holy Spirit help you so to do! I am sure the Lord Jesus Christ could not say to me, "I never knew you." It is impossible, because I could reply to him, "Never knew me, Lord? Why, I have been to thee with so many burdens, I have run to thee with so many troubles, that I am sure thou knowest me as one knows a beggar whom he has relieved many times a day.

'Dost thou ask me who I am? Ah, my Lord! thou know'st my name.'

Thou rememberest me, for in my despair I cried to thee, and thou didst relieve me of my burden. Thou knowest me, for in my sorrow my broken heart found no comfort but in thee. Thou hast known me all these years in which I have had to cry to thee for something to preach about, and for help while preaching. Thou knowest how I have had to come to thee and confess my failures, and mourn my shortcomings, and lament my sins, and trust in thy blood for cleansing. "My Lord cannot say that he does not know me, for he has known my soul in adversity. Blessed be his name, I know him, and lean all my weight upon him. They that know him shall be with him, and he will receive them unto himself for ever, and this shall be their glory "Jehovah-shammah, the Lord is there." With him shall they dwell, world without end. Amen.