The Lord is There

Ezekiel 47:1 – 48:35
 

Today we conclude our study of the book of Ezekiel, with the final two chapters. Last Sunday John gave a topical review of what this book contains, but I thought of another way of reflecting on what we have considered over the past 7 months as we have made our way through the ups and downs of this book. Let’s try to get inside the head of Ezekiel. What was he thinking as he saw these visions and gave these prophecies over more than 20 years of his life?
 
His calling, when he was a thirty-year-old, came literally out of the blue, as he sat on the bank of the Kebar River in Babylon, where he had been living as an exile for 5 years. He had been uprooted from his career path as a priest in the temple in Jerusalem and faced with a disheartening sense of dislocation and uncertainty, living far from his home in a pagan land. What would happen to him and the other exiles, I’m sure he wondered. Had God abandoned them in his judgment of their sin as a nation?
 
Ezekiel’s first vision of God’s glory in the sky would have been awesome and terrifying, reassuring in one sense: that God still wanted to engage with him, but disconcerting in that the dazzling presence of God that he associated with the Holy of Holies was appearing to him in this foreign land. What was going on?

First of all, God wanted to justify the punishment of his people for their idolatry and to warn them that worse was about to happen. This was to be his primary message through Ezekiel. Ezekiel must have realized that much of what he had to say would not be popular or easily received by the people. So God gave him strange sign acts to perform to get the people’s attention. These included shaving off all his hair and lying on his side for a year, eating food cooked over excrement. He had to be willing to humiliate himself to get the message across. Even so, God warned him that the people would not listen to him. Ezekiel would need to get used to rejection.

Near the beginning of his ministry, Ezekiel saw a vision of the desecration of the temple. This would have shocked and saddened him, but probably his lowest point was when he saw the glory of the Lord leaving the temple, abandoning the sanctuary before its destruction. God did not make it easy for Ezekiel. There were small glimmers of hope with regard to the remnant that would someday return to the land, but mostly the message was one of condemnation, hardship, and destruction, both for Israel and for the nations around her. God told Ezekiel that his wife would die and he should not mourn her. That surely must have been another low point of his life. God’s dire predictions were all coming true.
 
In the last third of the book there is a bit more hope for the future. God spoke to Ezekiel of a successor to David who would be a good leader for his people. The Israelites would be restored and transformed as miraculously as the valley of dry bones coming back to life or a stone heart becoming flesh. God promised to finally defeat evil among all the nations, personified in Gog and his armies. Then we have a vision of a new temple and priesthood and new division of the land – that we will hear about today. God promised to renew his relationship with his people and to live among them again. This must have been a great encouragement to Ezekiel, though it seems unlikely that he would have lived to see it or to return to land of Israel himself.
 
Last Sunday, John mentioned the difficulties in interpreting this last section. Ezekiel’s prophecy describes in detail a new temple, a new city, a new system of sacrifices, and a new layout of the land. This has not been fulfilled so far in history. Subsequent rebuilding of the temple after the exile, plus its expansion by Herod the Great, was nothing like Ezekiel’s vision. Is this still to happen in the future? A literal interpretation presents significant challenges for Christians, especially with regard to need for sacrifices at all after the perfect, once-and-for-all sacrifice of Jesus on the cross. Bible scholars have puzzled over these questions for centuries, and I am quick to admit that I don’t really know what the right answer is. That does not detract from what we can learn from this vision, however. The rich symbolism of these chapters brings to life what God wants to do for his people – from all the nations of the world.
 
We need to keep in mind that the Bible was written in a particular cultural context. The vocabulary and structure and metaphors and rituals would have meant something to people in those days, all very strange to us unless we learn how their worldview is different from ours. But we know that God’s Word is meant to reveal our Creator and his redemptive plan for all people for all time, so we need to dig below the surface and understand what the timeless truths are for us and for humans of every culture. We need the help of the Holy Spirit in doing this.
 
Lisa reminded me of the story of missionaries translating Matthew 7 into a particular tribal language. When they got to the verses that say, “Which of you, if your son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake?” their local language helpers got confused and excited. Eating a snake was a big treat for them. What did Jesus mean by this statement? What does the snake symbolize? This is a very simple example, but it shows that the Bible has to be interpreted. The truth of God’s Word is relevant for every culture and every time in history, but it does need to be put into a relevant context to be really understood and applied.

So for me, it’s not important if Ezekiel’s temple is ever built to the exact measurements that we read about last time. The core of truth is that God wants to dwell with us; he wants to forgive our sins; he wants to use us to bless the nations. That’s what really matters. We’ll see another beautiful picture of God’s intentions in our passage today. Ezekiel encounters something very special about the temple in his vision. We’re at the beginning of chapter 47.
 
The man brought me back to the entrance to the temple, and I saw water coming out from under the threshold of the temple toward the east (for the temple faced east). The water was coming down from under the south side of the temple, south of the altar. He then brought me out through the north gate and led me around the outside to the outer gate facing east, and the water was trickling from the south side. – Ezekiel 47:1-2
 
A trickle of water is flowing from the temple, right from the presence of God. It is apparently not coming out directly; it is off to one side, so as not to disturb access to the temple perhaps. We know from chapter 44 that the eastern gate of the temple was shut, so Ezekiel and his angelic guide had to take the long way around to observe the water emerging from the southern side of this eastern gate. I thought about this closed off eastern gate when I took this photo in 2017, when I visited Jerusalem with Emma. This gate is on the eastern side of the temple mount, though obviously it can’t be part of the first or second temple since it was constructed at least 500 years after the time of Christ. However, it was walled up by the Ottomans in the 1500s, purportedly to prevent the Messiah from entering it. Can you imagine a trickle of water emerging from a gate like this and flowing down into the Kidron Valley?
 
As the man went eastward with a measuring line in his hand, he measured off a thousand cubits and then led me through water that was ankle-deep. He measured off another thousand cubits and led me through water that was knee-deep. He measured off another thousand and led me through water that was up to the waist. He measured off another thousand, but now it was a river that I could not cross, because the water had risen and was deep enough to swim in—a river that no one could cross. He asked me, “Son of man, do you see this?” – Ezekiel 47:3-6
 
What do we make of this miraculous river, that grows larger and larger with nothing being added to its flow? This is something important, something for Ezekiel to see and pay special attention to.
 
Then he led me back to the bank of the river. When I arrived there, I saw a great number of trees on each side of the river. He said to me, “This water flows toward the eastern region and goes down into the Arabah, where it enters the Dead Sea. When it empties into the sea, the salty water there becomes fresh. Swarms of living creatures will live wherever the river flows. There will be large numbers of fish, because this water flows there and makes the salt water fresh; so where the river flows everything will live. Fishermen will stand along the shore; from En Gedi to En Eglaim there will be places for spreading nets. The fish will be of many kinds—like the fish of the Mediterranean Sea. But the swamps and marshes will not become fresh; they will be left for salt. Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear fruit, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing.” – Ezekiel 47:7-12
 
This river is a source of life in a barren land. It flows eastward into the Jordan valley and when it enters the Dead Sea it makes it fresh so that fish can thrive and trees can grow along its banks. This is another miracle that defies a rational explanation. However, Ezekiel notes that swamps and marshes are left for salt. This could refer to stagnant areas where healing cannot occur, or it could allude to the ongoing need for salt, such as for the sacrifices mentioned in chapter 43. Salt was also used for purification. The trees growing along the river may remind you of the tree of life growing along the river of Revelation 22:
 
Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. – Revelation 22:1-2
 
This is the river of life flowing down the middle of the New Jerusalem, after it comes down from heaven following the second coming of Christ. There is no temple in this city, so the source of the river is the throne of God and of the Lamb. The river is apparently contained within the city, not flowing across the countryside. Its fruitfulness is described in similar terms, however: fruit every month from the tree of life and leaves for healing, not just for Israel now but for all the nations. Ezekiel was the first to catch a glimpse of this wondrous river. Perhaps it reminded him of the river emerging from the Garden of Eden, back at the dawn of creation.
 
The image is one of abundant blessing, isn’t it? Water brings new life. It cleanses, heals, sustains, refreshes, makes land productive. Baptism uses water. The river’s source is the very presence of God. But it doesn’t stay there; it flows out and expands to impact the whole earth. God’s grace is enough for everyone, everywhere, for all time. Jesus offered living water to the Samaritan woman at the well to quench her true thirst and to become a spring of eternal life welling up within her that could flow out to others. There is so much that could be said about the impact of water and what it symbolizes in the Scriptures. This river is surely one of the most beautiful things in the book of Ezekiel. But we need to press on in chapter 47. Miles to go before we sleep!
 
This is what the Sovereign Lord says: “These are the boundaries of the land that you will divide among the twelve tribes of Israel as their inheritance, with two portions for Joseph. You are to divide it equally among them. Because I swore with uplifted hand to give it to your ancestors, this land will become your inheritance. – Ezekiel 47:13-14
 
 
We now come to the new division of the land that I mentioned. It is quite a different arrangement from when the people of Israel first settled in the land, during the time of Joshua. For one thing, the land is to be divided equally among the tribes, regardless of their size. For another, the locations are completely rearranged and with different boundaries.
 
“This is to be the boundary of the land:
“On the north side it will run from the Mediterranean Sea by the Hethlon road past Lebo Hamath to Zedad, Berothah and Sibraim (which lies on the border between Damascus and Hamath), as far as Hazer Hattikon, which is on the border of Hauran. The boundary will extend from the sea to Hazar Enan, along the northern border of Damascus, with the border of Hamath to the north. This will be the northern boundary.
“On the east side the boundary will run between Hauran and Damascus, along the Jordan between Gilead and the land of Israel, to the Dead Sea and as far as Tamar. This will be the eastern boundary.
“On the south side it will run from Tamar as far as the waters of Meribah Kadesh, then along the Wadi of Egypt to the Mediterranean Sea. This will be the southern boundary.
“On the west side, the Mediterranean Sea will be the boundary to a point opposite Lebo Hamath. This will be the western boundary. – Ezekiel 47:15-20
 
Here is a view of what is apparently being described. The area is much larger than the present size of Israel, and the west-to-east divisions don’t follow particular topographical features.
 
“You are to distribute this land among yourselves according to the tribes of Israel. You are to allot it as an inheritance for yourselves and for the foreigners residing among you and who have children. You are to consider them as native-born Israelites; along with you they are to be allotted an inheritance among the tribes of Israel. In whatever tribe a foreigner resides, there you are to give them their inheritance,” declares the Sovereign Lord. – Ezekiel 47:21-23
 
Right up front here, the Lord expresses a concern for the foreigners living among the people. They are to be treated the same as native-born Israelites. God’s promises are for Gentiles as well as Jews. We carry on into chapter 48.
 
“These are the tribes, listed by name: At the northern frontier, Dan will have one portion; it will follow the Hethlon road to Lebo Hamath; Hazar Enan and the northern border of Damascus next to Hamath will be part of its border from the east side to the west side.
“Asher will have one portion; it will border the territory of Dan from east to west.
“Naphtali will have one portion; it will border the territory of Asher from east to west.
“Manasseh will have one portion; it will border the territory of Naphtali from east to west.
“Ephraim will have one portion; it will border the territory of Manasseh from east to west.
“Reuben will have one portion; it will border the territory of Ephraim from east to west.
“Judah will have one portion; it will border the territory of Reuben from east to west.
“Bordering the territory of Judah from east to west will be the portion you are to present as a special gift. It will be 25,000 cubits wide, and its length from east to west will equal one of the tribal portions; the sanctuary will be in the center of it. – Ezekiel 48:1-8
 
If we zoom in on this special section, we will see the layout already mentioned in chapter 45. More detail is added here in chapter 48:
 
“The special portion you are to offer to the Lord will be 25,000 cubits long and 10,000 cubits wide. This will be the sacred portion for the priests. It will be 25,000 cubits long on the north side, 10,000 cubits wide on the west side, 10,000 cubits wide on the east side and 25,000 cubits long on the south side. In the center of it will be the sanctuary of the Lord. This will be for the consecrated priests, the Zadokites, who were faithful in serving me and did not go astray as the Levites did when the Israelites went astray. It will be a special gift to them from the sacred portion of the land, a most holy portion, bordering the territory of the Levites.
“Alongside the territory of the priests, the Levites will have an allotment 25,000 cubits long and 10,000 cubits wide. Its total length will be 25,000 cubits and its width 10,000 cubits. They must not sell or exchange any of it. This is the best of the land and must not pass into other hands, because it is holy to the Lord.
“The remaining area, 5,000 cubits wide and 25,000 cubits long, will be for the common use of the city, for houses and for pastureland. The city will be in the center of it and will have these measurements: the north side 4,500 cubits, the south side 4,500 cubits, the east side 4,500 cubits, and the west side 4,500 cubits. The pastureland for the city will be 250 cubits on the north, 250 cubits on the south, 250 cubits on the east, and 250 cubits on the west. What remains of the area, bordering on the sacred portion and running the length of it, will be 10,000 cubits on the east side and 10,000 cubits on the west side. Its produce will supply food for the workers of the city. The workers from the city who farm it will come from all the tribes of Israel. The entire portion will be a square, 25,000 cubits on each side. As a special gift you will set aside the sacred portion, along with the property of the city.
Zooming back out again,
“What remains on both sides of the area formed by the sacred portion and the property of the city will belong to the prince. It will extend eastward from the 25,000 cubits of the sacred portion to the eastern border, and westward from the 25,000 cubits to the western border. Both these areas running the length of the tribal portions will belong to the prince, and the sacred portion with the temple sanctuary will be in the center of them. So the property of the Levites and the property of the city will lie in the center of the area that belongs to the prince. The area belonging to the prince will lie between the border of Judah and the border of Benjamin.
 “As for the rest of the tribes: Benjamin will have one portion; it will extend from the east side to the west side.
“Simeon will have one portion; it will border the territory of Benjamin from east to west.
“Issachar will have one portion; it will border the territory of Simeon from east to west.
 “Zebulun will have one portion; it will border the territory of Issachar from east to west.
“Gad will have one portion; it will border the territory of Zebulun from east to west.
 “The southern boundary of Gad will run south from Tamar to the waters of Meribah Kadesh, then along the Wadi of Egypt to the Mediterranean Sea.
 “This is the land you are to allot as an inheritance to the tribes of Israel, and these will be their portions,” declares the Sovereign Lord. – Ezekiel 48:9-29
 
We now come to some more details of the city, reminiscent of the New Jerusalem with its twelve gates.
 
“These will be the exits of the city: Beginning on the north side, which is 4,500 cubits long, the gates of the city will be named after the tribes of Israel. The three gates on the north side will be the gate of Reuben, the gate of Judah and the gate of Levi.
“On the east side, which is 4,500 cubits long, will be three gates: the gate of Joseph, the gate of Benjamin and the gate of Dan.
“On the south side, which measures 4,500 cubits, will be three gates: the gate of Simeon, the gate of Issachar and the gate of Zebulun.
“On the west side, which is 4,500 cubits long, will be three gates: the gate of Gad, the gate of Asher and the gate of Naphtali.
“The distance all around will be 18,000 cubits.
“And the name of the city from that time on will be: the Lord is there.” – Ezekiel 48:30-35
 
It is important to note that the city is not called Jerusalem. It is indeed so different. It is a perfect square (much as the New Jerusalem in Revelation is a perfect cube). The temple is completely separate from the city, and the area around it is completely different. The most important distinction, however, is that the Lord will be dwelling with his people in the city, not just in the temple. We know that the Lord is always present, dwelling with his people wherever they are. “For where two or three gather in my name,” says Jesus, “there am I with them.” We don’t need to travel to a temple to worship God. He is with us always and everywhere. “Surely I am with you always, to the very end of the age,” says Jesus at the end of the book of Matthew.
 
So we come to the end of Ezekiel with these words: the Lord is there. The book ends with this message of hope. God abandoned his temple and his people for a time, but he promises to return, by his grace, never to leave again. Here is a Russian Orthodox icon that shows Ezekiel pointing to the closed gate of chapter 44. Once the Lord has entered this gate, he will not leave again. Ezekiel held on to God’s promises by faith. Tradition has it that he died and was buried at Al Kifl in what is now southeastern Iraq. His message lives on to this day. Through his book we see not only God’s judgment of sin but also his desire to restore and bless his people, so that we can be a conduit of his blessing to the entire world, just like that river flowing out from his presence and bringing life to a barren land.