Ezekiel 48:33

The gates that faced east were assigned to the children of Rachel. These tribes were Joseph and Benjamin. Dan was also included, since he was born through Rachel’s maidservant.

The gates on the south side were assigned to Simeon, Issachar, and Zebulun. These were sons of Leah. Their lands would lie south of the holy square.

The gates on the west side were assigned to Gad, Asher, and Naphtali. These tribes descended from the maidservants Bilhah and Zilpah. The west side was considered less favored in this arrangement.

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

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, Eze 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, Eze 48:8, each reed containing six cubits and span, Eze 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 Eze 45:2 and Eze 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 (Eze 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, Eze 48:32. On the north side were the gates of Reuben, Judah, and Levi (Eze 48:31), on the east the gates of Joseph, Benjamin, and Dan (Eze 48:32), on the south the gates of Simeon, Issachar, and Zebulun (Eze 48:33), and on the west the gates of Gad, Asher, and Naphtali, Eze 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, Rev 21:12, Rev 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, Eze 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 (Rev 21:3), that he who sits on the throne shall dwell among them, Rev 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.

These are the goings out - Each of the four sides of the city was four thousand five hundred cubits long. There were three gates on each side, as mentioned below; and the whole circumference of the city was eighteen thousand cubits. See the map, plan B. dddd.
The rector of New Haven College, in New England, supposes the preceding representations to refer to the happy state of the Church in what is called the Millennium. Leaving this period out of the question, the following observations are worthy of notice: -
"The Jews, for whom this vision was intended, would conceive their country to be divided to the twelve tribes, in lots of a regular and mathematical form; and not confused or intermixed, as in Joshua's time. Their city laid out larger than before; and exactly foursquare, with regular suburbs; the temple and appendages much more commodious for their sacrifices, and the habitations of the priests and Levites regularly formed round about the temple. So that this whole plan of the division of the country, laying out of the city, temple, and all the appendages, appears to be perfectly regular and uniform, as if it were drawn all at one time, and by one hand, who had power to effect it; and therefore conveyed to the Jews the most complete idea they were capable of conceiving of the most perfect church, commonwealth, city, temple, and conveniences, for Divine worship.
I. The Holy Land, as described chap. 47 and 48, according to the original grant, being about two hundred and fifty miles long, north and south, and about one hundred and fifty miles wide, is divided, by parallel lines east and west, to the twelve tribes, each of them having a portion twenty miles wide. Only between Judah and Benjamin there is a holy portion near ten miles wide; in the middle of which is the holy oblation, twenty-five thousand cubits; that is, about ten miles square for the priests, Levites, city, and temple, Eze 45:1; Eze 48:8; the two ends are for the prince, Eze 45:7, etc.
II. The holy oblation, lying in the middle of the holy portion, is twenty-five thousand cubits square, which is near ten miles; of which ten thousand cubits, or four miles, are taken off from the north side for a habitation for the priests, and as much for the Levites on the south side, Eze 45:4, Eze 45:5, and Eze 48:20; and five thousand cubits in the middle for the city portion, Eze 45:6; in the middle of which is the city, four thousand five hundred cubits square, which is nearly two miles, Eze 48:15, Eze 48:16. Round about this is left two hundred and fifty cubits, near thirty rods, for suburbs, Eze 48:17. The remaining ten thousand cubits on the east side, and the ten thousand cubits on the west side, are for the profit of those who serve the city, out of all the tribes, Eze 48:18, Eze 48:19. The sanctuary is in the midst of the city, Eze 48:8.
III. The sanctuary or temple, and its appendages, were entirely surrounded with a wall six cubits high and six cubits thick, Eze 40:5; and five hundred cubits long on each side, Eze 42:15, etc., and Eze 45:2. In the middle square stands the temple, which was surrounded by a wall one hundred cubits long on each side, Eze 41:13, and six cubits thick, Eze 41:5. The side-chambers on the outside four cubits, Eze 41:5. The Holy of Holies, at the west end, was twenty cubits square on the inside, Eze 41:4. The holy place or outer court at the east end, was forty cubits, Eze 41:12. The length of the porch on the north side was twenty cubits; the breadth was eleven cubits, Eze 40:49; and the width of the separate place on the south side twenty cubits. On each side of the temple, towards the four gates in the outer wall, stood two courts, eight in the whole, each one hundred cubits square, Eze 40:19, Eze 40:23, Eze 40:27. In each of these were thirty-six little chambers or buildings, about six cubits square, viz., six at the entrance of the gate, Eze 40:7, Eze 40:17, Eze 40:20, etc., and thirty on the pavement, Eze 40:17, etc., which were for lodgings for the priests, for hanging up their garments, and their part of the sacrifices, Eze 42:13."
Calmet has constructed a map to show the position of the tribes, and the quantum of space each was to possess. As this will give a better view of the subject than any written description can, I have inserted one constructed for this work, which, consulting the places said to be connected with the possessions of the different tribes, shows that the tribes did not all possess the same quantum of space, five of the southern tribes possessing only one half as much as those of the north.

The south side of the city measured just the same as the north and east sides did:

and three gates; were on that side, as on the others:

one gate of Simeon, one gate of Issachar, one gate of Zebulun; at which these tribes entered, or those they represent.

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