Verse-by-Verse Bible Commentary
Ezekiel 48:20

Bridgeway Bible Commentary

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Divisions of the land (48:1-29)

Land to the north of the specially allocated central portion (see 45:1-8) was divided into seven equal portions by drawing parallel lines from the Mediterranean Sea to the eastern boundary. Although the terrain of the country would make such a division impossible in practice, the division had meaning. It indicated a measure of equality among the tribes (for their portions were equal in area; see 47:14), though there was a difference in responsibility (for the more important tribes were closer to Jerusalem and the temple) (48:1-7).
In the centre of the land was the special portion for temple, priests, Levites, city and king (8; see notes on 45:1-8). The central section of this portion contained the site for the temple and was given to the priests (9-12). The section bordering it to the north was for the Levites (13-14).
The section bordering the priests’ portion to the south was for the nation’s capital and its citizens. The city proper was a square, surrounded by a strip of open land, and was inhabited by people taken from all twelve tribes. To the west and east of the city were farming areas, where food was grown to support the people of the city (15-19). The entire portion of land for priests, Levites and national capital was square in plan (20). Either side of this central square portion was land for the king (21-22; see 45:7-8).
To the south of the central portion were the remaining five tribes in their parallel strips of land. Again the more privileged tribes were closer to Jerusalem and the temple (23-29).

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 holy ... with ... - Or, “a fourth part as the holy oblation, for” etc.

Dr. Constable's Expository Notes

The holy allotment 48:8-22

Dr. Constable's Expository Notes

The total holy allotment would be 25,000 cubits (8.3 miles) square including the city and its adjacent lands as well as the territories for the Levites and Zadokites. This is an area of almost 70 square miles.

Gill's Exposition of the Whole Bible

All the oblation shall be five and twenty thousand by five and twenty thousand,.... Or, "every oblation" w; everyone of the oblations; that for the priests and the sanctuary; that for the Levites, and that for the city, its suburbs, and the maintenance of those that served the city; each were a square of five and twenty thousand reeds:

ye shall offer the holy oblation foursquare, with the possession of the city; taking in the possession of the city, or what that possessed, the oblation of land for that, and its suburbs, and for produce to support those that served it, should be a foursquare of the above dimensions.

w כל התרומה "omnis oblatio", Pagninus, Montanus.

Henry's Complete Commentary on the Bible

      1 Now these are the names of the tribes. From the north end to the coast of the way of Hethlon, as one goeth to Hamath, Hazar-enan, the border of Damascus northward, to the coast of Hamath; for these are his sides east and west; a portion for Dan.   2 And by the border of Dan, from the east side unto the west side, a portion for Asher.   3 And by the border of Asher, from the east side even unto the west side, a portion for Naphtali.   4 And by the border of Naphtali, from the east side unto the west side, a portion for Manasseh.   5 And by the border of Manasseh, from the east side unto the west side, a portion for Ephraim.   6 And by the border of Ephraim, from the east side even unto the west side, a portion for Reuben.   7 And by the border of Reuben, from the east side unto the west side, a portion for Judah.   8 And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand reeds in breadth, and in length as one of the other parts, from the east side unto the west side: and the sanctuary shall be in the midst of it.   9 The oblation that ye shall offer unto the LORD shall be of five and twenty thousand in length, and of ten thousand in breadth.   10 And for them, even for the priests, shall be this 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 the LORD shall be in the midst thereof.   11 It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray.   12 And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites.   13 And over against 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.   14 And they shall not sell of it, neither exchange, nor alienate the first-fruits of the land: for it is holy unto the LORD.   15 And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.   16 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.   17 And the suburbs of the city shall be 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.   18 And the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy portion; and the increase thereof shall be for food unto them that serve the city.   19 And they that serve the city shall serve it out of all the tribes of Israel.   20 All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation four-square, with the possession of the city.   21 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, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof.   22 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, shall be for the prince.   23 As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion.   24 And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion.   25 And by the border of Simeon, from the east side unto the west side, Issachar a portion.   26 And by the border of Issachar, from the east side unto the west side, Zebulun a portion.   27 And by the border of Zebulun, from the east side unto the west side, Gad a portion.   28 And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of strife in Kadesh, and to the river toward the great sea.   29 This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord GOD.   30 And these are the goings out of the city on the north side, four thousand and five hundred measures.

      We have here a very short and ready way taken for the dividing of the land among the twelve tribes, not so tedious and so far about as the way that was taken in Joshua's time; for in the distribution of spiritual and heavenly blessings there is not that danger of murmuring and quarrelling that there is in the participation of the temporal blessings. When God gave to the labourers every one his penny those that were uneasy at it were soon put to silence with, May I not do what I will with my own? And such is the equal distribution here among the tribes. In this distribution of the land we may observe, 1. That it differs very much from the division of it in Joshua's time, and agrees not with the order of their birth, nor with that of their blessing by Jacob or Moses. Simeon here is not divided in Jacob, nor is Zebulun a haven of ships, a plain intimation that it is not so much to be understood literally as spiritually, though the mystery of it is very much hidden from us. In gospel times old things have passed away; behold, all things have become new. The Israel of God is cast into a new method. 2. That the tribe of Dan, which was last provided for in the first division of Canaan (Joshua 19:40), is first provided for here, Ezekiel 48:1; Ezekiel 48:1. Thus in the gospel the last shall be first, Matthew 19:30. God, in the dispensation of his grace, does not follow the same method that he does in the disposals of his providence. But Dan had now his portion thereabouts where he had only one city before, northward, on the border of Damascus, and furthest of all from the sanctuary, because that tribe had revolted to idolatry. 3. That all the ten tribes that were carried away by the king of Assyria, as well as the two tribes that were long afterwards carried to Babylon, have their allotment in this visionary land, which some think had its accomplishment in the particular persons and families of those tribes who returned with Judah and Benjamin, of which we find many instances in Ezra and Nehemiah; and it is probable that there were returns of many more afterwards at several times, which are not recorded; and the Jews having Galilee, and other parts, that had been the possessions of the ten tribes, put into their hands, in common with them, they enjoyed them. Grotius says, If the ten tribes had repented and returned to God, as the chief fathers of Judah and Benjamin did, and the priests and Levites (Ezra 1:5), they would have fared as those two tribes did, but they forfeited the benefit of this glorious prophecy by sin. However, we believe it has its designed accomplishment in the establishment and enlargement of the gospel church, and the happy settlement of all those who are Israelites indeed in the sure and sweet enjoyment of the privileges of the new covenant, in which there is enough for all and enough for each. 4. That every tribe in this visionary distribution had its particular lot assigned it by a divine appointment; for it was never the intention of the gospel to pluck up the hedge of property and lay all in common; it was in a way of charity, not of legal right, that the first Christians had all things common (Acts 2:44), and many precepts of the gospel suppose that every man should know his own. We must not only acknowledge, but acquiesce in, the hand of God appointing us our lot, and be well pleased with it, believing it fittest for us. He shall choose our inheritance for us,Psalms 47:4. 5. That the tribes lay contiguous. By the border of one tribe was the portion of another, all in a row, in exact order, so that, like stones in an arch, they fixed, and strengthened, and wedged in one another. Behold how good and how pleasant a thing it is for brethren thus to dwell together! It was a figure of the communion of churches and saints under the gospel-government; thus, though they are many, yet they are one, and should hold together in holy love and mutual assistance. 6. That the lot of Reuben, which before lay at a distance beyond Jordan, now lies next to Judah, and next but one to the sanctuary; for the scandal he lay under, for which he was told he should not excel, began by this time to wear off. What has turned to the reproach of any person or people ought not to be remembered for ever, but should at length be kindly forgotten. 7. That the sanctuary was in the midst of them. There were seven tribes to the north of it and the Levites, the prince's, and the city's portion, with that of five tribes more, to the south of it; so that it was, as it ought to be, in the heart of the kingdom, that it might diffuse its benign influences to the whole, and might be the centre of their unity. The tribes that lay most remote from each other would meet there in a mutual acquaintance and fellowship. Those of the same parish or congregation, though dispersed, and having no occasion otherwise to know each other, yet by meeting statedly to worship God together should have their hearts knit to each other in holy love. 8. That where the sanctuary was the priests were: For them, even for the priests, shall this holy oblation be,Ezekiel 48:10; Ezekiel 48:10. As, on the one hand, this denotes honour and comfort to ministers, that what is given for their support and maintenance is reckoned a holy oblation to the Lord, so it intimates their duty, which is that, since they are appointed and maintained for the service of the sanctuary, they ought to attend continually to this very thing, to reside on their cures. Those that live upon the altar must serve at the altar, not take the wages to themselves and devolve the work upon others; but how can they serve the altar, his altar they live upon, if they do not live near it? 9. Those priests had the priests' share of these lands that had approved themselves faithful to God in times of trial (Ezekiel 48:11; Ezekiel 48:11): It shall be for the sons of Zadok, who, it seems, had signalized themselves in some critical juncture, and went not astray when the children of Israel, and the other Levites, went astray. God will put honour upon those who keep their integrity in times of general apostasy, and he has special favours in reserve for them. Those are swimming upwards, and so they will find at last, that are swimming against the stream. 10. The land which was appropriated to the ministers of the sanctuary might by no means be alienated. It was in the nature of the first-fruits of the land, and was therefore holy to the Lord; and, though the priests and Levites had both the use of it and the inheritance of it to them and their heirs, yet they might not sell it nor exchange it,Ezekiel 48:14; Ezekiel 48:14. It is sacrilege to convert that to other uses which is dedicated to God. 11. The land allotted for the city and its suburbs is called a profane place (Ezekiel 48:15; Ezekiel 48:15), or common; not but that the city was a holy city above other cities, for the Lord was there, but, in comparison with the sanctuary, it was a profane place. Yet it is too often true in the worst sense that great cities, even those which, like this, have the sanctuary near them, are profane places, and it ought to be deeply lamented. It was the complaint of old, From Jerusalem has profaneness gone forth into all the land,Jeremiah 23:15. 12. The city is made to be exactly square, and the suburbs extending themselves equally on all sides, as the Levites' cities did in the first division of the land (Ezekiel 48:16; Ezekiel 48:17), which, never being literally fulfilled in any city, intimates that it is to be understood spiritually of the beauty and stability of the gospel church, that city of the living God, which is formed according to the wisdom and counsel of God, and is made firm and immovable by his promise. 13. Whereas, before, the inhabitants of Jerusalem were principally of Judah and Benjamin, in whose tribe it lay, now the head city lies not in the particular lot of any of the tribes, but those that serve the city, and bear office in it, shall serve it out of all the tribes of Israel,Ezekiel 48:19; Ezekiel 48:19. The most eminent men must be picked out of all the tribes of Israel for the service of the city, because many eyes were upon it, and there was great resort to it from all parts of the nation and from other nations. Those that live in the city are said to serve the city, for, wherever we are, we must study to be serviceable to the place, some way or other, according as our capacity is. They must not come out of the tribes of Israel to the city to take their ease, and enjoy their pleasures, but to serve the city, to do all the good they can there, and in so doing they would have a good influence upon the country too. 14. Care was taken that those who applied themselves to public business in the city, as well as in the sanctuary, should have an honourable comfortable maintenance; lands are appointed, the increase whereof shall be food unto those that serve the city,Ezekiel 48:18; Ezekiel 48:18. Who goes a warfare at his own charges? Magistrates, that attend the service of the state, as well as ministers, that attend the service of the church, should have all due encouragement and support in so doing; and for this cause pay we tribute also. 15. The prince had a lot for himself, suited to the dignity of his high station (Ezekiel 48:21; Ezekiel 48:21); we took an account of it before, Ezekiel 45:1-25; Ezekiel 45:1-25 He was seated near the sanctuary, where the testimony of Israel was, and near the city, where the thrones of judgment were, that he might be a protection to both and might see the that duty of both was carefully and faithfully done; and herein he was a minister of God for good to the whole community. Christ is the church's prince, that defends it on every side, and creates a defense; nay, he is himself a defence upon all its glory and encompasses it with his favour. 16. As Judah had his lot next the sanctuary on one side, so Benjamin had, of all the tribes, his lot nearest to it on the other side, which honour was reserved for those who adhered to the house of David and the temple at Jerusalem when the other ten tribes went astray from both. It is enough if treachery and apostasy, upon repentance, he pardoned, but constancy and fidelity shall be rewarded and preferred.