Ezekiel 48:19 King James Version with Strong's Concordance (STRONG)

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¹⁹ And they that serve ^H5647 the city ^H5892 shall serve ^H5647 it out of all the tribes ^H7626 of Israel. ^H3478

Cross Reference

1 Kings 4:7-23 STRONG

KJV ASV YLT DARBY WEB BBE

And Solomon ^H8010 had twelve ^H8147 ^H6240 officers ^H5324 over all Israel, ^H3478 which provided victuals ^H3557 for the king ^H4428 and his household: ^H1004 each man ^H259 his month ^H2320 in a year ^H8141 made provision. ^H3557 And these are their names: ^H8034 The son of Hur, ^H1133 in mount ^H2022 Ephraim: ^H669 The son of Dekar, ^H1128 ^H1857 in Makaz, ^H4739 and in Shaalbim, ^H8169 and Bethshemesh, ^H1053 and Elonbethhanan: ^H358 The son of Hesed, ^H1136 ^H2618 in Aruboth; ^H700 to him pertained Sochoh, ^H7755 and all the land ^H776 of Hepher: ^H2660 The son of Abinadab, ^H1125 in all the region ^H5299 of Dor; ^H1756 which had Taphath ^H2955 the daughter ^H1323 of Solomon ^H8010 to wife: ^H802 Baana ^H1195 the son ^H1121 of Ahilud; ^H286 to him pertained Taanach ^H8590 and Megiddo, ^H4023 and all Bethshean, ^H1052 which is by ^H681 Zartanah ^H6891 beneath Jezreel, ^H3157 from Bethshean ^H1052 to Abelmeholah, ^H65 even unto the place that is beyond ^H5676 Jokneam: ^H3361 The son of Geber, ^H1127 in Ramothgilead; ^H1568 ^H7433 to him pertained the towns ^H2333 of Jair ^H2971 the son ^H1121 of Manasseh, ^H4519 which are in Gilead; ^H1568 to him also pertained the region ^H2256 of Argob, ^H709 which is in Bashan, ^H1316 threescore ^H8346 great ^H1419 cities ^H5892 with walls ^H2346 and brasen ^H5178 bars: ^H1280 Ahinadab ^H292 the son ^H1121 of Iddo ^H5714 had Mahanaim: ^H4266 Ahimaaz ^H290 was in Naphtali; ^H5321 he also took ^H3947 Basmath ^H1315 the daughter ^H1323 of Solomon ^H8010 to wife: ^H802 Baanah ^H1195 the son ^H1121 of Hushai ^H2365 was in Asher ^H836 and in Aloth: ^H1175 Jehoshaphat ^H3092 the son ^H1121 of Paruah, ^H6515 in Issachar: ^H3485 Shimei ^H8096 the son ^H1121 of Elah, ^H414 in Benjamin: ^H1144 Geber ^H1398 the son ^H1121 of Uri ^H221 was in the country ^H776 of Gilead, ^H1568 in the country ^H776 of Sihon ^H5511 king ^H4428 of the Amorites, ^H567 and of Og ^H5747 king ^H4428 of Bashan; ^H1316 and he was the only ^H259 officer ^H5333 which was in the land. ^H776 Judah ^H3063 and Israel ^H3478 were many, ^H7227 as the sand ^H2344 which is by the sea ^H3220 in multitude, ^H7230 eating ^H398 and drinking, ^H8354 and making merry. ^H8056 And Solomon ^H8010 reigned ^H4910 over all kingdoms ^H4467 from the river ^H5104 unto the land ^H776 of the Philistines, ^H6430 and unto the border ^H1366 of Egypt: ^H4714 they brought ^H5066 presents, ^H4503 and served ^H5647 Solomon ^H8010 all the days ^H3117 of his life. ^H2416 And Solomon's ^H8010 provision ^H3899 for one ^H259 day ^H3117 was thirty ^H7970 measures ^H3734 of fine flour, ^H5560 and threescore ^H8346 measures ^H3734 of meal, ^H7058 Ten ^H6235 fat ^H1277 oxen, ^H1241 and twenty ^H6242 oxen ^H1241 out of the pastures, ^H7471 and an hundred ^H3967 sheep, ^H6629 beside harts, ^H354 and roebucks, ^H6643 and fallowdeer, ^H3180 and fatted ^H75 fowl. ^H1257

Nehemiah 11:1-36 STRONG

KJV ASV YLT DARBY WEB BBE

And the rulers ^H8269 of the people ^H5971 dwelt ^H3427 at Jerusalem: ^H3389 the rest ^H7605 of the people ^H5971 also cast ^H5307 lots, ^H1486 to bring ^H935 one ^H259 of ten ^H6235 to dwell ^H3427 in Jerusalem ^H3389 the holy ^H6944 city, ^H5892 and nine ^H8672 parts ^H3027 to dwell in other cities. ^H5892 And the people ^H5971 blessed ^H1288 all the men, ^H582 that willingly offered ^H5068 themselves to dwell ^H3427 at Jerusalem. ^H3389 Now these are the chief ^H7218 of the province ^H4082 that dwelt ^H3427 in Jerusalem: ^H3389 but in the cities ^H5892 of Judah ^H3063 dwelt ^H3427 every one ^H376 in his possession ^H272 in their cities, ^H5892 to wit, Israel, ^H3478 the priests, ^H3548 and the Levites, ^H3881 and the Nethinims, ^H5411 and the children ^H1121 of Solomon's ^H8010 servants. ^H5650 And at Jerusalem ^H3389 dwelt ^H3427 certain of the children ^H1121 of Judah, ^H3063 and of the children ^H1121 of Benjamin. ^H1144 Of the children ^H1121 of Judah; ^H3063 Athaiah ^H6265 the son ^H1121 of Uzziah, ^H5818 the son ^H1121 of Zechariah, ^H2148 the son ^H1121 of Amariah, ^H568 the son ^H1121 of Shephatiah, ^H8203 the son ^H1121 of Mahalaleel, ^H4111 of the children ^H1121 of Perez; ^H6557 And Maaseiah ^H4641 the son ^H1121 of Baruch, ^H1263 the son ^H1121 of Colhozeh, ^H3626 the son ^H1121 of Hazaiah, ^H2382 the son ^H1121 of Adaiah, ^H5718 the son ^H1121 of Joiarib, ^H3114 the son ^H1121 of Zechariah, ^H2148 the son ^H1121 of Shiloni. ^H8023 All the sons ^H1121 of Perez ^H6557 that dwelt ^H3427 at Jerusalem ^H3389 were four ^H702 hundred ^H3967 threescore ^H8346 and eight ^H8083 valiant ^H2428 men. ^H582 And these are the sons ^H1121 of Benjamin; ^H1144 Sallu ^H5543 the son ^H1121 of Meshullam, ^H4918 the son ^H1121 of Joed, ^H3133 the son ^H1121 of Pedaiah, ^H6305 the son ^H1121 of Kolaiah, ^H6964 the son ^H1121 of Maaseiah, ^H4641 the son ^H1121 of Ithiel, ^H384 the son ^H1121 of Jesaiah. ^H3470 And after ^H310 him Gabbai, ^H1373 Sallai, ^H5543 nine ^H8672 hundred ^H3967 twenty ^H6242 and eight. ^H8083 And Joel ^H3100 the son ^H1121 of Zichri ^H2147 was their overseer: ^H6496 and Judah ^H3063 the son ^H1121 of Senuah ^H5574 was second ^H4932 over the city. ^H5892 Of the priests: ^H3548 Jedaiah ^H3048 the son ^H1121 of Joiarib, ^H3114 Jachin. ^H3199 Seraiah ^H8304 the son ^H1121 of Hilkiah, ^H2518 the son ^H1121 of Meshullam, ^H4918 the son ^H1121 of Zadok, ^H6659 the son ^H1121 of Meraioth, ^H4812 the son ^H1121 of Ahitub, ^H285 was the ruler ^H5057 of the house ^H1004 of God. ^H430 And their brethren ^H251 that did ^H6213 the work ^H4399 of the house ^H1004 were eight ^H8083 hundred ^H3967 twenty ^H6242 and two: ^H8147 and Adaiah ^H5718 the son ^H1121 of Jeroham, ^H3395 the son ^H1121 of Pelaliah, ^H6421 the son ^H1121 of Amzi, ^H557 the son ^H1121 of Zechariah, ^H2148 the son ^H1121 of Pashur, ^H6583 the son ^H1121 of Malchiah, ^H4441 And his brethren, ^H251 chief ^H7218 of the fathers, ^H1 two ^H8147 hundred ^H3967 forty ^H705 and two: ^H8147 and Amashai ^H6023 the son ^H1121 of Azareel, ^H5832 the son ^H1121 of Ahasai, ^H273 the son ^H1121 of Meshillemoth, ^H4919 the son ^H1121 of Immer, ^H564 And their brethren, ^H251 mighty men ^H1368 of valour, ^H2428 an hundred ^H3967 twenty ^H6242 and eight: ^H8083 and their overseer ^H6496 was Zabdiel, ^H2068 the son ^H1121 of one of the great men. ^H1419 Also of the Levites: ^H3881 Shemaiah ^H8098 the son ^H1121 of Hashub, ^H2815 the son ^H1121 of Azrikam, ^H5840 the son ^H1121 of Hashabiah, ^H2811 the son ^H1121 of Bunni; ^H1138 And Shabbethai ^H7678 and Jozabad, ^H3107 of the chief ^H7218 of the Levites, ^H3881 had the oversight of the outward ^H2435 business ^H4399 of the house ^H1004 of God. ^H430 And Mattaniah ^H4983 the son ^H1121 of Micha, ^H4316 the son ^H1121 of Zabdi, ^H2067 the son ^H1121 of Asaph, ^H623 was the principal ^H7218 to begin ^H8462 the thanksgiving ^H3034 in prayer: ^H8605 and Bakbukiah ^H1229 the second ^H4932 among his brethren, ^H251 and Abda ^H5653 the son ^H1121 of Shammua, ^H8051 the son ^H1121 of Galal, ^H1559 the son ^H1121 of Jeduthun. ^H3038 All the Levites ^H3881 in the holy ^H6944 city ^H5892 were two hundred ^H3967 fourscore ^H8084 and four. ^H702 Moreover the porters, ^H7778 Akkub, ^H6126 Talmon, ^H2929 and their brethren ^H251 that kept ^H8104 the gates, ^H8179 were an hundred ^H3967 seventy ^H7657 and two. ^H8147 And the residue ^H7605 of Israel, ^H3478 of the priests, ^H3548 and the Levites, ^H3881 were in all the cities ^H5892 of Judah, ^H3063 every one ^H376 in his inheritance. ^H5159 But the Nethinims ^H5411 dwelt ^H3427 in Ophel: ^H6077 and Ziha ^H6727 and Gispa ^H1658 were over the Nethinims. ^H5411 The overseer ^H6496 also of the Levites ^H3881 at Jerusalem ^H3389 was Uzzi ^H5813 the son ^H1121 of Bani, ^H1137 the son ^H1121 of Hashabiah, ^H2811 the son ^H1121 of Mattaniah, ^H4983 the son ^H1121 of Micha. ^H4316 Of the sons ^H1121 of Asaph, ^H623 the singers ^H7891 were over ^H5048 the business ^H4399 of the house ^H1004 of God. ^H430 For it was the king's ^H4428 commandment ^H4687 concerning them, that a certain portion ^H548 should be for the singers, ^H7891 due ^H1697 for every day. ^H3117 And Pethahiah ^H6611 the son ^H1121 of Meshezabeel, ^H4898 of the children ^H1121 of Zerah ^H2226 the son ^H1121 of Judah, ^H3063 was at the king's ^H4428 hand ^H3027 in all matters ^H1697 concerning the people. ^H5971 And for the villages, ^H2691 with their fields, ^H7704 some of the children ^H1121 of Judah ^H3063 dwelt ^H3427 at Kirjatharba, ^H7153 and in the villages ^H2691 thereof, and at Dibon, ^H1769 and in the villages ^H1323 thereof, and at Jekabzeel, ^H3343 and in the villages ^H1323 thereof, And at Jeshua, ^H3442 and at Moladah, ^H4137 and at Bethphelet, ^H1046 And at Hazarshual, ^H2705 and at Beersheba, ^H884 and in the villages ^H1323 thereof, And at Ziklag, ^H6860 and at Mekonah, ^H4368 and in the villages ^H1323 thereof, And at Enrimmon, ^H5884 and at Zareah, ^H6881 and at Jarmuth, ^H3412 Zanoah, ^H2182 Adullam, ^H5725 and in their villages, ^H2691 at Lachish, ^H3923 and the fields ^H7704 thereof, at Azekah, ^H5825 and in the villages ^H1323 thereof. And they dwelt ^H2583 from Beersheba ^H884 unto the valley ^H1516 of Hinnom. ^H2011 The children ^H1121 also of Benjamin ^H1144 from Geba ^H1387 dwelt at Michmash, ^H4363 and Aija, ^H5857 and Bethel, ^H1008 and in their villages, ^H1323 And at Anathoth, ^H6068 Nob, ^H5011 Ananiah, ^H6055 Hazor, ^H2674 Ramah, ^H7414 Gittaim, ^H1664 Hadid, ^H2307 Zeboim, ^H6650 Neballat, ^H5041 Lod, ^H3850 and Ono, ^H207 the valley ^H1516 of craftsmen. ^H2791 ^H2798 And of the Levites ^H3881 were divisions ^H4256 in Judah, ^H3063 and in Benjamin. ^H1144

Commentary on Ezekiel 48 Matthew Henry Commentary

John Gill Keil & Delitzsch Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible

Chapter 48

In this chapter we have particular directions given for the distribution of the land, of which we had the metes and bounds assigned in the foregoing chapter.

I. The portions of the twelve tribes, seven to the north of the sanctuary (v. 1-7) and five to the south (v. 23-29).
II. The allotment of land for the sanctuary, and the priests (v. 8-11), for the Levites (v. 12-14), for the city (v. 15-20), and for the prince (v. 21, 22). Much of this we had before, ch. 45.
III. A plan of the city, its gates, and the new name given to it (v. 30-35), which seals up, and concludes, the vision and prophecy of this book.

Eze 48:1-30

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 (Jos. 19:40), is first provided for here, v. 1. Thus in the gospel the last shall be first, Mt. 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, Ps. 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, v. 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 (v. 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, v. 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 (v. 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, Jer. 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 (v. 16, 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, v. 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, v. 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 (v. 21); we took an account of it before, ch. 45. 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.

Eze 48:31-35

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, v. 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, v. 8, each reed containing six cubits and span, ch. 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 ch. 45:2 and ch. 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 (v. 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, v. 32. On the north side were the gates of Reuben, Judah, and Levi (v. 31), on the east the gates of Joseph, Benjamin, and Dan (v. 32), on the south the gates of Simeon, Issachar, and Zebulun (v. 33), and on the west the gates of Gad, Asher, and Naphtali, v. 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, 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, v. 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.

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