Ezekiel 48:7 King James Version with Strong's Concordance (STRONG)

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⁷ And by the border ^H1366 of Reuben, ^H7205 from the east ^H6921 side ^H6285 unto the west ^H3220 side, ^H6285 a ^H259 portion for Judah. ^H3063

Cross Reference

Joshua 15:1-63 STRONG

KJV ASV YLT DARBY WEB BBE

This then was the lot ^H1486 of the tribe ^H4294 of the children ^H1121 of Judah ^H3063 by their families; ^H4940 even to the border ^H1366 of Edom ^H123 the wilderness ^H4057 of Zin ^H6790 southward ^H5045 was the uttermost part ^H7097 of the south coast. ^H8486 And their south ^H5045 border ^H1366 was from the shore ^H7097 of the salt ^H4417 sea, ^H3220 from the bay ^H3956 that looketh ^H6437 southward: ^H5045 And it went out ^H3318 to the south side ^H5045 to Maalehacrabbim, ^H4610 and passed ^H5674 along to Zin, ^H6790 and ascended up ^H5927 on the south side ^H5045 unto Kadeshbarnea, ^H6947 and passed ^H5674 along to Hezron, ^H2696 and went up ^H5927 to Adar, ^H146 and fetched a compass ^H5437 to Karkaa: ^H7173 From thence it passed ^H5674 toward Azmon, ^H6111 and went out ^H3318 unto the river ^H5158 of Egypt; ^H4714 and the goings out ^H8444 of that coast ^H1366 were at the sea: ^H3220 this shall be your south ^H5045 coast. ^H1366 And the east ^H6924 border ^H1366 was the salt ^H4417 sea, ^H3220 even unto the end ^H7097 of Jordan. ^H3383 And their border ^H1366 in the north ^H6828 quarter ^H6285 was from the bay ^H3956 of the sea ^H3220 at the uttermost part ^H7097 of Jordan: ^H3383 And the border ^H1366 went up ^H5927 to Bethhogla, ^H1031 and passed ^H5674 along by the north ^H6828 of Betharabah; ^H1026 and the border ^H1366 went up ^H5927 to the stone ^H68 of Bohan ^H932 the son ^H1121 of Reuben: ^H7205 And the border ^H1366 went up ^H5927 toward Debir ^H1688 from the valley ^H6010 of Achor, ^H5911 and so northward, ^H6828 looking ^H6437 toward Gilgal, ^H1537 that is before ^H5227 the going up ^H4608 to Adummim, ^H131 which is on the south side ^H5045 of the river: ^H5158 and the border ^H1366 passed ^H5674 toward the waters ^H4325 of Enshemesh, ^H5885 and the goings out ^H8444 thereof were at Enrogel: ^H5883 And the border ^H1366 went up ^H5927 by the valley ^H1516 of the son ^H1121 of Hinnom ^H2011 unto the south ^H5045 side ^H3802 of the Jebusite; ^H2983 the same is Jerusalem: ^H3389 and the border ^H1366 went up ^H5927 to the top ^H7218 of the mountain ^H2022 that lieth before ^H6440 the valley ^H1516 of Hinnom ^H2011 westward, ^H3220 which is at the end ^H7097 of the valley ^H6010 of the giants ^H7497 northward: ^H6828 And the border ^H1366 was drawn ^H8388 from the top ^H7218 of the hill ^H2022 unto the fountain ^H4599 of the water ^H4325 of Nephtoah, ^H5318 and went out ^H3318 to the cities ^H5892 of mount ^H2022 Ephron; ^H6085 and the border ^H1366 was drawn ^H8388 to Baalah, ^H1173 which is Kirjathjearim: ^H7157 And the border ^H1366 compassed ^H5437 from Baalah ^H1173 westward ^H3220 unto mount ^H2022 Seir, ^H8165 and passed ^H5674 along unto the side ^H3802 of mount ^H2022 Jearim, ^H3297 which is Chesalon, ^H3693 on the north side, ^H6828 and went down ^H3381 to Bethshemesh, ^H1053 and passed on ^H5674 to Timnah: ^H8553 And the border ^H1366 went out ^H3318 unto the side ^H3802 of Ekron ^H6138 northward: ^H6828 and the border ^H1366 was drawn ^H8388 to Shicron, ^H7942 and passed along ^H5674 to mount ^H2022 Baalah, ^H1173 and went out ^H3318 unto Jabneel; ^H2995 and the goings out ^H8444 of the border ^H1366 were at the sea. ^H3220 And the west ^H3220 border ^H1366 was to the great ^H1419 sea, ^H3220 and the coast ^H1366 thereof. This is the coast ^H1366 of the children ^H1121 of Judah ^H3063 round about ^H5439 according to their families. ^H4940 And unto Caleb ^H3612 the son ^H1121 of Jephunneh ^H3312 he gave ^H5414 a part ^H2506 among ^H8432 the children ^H1121 of Judah, ^H3063 according ^H413 to the commandment ^H6310 of the LORD ^H3068 to Joshua, ^H3091 even the city ^H7151 of Arba ^H704 ^H7153 the father ^H1 of Anak, ^H6061 which city is Hebron. ^H2275 And Caleb ^H3612 drove ^H3423 thence the three ^H7969 sons ^H1121 of Anak, ^H6061 Sheshai, ^H8344 and Ahiman, ^H289 and Talmai, ^H8526 the children ^H3211 of Anak. ^H6061 And he went up ^H5927 thence to the inhabitants ^H3427 of Debir: ^H1688 and the name ^H8034 of Debir ^H1688 before ^H6440 was Kirjathsepher. ^H7158 And Caleb ^H3612 said, ^H559 He that smiteth ^H5221 Kirjathsepher, ^H7158 and taketh ^H3920 it, to him will I give ^H5414 Achsah ^H5915 my daughter ^H1323 to wife. ^H802 And Othniel ^H6274 the son ^H1121 of Kenaz, ^H7073 the brother ^H251 of Caleb, ^H3612 took ^H3920 it: and he gave ^H5414 him Achsah ^H5915 his daughter ^H1323 to wife. ^H802 And it came to pass, as she came ^H935 unto him, that she moved ^H5496 him to ask ^H7592 of her father ^H1 a field: ^H7704 and she lighted off ^H6795 her ass; ^H2543 and Caleb ^H3612 said ^H559 unto her, What wouldest thou? Who answered, ^H559 Give ^H5414 me a blessing; ^H1293 for thou hast given ^H5414 me a south ^H5045 land; ^H776 give ^H5414 me also springs ^H1543 of water. ^H4325 And he gave ^H5414 her the upper ^H5942 springs, ^H1543 and the nether ^H8482 springs. ^H1543 This is the inheritance ^H5159 of the tribe ^H4294 of the children ^H1121 of Judah ^H3063 according to their families. ^H4940 And the uttermost ^H7097 cities ^H5892 of the tribe ^H4294 of the children ^H1121 of Judah ^H3063 toward the coast ^H1366 of Edom ^H123 southward ^H5045 were Kabzeel, ^H6909 and Eder, ^H5740 and Jagur, ^H3017 And Kinah, ^H7016 and Dimonah, ^H1776 and Adadah, ^H5735 And Kedesh, ^H6943 and Hazor, ^H2674 and Ithnan, ^H3497 Ziph, ^H2128 and Telem, ^H2928 and Bealoth, ^H1175 And Hazor, ^H2674 Hadattah, ^H2675 and Kerioth, ^H7152 and Hezron, ^H2696 which is Hazor, ^H2674 Amam, ^H538 and Shema, ^H8090 and Moladah, ^H4137 And Hazargaddah, ^H2693 and Heshmon, ^H2829 and Bethpalet, ^H1046 And Hazarshual, ^H2705 and Beersheba, ^H884 and Bizjothjah, ^H964 Baalah, ^H1173 and Iim, ^H5864 and Azem, ^H6107 And Eltolad, ^H513 and Chesil, ^H3686 and Hormah, ^H2767 And Ziklag, ^H6860 and Madmannah, ^H4089 and Sansannah, ^H5578 And Lebaoth, ^H3822 and Shilhim, ^H7978 and Ain, ^H5871 and Rimmon: ^H7417 all the cities ^H5892 are twenty ^H6242 and nine, ^H8672 with their villages: ^H2691 And in the valley, ^H8219 Eshtaol, ^H847 and Zoreah, ^H6881 and Ashnah, ^H823 And Zanoah, ^H2182 and Engannim, ^H5873 Tappuah, ^H8599 and Enam, ^H5879 Jarmuth, ^H3412 and Adullam, ^H5725 Socoh, ^H7755 and Azekah, ^H5825 And Sharaim, ^H8189 and Adithaim, ^H5723 and Gederah, ^H1449 and Gederothaim; ^H1453 fourteen ^H702 ^H6240 cities ^H5892 with their villages: ^H2691 Zenan, ^H6799 and Hadashah, ^H2322 and Migdalgad, ^H4028 And Dilean, ^H1810 and Mizpeh, ^H4708 and Joktheel, ^H3371 Lachish, ^H3923 and Bozkath, ^H1218 and Eglon, ^H5700 And Cabbon, ^H3522 and Lahmam, ^H3903 and Kithlish, ^H3798 And Gederoth, ^H1450 Bethdagon, ^H1016 and Naamah, ^H5279 and Makkedah; ^H4719 sixteen ^H8337 ^H6240 cities ^H5892 with their villages: ^H2691 Libnah, ^H3841 and Ether, ^H6281 and Ashan, ^H6228 And Jiphtah, ^H3316 and Ashnah, ^H823 and Nezib, ^H5334 And Keilah, ^H7084 and Achzib, ^H392 and Mareshah; ^H4762 nine ^H8672 cities ^H5892 with their villages: ^H2691 Ekron, ^H6138 with her towns ^H1323 and her villages: ^H2691 From Ekron ^H6138 even unto the sea, ^H3220 all that lay near ^H3027 Ashdod, ^H795 with their villages: ^H2691 Ashdod ^H795 with her towns ^H1323 and her villages, ^H2691 Gaza ^H5804 with her towns ^H1323 and her villages, ^H2691 unto the river ^H5158 of Egypt, ^H4714 and the great ^H1419 ^H1366 sea, ^H3220 and the border ^H1366 thereof: And in the mountains, ^H2022 Shamir, ^H8069 and Jattir, ^H3492 and Socoh, ^H7755 And Dannah, ^H1837 and Kirjathsannah, ^H7158 which is Debir, ^H1688 And Anab, ^H6024 and Eshtemoh, ^H851 and Anim, ^H6044 And Goshen, ^H1657 and Holon, ^H2473 and Giloh; ^H1542 eleven ^H259 ^H6240 cities ^H5892 with their villages: ^H2691 Arab, ^H694 and Dumah, ^H1746 and Eshean, ^H824 And Janum, ^H3241 and Bethtappuah, ^H1054 and Aphekah, ^H664 And Humtah, ^H2547 and Kirjatharba, ^H7153 which is Hebron, ^H2275 and Zior; ^H6730 nine ^H8672 cities ^H5892 with their villages: ^H2691 Maon, ^H4584 Carmel, ^H3760 and Ziph, ^H2128 and Juttah, ^H3194 And Jezreel, ^H3157 and Jokdeam, ^H3347 and Zanoah, ^H2182 Cain, ^H7014 Gibeah, ^H1390 and Timnah; ^H8553 ten ^H6235 cities ^H5892 with their villages: ^H2691 Halhul, ^H2478 Bethzur, ^H1049 and Gedor, ^H1446 And Maarath, ^H4638 and Bethanoth, ^H1042 and Eltekon; ^H515 six ^H8337 cities ^H5892 with their villages: ^H2691 Kirjathbaal, ^H7154 which is Kirjathjearim, ^H7157 and Rabbah; ^H7237 two ^H8147 cities ^H5892 with their villages: ^H2691 In the wilderness, ^H4057 Betharabah, ^H1026 Middin, ^H4081 and Secacah, ^H5527 And Nibshan, ^H5044 and the city of Salt, ^H5898 and Engedi; ^H5872 six ^H8337 cities ^H5892 with their villages. ^H2691 As for the Jebusites ^H2983 the inhabitants ^H3427 of Jerusalem, ^H3389 the children ^H1121 of Judah ^H3063 could ^H3201 ^H3201 not drive them out: ^H3423 but the Jebusites ^H2983 dwell ^H3427 with the children ^H1121 of Judah ^H3063 at Jerusalem ^H3389 unto this day. ^H3117

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.

Worthy.Bible » STRONG » Ezekiel » Chapter 48 » Verse 7

Ezekiel 48:7 King James Version with Strong's Concordance (STRONG)

Cross Reference

Joshua 15:1-63 STRONG

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Ezekiel 48

Commentary on Ezekiel 48 Matthew Henry Commentary

Chapter 48