Ezekiel 48:15
The remaining area, 5,000 cubits wide and 25,000 cubits long, will be for common use by the city, for houses, and for pastureland. The city will be in the center of it
The remaining area, 5,000 cubits wide and 25,000 cubits long, will be for common use by the city, for houses and pastureland. The city will be in the center of it
The remaining area
This phrase refers to the portion of land that is set apart after the allotment for the sanctuary and the priests. In Hebrew, the word for "remaining" is "yether," which implies something left over or surplus. This indicates God's provision and order, ensuring that every aspect of the community's needs is met, including the practical and communal aspects of life.

5,000 cubits wide and 25,000 cubits long
The specific dimensions given here highlight the precision and intentionality in God's plans. A cubit, an ancient measurement, is approximately 18 inches or 45 centimeters. The use of exact measurements underscores the importance of order and structure in God's kingdom. It reflects the divine nature of God's plans, which are both meticulous and purposeful.

will be for common use by the city
This phrase emphasizes the communal aspect of the land. The Hebrew word for "common" is "chol," which can mean profane or ordinary, but in this context, it signifies something set apart for the everyday life of the people. It highlights the balance between the sacred and the secular, showing that God cares for all aspects of human life, not just the spiritual.

for houses and pastureland
This indicates that the land is designated for both residential and agricultural purposes. The provision for "houses" suggests stability and community, while "pastureland" implies sustenance and livelihood. This dual purpose reflects God's holistic care for His people, providing for both their physical and social needs.

The city will be in the center of it
The centrality of the city signifies its importance as the heart of the community. In ancient times, cities were often centers of culture, commerce, and governance. By placing the city at the center, it becomes a focal point for unity and identity among the people. This central position also symbolizes God's presence and His desire to be at the center of His people's lives, guiding and sustaining them.

Persons / Places / Events
1. Ezekiel
A prophet of God who received visions and prophecies concerning the restoration of Israel and the establishment of a new temple and city.

2. The City
Refers to the future city described in Ezekiel's vision, which is part of the restored land of Israel. It symbolizes God's presence and order among His people.

3. Common Use
The designated area for the city is set apart for communal purposes, emphasizing the importance of community and shared resources.

4. Houses and Pastureland
Indicates the practical needs of the inhabitants, providing for both living spaces and agricultural activities.

5. The Center
The city being in the center signifies its importance and centrality in the life of the restored community, reflecting God's central role in the lives of His people.
Teaching Points
God's Provision for Community
God values community and provides for the needs of His people, both spiritually and physically. We are called to foster community and share resources.

Centrality of God in Our Lives
Just as the city is central in Ezekiel's vision, God should be central in our lives. We must prioritize our relationship with Him and align our lives around His presence.

Hope in Restoration
Ezekiel's vision offers hope for restoration and renewal. In times of personal or communal brokenness, we can trust in God's promise to restore and renew.

Stewardship of Resources
The allocation of land for common use teaches us about stewardship. We are to manage our resources wisely and for the benefit of the community.
Bible Study Questions
1. How does the vision of the city in Ezekiel 48:15 reflect God's desire for community among His people?

2. In what ways can we ensure that God remains central in our personal and communal lives today?

3. How does the concept of "common use" challenge our understanding of personal versus communal resources?

4. What parallels can you draw between Ezekiel's vision of restoration and the promises found in the New Testament?

5. How can we apply the principles of stewardship and community from Ezekiel 48:15 in our local church or community group?
Connections to Other Scriptures
Revelation 21
The vision of the New Jerusalem connects with Ezekiel's vision of a restored city, emphasizing God's ultimate plan for a holy city where He dwells with His people.

Isaiah 65
Describes a new heaven and a new earth, paralleling the themes of restoration and renewal found in Ezekiel's vision.

Psalm 46
Speaks of a city of God, a place of refuge and strength, which aligns with the idea of a divinely established city in Ezekiel.
Characteristics of the KingdomW. Clarkson Ezekiel 48:1-20
Civic ObligationsEzekiel 48:1-35
Ezekiel's Last VisionThe Christian MagazineEzekiel 48:1-35
Ezekiel's Last VisionD. J. Vaughan, M. A.Ezekiel 48:1-35
God's Presence the Jew's HeavenA. B. Davidson, D. D.Ezekiel 48:1-35
Honoured According to FaithfulnessA. R. Fausset, M. A.Ezekiel 48:1-35
Jehovah-Shammah; a Glorious Name for the New YearEzekiel 48:1-35
The Central Position of the SanctuaryEzekiel 48:1-35
The Ideal CityJ. Wallace.Ezekiel 48:1-35
The Ideal City and its NameS. Whitehead.Ezekiel 48:1-35
The Lord is ThereW. H. M. H. Aitken, M. A.Ezekiel 48:1-35
The Name of the CityU. R. Thomas.Ezekiel 48:1-35
The Presence of Christ as the Chief Glory of HeavenR. Newton, D. D.Ezekiel 48:1-35
People
Asher, Benjamin, Dan, Enan, Ezekiel, Gad, Israelites, Issachar, Joseph, Levi, Levites, Manasseh, Naphtali, Reuben, Simeon, Tamar, Zadok, Zadokites, Zebulun
Places
Brook of Egypt, Damascus, Great Sea, Hamath, Hazar-enan, Hethlon, Jerusalem, Lebo-hamath, Meribah-kadesh, Tamar
Topics
Area, Breadth, 25000, Center, Common, Cubits, Dwelling, Dwellings, Free, Front, Houses, Length, Measured, Middle, Midst, Open, Ordinary, Pastureland, Profane, Remainder, Space, Spaces, Suburb, Suburbs, Thereof, Thousand, Town, Twenty, Twenty-five, Wide, Width
Dictionary of Bible Themes
Ezekiel 48:1-35

     7266   tribes of Israel

Ezekiel 48:13-15

     4803   breadth

Library
Jehovah-Shammah: a Glorious Name for the New Year
THESE words may be used as a test as well as a text. They may serve for examination as well as consolation, and at the beginning of a year they may fulfill this useful double purpose. In any case they are full of marrow and fatness to those whose spiritual taste is purified. It is esteemed by the prophet to be the highest blessing that could come upon a city that its name should be, "JEHOVAH-SHAMMAH, The Lord is there." Even Jerusalem, in its best estate, would have this for its crowning blessing:
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Princely Service.
NUMB. VII. We learned from Numbers vi, GOD'S requirements of those who desire to take the privileged position of separation to Himself. We found also in the conclusion of the same chapter the overflow of GOD'S love in the rich and comprehensive blessing which so appropriately follows, and forms the connecting link between Nazarite separation and the princely service set forth in Chap. vii,--one of the longest in the Bible, and one full of repetition. We now propose to consider more fully why this
James Hudson Taylor—Separation and Service

Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy
Arno Gaebelein—The Lord of Glory

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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