Ezekiel 48:17
The pastureland of the city will extend 250 cubits to the north, 250 cubits to the south, 250 cubits to the east, and 250 cubits to the west.
The city will have open land
This phrase indicates a designated space surrounding the city, which is set apart for a specific purpose. In the Hebrew context, the term for "open land" (מִגְרָשׁ, migrash) often refers to pasture lands or common lands surrounding a city. This open land serves as a buffer zone, providing space for agriculture, grazing, and possibly for the city's defense. It reflects God's provision for the community's sustenance and security, ensuring that the city is not only a place of dwelling but also a place of productivity and protection.

250 cubits
The use of "cubits" as a measurement reflects the ancient Near Eastern practice of using the human body as a standard for measurement, with a cubit being roughly the length of a forearm, about 18 inches or 45 centimeters. The specific measurement of 250 cubits in each direction signifies a precise and divinely ordained boundary. This precision underscores the orderliness and intentionality of God's design for His people. It also highlights the importance of boundaries in maintaining the sanctity and functionality of the city, ensuring that the community remains distinct and set apart for God's purposes.

to the north, 250 cubits to the south, 250 cubits to the east, and 250 cubits to the west
The repetition of the measurement in each cardinal direction emphasizes the completeness and symmetry of the city's layout. This balanced distribution of open land around the city symbolizes fairness and equality, reflecting God's just nature. It also suggests a holistic approach to community planning, where every side of the city is equally valued and provided for. Historically, such a layout would facilitate access and movement, promoting unity and cohesion within the community. Spiritually, it can be seen as a metaphor for the all-encompassing nature of God's care and provision, extending in every direction and aspect of life.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, Ezekiel 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, often interpreted as a representation of the restored Jerusalem or a symbolic depiction of God's kingdom.

3. Pastureland
The designated area surrounding the city, set apart for specific purposes, indicating provision and space for the community.
Teaching Points
God's Provision and Order
The specific measurements for the pastureland reflect God's attention to detail and His provision for His people. This teaches us that God cares about the practical needs of His community.

Symbolism of Restoration
The vision of the city and its pastureland symbolizes the restoration and renewal that God promises. It serves as a reminder of hope and future fulfillment in God's kingdom.

Community and Worship
The allocation of space around the city underscores the importance of community and worship in God's plan. It encourages us to prioritize communal worship and fellowship in our lives.

Holiness and Separation
The designated pastureland signifies a separation for holy purposes, reminding us to set apart aspects of our lives for God and His service.
Bible Study Questions
1. How does the specific measurement of the pastureland in Ezekiel 48:17 reflect God's character and His plans for His people?

2. In what ways does the vision of the city in Ezekiel 48 relate to the New Jerusalem described in Revelation 21?

3. How can we apply the concept of setting apart space for God in our modern lives, both physically and spiritually?

4. What does the allocation of pastureland teach us about the importance of community and worship in our faith journey?

5. How can the themes of restoration and renewal in Ezekiel's vision encourage us in times of personal or communal difficulty?
Connections to Other Scriptures
Numbers 35
Discusses the allocation of pasturelands for the Levites, highlighting the importance of designated spaces for community and worship.

Revelation 21
Describes the New Jerusalem, drawing parallels to Ezekiel's vision of a restored city, emphasizing God's ultimate plan for His people.

Isaiah 65
Speaks of a new heaven and a new earth, resonating with the themes of restoration and renewal found in Ezekiel's prophecy.
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
250, East, Fifty, Hundred, North, South, Suburbs, West
Dictionary of Bible Themes
Ezekiel 48:1-35

     7266   tribes of Israel

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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