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. xl. 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.
xlv. 2 and ch. xlvii. 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. xxi. 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. xxi. 3), that he who sits on the
throne shall dwell among them, Rev. vii. 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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