Ezekiel 48:15-17
“The remainder, 5,000 cubits in breadth and 25,000 in length, shall be for common use for the city, for dwellings and for open country. In the midst of it shall be the city, and these shall be its measurements: the north side 4,500 cubits, the south side 4,500, the east side 4,500, and the west side 4,500. And the city shall have open land: on the north 250 cubits, on the south 250, on the east 250, and on the west 250.
English Standard Version (ESV)
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The verse calls this space "profane," but it's not meant negatively; it's simply to distinguish it from the "holy" areas dedicated to priests and Levites. This common ground is where everyday life for the city's inhabitants—dwellings and open country—would flourish, demonstrating that even the ordinary aspects of life have a designated place within God's ordered design.
This passage continues Ezekiel's vision of a restored land and temple, detailing the layout of the city and its surrounding areas after the holy portions for priests and Levites have been set aside. This large section is designated for general use by the people, providing space for dwellings and open country, with the city itself situated at its center. The term "profane" simply means common or secular, distinguishing it from the sacred land of the priests and Levites, not that it's unholy in God's eyes.
In Ezekiel's grand vision of a restored Jerusalem, a vast, carefully measured space is set aside for the everyday lives of its people. What does this
Ezekiel's vision of the future temple and city is incredibly detailed, down to the exact dimensions of various plots of land.
A Place for Everyday Life
In this passage, a significant portion (5,000 cubits by 25,000 cubits) is designated for the city itself, including dwellings and open country. This area is described as "profane" – not in a way that means evil or wicked, but rather "common" or "secular." It stands in contrast to the "holy" portions set aside for the priests and Levites and the "most holy" sanctuary.
Purposeful Distinction
This "common" space was for the ordinary activities of life: homes, streets, open areas, and fields to support the inhabitants. It highlights that even within a divinely ordained, holy city, there is a necessary and intentional place for the non-sacred aspects of human existence. It’s a reminder that God’s design encompasses all of life, not just the overtly religious.
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Within this designated common area, the city itself holds a central position. What does this placement signify for the life and purpose of God's people?
The passage states clearly that "In the midst of it shall be the city." This isn't just about physical location; it carries symbolic weight.
A Foundational Center
Placing the city in the "midst" of this common land suggests that the everyday lives and structures of the people are foundational to the community. The city, where people live, work, and interact, is the core around which the supporting infrastructure and open spaces are arranged.
A Vision of Order
This arrangement speaks to a divinely ordered society. The "profane" or common land isn't chaotic; it's intentionally planned to support the central city. It paints a picture of a community where secular life is not an afterthought but an integral, well-organized part of God's people living together under His reign.
Understand the original words
chol · Hebrew Adjective/Noun
Used here to denote secular or non-sacred land; items or spaces designated for daily life as opposed to those reserved strictly for divine ritual or priestly habitation.
ammah · Hebrew Noun
A cubit is an ancient unit of measurement, traditionally based on the length of the forearm from the elbow to the tip of the middle finger, often used in biblical architectural and construction contexts.
migrash · Hebrew Noun
In biblical usage, this refers to land surrounding a city or sanctuary that is kept free from buildings, often serving as a boundary, a place for livestock, or a defense perimeter.
Ezekiel's detailed vision of a future city and Temple was given during the bleakest period of the Babylonian exile, offering a message of profound hope and divine order for a people who had lost their land and their central place of worship.
c. 597 BC
First Deportation to Babylon
Nebuchadnezzar, king of Babylon, conquers Jerusalem and deports thousands of Judeans, including King Jehoiachin and the prophet Ezekiel, to Babylon. This event marks the beginning of the Judean exile.
c. 586 BC
Destruction of Jerusalem and the Temple
Nebuchadnezzar's forces destroy Jerusalem and its magnificent Temple, the center of Israel's worship and national identity. This catastrophic event plunges the exiles into despair and raises profound questions about God's faithfulness.
c. 571 BC— this verse
Ezekiel's Final Vision of the Temple
The book of Ezekiel concludes with detailed visions of a restored Temple and a new Jerusalem, meticulously laid out with specific dimensions and allocations for priests, Levites, the prince, and the people. This vision offers hope and a blueprint for a future return and reconstruction.
539 BC
Cyrus the Great Captures Babylon
The Persian king Cyrus the Great conquers Babylon. This conquest marks a significant shift in geopolitical power and, crucially for the exiles, leads to the decree allowing them to return to Judah and rebuild their Temple.
538 BC
Edict of Cyrus
Cyrus issues a decree permitting the Jewish exiles to return to their homeland and rebuild the Jerusalem Temple. This marks the beginning of the return from Babylonian exile.
This parable of the dragnet highlights the separation between the 'good' and the 'bad' within the gathered community, mirroring how this 'profane' area is still part of God's ordered plan, distinct from the holy but containing all sorts of people.
1 Corinthians 3:16-17Paul calls believers the 'temple of God' and warns against defiling it, showing how even 'common' spaces or people, when belonging to God's people, are called to a different standard than the purely secular world.
Philippians 3:20Our citizenship is in heaven, contrasting with earthly dwelling places; this passage helps frame the idea of a 'city' within a divinely appointed land as a foretaste of our ultimate, heavenly home.
Revelation 21:2The description of the New Jerusalem descending from God as a Holy City directly connects to Ezekiel's vision, presenting the ultimate fulfillment of God's dwelling place among His people, encompassing both sacred and common aspects of life.
barnesEzekiel 48:15: "And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof."
The five thousand ... - The remainder of the square of 25,000 reeds from north to south. Profane - For common use, as distinguished from that which is holy unto the Lord.
clarkeEzekiel 48:15: "And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof."
And the five thousand that are left - The territory of the Levites was twenty-five thousand square cubits, Ezekiel 48:20 , But their city was only four thousand five hundred square cubits, see Ezekiel 48:13 and Ezekiel 48:16 ; there remained, therefore, ten thousand cubits…
The verse calls this space "profane," but it's not meant negatively; it's simply to distinguish it from the "holy" areas dedicated to priests and Levites. This common ground is where everyday life for the city's inhabitants—dwellings and open country—would flourish, demonstrating that even the ordinary aspects of life have a designated place within God's ordered design.
This passage continues Ezekiel's vision of a restored land and temple, detailing the layout of the city and its surrounding areas after the holy portions for priests and Levites have been set aside. This large section is designated for general use by the people, providing space for dwellings and open country, with the city itself situated at its center. The term "profane" simply means common or secular, distinguishing it from the sacred land of the priests and Levites, not that it's unholy in God's eyes.
This passage continues Ezekiel's vision of a restored land and temple, detailing the layout of the city and its surrounding areas after the holy portions for priests and Levites have been set aside. This large section is designated for general use by the people, providing space for dwellings and open country, with the city itself situated at its center. The term "profane" simply means common or secular, distinguishing it from the sacred land of the priests and Levites, not that it's unholy in God's eyes.
"“The remainder, 5,000 cubits in breadth and 25,000 in length, shall be for common use for the city, for dwellings and for open country. In the midst of it shall be the city, and these shall be its measurements: the north side 4,500 cubits,…" — The verse calls this space "profane," but it's not meant negatively; it's simply to distinguish it from the "holy" areas dedicated to priests and Levites. This common ground is where everyday life fo…
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