Ezekiel · Chapter 47

V. 1. Eastward-The fountain lay to the west, the conduit pipes were laid to bring the water to the temple, and so must run eastward, and perhaps one main pipe might be laid under the east-gate of the temple. The right side-On the south-side of the temple.

Verse 1. Behold, waters issued out from under the threshold] Ezekiel, after having made the whole compass of the court of the people, is brought back by the north gate into the courts of the priests; and, having reached the gate of the temple, he saw waters which had their spring under the threshold of that gate, that looked towards the east; and which passing to the south of the altar of burnt-offerings on the right of the temple, ran from the west to the east, that they might fall into the brook Kidron, and thence be carried into the Dead Sea. Literally, no such waters were ever in the temple; and because there were none, Solomon had what is called the brazen sea made, which held water for the use of the temple. It is true that the water which supplied this sea might have been brought by pipes to the place: but a fountain producing abundance of water was not there, and could not be there, on the top of such a hill; and consequently these waters, as well as those spoken of in Joel 3:18, and in Zechariah 14:8, are to be understood spiritually or typically; and indeed the whole complexion of the place here shows, that they are thus to be understood. Taken in this view, I shall proceed to apply the whole of this vision to the effusion of light and salvation by the outpouring of the Spirit of God under the Gospel dispensation, by which the knowledge of the true God was multiplied in the earth; and have only one previous remark to make, that the farther the waters flowed from the temple, the deeper they grew.

With respect to the phraseology of this chapter, it may be said that St. John had it particularly in view while he wrote his celebrated description of the paradise of God, Revelation 22:1 &c. The prophet may therefore be referring to the same thing which the apostle describes, viz., the grace of the Gospel, and its effects in the world.

Verse 1. He brought me again to the door of the house — The door of the temple, described Ezekiel 41:2. And behold, waters issued from under the threshold eastward — Ezekiel had repeatedly walked round the house, and had surveyed the doors of it, but had not discovered this stream of water springing from under its threshold till now. Thus God makes known his mind and will to his people, not all at once, but by degrees. Dr. Lightfoot tells us, that there was a large quantity of water conveyed in pipes under ground from the fountain of Etam, for the uses of the temple; and some commentators seem disposed to interpret this part of Ezekiel’s vision, of that water. Others think he only alludes to it, or draws his similitude from it, but is to be mystically understood. Whether he allude to any such conduit, or stream of water, or not, that the waters here spoken of are to be understood mystically, will hardly be doubted by any that consider what is stated concerning their direction and course, their continual increase, and salubrious effects; circumstances all utterly inapplicable to the water said to be brought in pipes for the uses of the temple. The fore-front of the house stood toward the east, and the waters came down from under the right side of the house, and proceeded eastward — They did not therefore come to the temple, as if intended for the purposes of washing the sacrifices, carrying off the filth, and keeping every part clean and wholesome; but they issued from it, and proceeded to refresh and fertilize other places. The prophecy of Zechariah 14:8, that living waters should go forth from Jerusalem, half of them toward the former sea, and half toward the hinder sea; and St. John’s vision (Revelation 22:1) of a pure river of water of life, proceeding out of the throne of God and the Lamb, elucidate this part of Ezekiel’s vision, and direct us in the application of it. It is undoubtedly to be understood of the gospel of Christ, which went forth from Jerusalem, and spread itself into the countries around; and of the gifts and graces of the Holy Ghost which accompanied it, and by virtue of which it diffused its influence far and wide, and produced the most blessed effects. Thus Isaiah foretold that out of Zion should go forth the law, and the word of the Lord from Jerusalem, Isaiah 2:3. At Jerusalem it was that the Spirit was poured out upon the apostles, enduing them with the gift of tongues, that they might carry these waters to all nations; and in the temple first they stood and preached the words of this life. But this temple of Ezekiel was not so much designed to be an emblem of the material temple, built after the return of the Jews from Babylon, or of the Jewish Church, which had its principal seat there, as of the Christian Church, the temple built on the foundation of the apostles and prophets, of which Jesus Christ is at once the foundation and chief corner-stone; nay, and also its threshold and door of entrance: and from him springs the well, and from him proceed the rivers of living water, which refresh and comfort the souls of true believers, and render them fruitful to the praise and glory of God: see John 4:10, 14, and 7:38, 39. Through these waters, the places, which had before been a mere wilderness, are made like Eden; and what had been a dry and barren desert, becomes like the garden of the Lord; joy and gladness are found therein, thanksgiving and the voice of melody, Isaiah 51:3, and 30:25, where see the notes.

1. Under the threshold… at the south side of the altar — “There was a fountain connected with the temple hill the waters of which fell into the valley east of the city and made their way toward the sea; and long ere this time the gentle waters of this ‘brook that flowed fast by the oracle of God’ had furnished symbols to the prophets (Isaiah 8:6). Such waters in the East are the source of every blessing to men.” — Davidson. The main religious teaching is that man’s blessings flow from the sanctuary of Jehovah. The waters of life start from the dwelling place of the Author of life. The symbols by which this thought was expressed would have been quite intelligible to the heathen among whom the captives lived. According to Babylonian tradition the threshold of the palace of Beltis-Allat, the lioness-queen of the lower world and goddess of fertility, stood upon a spring which had the property of restoring to life all who bathed in it or drank of its waters (Trumbull, Threshold Covenant, p. 115, etc.).

V. 2. Out-Of the inmost court. The outer gate-The outmost north-gate in the wall that compassed the whole mountain of the Lord’s house.

Verse 2. There ran out waters] מפכים מים mayim mephaccim, the waters seem to have been at first in small quantity; for the words imply that they oozed or dropped out. They were at first so small that they came guttatim, drop by drop; but they increased so, that they became a river in which one could swim.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

V. 3. He measured-By the line in his hand. He brought me-Went before, and the prophet followed; all this was in vision.

Verses 3. - 5. He measured a thousand cubits,—the waters were to the ANKLES; a thousand more,—the waters were to the KNEES; a thousand more,—they became a RIVER that could not be forded. The waters were risen, and they were waters to SWIM in.

I. This may be applied to the gradual discoveries of the plan of salvation,—1. In the patriarchal ages. 2. In the giving of the law. 3. In the ministry of John the Baptist. And, 4. In the full manifestation of Christ by the communication of the Holy Ghost.

II. This vision may be applied also to the growth of a believer in the grace and knowledge of God. There is—1. The seed of the kingdom. 2. The blade from that seed. 3. The ear out of that blade. And, 4. The full corn in that ear.

III. It may be applied to the discoveries a penitent believer receives of the mercy of God in his salvation. He is—1. A little child, born of God, born from above, and begins to taste the bread of life, and live on the heavenly food. 2. He grows up and increases in stature and strength, and becomes a young man. 3. He becomes matured in the Divine life, and has his spiritual senses exercised so as to become a father in Christ. In other words, the grace of God appears to come drop by drop; it is given as it can be used; it is a seed of light, and multiplies itself. The penitent at first can scarcely believe the infinite goodness of his Maker; he however ventures to follow on with the conducting angel, the minister of the Gospel, in his descriptions of the plenitude of that salvation, provided in that living Temple in which alone the well-spring of life is to be found. 4. In thus following on to know the Lord he finds a continual increase of light and life, till at last he is carried by the streams of grace to the ocean of eternal mercy; then “Plunged in the Godhead’s deepest sea,

And lost in his immensity.”

IV. These waters may be considered as a type of the progress which Christianity shall make in the world. 1. There were only a few poor fishermen. 2. Afterwards many Jews. 3. Then the Gentiles of Asia Minor and Greece. 4. The continent and isles of Europe. And, 5. Now spreading through Africa, Asia, and America, at present these waters are no longer a river, but an immense sea; and the Gospel fishers are daily bringing multitudes of souls to Christ.

Verse 3. And when the man that had the line — The angel, described with a line in his hand, Ezekiel 40:3; went forth eastward — Went on directly from the east gate; he measured — By the line in his hand; a thousand cubits — Almost the third part of an English mile; and he brought me through the waters — To try the depth of them. And the waters were to the ankles — “The gradual rise of the waters denotes the large effusion of the Spirit, (which was very remarkable at the first publication of the gospel,) and its wonderful increase from small beginnings; as well as most probably some future and large effusion thereof to be poured out upon the Jews and Gentiles, in order to their conversion. And the latter part of the representation, as Mr. Scott observes, may relate to the times when the gospel shall fill the earth, and produce most extensive and important good effects on the state of mankind in every nation. Thus the river here signifies the same as the stone, (Daniel 2:34, 45,) cut out without hands, becoming a great mountain, and filling the whole earth; and the same as the little leaven (which is Christ’s illustration of the subject) leavening the whole three measures of meal into which it was cast; or as the grain of mustard-seed becoming a large plant, like a tree, in which the fowls of the air might make their nests. The emblem may also be applied to illustrate the growth of grace, knowledge, and holiness, in true Christians, who, instead of resting in past attainments, forgetting those things which are behind, reach forth unto those which are before, and press toward the mark for the prize of their high calling of God in Christ Jesus. Of such the religion may be fitly compared to the morning light, which shines more and more unto the perfect day.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

Verses 3. - 5. He measured a thousand cubits,—the waters were to the ANKLES; a thousand more,—the waters were to the KNEES; a thousand more,—they became a RIVER that could not be forded. The waters were risen, and they were waters to SWIM in.

I. This may be applied to the gradual discoveries of the plan of salvation,—1. In the patriarchal ages. 2. In the giving of the law. 3. In the ministry of John the Baptist. And, 4. In the full manifestation of Christ by the communication of the Holy Ghost.

II. This vision may be applied also to the growth of a believer in the grace and knowledge of God. There is—1. The seed of the kingdom. 2. The blade from that seed. 3. The ear out of that blade. And, 4. The full corn in that ear.

III. It may be applied to the discoveries a penitent believer receives of the mercy of God in his salvation. He is—1. A little child, born of God, born from above, and begins to taste the bread of life, and live on the heavenly food. 2. He grows up and increases in stature and strength, and becomes a young man. 3. He becomes matured in the Divine life, and has his spiritual senses exercised so as to become a father in Christ. In other words, the grace of God appears to come drop by drop; it is given as it can be used; it is a seed of light, and multiplies itself. The penitent at first can scarcely believe the infinite goodness of his Maker; he however ventures to follow on with the conducting angel, the minister of the Gospel, in his descriptions of the plenitude of that salvation, provided in that living Temple in which alone the well-spring of life is to be found. 4. In thus following on to know the Lord he finds a continual increase of light and life, till at last he is carried by the streams of grace to the ocean of eternal mercy; then “Plunged in the Godhead’s deepest sea,

And lost in his immensity.”

IV. These waters may be considered as a type of the progress which Christianity shall make in the world. 1. There were only a few poor fishermen. 2. Afterwards many Jews. 3. Then the Gentiles of Asia Minor and Greece. 4. The continent and isles of Europe. And, 5. Now spreading through Africa, Asia, and America, at present these waters are no longer a river, but an immense sea; and the Gospel fishers are daily bringing multitudes of souls to Christ.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

Verses 3. - 5. He measured a thousand cubits,—the waters were to the ANKLES; a thousand more,—the waters were to the KNEES; a thousand more,—they became a RIVER that could not be forded. The waters were risen, and they were waters to SWIM in.

I. This may be applied to the gradual discoveries of the plan of salvation,—1. In the patriarchal ages. 2. In the giving of the law. 3. In the ministry of John the Baptist. And, 4. In the full manifestation of Christ by the communication of the Holy Ghost.

II. This vision may be applied also to the growth of a believer in the grace and knowledge of God. There is—1. The seed of the kingdom. 2. The blade from that seed. 3. The ear out of that blade. And, 4. The full corn in that ear.

III. It may be applied to the discoveries a penitent believer receives of the mercy of God in his salvation. He is—1. A little child, born of God, born from above, and begins to taste the bread of life, and live on the heavenly food. 2. He grows up and increases in stature and strength, and becomes a young man. 3. He becomes matured in the Divine life, and has his spiritual senses exercised so as to become a father in Christ. In other words, the grace of God appears to come drop by drop; it is given as it can be used; it is a seed of light, and multiplies itself. The penitent at first can scarcely believe the infinite goodness of his Maker; he however ventures to follow on with the conducting angel, the minister of the Gospel, in his descriptions of the plenitude of that salvation, provided in that living Temple in which alone the well-spring of life is to be found. 4. In thus following on to know the Lord he finds a continual increase of light and life, till at last he is carried by the streams of grace to the ocean of eternal mercy; then “Plunged in the Godhead’s deepest sea,

And lost in his immensity.”

IV. These waters may be considered as a type of the progress which Christianity shall make in the world. 1. There were only a few poor fishermen. 2. Afterwards many Jews. 3. Then the Gentiles of Asia Minor and Greece. 4. The continent and isles of Europe. And, 5. Now spreading through Africa, Asia, and America, at present these waters are no longer a river, but an immense sea; and the Gospel fishers are daily bringing multitudes of souls to Christ.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

Verses 6, 7. And he said, Son of man, hast thou seen this? — Hast thou considered, or taken notice of, this vision now showed unto thee? To see, often signifies to take notice of what we see: on the contrary, they are said to have eyes and see not, who do not observe what is placed before their eyes. This is an intimation to us, that it is our indispensable duty to consider well what is signified by these waters, and by their increase and effects: namely, to mark well the progress of the gospel in the world, and the process of the work of grace in the heart; to follow and carefully observe these waters, as Ezekiel here did; to attend to the motions and drawings of the blessed Spirit, and walk after them under a divine conduct. It is good to be often searching into the things of God, and trying to discover the depth of them; not only to look on the surface of the waters, but to go as far as we can toward the bottom of them; to be often digging, often diving into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with them. If we carefully consider the things of God, we shall find some of them very plain, and easy to be understood, like the waters that came only up to the ankles; others more difficult, and which require a deeper search, as the waters which rose to the knees, or the loins; and some quite beyond our reach, which we can neither fathom nor penetrate into, but, despairing to find their bottom, or measure their depth must be content, with St. Paul, to sit down on the brink, and adore it, crying out with him, O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! Romans 11:33.

Then he caused me to return by the brink of the river — He made me go along by the river side. Behold, on the bank of the river were very many trees — The words allude to the trees planted in paradise, and designed for man’s food in the state of innocence; and especially to the tree of life which grew there. The reader will observe, that many of the ideas in this chapter are taken from the terrestrial paradise; see verse 12, and compare Revelation 22:1, 2, where the same ideas are carried to the celestial paradise by St. John.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

Verses 6, 7. And he said, Son of man, hast thou seen this? — Hast thou considered, or taken notice of, this vision now showed unto thee? To see, often signifies to take notice of what we see: on the contrary, they are said to have eyes and see not, who do not observe what is placed before their eyes. This is an intimation to us, that it is our indispensable duty to consider well what is signified by these waters, and by their increase and effects: namely, to mark well the progress of the gospel in the world, and the process of the work of grace in the heart; to follow and carefully observe these waters, as Ezekiel here did; to attend to the motions and drawings of the blessed Spirit, and walk after them under a divine conduct. It is good to be often searching into the things of God, and trying to discover the depth of them; not only to look on the surface of the waters, but to go as far as we can toward the bottom of them; to be often digging, often diving into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with them. If we carefully consider the things of God, we shall find some of them very plain, and easy to be understood, like the waters that came only up to the ankles; others more difficult, and which require a deeper search, as the waters which rose to the knees, or the loins; and some quite beyond our reach, which we can neither fathom nor penetrate into, but, despairing to find their bottom, or measure their depth must be content, with St. Paul, to sit down on the brink, and adore it, crying out with him, O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! Romans 11:33.

Then he caused me to return by the brink of the river — He made me go along by the river side. Behold, on the bank of the river were very many trees — The words allude to the trees planted in paradise, and designed for man’s food in the state of innocence; and especially to the tree of life which grew there. The reader will observe, that many of the ideas in this chapter are taken from the terrestrial paradise; see verse 12, and compare Revelation 22:1, 2, where the same ideas are carried to the celestial paradise by St. John.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

V. 8. The sea-The Dead-sea, or lake of Sodom. Shall be healed-The waters of the sea shall be healed, made wholesome. So where the grace of God from his temple and altar flows, it heals the corrupt nature of man, and renders barren terrible deserts, as a land of waters and gardens.

Verses 8, 9. Then said he, These waters issue toward the east country — These waters are described as taking their course along the plain, or champaign country, (for that is the sense of the word here rendered desert,) toward the lake where Sodom formerly stood, called the Dead sea, and by Moses, the Salt sea: see Deuteronomy 3:17. Which being brought forth into the sea, the waters shall be healed — These living and salubrious streams, by mixing with the salt and brackish waters of the sea, shall render them wholesome and fit for use; finely representing the tendency of the gospel, and the healing virtue of divine grace, in curing the corruptions of human nature, and vices of mankind. And every thing that liveth, &c., whithersoever the river shall come, shall live — “Even in the Asphaltite lake, or Dead sea, which is so unfavourable to animal life. Josephus represents this lake as salt, and incapable of feeding fishes. Tacitus says, that it does not suffer fishes or water-fowl to live in it; yet Maundrell observed two or three shells of fishes on the shore. Bishop Pococke found its water very salt; and on tasting it, his mouth was constringed, as if it had been a strong alum water. The bishop observes, ‘It has been said by all authors, and is the common opinion, that there is no fish in this lake: the fresh water fish of the river Jordan probably would not live in it. After I left the Holy Land, it was positively affirmed to me, that a monk had seen fish caught in this water; and possibly there may be fish peculiar to this lake, for which this water may not be too salt: but this is a fact that deserves to be inquired into. The air about this lake has always been thought to be very bad.’ ‘The Dead sea,’ says Michaelis, ‘is more brackish than any known sea or salt-well in the world. It contains as much salt as water can dissolve, namely, the fourth part of the weight of the water: and this is the reason why neither men nor animals sink in the Dead sea. If you throw fishes into heavy water, they cannot swim, but fall immediately on their sides.’“ — Newcome. The reader who wishes to have farther information on this subject, may find it in Dr. Pococke and Dr. Shaw’s Travels, or the Encycl. Britan. on the word Asphaltites. Every thing shall live whither the river cometh — This signifies the wonderful and blessed efficacy of the gospel, when accompanied by the influence of the Holy Spirit, and received in faith and love: it communicates spiritual life to such as were before dead in trespasses and sins: it creates them anew in Christ Jesus unto all holy tempers, words, and works, such as God hath ordained that men should walk in them.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

V. 9. Shall live-Be preserved alive, and thrive, whereas no fish can live in the Dead-sea. For they-The poisonous waters of the Dead-sea shall be made wholesome for fish. Shall live-Thrive, and multiply in the virtue of the healing streams. Thus is the fruitfulness of the grace of God in the church set forth.

Verse 9. Every thing—whithersoever the rivers shall come, shall live] Life and salvation shall continually accompany the preaching of the Gospel; the death of sin being removed, the life of righteousness shall be brought in.

There shall be a very great multitude of fish] On the above plan this must refer to genuine converts to the Christian faith; true believers, who have got life and salvation by the streams of God’s grace. The apostles were fishers of men; converts were the fish caught. See below. As the waters flow into the DEAD Sea, where no fish, it is said, can live, its waters must be healed, that is, made capable of preserving life; and so its nature be thus far most surprisingly altered.

Verses 8, 9. Then said he, These waters issue toward the east country — These waters are described as taking their course along the plain, or champaign country, (for that is the sense of the word here rendered desert,) toward the lake where Sodom formerly stood, called the Dead sea, and by Moses, the Salt sea: see Deuteronomy 3:17. Which being brought forth into the sea, the waters shall be healed — These living and salubrious streams, by mixing with the salt and brackish waters of the sea, shall render them wholesome and fit for use; finely representing the tendency of the gospel, and the healing virtue of divine grace, in curing the corruptions of human nature, and vices of mankind. And every thing that liveth, &c., whithersoever the river shall come, shall live — “Even in the Asphaltite lake, or Dead sea, which is so unfavourable to animal life. Josephus represents this lake as salt, and incapable of feeding fishes. Tacitus says, that it does not suffer fishes or water-fowl to live in it; yet Maundrell observed two or three shells of fishes on the shore. Bishop Pococke found its water very salt; and on tasting it, his mouth was constringed, as if it had been a strong alum water. The bishop observes, ‘It has been said by all authors, and is the common opinion, that there is no fish in this lake: the fresh water fish of the river Jordan probably would not live in it. After I left the Holy Land, it was positively affirmed to me, that a monk had seen fish caught in this water; and possibly there may be fish peculiar to this lake, for which this water may not be too salt: but this is a fact that deserves to be inquired into. The air about this lake has always been thought to be very bad.’ ‘The Dead sea,’ says Michaelis, ‘is more brackish than any known sea or salt-well in the world. It contains as much salt as water can dissolve, namely, the fourth part of the weight of the water: and this is the reason why neither men nor animals sink in the Dead sea. If you throw fishes into heavy water, they cannot swim, but fall immediately on their sides.’“ — Newcome. The reader who wishes to have farther information on this subject, may find it in Dr. Pococke and Dr. Shaw’s Travels, or the Encycl. Britan. on the word Asphaltites. Every thing shall live whither the river cometh — This signifies the wonderful and blessed efficacy of the gospel, when accompanied by the influence of the Holy Spirit, and received in faith and love: it communicates spiritual life to such as were before dead in trespasses and sins: it creates them anew in Christ Jesus unto all holy tempers, words, and works, such as God hath ordained that men should walk in them.

9. The rivers — Literally, the two rivers. Either an intensified double indicating the power of the stream, or, more probably, an indication that the holy Jordan unites with the temple stream in the work of healing the Salt Sea.

EZEKIEL NOW TRACES THE BOUNDARIES OF THE NEWLY ORGANIZED HOLY LAND. “THIS SHALL BE THE BORDER WHEREBY YE SHALL DIVIDE THE LAND FOR INHERITANCE ACCORDING TO THE TWELVE TRIBES OF ISRAEL” (R.V.).

V. 10. En-gedi-Which lay on the south-west of the lake of Sodom. En-eglaim-A city on the north-east of the Dead-sea. To spread forth nets-All along on the west-side of this sea to dry them.

Verse 10. The fishers shall stand upon it] On the above plan of interpretation these must mean—1. The apostles of our Lord Jesus. 2. The preachers of the everlasting Gospel. See Matthew 4:19. From En-gedi] At the southern extremity of the Dead Sea. Unto En-eglaim] At the northern extremity of the same. Their fish shall be according to their kinds] Every kind of fish, and the fish all excellent of their kinds. All nations, and kindreds, and people shall be called by the Gospel; it shall not be an excluding system like that of Judaism, for its Author tasted death for every man.

Verse 10. Fishers shall stand upon it from En-gedi unto En-eglaim — En-gedi was in the wilderness of Judah, Joshua 15:61, 62. De L’Isle places it toward the south-west point of the Dead sea; and En-eglaim is placed by the same writer at the north of the Dead sea, where Jordan runs into it. It is mentioned, Isaiah 15:8, as a place on the borders of Moab, which country lay on the east side of the Dead sea. Bishop Newcome, following the punctuation adopted by the Syriac, Vulgate, and Arabic, reads, From En-gedi even to En-eglaim there shall be a spreading forth of nets; by which is signified, that fishers should be employed along the whole coast of it, denoting the multitude of gospel preachers, all over the world, labouring to gain sinners to Christ. Their fish shall be according to their kinds, as the fish of the great sea — That is, the Mediterranean; exceeding many — Great multitudes of sinners, of all descriptions, in a thousand diversified forms of guilt and wretchedness, shall be brought to God by the word of these preachers, these fishers of men. So that this is a further amplification of what is said in verse 8, that the waters should be healed, and strongly illustrates the salutary effect of the gospel, and the multitude of converts that should be made in the Gentile countries, even in the most idolatrous, ignorant, and wicked.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

Verse 11. The miry places] “Point out,” says Calmet, “the schismatics and hereties who do not live by the Spirit of Jesus Christ, but separate from his Church; and the evil Christians who dishonour that Church, of which they are corrupt members.” A description applicable to the Roman Catholic Church, that is both schismatic and heretic from the Church of Jesus Christ, which is built on the foundation of the prophets and apostles, Jesus himself being the chief corner stone; for the Church of Rome, leaving this foundation, is now built on the foundation of councils and traditions, and lying miracles; the popes in their succession being its only corner stones.

Verse 11. But the miry places thereof, and the marshes thereof, shall not be healed — “There shall still remain some marshes, creeks, or swamps, into which these healing waters shall not find an entrance; and these must be left incurably sterile and worthless.” — Scott. This represents the case of those countries or individuals, who either utterly reject the gospel, or, though they profess to receive it, do not obey and walk according to it, but hold the truth in unrighteousness. They shall be given to salt — The gospel is the only healing medicine for the disorders of our fallen nature, and they who will not receive it in the love of it, remain incurable, and are abandoned to final ruin. The Hebrew language often expresses irremediable barrenness and unprofitableness by being given up to salt, saltness being equivalent to barrenness in that language. When Abimelech destroyed Sichem, he sowed the ground whereon it stood with salt, to denote that it should never be cultivated or inhabited again, Judges 9:45.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

V. 12. Consumed-Never be consumed, never decay, there shall always be fruit, and enough. Their waters-Those that watered them. Issued out-And so carried a blessing with them.

Verse 12. Shall grow all trees for meat, whose leaf shall not fade] A description that suits the righteous, who are still producing—1. The fruits of faith. 2. The fruits of the Spirit. 3. The fruits of love to God, obedience to his holy will, and love to all men. Benevolence, mercy, charity, kindness, &c.

The leaf thereof for medicine.] See Revelation 22:1-5. Even the leaves, the holy profession of the righteous, is a spiritual medicine. Righteousness is thus encouraged in the world. The profession points out the salvation, as it shows the nature and sufficiency of that salvation; for a just creed contains all the articles of the Christian faith.

Verse 12. And by the river, upon the bank thereof, shall grow all trees for meat — See the note on verse 7. By these trees may be understood, “the plenteous provisions of the gospel, the precious promises of the sacred word, and the privileges of believers, as communicated to their souls by the quickening Spirit. These abound on each side of the river, wherever the gospel is successfully preached; they afford nourishment and delight to the souls of men; they never fade or wither; they are various, according to the variety of circumstances and occasions in the experience of Christians; (as if a tree should yield a succession of different kinds of fruit, through the months of the year;) and even the leaves serve as medicines to their souls. The warnings and reproofs of the word, and the salutary corrections of their Father’s rod, though generally less valued, and always less pleasant, than divine consolations, yet tend to cure their maladies, and restore them to holiness and happiness.” — Scott.

Most expositors, however, consider these trees as emblematical of true, spiritual Christians, termed by Isaiah, trees of righteousness, the planting of the Lord, Isaiah 61:3, set by the rivers of water, the waters of the sanctuary, Psalm 1:3, grafted into Christ, the tree of life, and, by virtue of their union with him, made trees of life too, rooted in him, Colossians 2:7. There is a great variety of these trees, through the diversity of gifts with which they are endued by that one Spirit which works all in all. They grow on the bank of the river, for they keep close to holy ordinances, and through them derive sap and virtue from Christ. They are fruit-trees, designed, as the fig-tree and the olive, to honour with their fruits both God and man, Judges 9:9. The fruit thereof shall be for meat, for the lips of the righteous feed many, and the fruits of their righteousness are many ways beneficial. The very leaves of these trees are for medicine, or, as the margin has it, for bruises and sores. True Christians, with their good discourses, the leaves of the trees of righteousness, as well as with their beneficent actions, which are their fruits, do good to those about them: they strengthen the weak, and bind up the broken-hearted. Their cheerfulness does good like a medicine, not only to themselves, but to others also. And their leaf shall not fade — They shall be enabled, by the grace of God, to persevere in their piety and usefulness, having not only life in their root, but sap in all their branches. Therefore their profession shall not wither, nor their discourse lose its healing, strengthening virtue. Neither shall their fruit be consumed — That is, they shall not cease to bear fruit, retaining still the principles of their fruitfulness; but shall bring it forth even in old age. Or, the reward of their fruitfulness shall abide for ever; they shall produce fruit that shall abound to their account at the appearing of Jesus Christ, fruit to life eternal. They shall bring forth new fruit according to their months — Some in one month and others in another; or, each one of them shall bring forth fruit monthly; which signifies a constant disposition, desire, resolution, and endeavour to bear fruit, and that they shall never be weary of well-doing. And the reason of this extraordinary fruitfulness is, because their waters issue out of the sanctuary — It is not to be ascribed to their own wisdom, power, or goodness, or to any thing in themselves, but to the continual supplies of divine grace, with which they are watered every moment, Isaiah 27:3. For, whoever may be the instrument of planting them, it is divine grace which gives the increase.

The reader will observe, that this part of Ezekiel’s vision is evidently referred to and almost copied by St. John, Revelation 22:2, who applies it to the salvation of Christ, begun on earth, and perfected in heaven. This whole passage, from verse 1-12 inclusive, as Bishop Newcome observes, “is one of the most striking allegories in the Hebrew Scriptures,” and must so necessarily have a mystical and spiritual meaning, that from thence we are compelled to conclude that all the other parts of the vision, from the beginning of the xlth to the cud of the xlviiith chapter, must have such a meaning also; and that whatever allusion the prophet’s description of the temple, its courts. &c., and the division of the land to the prince, priests, and tribes, might have to Solomon’s temple, or to that built after the return of the Jews from Babylon, and the former divisions of the country; yet that the vision was principally intended of the spiritual temple of the Christian Church, and of its great extent, prosperity, and glory in the latter days, when the fulness of the Gentiles shall come in, and all Israel shall be saved.

1-12. These verses describe the mysterious supernatural stream flowing from underneath the sacred threshold of the temple (see note Ezekiel 46:1, 2), the waters of which turn the desert into a paradise and even sweeten the Dead Sea; a plain symbol of the power of a holy religion in the midst of a redeemed people. These living waters of blessing (compare Isaiah 8:6; Joel 3:18; Revelation 22:1, 2) “trickled forth” (verse 2, R.V., margin) from under the threshold and passing eastward and a little south of the altar, which was directly in front of the temple porch (Ezekiel 40:47), descended the mountain gathering volume as it went, though seemingly without tributaries, until within four thousand cubits (about one and one third miles) from its source it had become a mighty torrent which no one could cross (verse 5). These waters plunge on into that deep depression in the Jordan valley which the Hebrews well called the “Arabah” (R.V., verse 8), or “desert” — no traveler has ever failed to be impressed with its wildness and awful desolation — and everywhere the miraculous life-giving power of these waters is seen, for “along the bank of the river” (verse 6) is “every sort of tree whose fruit is edible; their leaves shall not wither, nor their fruit fail; monthly they shall bear fresh fruit; for their waters issue from the sanctuary, and their fruit shall be for food, and their leaves for healing” (verse 12; compare verse 7 and Revelation 22:2). And still continuing, these miraculous waters flow into the “sea of the Arabah” (Deuteronomy 3:17), the Dead Sea, and at their coming that strange lake, whose salty and sulphurous banks had been absolutely devoid of vegetation, and in which no fish could ever live, suddenly becomes as full of fish as the Mediterranean (verse 10), and “every living creature” (R.V., verse 9) which inhabits the sea begins to swarm in its waters. From the Oasis of En-gedi (on the middle of the west shore) even unto En-eglaim (probably situated at the extreme end of the sea) this most blistered and poisonous part of the world — God’s “awful vale of judgment” (Genesis 19:24-28) — becomes full of beauty and fertility and life, the place most prized by fishermen. Only a few fens and marshes remain unhealed (verse 11) in order that a supply of salt may still be obtained from them. “So there is nothing — nothing so sunken, so useless, so doomed — but by the grace of God it may be redeemed, lifted, and made rich with life.” (See G.A. Smith, Historical Geography, p. 511, etc.) Ezekiel’s prophecy has never been, nor can it ever be, fulfilled literally in Palestine, but in the course of providential history it has been more than fulfilled. “From the throne of God, yet also from the Church of God, the fertilizing stream has flowed. Derelict as that Church has been in its duty, cruel in its conscience, worldly in its lusts, superstitious in its fears, material and ritualistic in its conceptions of life, nevertheless through its gates has flowed the constantly deepening stream of the river of life. Whatever desert those waters have touched has bloomed; wherever that stream has come life has come; and on its banks have grown every sort of tree whose leaves have been for the healing of the nations.” — Lyman Abbott. Natural symbols are constantly used by the prophet to image spiritual and natural conditions. (Compare, for example, Joel 2:30, 31; Acts 2:19, 20.) An ancient Jewish Midrash on Exodus 12:12, explains this passage according to the Messianic hope: “The Holy One will bring forth living waters from Jerusalem, and will cure with it all diseases, as it is said Ezekiel 47:9, and shall make the trees bring forth fruit every month, Ezekiel 47:12.”

V. 13. The border-The utmost bounds of the whole land. Shall inherit-That is, shall divide for inheritance to the tribes of Israel. Joseph-That is, the two sons of Joseph, Ephraim, and Manasseh.

Verse 13. Joseph shall have two portions.] That is, In Ephraim and Manasseh, his two sons, who each had a separate inheritance.

Verse 13. This shall be the border, &c. — The borders described in the following part of this chapter shall be the limits or boundaries of your country; whereby ye shall inherit the land according to the twelve tribes of Israel — By the several captivities both of Israel and Judah, the several limits or borders, belonging to the inheritance of each tribe, were obliterated and forgotten; whereupon a new boundary and division are here made of the holy land. “The allotment of the land,” says Grotius, “made here, and in the next chapter, would have taken place, had the ten tribes in general, as well as Judah and Benjamin, turned themselves to the worship of the true God: for if so, they, as well as Judah and Benjamin, would have obtained a restoration. But only some part of them returned with Judah and Benjamin, with whom they settled in common in the land of Judea.” This may, perhaps, be the literal sense of the following part of the prophecy; but, without question, a mystical sense is implied under this literal description, as well as in all the preceding parts of the vision. Joseph shall have two portions — Upon Reuben’s forfeiting his birthright, the double portion, belonging to the firstborn, accrued to Joseph and his two sons, Manasseh and Ephraim, according to Jacob’s own appointment.

13. Joseph — Representing the tribes of Manasseh and Ephraim (Genesis 48:22; Joshua 16:4; 17:17), Joseph is given two portions.

Verse 14. And ye shall inherit it, one as well as another — Namely, the ten tribes which are scattered abroad as well as Judah and Benjamin. These two tribes, together with some of the families of the tribe of Levi, made up the principal part of those who returned from the Babylonish captivity; by which it appears, that this prophecy has not yet been fulfilled, but relates to the general restoration of the Jews and Israelites, an event often foretold in the prophecies of the Old Testament. And this land shall fall unto you for inheritance — Here is an allusion to the manner of their first acquiring the possession of the land, which was by lot, by which means all controversies were prevented, the lot referring all things to the divine designation and appointment.

14. Ye shall inherit it, one as well as another — That is, ye shall share it equally. Just as the sacrifices in Ezekiel principally differ from those of the Mosaic law in the fundamental ideaof greater equality, so here this idea is again set forth.

V. 15. The great sea-The Mediterranean, which was the greatest sea the Jews knew.

Verse 15. The way of Hethlon, us men go to Zedad.] Probably Hethlon is the same as Cuthlon, a city of Syria, between Antioch and Laodicea, according to Antoninus. Some of these places are not known; but see the same kind of division, Numbers 34:7-12.

Verses 15-17. This shall be the border toward the north — The northern border of the land was to begin from the west point, on which side lay the Mediterranean sea, and to go on northward toward Hethlon, a place between Tyre and Damascus, and so forward to Zedad, mentioned Numbers 34:8, Hamath, and other places here mentioned in these verses.

15-17. “This is the border of the land on the north: from the Great Sea (the Mediterranean) by Hethlon to the frontier of Hamath as far as Zedad, thence on to Beroth-Sibraim, which is on the line between the territories of Damascus and Hamath, and to Hazar-enan, which is on the border of Hauran: — that is, the border shall run from the sea to Hazar-enan, the territory of Damascus lying to the north. This is the northern border.” — Toy. Most of these sites cannot now be identified. Damascus is well known. (See map facing page 232.) Hauran is almost certainly the modern Hauran (Auranitis). Hamath was on the Orontes, north of Mount Hermon (compare Amos 6:2; Joshua 13:5; Judges 3:3); but this refers not to the city, but to the district of Hamath. Hazar-enan is possibly the modern Hader, at the foot of Mount Hermon. Toy connects Hethlon with the modern Adlun, near Tyre, and Hazar-enan with Hazureh, a little northward of Banias, adding, “the line seems to have started from a point on the Mediterranean Sea, near Tyre, and to have run eastward, near the parallel of 33 15’ to Dan (Banias).” Orelli connects Hethlon with the modern Heitela, and Zedad with the modern Sadad. “Thus,” says he, “the northern frontier inclosed the whole of Lebanon, and this is in full accord with the Mosaic program.”

THE HOLY LAND AS DIVIDED AMONG THE TWELVE TRIBES.

Verse 16. Hamath] Emesa or Amesa, in Syria.—Calmet.

Berothah] Berytus, now Baruth or Beeroth, which David took from Hadarezer, king of Syria, 2 Samuel 8:8; but these things are very uncertain.

Sibraim] Sabarim or Sepharvaim, according to the Syriac, between Hamath and Damascus.

Hazar-hatticon] The middle Hazar; or middle village, as the margin. Hauran.] The city Aurana, and the district Auranitis, are in the north-east limit of the Holy Land.

Verses 15-17. This shall be the border toward the north — The northern border of the land was to begin from the west point, on which side lay the Mediterranean sea, and to go on northward toward Hethlon, a place between Tyre and Damascus, and so forward to Zedad, mentioned Numbers 34:8, Hamath, and other places here mentioned in these verses.

Verse 16. Hamath, a city commanding the passage of mount Lebanon, and the north-west boundary of the Israelites. 1 Chronicles 13:5.

15-17. “This is the border of the land on the north: from the Great Sea (the Mediterranean) by Hethlon to the frontier of Hamath as far as Zedad, thence on to Beroth-Sibraim, which is on the line between the territories of Damascus and Hamath, and to Hazar-enan, which is on the border of Hauran: — that is, the border shall run from the sea to Hazar-enan, the territory of Damascus lying to the north. This is the northern border.” — Toy. Most of these sites cannot now be identified. Damascus is well known. (See map facing page 232.) Hauran is almost certainly the modern Hauran (Auranitis). Hamath was on the Orontes, north of Mount Hermon (compare Amos 6:2; Joshua 13:5; Judges 3:3); but this refers not to the city, but to the district of Hamath. Hazar-enan is possibly the modern Hader, at the foot of Mount Hermon. Toy connects Hethlon with the modern Adlun, near Tyre, and Hazar-enan with Hazureh, a little northward of Banias, adding, “the line seems to have started from a point on the Mediterranean Sea, near Tyre, and to have run eastward, near the parallel of 33 15’ to Dan (Banias).” Orelli connects Hethlon with the modern Heitela, and Zedad with the modern Sadad. “Thus,” says he, “the northern frontier inclosed the whole of Lebanon, and this is in full accord with the Mosaic program.”

THE HOLY LAND AS DIVIDED AMONG THE TWELVE TRIBES.

Verse 17. The border from the sea] The north border eastward is ascertained Ezekiel 47:15, 16; here it is shown how far it extends itself northward.

Hazar-enan] The village of Enan, Numbers 34:9, placed to the north of Cæsarea Philippi. Ziphron, see Numbers 34:9, called Zaphion by the Syriac.

Verses 15-17. This shall be the border toward the north — The northern border of the land was to begin from the west point, on which side lay the Mediterranean sea, and to go on northward toward Hethlon, a place between Tyre and Damascus, and so forward to Zedad, mentioned Numbers 34:8, Hamath, and other places here mentioned in these verses.

15-17. “This is the border of the land on the north: from the Great Sea (the Mediterranean) by Hethlon to the frontier of Hamath as far as Zedad, thence on to Beroth-Sibraim, which is on the line between the territories of Damascus and Hamath, and to Hazar-enan, which is on the border of Hauran: — that is, the border shall run from the sea to Hazar-enan, the territory of Damascus lying to the north. This is the northern border.” — Toy. Most of these sites cannot now be identified. Damascus is well known. (See map facing page 232.) Hauran is almost certainly the modern Hauran (Auranitis). Hamath was on the Orontes, north of Mount Hermon (compare Amos 6:2; Joshua 13:5; Judges 3:3); but this refers not to the city, but to the district of Hamath. Hazar-enan is possibly the modern Hader, at the foot of Mount Hermon. Toy connects Hethlon with the modern Adlun, near Tyre, and Hazar-enan with Hazureh, a little northward of Banias, adding, “the line seems to have started from a point on the Mediterranean Sea, near Tyre, and to have run eastward, near the parallel of 33 15’ to Dan (Banias).” Orelli connects Hethlon with the modern Heitela, and Zedad with the modern Sadad. “Thus,” says he, “the northern frontier inclosed the whole of Lebanon, and this is in full accord with the Mosaic program.”

THE HOLY LAND AS DIVIDED AMONG THE TWELVE TRIBES.

V. 18. The east sea-The Dead-sea, which lay on the east of Jerusalem. Thus a line drawn from Damascus through Auranitis, Gilead, the land of Israel beyond Jordan to the east-sea, made the eastern frontier.

Verse 18. The east sea] The same as the Dead Sea.

Verse 18. And the east side ye shall measure from Hauran — The city Aurana, and the district Auranitis, the north-east limit of the Holy Land. Damascus lay more northerly than Hauran, but the country called Auranitis might reach near it. Gilead is well known to have been a long tract of land, which was extended to the country of Sihon king of the Amorites. From the land of Israel by Jordan — From the northern limits of the land of Israel near Cesarea Philippi, or Dan, where the river Jordan takes its rise. Unto the east sea — That is, the Dead sea, or the lake of Sodom: see verse 8.

18. Davidson, following Smend, translates: “And the east side, from between Hauran and Damascus, between Gilead and the land of Israel, shall be the Jordan, from the (north) boundary to the eastern sea, even unto Tamar. This is the east side.” He adds: “The line starts from Hazar-enan, a place lying where Damascus and Hauran join one another (verse 16)… From this point the line runs south; its course is the Jordan, between Gilead and the land of Israel.… The phrase ‘Ye shall measure’ is no doubt a misspelling for ‘unto Tamar’… Tamar probably lay south of the Dead Sea.”

V. 19. The river-Called the river of Egypt, lay directly in the way to Egypt from Jerusalem. The great sea-To the south-west part of the Mediterranean sea near Gaza.

Verse 19. Tamar] Called Hazazon Tamar, or Engedi, 2 Chronicles 20:2.

The river] Besor, which runs into the sea near Gaza.

Verse 19. And the south side southward — The southern frontier shall be from En-gedi, called Hazazon-tamar, 2 Chronicles 20:2, to the waters of Meribah, or strife, in Kadesh, in the south limit of Judah, and from thence to the river of Egypt, namely, Besor, which runs into the sea not far from Gaza.

19. “And the south side southward shall be from Tamar as far as the waters of Meriboth-kadesh, to the brook of Egypt, unto the great sea (R.V.; compare Numbers 27:14; 34:3-5; Joshua 15:1-4). The Wady-el-Arish was called the “brook of Egypt.” (See Numbers 34:5, and map facing page 232.)

Verse 20. The great sea] The Mediterranean.

From the border] The southern border, mentioned Ezekiel 47:19.

Verse 20. The west side shall be the great sea from the border — That is, from the southern border, mentioned in the foregoing verse. Till a man come over against Hamath — Or rather, till a man come to Hamath, the northern point toward the west frontier.

V. 22. Children-Who from their birth should be invested with this right of inheriting.

Verse 22. And to the strangers that sojourn] In former divisions of the land, no place was given to strangers; but in this division, (which seems to have no other reference than to the Gospel, for literally such a division never took place,) the strangers are to have an inheritance; intimating the calling of the Gentiles into the Church of Christ, to an inheritance that is incorruptible, undefiled, and that fadeth not away. Glory be to God for his unspeakable gift! Amen. Amen.

EZEKIEL

Verse 22. Ye shall divide it by lot for an inheritance unto you — See the note on verse 14. And to the strangers that sojourn among you — Foreigners never before had the privilege of purchasing or possessing any inheritance among the Jews; so this mystically denotes the incorporating the Gentiles into the same church with the Jews, making them fellow-heirs, and of the same body with them by the gospel, Ephesians 3:6. They shall have inheritance with you among the tribes, &c. — In whatsoever tribe they sojourn, as it is expressed in the next verse.

22, 23. This land shall be divided “by lot.” Although this word means “by lot,” yet evidently it was here used in the same way as our word “allot;” for the sections in which each tribe shall dwell are stated in the next chapter. A striking difference between Ezekiel’s division of the land as compared with the Levitical code (Leviticus 25:47-55) is the care with which the rights of “strangers” are guarded. These proselytes who have permanently settled in the land are allowed a perfect equality with the native born in the matter of inheritance. They are to share equally with the members of the tribe in which they live. (Compare note verse 14.)

V. 23. His inheritance-This certainly looks at gospel times, when the partition-wall between Jew and Gentile was taken down, and both put on a level before God, both made one in Christ Jesus.

22, 23. This land shall be divided “by lot.” Although this word means “by lot,” yet evidently it was here used in the same way as our word “allot;” for the sections in which each tribe shall dwell are stated in the next chapter. A striking difference between Ezekiel’s division of the land as compared with the Levitical code (Leviticus 25:47-55) is the care with which the rights of “strangers” are guarded. These proselytes who have permanently settled in the land are allowed a perfect equality with the native born in the matter of inheritance. They are to share equally with the members of the tribe in which they live. (Compare note verse 14.)