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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 47:1–12. His two-level outline is real structure in the source text, so it is rendered as structure.
This part of Ezekiel's vision must so necessarily have a mystical and spiritual meaning that thence we conclude the other parts of his vision have a mystical and spiritual meaning also; for it cannot be applied to the waters brought by pipes into the temple for the washing of the sacrifices, the keeping of the temple clean, and the carrying off of those waters, for that would be to turn this pleasant river into a sink or common sewer. That prophecy, Zac 14:8, may explain it, of living waters that shall go out from Jerusalem, half of them towards the former sea and half of them towards the hinder sea. And there is plainly a reference to this in St. John's vision of a pure river of water of life, Rev 22:1. That seems to represent the glory and joy which are grace perfected. This seems to represent the grace and joy which are glory begun. Most interpreters agree that these waters signify the gospel of Christ, which went forth from Jerusalem, and spread itself into the countries about, and the gifts and powers of the Holy Ghost which accompanied it, and by virtue of which it spread far and produced strange and blessed effects. Ezekiel had walked round the house again and again, and yet did not till now take notice of those waters; for God makes known his mind and will to his people, not all at once, but by degrees. Now observe,
I.The rise of these waters.
He is not put to trace the streams to the fountain, but has the fountain-head first discovered to him (Eze 47:1): Waters issued out from the threshold of the house eastward, and from under the right side of the house, that is, the south side of the alter. And again (Eze 47:2), There ran out waters on the right side, signifying that from Zion should go forth the law and the word of the Lord from Jerusalem, Isa 2:3. There it was that the Spirit was poured out upon the apostles, and endued them with the gift of tongues, that they might carry these waters to all nations. In the temple first they were to stand and preach the words of this life, Act 5:20. They must preach the gospel to all nations, but must begin at Jerusalem, Luk 24:47. But that is not all: Christ is the temple; he is the door; from him those living waters flow, out of his pierced side. It is the water that he gives us that is the well of water which springs up, Joh 4:14. And it is by believing in him that we receive from him rivers of living water; and this spoke he of the Spirit, Joh 7:38, Joh 7:39. The original of these waters was not above-ground, but they sprang up from under the threshold; for the fountain of a believer's life is a mystery; it is hid with Christ in God, Col 3:3. Some observe that they came forth on the right side of the house to intimate that gospel-blessings are right-hand blessings. It is also an encouragement to those who attend at Wisdom's gates, at the posts of her doors, who are willing to lie at the threshold of God's house, as David was, that they lie at the fountainhead of comfort and grace; the very entrance into God's word gives light and life, Psa 119:130. David speaks it to the praise of Zion, All my springs are in thee, Psa 87:7. They came from the side of the altar, for it is in and by Jesus Christ, the great altar (who sanctifies our gifts to God), that God has blessed us with spiritual blessings in holy heavenly places. From God as the fountain, in him as the channel, flows the river which makes glad the city of our God, the holy place of the tabernacles of the Most High, Psa 46:4. But observe how much the blessedness and joy of glorified saints in heaven exceed those of the best and happiest saints on earth; here the streams of our comfort arise from under the threshold; there they proceed from the throne the throne of God and of the Lamb, Rev 22:1.
II.The progress and increase of these waters:
They went forth eastward (Eze 47:3), towards the east country (Eze 47:8), for so they were directed. The prophet and his guide followed the stream as it ran down from the holy mountains, and when they had followed it about a thousand cubits they went over across it, to try the depth of it, and it was to the ankles, Eze 47:3. Then they walked along on the bank of the river on the other side, a thousand cubits more, and then, to try the depth of it, they waded through it the second time, and it was up to their knees, Eze 47:4. They walked along by it a thousand cubits more, and then forded it the third time, and then it was up to their middle - the waters were to the loins. They then walked a thousand cubits further, and attempted to repass it the fourth time, but found it impracticable: The waters had risen, by the addition either of brooks that fell into it above ground or by springs under ground, so that they were waters to swim in, a river that could not be passed over, Eze 47:5. Note,
1.The waters of the sanctuary are running waters, as those of a river, not standing waters, as those of a pond. The gospel, when it was first preached, was still spreading further. Grace in the soul is still pressing forward; it is an active principle, plus ultra - onward still, till it comes to perfection.
2.They are increasing waters. This river, as it runs constantly, so the further it goes the fuller it grows. The gospel-church was very small in its beginnings, like a little purling brook; but by degrees it came to be to the ankles, to the knees: many were added to it daily, and the grain of mustard seed grew up to be a great tree. The gifts of the Spirit increase by being exercised, and grace, where it is true, is growing, like the light of the morning, which shines more and more to the perfect day.
3.It is good for us to follow these waters, and go along with them. Observe the progress of the gospel in the world; observe the process of the work of grace in the heart; attend the motions of the blessed Spirit, and walk after them, under a divine guidance, as Ezekiel here did.
4.It is good to be often searching into the things of God, and trying the depth of them, not only to look on the surface of those waters, but to go to the bottom of them as far as we can, to be often digging, often diving, into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with those things.
5.If we search into the things of God, we shall find some things very plain and easy to be understood, as the waters that were but to the ankles, others more difficult, and which require a deeper search, as the water to the knees or the loins, and some quite beyond our reach, which we cannot penetrate into, or account for, but, despairing to find the bottom, must, as St. Paul, sit down at the brink, and adore the depth, Rom 11:33. It has been often said that in the scripture, like these waters of the sanctuary, there are some places so shallow that a lamb may wade through them, and others so deep that an elephant may swim in them. And it is our wisdom, as the prophet here, to begin with that which is most easy, and get our hearts washed with those things before we proceed to that which is dark and hard to be understood; it is good to take our work before us.
III.The extent of this river:
It issues towards the east country, but thence it either divide itself into several streams or fetches a compass, so that it goes down into the desert, and so goes into the sea, either into the dead sea, which lay south-east, or the sea of Tiberias, which lay north-east, or the great sea, which lay west, Eze 47:8. This was accomplished when the gospel was preached with success throughout all the regions of Judea and Samaria (Act 8:1), and afterwards the nations about, nay, and those that lay most emote, even in the isles of the sea, were enlightened and leavened by it. The sound of it went forth to the end of the world; and the enemies of it could no more prevail to stop the progress of it than that of a mighty river.
IV.The healing virtue of this river.
The waters of the sanctuary, wherever they come and have a free course, will be found a wonderful restorative. Being brought forth into the sea, the sulphureous lake of Sodom, that standing monument of divine vengeance, even those waters shall be healed (Eze 47:8), shall become sweet, and pleasant, and healthful. This intimates the wonderful and blessed change that the gospel would make, wheresoever it came in its power, a a great change, in respect both of character and condition, as the turning of the dead sea into a fountain of gardens. When children of wrath became children of love, and those that were dead in trespasses an sins were made alive, then this was fulfilled. The gospel was as that salt which Elisha cast into the spring of the waters of Jericho, with which he healed them, Kg2 2:20, Kg2 2:21. Christ, coming into the world to be its physician, sent his gospel as the great medicine, the panpharmacon; there is in it a remedy for every malady. Nay, wherever these rivers come, they make things to live (Eze 47:9), both plants and animals; they are the water of life, Rev 22:1, Rev 22:17. Christ came, that we might have life and for that end he sends his gospel. Every thing shall live whither the river comes. The grace of God makes dead sinners alive and living saints lively; everything is made fruitful and flourishing by it. But its effect is according as it is received, and as the mind is prepared and disposed to receive it; for (Eze 47:11) with respect to the marshes and miry places thereof, that are settled in the mire of their own sinfulness, and will not be healed, or settled in the moisture of their own righteousness, and think they need no healing, their doom is, They shall not be healed; the same gospel which to others is a savour of life unto life shall to them be a savour of death unto death; they shall be given to salt, to perpetual barrenness, Deu 29:23. Those that will not be watered with the grace of God, and made fruitful, shall be abandoned to their own hearts' lusts, and left for ever unfruitful. He that is filthy, let him be filthy still. Never fruit grow on thee more for ever. They shall be given to salt, that is, to be monuments of divine justice, as Lot's wife that was turned into a pillar of salt, to season others.
V.The great plenty of fish that should be in this river.
Everything living moving thing shall be found here, shall live here (Eze 47:9), shall come on and prosper, shall be the best of the kind, and shall increase greatly; so that there shall be a very great multitude of fish, according to their kinds, as the fish of the great sea, exceedingly many. There shall be as great plenty of the river fish, and as vast shoals of them, as there is of salt-water fish, Eze 47:10. There shall be no great numbers of Christians in the church, and those multiplying like fishes in the rising generations and the dew of their youth. In the creation the waters brought forth the fish abundantly (Gen 1:20, Gen 1:21), and they still live in and by the waters that produced them; so believers are begotten by the word of truth (Jam 1:18), and born by it (Pe1 1:23), that river of God; by it they live, from it they have their maintenance and subsistence; in the waters of the sanctuary they are as in their element, out of them they are as fish upon dry ground; so David was when he thirsted and panted for God, for the living God. Where the fish are known to be in abundance, thither will the fishers flock, and there they will cast their nets; and therefore, to intimate the replenishing of these waters and their being made every way useful, it is here foretold that the fishers shall stand upon the banks of this river, from En-gedi, which lies on the border of the dead sea, to En-eglaim, another city, which joins to that sea, and all along shall spread their nets. The dead sea, which before was shunned as noisome and noxious, shall be frequented. Gospel-grace makes those persons and places which were unprofitable and good for nothing to become serviceable to God and man.
VI.The trees that were on the banks of this river - many trees on the one side and on the other (Eze 47:7), which made the prospect very pleasant and agreeable to the eye; the shelter of these trees also would be a convenience to the fishery. But that is not all (Eze 47:12); they are trees for meat, and the fruit of them shall not be consumed, for it shall produce fresh fruit every month. The leaf shall be for medicine, and it shall not fade, This part of the vision is copied out into St. John's vision very exactly (Rev 22:2), where, on either side of the river, is said to grow the tree of life, which yielded her fruit every month, and the leaves were for the healing of the nations. Christians are supposed to be these trees, ministers especially, trees of righteousness, the planting of the Lord (Isa 61:3), set by the rivers of water, the waters of the sanctuary (Psa 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, Col 2:7. There is a great variety of these trees, through the diversity of gifts with which they are endued by that one Spirit who works all in all. They grow on the bank of the river, or they keep close to holy ordinances, and through them derive from Christ sap and virtue. They are fruit-trees, designed, as the fig tree and the olive, with their fruits to honour God and man, Jdg 9:9. The fruit thereof shall be for meat, for the lips of the righteous feed many. The fruits of their righteousness are one way or other beneficial. The very leaves of these trees are for medicine, for bruises and sores, margin. Good Christians with their good discourses, which are as their leaves, as well as with their charitable actions, which are as 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. They shall be enabled by the grace of God to persevere in their goodness and usefulness; their leaf shall not fade, or lose its medicinal virtue, having not only life in their root, but sap in all their branches; their profession shall not wither (Psa 1:3), neither shall the fruit thereof be consumed; that is, they shall not lose the principle of their fruitfulness, but shall still bring forth fruit in old age, to show that the Lord is upright (Psa 92:14, Psa 92:15), or the reward of their fruitfulness shall abide for ever; they bring forth fruit that shall abound to their account in the great day, fruit to life eternal; that is indeed fruit which shall not be consumed. They bring new fruit according to their months, some in one month and others in another: so that still there shall be one or other found to serve the glory of God for the purpose he designs. Or each one of them shall bring forth fruit monthly, which denotes an abundant disposition to fruit-bearing (they shall never be weary of well-doing), and a very happy climate, such that there shall be a perpetual spring and summer. And the reason of this extraordinary fruitfulness is because their waters issued out of the sanctuary; it is not to be ascribed to any thing in themselves, but to the continual supplies of divine grace, with which they are watered every moment (Isa 27:3); for, whoever planted them, it was that which gave the increase.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He was baptized and came up who draws all things into his net. Out of the stream from which Simon caught fish came the fisher of men, and he took him. With the cross, which catches all robbers, he caught that robber up into life. The living by his death emptied hell; he unloosed it and let entire multitudes fly away from it.
(Ver. 6 seqq.) And he said to me: You have certainly seen, son of man; and he brought me out, and turned me toward the bank of the river (or the stream). And when I turned (or had turned), behold, on the bank of the river (or the stream) there were very many trees (or very many trees) on both sides. And he said to me: These waters that go out to the hills of the East (or Oriental), and go down to the plains of the desert (or this water that goes out into Galilee, which turns to the East, and goes down to Arabia), shall enter the sea, and shall go out, and the waters shall be healed. And every living creature (or animal) that crawls (or of crawling creatures), wherever the torrent (or river) shall come, shall live; and there shall be very many fish, after these waters come there; and they shall be healed, and all things to which the torrent (or river) shall come shall live. And the fishermen shall stand upon its banks from Engaddi even to Engallim; it shall be a place to spread their nets. The fish of it shall be of very many kinds, like the fish of the great sea, exceeding many. But the marshes that go out of the banks will not be healed, but will be given to the salt marshes. And over the torrent (or river) there shall spring up on its banks on both sides every fruit-bearing tree, its leaf shall not wither (or it shall not grow old): and its fruit shall not fail. Every month they shall bring forth first fruits (or all things shall be renewed); because its waters shall go forth from the sanctuary, and its fruit shall be for food, and its leaves for medicine (or its ascent for health). Although this whole chapter may be lengthy, I wanted to present it all at once so as not to interrupt the reader's understanding and to avoid disrupting the listener's comprehension. First, it should be noted that in Hebrew it is called Nehel () and in Greek it is called χειμάῤῥους, which the Septuagint translates as 'river'. Then, for Galilee, which is called Galila () in Hebrew, Aquila translates it as θίνας, which means 'sand dunes'; Symmachus translates it as μεθόριον, which we can translate as 'border'. Symmachus also transferred to Arabia, which is uninhabitable; Aquila, the low and flat areas; Theodotius, to Araba. Let us therefore say what seems to us in each. That man who was the leader of Ezekiel, advises the prophet to look more closely and see, and to attentively observe the hidden mysteries with the eyes of the mind. He calls the son of man, or in the likeness of the Lord and Savior; and indeed Ezekiel is interpreted as strength, or the kingdom of God: or certainly for the disturbance of human weakness; lest he forget his own condition, while great things are shown to him: and he leads and turns to the bank of the river, so that because he could not cross the middle depth, at least he may recognize those things which are on the banks. And when, he said, I turned, or he turned me, who was the guide and teacher; behold on the river bank, or the stream, many logs, or very many trees on both sides. This torrent, which is carried by the abundance of water like a torrent, and receives rain from the sky, as we mentioned in the previous lesson, is called a river by LXX, because it has perpetual waters: not from rains collected here and there, but from a living and perpetual source. Of which river we read many things in the holy Scriptures; but for the present few things are to be said, and first this: The floods have lifted up, O Lord, the floods have lifted up their voice, the floods have lifted up their waves. (Psalm 93:3) And in Isaiah: I will make a way in the desert and rivers in the wilderness (Isa. XLIII, 19). And in another place of the same book, more clearly: There will appear in Zion a river flowing glorious in a thirsty land (Isa. XLIV, 3). Above this river there were many trees on both sides of the bank; so that between two instruments, the old and the new, the enclosed river would flow. However, there were many wood or rather, very many trees, which I believe abound in various fruits as the Scripture mentions in paradise; and the leading guide and teacher, the prophet, teaches and says: These waters that come out, either into the Galilee of the Gentiles, according to the Septuagint, or (as it is more accurately contained in Hebrew) into the hills of the eastern sand, and they descend to the plains of the desert, or to Arabia, they will enter the sea, or to the ends of the sea, and the waters will be healed. We previously said that waters either signify the grace of baptism or the Evangelical doctrine. If these waters leave the threshold of the Lord's temple and hold fast to the Apostolic discipline, they make the previously barren and infertile hills fruitful and turn everything flat and deserted into a well-watered land, so that they embody the sacrament of the Jordan River. This river, which Elisha cured with Evangelical and Apostolic salt, transformed barrenness and death into abundance and life. Not only did they heal the deserts, but they entered the Dead Sea, a sea in which nothing living could exist, and the most bitter sea, which in Greek is called λίμνην ἀσφαλτῖτιν, that is, the lake of bitumen. And in a wonderful way, the dead waters are healed by the waters of the Gospel, which, because they have nothing living in them, are given the name of death. For they had not known Him who says: I am the way, the truth, and the life (John 14:6). And truly, according to the letter, nothing that breathes and can walk can be found in this sea due to excessive bitterness: not even snails, small worms, eels, and other types of animals or serpents, whose bodies we can know more than their names. Finally, if the Jordan river, swollen by rain, carries fish to this place, they immediately die and float on the oily waters. Since these things have no usefulness, as simple speech testifies, even if they were done, which the foolish superstition of the Jews believes, they will have many fish according to the spiritual understanding of the Lord, when the river is healed, and all things will live to which this river has come; so that fishermen will stand on the shores from Engedi to En-galim: the former means the source or spring of goats, and the latter means the source or spring of calves. For in the beginning, there is the sea of the Dead, where the Jordan enters. And there is En-gedi, where it ends and is consumed. But I believe that the Dead Sea is the one Zacharias speaks of: In that day living water will flow out from Jerusalem, half of it towards the eastern sea and half towards the western sea (Zach. XIV, 8). Daniel also agrees with these words: I saw in my vision by night, and behold, the four winds of heaven were stirring up the great sea (Dan. VII, 2). And David: The waves of the sea are marvelous (Psal. XCII, 4). And from the person of the Savior in the Psalm: Come into the deep sea and the tempest has overwhelmed me (Psalm 68, 2). The King of Egypt also is called the dragon according to the same Ezekiel (Ezekiel 32), who dwells in the sea, and stirs up the rivers as with his horns. And again, This great and spacious sea (Psalm 103, 25). As long as it has not taken in the waters of the river, or the torrent, it kills everything that is in it; but the Lord, of whom it is said, He will strike, and he will heal us after two days, and on the third day we shall rise, and we shall live in his sight (Hosea 6, 23), He speaks in the same Prophet Hosea: I have bound up Ephraim, I have taken him upon my arm, and they have not known, because I have healed them in the corruption of man (Hosea 11, 9); who was wounded for our sins, and weakened for our iniquities. By the discipline of our peace on him, and by his bruises we were healed (Isaiah 53:5). He himself healed this sea, which is very salty and dead with excessive bitterness, by his death. He who says through Isaiah: The Spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor; he has sent me to heal the brokenhearted (Isaiah 61:1). Therefore, he also cries out through Jeremiah: Return, O backsliding children, and I will heal your backslidings (Jeremiah 3:22). For the impatient people have said, unable to bear the pain of their wounds any longer: Summer has passed, the harvest is over, and we are not saved. Then the Lord answered them: Is there no balm in Gilead? Is there no physician there? Why then has the healing of the daughter of my people not come (Jeremiah 8:22)? And Jeremiah himself cries out and says: Heal me, O Lord, and I will be healed; save me and I will be saved (Jeremiah 17:14). Finally, the angels who were the protectors of the people of the Jews at that time when the foolish crowd cried out, saying, 'His blood be upon us and upon our children' (Matth. XXVII, 25); and, 'The veil of the temple was torn, and all the Hebrew sacraments were revealed,' they responded to the Lord who was commanding, and said, 'We have cared for Babylon, and she has not been healed: let us leave her' (Jerem. LI, 9), the city of confusion and vices. And Josephus also relates in his History that after the Lord was crucified and the veil of the temple was torn, or the doorpost of the temple collapsed, a voice was heard in the innermost part of the temple of celestial powers, saying, Let us depart from these dwellings. All of this is not said in vain, but necessarily, because the Dead Sea, when the river of the Lord flows into it, is said to be healed. Above this sea, from Engedi, the eye and fountain of the goat, which is always offered for sin at Engallim, the fountain of the calves that are sacrificed to the Lord, and they imitate the calf carrying its horns and hooves, which in the type of the Savior is sacrificed at the altar, there will be fishermen, to whom the Lord Jesus speaks: Come to me, and I will make you fishers of men (Matt. IV, 19): of whom also Jeremiah says: Behold, I will send fishermen (Jer. XVI, 16). And there will be very many species, indeed, genera of fish in the once-dead sea. These fish, at the command of the Lord, were drawn out by Peter to the right side, and they were one hundred fifty-three: so much so that because of their multitude the nets were torn (John 21). However, those who have written about the nature and properties of animals, both in Latin and Greek language, say that there are one hundred fifty-three fishing methods, which were all used by the apostles, and nothing remained uncaught, while both noble and common, rich and poor, and every kind of human being from the sea of this world is drawn out for salvation. But what follows, In its shores and swamps, or in those that extend beyond the shores, the waters will not be healed, covertly shows that those who were not in Noah's ark will perish during the reign of the flood; and those whom the river did not touch will not receive health; but they will be thrown into salt pits, as it is written: When the pestilence rages, the fool becomes wiser (Prov. XIX, 25). For the examples of the wicked educate the good. Whether they are given in the salt ponds, according to what is written in the Gospel: Salt is good; but if the salt has become tasteless, with what will it be seasoned? (Matthew 5:13) so that they may forever lack fruits and vitality. This is also demonstrated by a city that, after its destruction, is sprinkled with salt. But above the torrent or river, on its banks, every fruitful tree, or as they all agree, βρῶσιμον (Al. βρῶμα) which gives food and nourishment and can be eaten, is called in the Hebrew language, Machal, and nothing will decay in it according to the Septuagint, but its fruits will be renewed daily, and its leaves will not wither, and its fruit will not fail; according to what is written in the first psalm. And he shall be like a tree, which is planted near the running waters, that shall bring forth its fruit in due season. And his leaf shall not fall off (Psalm 1:3). Each month, he says, it shall bring forth its firstfruits, or as it is written in the Septuagint: Its fruit shall be its firstfruits in its renewal; so that all the fruits of the believers may be firstfruits, and each month may be assigned to each apostle. And this shall happen, because its waters shall come forth from the sanctuary: Let us not think that the abundance of banks, trees, or months, is the cause and source of such great fruitfulness: because its waters shall come forth from the sanctuary. Therefore it is not of the one who wants or of the one who runs, but of God who shows mercy (Rom. 9:16). The principle of all these trees is the tree of life, which is understood as wisdom, of which it is written: The tree of life is to all who believe in it (Prov. 3). And that which is said: And its fruits shall be for food, and its leaves for medicine, demonstrates the sacraments of the divine books: of which one pertains to the letter, the other to the spirit: so that we may understand simple words in the leaves, and the hidden meaning in the fruits. For just as the knowledge of the Scriptures leads to the kingdom of heaven and provides us with the bread that says, 'I am the bread that came down from heaven' (John 6:41), so do its leaves contain moral doctrine and offer healing, so that they may heal the wounds of sinners. Concerning the leaves, which are called 'Ale' in Hebrew, they were translated by the Septuagint as 'ascension,' because it can also be understood in such a way that after partaking of the nourishment of the fruits, we ascend to heavenly things by the admonitions of the words.
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Summary
Ezekiel 47:10 paints a vibrant prophetic picture of divine restoration and unparalleled abundance, illustrating the transformative power of God's life-giving presence. It vividly describes the Dead Sea, a body of water historically synonymous with barrenness and death, being miraculously revitalized into a thriving fishery. From Engedi to Eneglaim, a vast stretch of its shoreline, fishermen will stand, spreading their nets to harvest an "exceeding many" variety of fish, comparable in quantity and diversity to those found in the great, fertile seas. This verse encapsulates the profound theological truth that God possesses the power to bring forth flourishing life and boundless prosperity even from the most desolate circumstances, signifying a comprehensive spiritual and physical renewal originating from His holy dwelling.
Context
Literary Context
This verse is an integral part of Ezekiel's climactic vision of the restored temple and land, which begins in Ezekiel 40. Following meticulous architectural blueprints for the new temple in Ezekiel 40-46, Ezekiel 47 introduces a miraculous river that flows from the temple's threshold. This river, initially a mere trickle, progressively deepens into an impassable, life-giving torrent, bringing healing and vitality wherever it flows. Specifically, Ezekiel 47:8-9 describe this river's transformative impact on the Salt Sea (the Dead Sea), making its waters fresh and teeming with life. Verse Ezekiel 47:10 then serves as a concrete, tangible illustration of this healing, depicting widespread and successful fishing activity that underscores the sheer quantity and variety of marine life. The entire vision culminates in the re-allotment of the land and the declaration of the city's new name, "The Lord Is There," in Ezekiel 48:35, reinforcing the theme of God's abiding presence.
Historical & Cultural Context
The Dead Sea, known in antiquity as the Salt Sea or Eastern Sea, was (and remains) an exceptionally saline body of water, rendering it incapable of sustaining marine life. Its barrenness was a potent symbol of desolation and divine judgment in the ancient Near East. Engedi was a known oasis on the western shore of the Dead Sea, characterized by its springs and limited vegetation, a stark contrast to the surrounding aridity. Eneglaim, though less definitively identified, is generally believed to be another point on the Dead Sea's western or southwestern shore, likely further south than Engedi. The deliberate mention of these specific, real-world geographical markers serves to ground the prophetic vision in a tangible reality, emphasizing the extensive and literal nature of the prophesied transformation. Fishing, while a vital economic activity in regions like the Sea of Galilee, was utterly impossible in the Dead Sea. Thus, the vision of abundant fishing in this context would have been profoundly counter-cultural and miraculous to Ezekiel's audience, symbolizing a radical overturning of natural limitations through divine intervention.
Key Themes
This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic corpus. Foremost is Divine Restoration and Renewal, wherein God reverses the effects of sin, judgment, and desolation, bringing abundant life to what was previously dead and barren. The healing of the Dead Sea, the epitome of desolation, serves as the ultimate illustration of this theme. Another significant theme is Divine Abundance and Fertility, vividly portrayed by the "exceeding many" fish and the widespread fishing activity, signifying God's capacity to provide immeasurably beyond human expectation and natural limits. The Life-Giving Presence of God is central, as the miraculous river originates directly from the temple, God's dwelling place, underscoring that all true life, healing, and blessing flow directly from His holy and active presence. Finally, the vision carries profound Eschatological Hope, pointing towards a future era of unparalleled flourishing under God's righteous reign, whether understood as a literal future temple, the spiritual reality of God's kingdom, or the ultimate new creation, echoing similar prophecies found in passages like Revelation 22:1-2.
Exposition and Analysis
Key Word Analysis
This term (H1728) is an orthographical variation of the Hebrew word for "fish" (dâg), literally meaning "a fisherman." Its inclusion here is crucial, as it signifies not merely the existence of fish but the flourishing of human activity and livelihood derived from this miraculous transformation. The presence of professional "fishers" indicates a sustained, commercial-level industry, highlighting a fully functional and productive ecosystem that supports human sustenance and demonstrates the tangible, practical benefits of divine restoration.
Derived from the root shâṭach meaning "to spread out," this word (H4894) refers to a "spreading-place" or the act of spreading. In the context of fishing, it specifically denotes the act of spreading out fishing nets, whether for casting, drying, or repair. This detail underscores the active and successful engagement with the abundant fish. The need for vast areas along the shore to "spread forth nets" further emphasizes the sheer, unimaginable volume of fish available, necessitating extensive space and infrastructure for the burgeoning fishing industry.
This collective noun (H1710) refers to "fish" in general and is used here to describe the abundant marine life. The text specifies that "their fish shall be according to their kinds, as the fish of the great sea, exceeding many." This phrase conveys not only an immense quantity ("exceeding many," a powerful intensification combining H3966 mᵉʼôd and H7227 rab) but also a rich diversity ("according to their kinds," H4327 mîyn). The comparison to "the great sea" (H1419 gâdôwl and H3220 yâm, referring to the Mediterranean Sea) elevates the miracle, suggesting that the Dead Sea will not merely sustain life but will become as prolific and varied in its marine life as the most fertile fishing grounds known to the Israelites. This detail profoundly amplifies the miraculous nature of the transformation, depicting a complete reversal of the Dead Sea's inherent barrenness into a vibrant, diverse, and productive ecosystem.
Verse Breakdown
"And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim;"
This initial clause dramatically sets the scene for the miraculous activity. "It" refers to the supernaturally transformed Dead Sea. The presence of "fishers" (professional fishermen) indicates a sustained, commercial-level industry. The geographical markers, "from Engedi even unto Eneglaim," delineate a significant and extensive stretch along the western shoreline of the Dead Sea, emphasizing the vast area that will become productive. This is a powerful and counter-intuitive image of a place once synonymous with death now bustling with life and economic activity, all stemming from the life-giving river.
"they shall be a place to spread forth nets;"
This phrase further elaborates on the activity of the fishers, providing a practical detail that reinforces the magnitude of the transformation. The transformed coastline will serve as ideal grounds for spreading out fishing nets, a common and necessary practice for drying, mending, or preparing them for casting. This detail solidifies the idea of a fully operational and successful fishing industry, implying not just the presence of fish but the infrastructure and human endeavor required to harvest them on a large, unprecedented scale.
"their fish shall be according to their kinds, as the fish of the great sea, exceeding many."
This final clause describes both the quality and quantity of the fish. "According to their kinds" signifies a rich biodiversity, indicating that the sea will host a variety of species, not just a singular type. The comparison to "the fish of the great sea" (the Mediterranean Sea) highlights the extraordinary nature of the miracle, suggesting that the Dead Sea will not merely sustain life but will become as prolific and diverse as the most fertile and well-known fishing grounds. The concluding phrase "exceeding many" serves as a powerful intensifier, emphasizing an unimaginable abundance, far surpassing any natural expectation for any body of water, let alone the notoriously barren Dead Sea.
Literary Devices
Ezekiel 47:10 is profoundly rich in Symbolism. The Dead Sea itself serves as a potent symbol of death, barrenness, and the devastating consequences of sin and judgment. Its miraculous transformation into a thriving fishery symbolizes divine restoration, new life, and spiritual fruitfulness. The "fishers" can be seen as symbolic of those who will participate in the harvest of this new life, a concept later echoed in the New Testament with Jesus calling His disciples to be "fishers of men." The Hyperbole of "exceeding many" fish in a formerly lifeless sea underscores the miraculous, supernatural, and boundless nature of God's redemptive work. There is a striking Contrast between the known, desolate reality of the Dead Sea and the prophetic vision of its overflowing abundance, powerfully highlighting God's ability to reverse the impossible. The entire passage functions as a Prophetic Vision, painting a vivid picture of future glory and blessing that transcends immediate historical circumstances, pointing towards God's ultimate redemptive purposes for both humanity and creation.
Theological and Thematic Connections
Ezekiel 47:10 powerfully illustrates God's sovereign power to bring life out of death, abundance out of barrenness, and order out of chaos. It speaks to the comprehensive nature of divine restoration, encompassing not only spiritual renewal but also physical and ecological transformation. The river's origin from the temple underscores the profound theological truth that all true life, blessing, and fruitfulness flow directly from God's holy presence and His dwelling among His people. This vision serves as a profound promise of future flourishing for God's people and for all creation, a dramatic reversal of the curse of sin, and a foretaste of the new heavens and new earth where God's life-giving presence will permeate all things. It reminds us that God's redemptive work is not limited by natural constraints, historical desolations, or human failures, but is boundless in its capacity to restore, vivify, and bring forth unimaginable fruitfulness.
Reflection and Application
Ezekiel 47:10 offers profound hope and a powerful paradigm for understanding God's ongoing work in the world and in individual lives. Just as the Dead Sea, a desolate symbol of death, is miraculously transformed into a vibrant ecosystem teeming with life, so too can God bring healing, renewal, and fruitfulness to the most barren and seemingly hopeless areas of our existence. This could manifest in a broken relationship, a season of spiritual dryness, an overwhelming personal challenge, or even a community plagued by despair and stagnation. The consistent portrayal of this life originating from God's presence reminds us that our vitality and fruitfulness are directly proportional to our intimate connection with Him. As believers, we are called to be channels of this life-giving flow, participating in God's redemptive work in the world. The image of abundant fish also speaks to the overflowing generosity of God's grace and the limitless resources available to those who dwell in His presence. It encourages us to expect the impossible from a God who specializes in bringing life where there was none, transforming deserts into gardens, and despair into overflowing hope.
Questions for Reflection
FAQ
What is the significance of Engedi and Eneglaim in this prophecy?
Engedi and Eneglaim are specific geographical locations on the western shore of the Dead Sea. Their inclusion in the prophecy is highly significant because they ground the miraculous vision in a tangible, real-world context. The Dead Sea was known for its extreme salinity, making it utterly devoid of fish. By naming these specific points, Ezekiel emphasizes the vast stretch of the Dead Sea that will be supernaturally transformed into a thriving fishery. This detail underscores the literal and extensive nature of the divine restoration, demonstrating that God's power is not confined to abstract spiritual concepts but impacts the physical world in profound and undeniable ways. It highlights the complete reversal of the natural order for the sake of God's abundant blessing, making the impossible a reality and providing a concrete picture of the scope of God's restorative work.
Is this prophecy of Ezekiel 47:10 literal or symbolic?
Biblical scholars hold various views on whether this prophecy is to be understood literally or symbolically, or both. A literal interpretation suggests that in a future millennial kingdom, the Dead Sea will physically be transformed into a freshwater body teeming with fish, supporting a literal fishing industry. This view often ties into a literal understanding of the new temple described earlier in Ezekiel 40-46. A symbolic interpretation emphasizes the spiritual truths conveyed: God's power to bring life and healing to spiritually barren areas, the overflowing abundance of His grace, and the universal spread of His redemptive influence. Many scholars adopt a "both/and" approach, recognizing the symbolic spiritual truths while not ruling out a future literal fulfillment. Regardless of the precise interpretation, the core message of divine restoration, life flowing from God's presence, and overflowing abundance remains central and powerfully applicable to all generations.
Christ-Centered Fulfillment
Ezekiel 47:10 finds its ultimate and profound fulfillment in Jesus Christ, who is the true Temple and the very source of living water. While Ezekiel's vision speaks of a river flowing from a physical temple, the New Testament reveals that Jesus Himself is the dwelling place of God in human form, and from Him flows the Holy Spirit, bringing life to a spiritually barren world. As Jesus declared in John 7:38, "Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" This spiritual river, the Holy Spirit, brings life to those who are spiritually dead, transforming hearts that were once barren and unproductive into fertile ground for God's kingdom. The "exceeding many" fish can be seen as a powerful foreshadowing of the vast spiritual harvest of souls brought into God's kingdom through the gospel message, as Jesus called His disciples to be "fishers of men" (Matthew 4:19). Through Christ's atoning work on the cross, the curse of sin, which brought spiritual death and barrenness, is reversed, and the new creation in Him (2 Corinthians 5:17) begins. Ultimately, the vision points to the eschatological reality of God's presence fully dwelling among His people in the New Heavens and New Earth, where the "river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb" (Revelation 22:1) will bring eternal life and fruitfulness to all creation, fulfilling Ezekiel's prophetic hope in its most glorious and comprehensive sense.