TRV
Translation
King James Version
Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.
Complete Jewish Bible
Finally he measured a thousand, and it was a river I couldn't cross on foot, because the water was so deep one would have to swim across; it was a river that could not be waded through.
Berean Standard Bible
Once again he measured off a thousand cubits, but now it was a river that I could not cross, because the water had risen and was deep enough for swimming—a river that could not be crossed on foot.
American Standard Version
Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.
World English Bible Messianic
Afterward he measured one thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.
Geneva Bible (1599)
Afterward he measured a thousand, and it was a riuer, that I could not passe ouer: for the waters were risen, and the waters did flowe, as a riuer that could not be passed ouer.
Young's Literal Translation
And he measureth a thousand--a stream that I am not able to pass over; for risen have the waters--waters to swim in--a stream that is not passed over.
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Commentary on Ezekiel 47 verses 1–12
1 ¶ Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar.
2 Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.
3 And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.
4 Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.
5 Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.
6 And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river.
7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other.
8 Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.
9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.
10 And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.
11 But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.
12 And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Commentary on Ezekiel
(Chapter 47, verses 1 and following) And he brought me back to the door of the house, and behold, water was coming out from under the threshold of the house eastward. For the face of the house was toward the east, and the water was flowing down from the right side of the temple, south of the altar. Then he led me out by way of the north gate and led me around on the outside to the outer gate that faces toward the east; and behold, water was trickling from the right side. When the man went out toward the east with a line in his hand, he measured a thousand cubits, and he led me through the water, water reaching the ankles (or passed through water of remission). And he measured again a thousand, and he led me through the water up to the knees (or he passed in the water unto the thighs). And he measured a thousand, and he led me through the water up to the loins (or he passed in the water unto the waist). And he measured a thousand of a deep, which I could not pass over, because the waters were risen, waters of a deep river, which could not be passed over. For which LXX have translated: And he measured a thousand, and could not pass over: because the water was bearing a stream like the rapid stream, which cannot be passed over. These waters which were flowing out from beneath the threshold of the house, that is, the temple, did not flow towards the North and the West, but also towards the East, and on the right side of the temple, that is, towards the South, and towards the very South not of any place, but of the altar. From this it becomes clear that the waters are sacred, and they signify the doctrine of our Savior, according to that which is written: 'For out of Zion shall go forth the law, and the word of the Lord from Jerusalem' (Isaiah 2:3). And in another place: The knowledge of the Lord fills everything, like water covering the sea (Isai. XI, 9). Concerning these waters, the Prophet Zacharias also predicted, saying: In that day, living water will flow out from Jerusalem, half of it toward the eastern sea and half of it toward the western sea (Zach. XIV, 8). Concerning these waters, the Lord spoke to the Samaritan woman: If you knew who it is that asks you for a drink, you would have asked Him, and He would have given you living water (John IV, 10). And again: Everyone who drinks from this water will be thirsty again; but whoever drinks from the water that I will give him will never be thirsty again (John 4:13). And in the temple he cried out and said: If anyone thirsts, let him come to me and drink. Whoever believes in me (as the scripture says), out of his belly will flow rivers of living water. But this he said of the Spirit, which those who believed in him were to receive (John 7:37-38). These are the waters that the prophet spoke of in the psalm: He led me beside still waters (Psalm 23:3). And Ezekiel: I will take you from the nations, and gather you from all the countries, and I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses. (Ezek. XXXVI, 24, 25). For water fountains appeared. And in the ninety-second Psalm it is sung: The rivers have lifted up, O Lord, the rivers have lifted up their voices from the voices of many waters. Wonderful are the elevations of the sea. (Ps. XCII, 2, 3). These are the waters of Siloam, which flow with silence, of which Isaiah speaks: You shall draw waters with joy from the fountains of salvation. (Isaiah XII, 3). And the Psalmist says: Bless the Lord from the fountains of Israel (Ps. 67). Likewise, Isaiah speaks of the Lord as Savior: He, it is said, shall dwell in the high cave of the strongest rock. Bread shall be given to him, and his water shall be faithful (Isa. 33:16). For water burst forth in the desert, and a valley in a thirsty land. And it is said to the believers: Do not fear, for I have redeemed you; you are mine, and if you pass through water, I am with you (Isa. 43:1, 2). And again: 'All you who are thirsty, come to the water' (Isaiah 55:1). And through Jeremiah, God speaks: 'My people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water' (Jeremiah 2:13). Therefore, just as we read in a good sense the waters that flow from the threshold of the temple and are returned to the teaching of the Church, so are bitter waters and the worst waters to which the prophet Jeremiah forbids us to approach, saying: 'What have you to do with the way of Egypt, to drink from the waters of the Nile?' (ibid). The Hebrew term for 'turbid and muddy' is Sior. Regarding these, God speaks angrily about the heretics: Behold, I will feed them with bitterness and give them poisonous water to drink (Jeremiah 9:15), in which the Egyptian dragon reigns, saying: The rivers are mine, and I made them; he who sees all that is high, and he himself is the king of those who are in the waters. Therefore, the man from Sirach prays to the Lord and says: Save me, O Lord, for the waters have come up to my neck. I am stuck in the mud of the deep, and there is no substance, and the storm has engulfed me (Ps. 68:1-2). And again; Deliver me from those who hate me, and from the depths of the waters: let not the water storm overwhelm me, nor let the depths swallow me up, nor let the pit close its mouth over me (Ps. 15:16). And in another psalm: If it had not been the Lord who was on our side, let Israel now say: If it had not been the Lord who was on our side. When men rose up against us, then they might have swallowed us up alive. When their fury was raging against us, perhaps the water would have swallowed us up (Psalm 123:1-3). And the Bride in the Song of Songs: Many waters cannot quench love, nor can rivers drown it (Song of Songs 8:7). This is the water of which Hosea speaks: The city of Galaad has scorned me, a city that works in vanities, disturbing the water, and the strength of its men are pirates (Hosea 6:7-8). This water is called by another name, Mara, which means bitterness; into it the wood of the Cross is placed, and the bitter is turned into sweet. Consider the law of Moses, if understood according to the carnal sense of the Jews, how bitter it is, 'an eye for an eye, a tooth for a tooth' (Exodus XXI); see the fornication of Thamar (II Kings XIII), and the joining of the prostitute by Hosea (Hosea I, Jeremiah XIII), Moses' Ethiopian wife, and the killing of the Egyptian, and a thousand other things, which if understood according to the literal sense, and not according to the life-giving spirit, are bitter, and do not edify the reader as much as they destroy (Numbers XII, Exodus II). Therefore, those waters which flow out from the temple of the Lord, and proceed to the East, and descend to the right side of the Temple, to the South of the altar, where the bridegroom feeds his guests, and reclines. But what follows: And he led me by the way of the North gate, and turned to the way outside the outer gate, the way that looked towards the East, he covertly shows that we cannot immediately reach the Eastern gate, unless we go around it through the way of the North gate. For unless we conquer the most extreme cold by the heat of faith, and trample on its regions, that may be fulfilled in us what is in the Apostle: But the God of peace shall crush Satan under your feet speedily. (Rom. 16:20), we will not be able to enter the gate through which the waters flow out, which are on the right side. And note that those waters that enter through the gate of the East flee so much towards the left side, that they are described as going from the right side of the altar to the South. But the man, he said, who had a rope in his hand, when he had led me through the gate on the outer side to the road that looked towards the East, and he himself was also in the same place, measured the same water a thousand cubits; and he led me through the water up to the ankles, which Aquila and Symmachus, and Theodotio rendered as 'ankles', for which the LXX rendered: and he passed into the water, the water of forgiveness: which we can understand as signifying the first sins of men, which are forgiven for us when we enter the waters of the Lord, and they show the saving grace of baptism and are the beginnings of progress, yet they themselves are sublime. Finally, they reach the ankles, which are close to the heel and exposed to the bites of snakes, as the Lord says: You will watch out for its head, and it will watch out for your heel (Gen. III, 15, according to the Septuagint). And in the Psalms about Judas the betrayer, it is said: He who ate my bread has magnified treachery against me (Ps. XL, 10), or rather the heel, for the Greek word πτέρνη (or πτέρνα in some manuscripts) means heel. But after one thousand cubits, which bring us to the ankle, he measures another thousand cubits in water and leads me up to the knees. After the forgiveness of sins, and during the journey of progress, when we attempt to ascend even a little from earthly things to higher ones, we bend our knees to the Lord, with the Apostle saying: So that every knee shall bow, in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Philippians 2:10). He measures another three thousand cubits, and leads me through the water up to my waist, he says. For we climb to lofty heights by degrees: but those very heights descend to the loins and kidneys, so that every base desire within us is cut off; and we possess the sanctification of the body, without which no one sees God. Hence in the same Prophet it is written: 'From His feet to His loins He is a fiery God' (Ezekiel 8:2). For the loins need fire and purgation, as the just man says, 'For my loins are filled with illusions' (Psalm 38:8), through which the enemy deludes us both in the day and in the night time. But from the loins to the head and neck, it shines with the glitter of precious electrum, so that it has nothing filthy in itself, nothing of cheapness. Hence it is now said in the fourth (book): And he measured a thousand, with the addition of cubits, of a torrent (which the Septuagint did not translate), which I could not go through: much better than the Seventy who said, and he could not go through. For the prophet and all human nature, after the loins of the torrent of thoughts, and the incentives of vices in the heart, cannot go through. But that man, who was clothed with Baddim and was the leader of the prophets, passed through easily; who did not commit sin, nor was guile found in his mouth (Isaiah 56). And he gives the reasons why the prophet could not pass through a thousand cubits: because, he says, the deep waters of the torrent had swelled, which could not be crossed. And as it is written, with the prophet boasting: Our soul has passed through the torrent (Psalm 124, 5). But it is easily resolved if we know that this is written in Hebrew: A torrent passed through my soul. Concerning this torrent, Isaiah says: Behold, I will extend peace over them like a river, and the glory like a overflowing torrent (Isa. LXVI, 12). And in the thirty-fifth psalm, it is said about the saints: They will hope in the protection of your wings. They will be intoxicated with the abundance of your house, and you will give them to drink from the river of your delights; for with you is the fountain of life (Psal. XXXV, 8, 9). And on the hundred and twenty-fifth: Convert, O Lord, our captivity, like a stream in the South (Psalm 125:5). And about the Savior: He shall drink from the brook by the wayside (Psalm 110:7). For who among men can boast of having a pure heart? (Proverbs 20). Or whose mind, through the windows of the eyes, shall not be entered by the death of desire (Jeremiah 9), and, dare I say, the tickling of the soul? For the world is placed in the evil one (1 John 5:19), and from childhood the heart of man is inclined to evil, so that from the very beginning of his birth, not even for one day, is human condition without sin (Job 15). And David confesses in the psalm: Behold, I was conceived in iniquities, and in sins my mother conceived me (Ps. 50:7). Not in the iniquities of my mother, or certainly mine, but in the iniquities of human condition. Hence the Apostle says: Death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression (Rom. 5:14). We use the term cubits, in the masculine gender and not neutral, according to the rule of grammarians, as I have taught in previous passages. We do this not out of ignorance, but out of custom for the sake of the simple and uneducated, among whom the majority is in the congregation of the Church.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 47:5 vividly portrays the culmination of the prophet's vision of the river flowing from the temple, reaching an overwhelming depth that defies human traversal. Having progressed through ankle-deep, knee-deep, and waist-deep stages, the waters now rise to an immeasurable level, necessitating complete immersion and surrender. This signifies an unparalleled outpouring of divine presence, blessing, and life that transcends human comprehension or control, demanding absolute reliance on God's boundless provision.
CONTEXT
Literary Context: This verse serves as the dramatic climax of a meticulously described sequence within Ezekiel's grand temple vision, spanning Ezekiel 40-48. The preceding verses, specifically Ezekiel 47:1-4, detail an angelic guide leading Ezekiel through progressively deepening waters, measuring a thousand cubits at each interval. This methodical progression—from ankle-deep, to knee-deep, and then to waters up to the loins—symbolizes an escalating intensity of divine presence and an increasing demand for engagement with the life-giving flow. Ezekiel 47:5 thus marks the point of absolute saturation, where the river's immense and uncontainable nature is fully revealed. Following this climax, the narrative shifts to describe the pervasive, life-giving effects of this river on the surrounding land, culminating in the healing of the Dead Sea and the flourishing of trees in Ezekiel 47:6-12. The entire vision powerfully underscores themes of restoration, renewal, and the pervasive, transformative power of God's presence.
Historical & Cultural Context: Ezekiel's prophetic ministry took place among the Jewish exiles in Babylon, a people deeply demoralized by the loss of their temple, their homeland, and their perceived disconnection from God's presence. The vision of a glorious new temple and an abundant river, detailed in Ezekiel 40-48, served as an incredibly potent message of hope, divine faithfulness, and future restoration. For a people living in the relatively arid climate of Mesopotamia, the image of an ever-deepening, life-giving river originating from a sacred source would have been a profoundly resonant symbol of God's inexhaustible provision and the spiritual renewal He promised. While ancient Near Eastern cultures often featured myths of rivers flowing from sacred mountains or divine abodes, Ezekiel's vision uniquely portrays this river as a dynamic, ever-expanding, and ultimately uncontainable force, signifying God's unparalleled sovereignty and His ability to bring abundant life out of the most desolate circumstances.
Key Themes: Ezekiel 47:5 profoundly contributes to several overarching themes within the book of Ezekiel and broader biblical theology. Foremost, it highlights the Immeasurable Abundance of God's grace and provision, illustrating that His blessings are not merely sufficient but overwhelmingly vast, exceeding human capacity to fully grasp or control. The uncrossable nature of the river signifies Divine Sovereignty and Immersion, where human effort to navigate, contain, or even stand within God's work becomes impossible, demanding complete surrender and trust in His overwhelming presence. This progressive deepening also powerfully symbolizes Progressive Spiritual Growth and Revelation, moving from a superficial or partial encounter to a profound, all-encompassing experience of God's Spirit. Furthermore, in the broader context of Ezekiel 47:8-12, this immense river is inextricably linked to the theme of Life-Giving Transformation, demonstrating that God's pervasive presence brings healing, fruitfulness, and renewal to all it touches, even the most barren and lifeless areas, such as the Dead Sea.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 47:5 employs several potent literary devices to convey its profound message. The most prominent is Symbolism, where the physical river represents the spiritual outpouring of God's life, blessing, and presence. Its progressively increasing depth symbolizes the escalating intensity and immeasurable nature of divine grace and revelation. The phrase "waters to swim in" functions as a vivid Metaphor for complete immersion and surrender to God's will and Spirit, signifying a state where human effort to control or stand is rendered impossible, demanding full reliance on the divine current. The powerful Repetition of "a river that I could not pass over" serves as a striking rhetorical device, emphasizing the sheer immensity and uncontainable nature of the divine flow. This repetition creates a sense of awe and finality, underscoring that God's work is beyond human limitation or comprehension. Furthermore, the narrative progression from ankle-deep to uncrossable waters is a masterful use of Climax, building narrative tension and spiritual significance to a peak moment of overwhelming divine abundance and an invitation to deeper faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 47:5 culminates the imagery of the river's deepening, signifying an overwhelming and immeasurable outpouring of God's Spirit and blessing, far beyond human capacity to control or comprehend. This vision foreshadows the New Covenant reality where God's Spirit is poured out in abundance, not merely as a guiding presence but as an all-encompassing force that transforms and sustains. It speaks to the boundless nature of divine grace, which continually expands to meet and exceed human need, inviting a deeper, more profound immersion in God's presence. The river's uncrossable depth points to the inexhaustible source of life and healing found in God alone, a truth that finds its ultimate fulfillment in Christ and the work of the Holy Spirit, who empowers and sustains believers in an ever-deepening relationship with God.
REFLECTION AND APPLICATION
Ezekiel 47:5 serves as a powerful invitation to examine the depth of our own spiritual journey and our willingness to surrender to the overwhelming current of God's grace. Are we content to merely wade in the shallow end of faith, or do we yearn for the "waters to swim in"—a profound, immersive experience of God's Spirit that transcends our understanding and control? This verse challenges us to move beyond self-reliance and partial engagement, encouraging us to embrace a full and trusting dependence on God's boundless power and provision. It reminds us that true spiritual growth often involves stepping into depths where we cannot stand on our own, trusting that God's current will sustain and carry us. Embracing this deeper immersion allows us to experience the transformative, life-giving power of God in ways that lead to profound spiritual fruitfulness, healing, and a greater capacity to be channels of His blessing to a world in need, reflecting His glory.
Questions for Reflection
FAQ
What does the increasing depth of the river in Ezekiel 47 signify for believers today?
Answer: The increasing depth of the river, culminating in "waters to swim in" in Ezekiel 47:5, symbolizes a progressive and ever-deepening experience of God's presence, power, and grace. For believers today, it signifies that our spiritual journey is not meant to be static or superficial. It calls us to move beyond initial encounters with God into a profound, all-encompassing immersion in His Spirit, where His influence becomes so overwhelming that we must fully surrender to His leading. It represents the boundless nature of God's provision and the limitless potential for spiritual growth and transformation when we yield to His will.
Is the river in Ezekiel 47 a literal river, or is it symbolic?
Answer: While the vision in Ezekiel 47 uses vivid, literal imagery of a flowing river, the overwhelming consensus among biblical scholars is that it is primarily symbolic. It represents the spiritual life, healing, and blessing that flow from God's presence, particularly from His dwelling place (the temple). The miraculous attributes of the river—its ever-increasing depth without a visible source, its ability to heal the Dead Sea (Ezekiel 47:8-9), and its fruit-bearing trees (Ezekiel 47:12)—point to its supernatural nature. This symbolic understanding allows for its fulfillment in both the spiritual realities of the New Covenant and potentially in a future, eschatological context, rather than being limited to a purely physical phenomenon.
CHRIST-CENTERED FULFILLMENT
The vision of the ever-deepening, life-giving river in Ezekiel 47:5 finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ and the outpouring of the Holy Spirit. Jesus Himself declared, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). This "living water" is explicitly identified as the Holy Spirit, whom believers would receive after Jesus' glorification. Just as Ezekiel's river brought life and healing wherever it flowed, the Holy Spirit, poured out by Christ, brings spiritual life, regeneration, and transformation to all who believe. The uncrossable depth of Ezekiel's river foreshadows the immeasurable and inexhaustible supply of grace, truth, and power found in Christ, who is the true Temple from whom all spiritual blessings flow (John 2:19-21). Through Christ, we are not merely wading in the shallows of faith but are invited into an overwhelming, Spirit-filled immersion, where His life permeates every aspect of our being, leading to abundant fruitfulness and eternal life (John 10:10). This divine outpouring, initiated by Christ's sacrifice and resurrection, is the very essence of the New Covenant, where God's Spirit dwells within His people, transforming barren lives into flourishing gardens for His glory.