Ezekiel 47
Jamieson-Fausset-Brown Bible Commentary
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.

Eze 47:1-23. Vision of the Temple Waters. Borders and Division of The land.

The happy fruit to the earth at large of God's dwelling with Israel in holy fellowship is that the blessing is no longer restricted to the one people and locality, but is to be diffused with comprehensive catholicity through the whole world. So the plant from the cedar of Lebanon is represented as gathering under its shelter "all fowl of every wing" (Eze 17:23). Even the desert places of the earth shall be made fruitful by the healing waters of the Gospel (compare Isa 35:1).

1. waters—So Re 22:1, represents "the water of life as proceeding out of the throne of God and of the Lamb." His throne was set up in the temple at Jerusalem (Eze 43:7). Thence it is to flow over the earth (Joe 3:18; Zec 13:1; 14:8). Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart. The fountains in the vicinity of Moriah suggested the image here. The waters flow eastward, that is, towards the Kedron, and thence towards the Jordan, and so along the Ghor into the Dead Sea. The main point in the picture is the rapid augmentation from a petty stream into a mighty river, not by the influx of side streams, but by its own self-supply from the sacred miraculous source in the temple [Henderson]. (Compare Ps 36:8, 9; 46:4; Isa 11:9; Hab 2:14). Searching into the things of God, we find some easy to understand, as the water up to the ankles; others more difficult, which require a deeper search, as the waters up to the knees or loins; others beyond our reach, of which we can only adore the depth (Ro 11:33). The healing of the waters of the Dead Sea here answers to "there shall be no more curse" (Re 22:3; compare Zec 14:11).

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.
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 ancles.
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.
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.
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.
Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other.
7. trees—not merely one tree of life as in Paradise (Ge 3:22), but many: to supply immortal food and medicine to the people of God, who themselves also become "trees of righteousness" (Isa 61:3) planted by the waters and (Ps 1:3) bearing fruit unto holiness.
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.
8. the desert—or "plain," Hebrew, Arabah (De 3:17; 4:49; Jos 3:16), which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea.

the sea—the Dead Sea. "The sea" noted as covering with its waters the guilty cities of the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed cities. Compare as to "the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, henceforth to rage no more, Re 21:1.

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.
9. rivers—in Hebrew, "two rivers." Hence Hebrew expositors think that the waters from the temple were divided into two branches, the one emptying itself into the eastern or Dead Sea, the other into the western or Mediterranean. So Zec 14:8. However, though this probably is covertly implied in the Hebrew dual, the flowing of the waters into the Dead Sea only is expressed. Compare Eze 47:8, "waters … healed," which can apply only to it, not to the Mediterranean: also Eze 47:10, "fish as the fish of the great sea"; the Dead Sea, when healed, containing fish, as the Mediterranean does.
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.
10. En-gedi … En-eglaim—En-gedi (meaning "fountain of the kid"), anciently, Hazazon-Tamar, now Ain-Jidy; west of the Dead Sea; David's place of refuge from Saul. En-eglaim means "fountain of two calves," on the confines of Moab, over against En-gedi, and near where Jordan enters the Dead Sea (Isa 15:8). These two limits are fixed on, to comprise between them the whole Dead Sea.

fish … according to their kinds—Jerome quotes an ancient theory that "there are a hundred fifty-three kinds of fishes," all of which were taken by the apostles (Joh 21:11), and not one remained uncaptured; signifying that both the noble and baseborn, the rich and the poor, and every class, are being drawn out of the sea of the world to salvation. Compare Mt 13:47, the gospel net; the apostles being fishermen, at first literally, afterwards spiritually (Mt 4:19).

But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.
11. marshes—marshy places. The region is known to have such pits and marshes. The Arabs take the salt collected by evaporation in these pits for their own use, and that of their flocks.

not be healed—Those not reached by the healing waters of the Gospel, through their sloth and earthly-mindedness, are given over (Re 22:11) to their own bitterness and barrenness (as "saltness" is often employed to express, De 29:23; Ps 107:34; Zep 2:9); an awful example to others in the punishment they suffer (2Pe 2:6).

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.
12. Instead of the "vine of Sodom and grapes of Gomorrah" (De 32:32), nauseous and unwholesome, trees of life-giving and life-restoring virtue shall bloom similar in properties to, and exceeding in number, the tree of life in Eden (Re 2:7; 22:2, 14).

leaf … not fade—expressing not only the unfailing character of the heavenly medicine of the tree of life, but also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal (Ps 1:3; Jer 17:8; Mt 10:42; 1Co 15:58).

new fruit—literally, "firstlings," or first fruit. They are still, each month afresh, as it were, yielding their first-fruit [Fairbairn]. The first-born of a thing, in Hebrew idiom, means the chiefest. As Job 18:13, "the first-born of death," that is, the most fatal death.

Thus saith the Lord GOD; This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions.
13. The redivision of the land: the boundaries. The latter are substantially the same as those given by Moses in Nu 34:1-29; they here begin with the north, but in Numbers they begin with the south (Nu 34:3). It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided.

Joseph … two portions—according to the original promise of Jacob (Ge 48:5, 22). Joseph's sons were given the birthright forfeited by Reuben, the first-born (1Ch 5:1). Therefore the former is here put first. His two sons having distinct portions make up the whole number twelve portions, as he had just before specified "twelve tribes of Israel"; for Levi had no separate inheritance, so that he is not reckoned in the twelve.

And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance.
And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad;
15. Zedad—on the north boundary of Canaan.
Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazarhatticon, which is by the coast of Hauran.
16. Hamath—As Israel was a separate people, so their land was a separate land. On no scene could the sacred history have been so well transacted as on it. On the east was the sandy desert. On the north and south, mountains. On the west, an inhospitable sea-shore. But it was not always to be a separate land. Between the parallel ranges of Lebanon is the long valley of El-Bekaa, leading to "the entering in of Hamath" on the Orontes, in the Syrian frontier. Roman roads, and the harbor made at Cæsarea, opened out doors through which the Gospel should go from it to all lands. So in the last days, when all shall flock to Jerusalem as the religious center of the world.

Berothah—a city in Syria conquered by David (2Sa 8:8); meaning "wells."

Hazar-hatticon—meaning "the middle village."

Hauran—a tract in Syria, south of Damascus; Auranitis.

And the border from the sea shall be Hazarenan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side.
17. Hazar-enan—a town in the north of Canaan, meaning "village of fountains."
And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side.
18. east sea—the Dead Sea. The border is to go down straight to it by the valley of the Jordan. So Nu 34:11, 12.
And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward.
19. Tamar—not Tadmor in the desert, but Tamar, the last town of Judea, by the Dead Sea. Meaning "palm tree"; so called from palm trees abounding near it.
The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side.
So shall ye divide this land unto you according to the tribes of Israel.
And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.
22. to the strangers—It is altogether unprecedented under the old covenant, that "strangers" should have "inheritance" among the tribes. There would not be room locally within Canaan for more than the tribes. The literal sense must therefore be modified, as expressing that Gentiles are not to be excluded from settling among the covenant-people, and that spiritually their privileges are not to be less than those of Israel (Ro 10:12; Ga 3:28; Eph 3:6; Col 3:11; Re 7:9, 10). Still, "sojourneth," in Eze 47:23, implies that in Canaan, the covenant people are regarded as at home, the strangers as settlers.
And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown [1882]

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