47:1-23 These waters signify the gospel of Christ, which went forth from Jerusalem, and spread into the countries about; also the gifts and powers of the Holy Ghost which accompanied it, by virtue of which is spread far, and produced blessed effects. Christ is the Temple; and he is the Door; from him the living waters flow, out of his pierced side. They are increasing waters. Observe the progress of the gospel in the world, and the process of the work of grace in the heart; attend the motions of the blessed Spirit under Divine guidance. If we search into the things of God, we find some things plain and easy to be understood, as the waters that were but to the ankles; others more difficult, which require a deeper search, as the waters to the knees, or the loins; and some quite beyond our reach, which we cannot penetrate; but must, as St. Paul did, adore the depth, Ro 11. It is wisdom to begin with that which is most easy, before we proceed to that which is dark and hard to be understood. The promises of the sacred word, and the privileges of believers, as shed abroad in their souls by the quickening Spirit, abound where the gospel is preached; they nourish and delight the souls of men; they never fade nor wither, nor are exhausted. Even the leaves serve as medicines to the soul: the warnings and reproofs of the word, though less pleasant than Divine consolations, tend to heal the diseases of the soul. All who believe in Christ, and are united to him by his sanctifying Spirit, will share the privileges of Israelites. There is room in the church, and in heaven, for all who seek the blessings of that new covenant of which Christ is Mediator.

Verse 8. - Toward the east country (הַקַּדְמונָה אֶל־הַגְּלִילָה); literally, the east circle, in this case probably "the region about Jordan" (Joshua 22:10, 11), above the Dead Sea, where the valley or ghor widens out into a bread basin, equivalent to כִּכַּד הַיַרְדֵּן (Genesis 13:10). The LXX. render, or τὴν Γαλιλαίαν, designing by this, however (presumably), only to Graecize the Hebrew word גְּלִילָה as they do with the term הָעַרָבָה, desert, or, plain, which they translate by τὴν Ἀραβίαν. The Arabah signified the low, sterile valley into which the Jordan runs near Jericho, in which are the Dead Sea (hence called "the sea of the Arabah," Deuteronomy 3:17; Deuteronomy 4:49), and the brook Kedron, or "river of the Arabah" (Amos 6:14), and which extends as far south as the head of the Elanitic gulf. The whole region is described by Robinson ('Bibl. Res.,' 2:596) as one of extreme desolation - a character which belonged to it in ancient times (Josephus, 'Wars,' 3:10. 7; 4:8. 2). The part of this Arabah into which the waters flowed was situated north of the sea, clearly not the Mediterranean, but the Dead Sea, "the sea of the Arabah," as above stated, and the "eastern sea" as afterwards named (ver. 18), into which they ultimately flowed. The clause, which being brought forth into the sea, may either be connected with the proceeding words or formed into an independent sentence. Among those who adopt the former construction a variety of renderings prevails. The LXX. reads, "(And the water) comes to the sea (ἐπὶ τὸ ὕδωρ τῆς διεκβολῆς), to the sea of the pouring out," i.e. the Dead Sea, into which the river debouches. With this Havernick agrees, rendering, "to the sea of that outflow." Ewald reads, "into the sea of muddy waters," meaning the Dead Sea. Kimchi, "into the sea where the waters are brought forth," i.e. the ocean (the Mediterranean), whoso waters go forth to encompass the world. Hengstenberg, Kliefoth, Keil, and Currey, who adopt the latter construction, borrow בָאוּ from the antecedent clause, and translate, "To the sea (come or go) the waters that have been brought forth;" with which accords the Revised Version. The last words record the effect which should be produced by their entering into the sea. The waters shall be healed, i.e. rendered salubrious, from being hurtful (comp. Exodus 15:23, 25; 2 Kings 2:22). The translation of the LXX., ὑγιάσει τὰ ὕδατα, is inaccurate. The unwholesome character of the Dead Sea is described by Tacitus: "Lucius immenso ambitu, specie maris sapore corruptior, gravitate odoris accolis pestifer, neque vento impellitar neque pisces ant suetas aquis volucres patitur" ('Hist.,' 5:6). Yon Raumer (p. 61) writes, "The sea is celled Dead, because there is in it no green plant, no water-fowl in it, no fish, no shell. If the Jordan carry fish into it, they die." "According to the testimony of all antiquity and of most modern travelers," says Robinson ('Bibl. Res.,' 2:226), "there exists within the waters of the Dead Sea no living thing, no trace, indeed, of animal or vegetable life. Our own experience goes to confirm the truth of this testimony. We perceived no sign of life within the waters."

Then said he unto me,.... The man that measured the waters spoke to the prophet again, and showed him the course of the waters; the quickening and healing virtue of them, and the multitude of fish in them:

these waters issue out toward the east country; the Gospel was first preached in the eastern parts of the world; See Gill on Ezekiel 47:3, or "towards the first, or east Galilee" (f); in Galilee Christ began to preach, and wrought his first miracle; here he called his disciples, and chiefly conversed; and here he had the greatest followers, and some of the first Christian churches were formed here after his ascension, Matthew 4:12,

and go down into the desert; or wilderness, the wilderness of the people, the Gentiles; to whom the Gospel was carried when rejected by the Jews, and who before were like a desert, but now became as a fruitful field, Isaiah 35:1. The Jews (g) interpret this of the plain, or the sea of Galilee or Tiberius, at which Christ called his disciples; near to this he delivered his discourses concerning himself, the bread of life, and eating his flesh, and drinking his blood; here he met with his disciples after his resurrection, and enjoined Peter to feed his sheep and lambs; see Matthew 4:18,

and go into the sea; the Dead sea, or sea of Sodom, the lake Asphaltites, where nothing is said to live; an emblem of dead sinners; and may represent the worst of sinners, as the Sodomites were; and to such the Gospel was sent, and became effectual to salvation: or it may rather design the great ocean, and may signify the whole world, and all the nations of it, to which the Gospel, by the commission of Christ, was to be preached; see Daniel 7:2. The Targum is,

"and go through the sea into the great sea;''

it may be rendered, "and go toward the west" (h); the Mediterranean sea being to the west of Judea, it is often put for the west; and so the sense may be, that these waters should flow east and west, as the living waters in Zechariah 14:8, the same with those, are said to do; and all the Jewish writers think there is such a division of the waters intended, and that they had two streams or rivers; which may receive some confirmation from the next verse, where the word for rivers is of the dual number, and signifies two rivers. The sense of the whole is, that the Gospel should be first preached in Judea and Galilee; then among the Gentiles throughout the Roman empire; and in the latter day especially throughout the world, when it shall be covered with it as the waters cover the sea, Isaiah 11:9,

which being brought forth into the sea, the waters shall be healed; that is, which waters of the river being directed and brought into, either the Dead sea, or the great ocean, the waters of the one, or of the other, were healed; and of bituminous and bitter waters were made clear, sweet, and wholesome; and signify the change made in sinful men by means of the Gospel, who are thereby quickened, made partakers of the grace of God, and have their sins pardoned, which is often meant by healing in Scripture, Psalm 103:2, pardon of sin flows from the love and grace of God; is the great doctrine of the Gospel, and by which the Lord speaks peace and pardon, and communicates healing of all spiritual diseases to sinners sensible of them; see Psalm 107:20.

(f) "in Galileam prinam", Junius & Tremellius; "ad Galileam anteriorem", Cocceius, Piscator, Starckius; "Galileam orientalem", Munster; so some in Vatablus, Tigurine version; so the Targum. (g) Tosaphta Succa in Jarchi & Kimchi in loc.; so in Ben Melec. (h) .

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.

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