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英文原文
In this chapter we have, I. The vision of the holy waters, their rise, extent, depth, and healing virtue, the plenty of fish in them, and an account of the trees growing on the banks of them, Eze 47:1-12. II. An appointment of the borders of the land of Canaan, which was to be divided by lot to the tribes of Israel and the strangers that sojourned among them, Eze 47:13-23.
1-12
The Vision of the Holy Waters (574 BC)
圣水之异象（主前574年）
¹ 他带我回到殿门，见殿的门槛下有水往东流出（原来殿面朝东）。这水从槛的右边、祭坛的南边往下流。
² 他带我出北门，又领我从外面转到朝东的外门，见水从右边流出。
³ 他手拿准绳往东出去的时候，量了一千肘，使我涉过水，水到踝子骨。
⁴ 他又量了一千肘，使我涉过水，水就到膝。再量了一千肘，使我涉过去，水便到腰。
⁵ 他又量了一千肘，便成了河，使我不能过去——因为水势涨起，成为可洑的水，成了不能过去的河。
⁶ 他对我说：人子啊，你看见了什么？随后他带我回到河岸。
⁷ 我回到的时候，见河这边与河那边的岸上有极多的树木。
⁸ 他对我说：这水往东方流，下到亚拉巴，直到海；既流入海，海水就都得医治。
⁹ 这河所到之处，凡有气息、有动作的活物都必存活；并且必有极多的鱼，因为这水到了那里，海水都得医治；凡这河流到之处，百物都必存活。
¹⁰ 必有渔夫站在水边，从隐基底直到隐以革莲，都成了晒网之处；那里的鱼各从其类，好像大海的鱼，甚多。
¹¹ 只是泥泞之地和洼湿之处不得医治，必为盐地。
¹² 在河这边与那边岸上必长出各类结果子的树木；其上的叶子也不枯干，其上的果子也不断绝。每月必结新果子，因为这水是从圣所流出来的。树上的果子必作食物，叶子能治病。
以西结这部分异象必有奥秘与属灵的含义，由此我们推断他异象的其他部分也有奥秘与属灵的含义；因为这水不能应用在藉管道引入圣殿的水——为洗祭牲、保持圣殿洁净，以及排走这些水而设的水；那样的话，便是把这条悦人的河流变成排污沟或下水道了。撒迦利亚书14:8的预言或可解释这事——「活水」从耶路撒冷「流出来」，「一半往东海流，一半往西海流」。圣约翰所见「生命水的纯净河」的异象（启22:1）中也明显引用了这事。那异象所代表的，似乎是恩典得成全时所得的荣耀与喜乐。本异象所代表的，似乎是荣耀开始时所得的恩典与喜乐。大多解经家同意，这些水表明基督的福音——这福音从耶路撒冷发出，向四围列国扩展；又表明随福音而来的圣灵的恩赐与权能，福音正是藉此权能广传，并产生奇妙而蒙福的功效。以西结曾一遍又一遍绕行圣殿，却直到现在才注意到这些水；因为神向他的百姓显明他的心意和旨意，不是一次全显，而是逐渐显明。今请留意：
一、这些水的源头。先知不必追溯这水到泉源，乃是最先得了泉源头的启示（结47:1）：「水从殿的门槛下往东流出」，并从「殿的右边」——就是祭坛的南边——流出。又说（结47:2）：「水从右边流出」，表示「训诲必出于锡安，耶和华的言语必出于耶路撒冷」（赛2:3）。正是在那里，圣灵浇灌在使徒身上，使他们得着方言的恩赐，好把这条河带到万国。他们要先在圣殿站立，「传讲这道」（徒5:20）。他们必须把福音传给万国，但必须「从耶路撒冷起」（路24:47）。但不仅如此：基督就是圣殿；他就是门；活水从他流出，从他刺穿的肋旁流出。他所赐的水，就是「直涌到永生」的「水泉」（约4:14）。我们乃是藉着信他，从他领受「活水的江河」；「他这话是指着圣灵说的」（约7:38-39）。这些水的源头不在地面上，而是从门槛下涌出；因为信徒生命的泉源是一个奥秘；它是「与基督一同藏在神里面」（西3:3）。有人注意到水从「殿的右边」流出，表明福音的福气是右手之福。这也勉励那些在智慧门前、在她门框旁侍立，情愿躺在神殿门槛上像大卫那样的人——他们正躺在安慰与恩典的泉源处；进入神话语的入门就赐人光与生命（诗119:130）。大卫称颂锡安时说：「我的泉源都在你里面」（诗87:7）。水「从祭坛旁」流出，因为是藉着并因着耶稣基督——那使「我们的礼物成圣」归给神的大祭坛——神才「在天上圣所里以属天的属灵福气赐福我们」。从作为泉源的神，藉着作为通道的基督，流出那条「使神的城欢喜，就是至高者居住的圣所」的河（诗46:4）。但请留意，得荣耀的圣徒在天上的福乐与喜乐，远胜地上最好、最喜乐之圣徒的福乐；在此我们安慰的河水「从门槛下」涌出；在那里，河水「从神和羔羊的宝座」流出来（启22:1）。
二、这些水的进展与增长：水「往东流去」（结47:3），「朝东方的境」（结47:8），因为如此被引导。先知与他的引路人顺着从圣山流下的河道前行，当他们跟到大约「一千肘」处，便横过河，要试试水的深浅，水到了「踝子骨」（结47:3）。然后他们在另一边的河岸上又走了一千肘，再试试深浅，第二次涉过水，水到了「膝」（结47:4）。他们又沿河走了一千肘，第三次涉过水，水到了腰。他们又走了一千肘，想第四次涉过水，却发现不可能：「水势涨起」，或因上面有支流汇入，或因地下有泉源涌出，以致成了「可洑的水，不能过去的河」（结47:5）。注意：1. 圣所的水是流动的水，如河水一般，不是死水，如池塘一般。福音初传之时，仍在不断向远处扩展。人灵魂里的恩典仍不断向前推进；它是一种活泼的法则，「愈加向前」（plus ultra），直到完全。2. 它是渐渐增多的水。这条河既不住地流，也是越流越宽。福音的教会起初很小，如一道潺潺小溪；但渐渐地水到了「踝子骨」、到了「膝」：每日都有许多人加入，「芥菜种」长大成为「大树」。圣灵的恩赐越用越增，恩典若是真的，就必增长，如同清晨的光，「照越发明，直到日午」。3. 我们若跟随这些水，与它们同行，是好的。请观察福音在世界中的推进；观察恩典之工在人心里的发展；顺着圣灵的运行而行，并像以西结在这里所作的，在属天的引导下随从他。4. 常常查考神的事，试探其深浅，是好的；不仅要看水面上，还要尽力探到水底；要常常挖掘，常常潜入天国奥秘的深处，像那些渴望熟悉这些事的人。5. 我们若查考神的事，就必发现有些事非常浅显易明，如「踝子骨」的水；有些更深奥，需要更深地查寻，如「膝」或「腰」的水；又有些完全超出我们的范围，不能参透，不能解释，只能像圣保罗那样，在岸边坐下，敬拜那「深」（罗11:33）。常有人说，圣经中——如这些圣所的水——有些地方浅得连羊羔都可涉过，又有些地方深得连象都能在其中游泳。我们的智慧正如先知在此，先从最容易的入手，先用那些水洗我们的心，再进入「又暗又难明」之处；先作手头之工，再求其深，是好的。
三、这条河的范围：它「往东方的境」流出，但从那里或分作几条支流，或绕一个大弯，以致「下到亚拉巴」，又「流入海」——或流入东南方的死海，或东北方的提比哩亚海，或西方的大海（结47:8）。这事成就，正是福音在犹太和撒马利亚各处被成功传开之时（徒8:1），其后四围的列邦，甚至最偏远的、海中岛屿上的人，也被它光照、被它感化。「他们的声音传到「地极」；它的仇敌不能阻止它进展，正如不能阻止一条大河的进展。
四、这条河的医治之能。圣所的水无论流到哪里，无论何处畅通无阻，必显为奇妙的复原。既「流入海」——所多玛的硫磺湖，那神圣报应的常存记号——「水就得医治」（结47:8），变作甘甜、怡人、有益健康。这预示福音无论在何处大有权能地临到，必带来奇妙蒙福的改变——无论是品格还是境况，正如把死海变作泉源花园一般。当可怒之子变为爱子，当那些死在过犯罪恶之中的人得着生命，这话便应验了。福音正如以利沙抛入耶利哥水泉中的盐，他借此「治好了」那水（王下2:20-21）。基督到世上来作世人的医生，便差遣他的福音作为大药，即「万应之药」（panpharmacon）；其中对每种病都有解药。不但如此，这河无论流到哪里，都使「百物存活」（结47:9），无论是植物还是动物；它是「生命水」（启22:1、17）。基督来，「是要叫我们得生命」，为此他差遣他的福音。「凡这河流到之处，百物都必存活。」神的恩典使死的罪人活过来，使活的圣徒更加活泼；万物都因之结果繁盛。但它的功效在于它如何被领受，以及人心如何预备、如何领受；因为（结47:11）论到其中的「泥泞之地」和「洼湿之处」——那些安于己罪的泥沼、不肯得医治的，或那些安于自义的湿气、以为不需要医治的——他们的判决是：「不得医治」；那对别人是「生命叫人活」的馨香之气的同一福音，对他们却要成为「死叫人死」的馨香之气；「必为盐地」，归于永久的荒芜（申29:23）。那些不肯被神的恩典浇灌、不肯结果子的人，必被交在自己心中的私欲里，永远不结果子。「污秽的，叫他仍旧污秽。」「永不再结果子给你。」「必为盐地」，就是作神圣公义的记号，如同罗得的妻子被变成「盐柱」，为要调味众人。
五、这河里必有的极多鱼类。凡有气息、有动作的活物都可在此寻见，必「在此存活」（结47:9），必前行兴旺，必成为同类中最好的，并且大大增多；以致必有「极多的鱼，各从其类，好像大海的鱼，甚多」。河鱼必有海鱼那样多，鱼群必如海鱼那样浩大（结47:10）。教会中必有许多基督徒，他们在相继的世代和「如清晨甘露的少年人」中如鱼一般增多。创造之时，「水要多多滋生有生命的物」（创1:20-21），它们至今仍住在产生它们的水中，并因之而活；照样，信徒「是藉着真理之道而生」（雅1:18），「藉着所传的道」重生（彼前1:23）——就是神的那条河；他们因之而活，从之得着供养与存立；在圣所的水中，他们如鱼得水，离开水就如鱼「在旱地」一般；大卫渴慕神、渴慕永生神时就是这样。鱼已知丰盛之处，渔夫必蜂拥而至，在那里「撒网」；因此，为表明这些水将被充满、并使之各方面都有用，这里预言渔夫必在这河的两岸，从濒临死海的「隐基底」直到接壤那海的另一座城「隐以革莲」，沿河一切地方都「铺开他们的网」。从前被当作恶臭、有害而避之的死海，必被人常常往来。福音的恩典使那些从前无用、一无是处的人和地方，成为对神对人都有用的人与地。
六、河两岸的树木——「河这边与那边的岸上有极多的树木」（结47:7），使景色非常悦目、赏心悦目；这些树木的遮蔽也是渔业的便利。但不仅如此（结47:12）；它们是「结果子的树」，「其上的果子也不断绝」，因为每月必结新果子。「叶子能治病」，并且「也不枯干」。这部分异象非常准确地被抄录进圣约翰的异象中（启22:2），那里说：河这边与那边长着「生命树」，每月都结果子，「叶子乃为医治万民」。基督徒被认为是这些树，传道人尤其是——「公义之树，耶和华所栽的」（赛61:3），「栽在水边」，就是圣所的水边（诗1:3），接在生命树基督上，并因与他的联合而成为生命树，「在他里面扎根」（西2:7）。这些树种类繁多，因那「在众人里面运行一切事的」同一位圣灵所赐的恩赐各有不同。它们「长在河岸上」，就是紧贴圣洁的典章，并藉着这些典章从基督得着汁液与效力。它们是「结果子的树」，正如无花果树和橄榄树，要用自己的果子「荣神益人」（士9:9）。「其上的果子必作食物」，因为「义人的嘴唇喂养多人」。他们公义的果子总以这样或那样的方式有益于人。这些树的「叶子能治病」，原文作「能医瘀伤和溃疡」（margin）。好基督徒不但用他们如果子一般的善行，也用他们如叶子一般的好谈论，使周围的人得益处；他们「坚固软弱的人」，「缠裹伤心的人」。他们的喜乐「如同良药」，不但对自己有益，对别人也是。神必使他们能靠着恩典在善行与功用上恒忍；「叶子也不枯干」，也不失其药效，因为不仅根中有生命，枝中也常有汁浆；他们的信仰「不致枯干」（诗1:3），「其上的果子也不断绝」——即他们不失去结果子的原则，却「在年老时仍要结果子」，为要「显明耶和华是正直的」（诗92:14-15）；又或他们结果子的赏赐必永远长存；他们结的果子，要在那大日归于他们的账上，「果子归于永生」；那才是真「不会断绝的果子」。他们「按月结新果子」——这个月有人结果，那个月有人结果，所以常常有这个或那个被发现为着神所定的目的而荣耀神。或者他们每一个人每月都结果子，这表明他们有丰盛结果子的倾向（他们「行善不可丧志」），也表明一个非常宜人的气候，必有永久的春夏。而这非凡结果子的原因是「因为这水是从圣所流出来的」；这不归因于他们自己里面的任何东西，而当归因于神恩典不断的供应——神使他们「时刻得着浇灌」（赛27:3）；因为无论谁栽种，叫它生长的乃是神。
英文原文
The Vision of the Holy Waters (574 BC)
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 En-gedi even unto En-eglaim; 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, Zec 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, Re 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, Ac 5:20. They must preach the gospel to all nations, but must begin at Jerusalem, Lu 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 7:38,39. 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, Ps 119:130. David speaks it to the praise of Zion, All my springs are in thee, Ps 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, Ps 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, Re 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, Ro 11:3. 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 (Ac 8:1), and afterwards the nations about, nay, and those that lay most remote, 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, as 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 and 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, 2Ki 2:20,21. 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, Re 22:1,17. 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, De 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. Every 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 so 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 (Ge 1:20,21), 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 (1Pe 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 (Re 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 (Ps 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 (Ps 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 (Ps 92:14,15), 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.
13-23
The Borders of the Land Appointed (574 BC)
应许之地的四境（主前574年）
¹³ 主耶和华如此说：你们承受这地为业，要按以色列十二支派分地为业，约瑟必得两分。
¹⁴ 你们要承受这地为业，彼此均分：我曾举手起誓应许赐给你们列祖的那地，这地必归你们为业。
¹⁵ 地的四界乃是这样：北面从大海往希特伦的路，直到西达达；
¹⁶ 又到哈马、比罗他、西伯莲（在哈马边界与大马士革边界中间）、浩兰边界的哈萨．哈提干。
¹⁷ 海的边界从哈萨．以难到大马士革边界，又向北直到哈马边界。这是北面。
¹⁸ 东面从浩兰、大马士革、基列和以色列地的沿约但河之地，从边界直到东海。这是东面。
¹⁹ 南面向南，从他玛直到加低斯的争闹之水，沿大河到大海。这是南面向南。
²⁰ 西面也必是大海，从边界直到哈马对面的地方。这是西面。
²¹ 你们要按以色列的支派分这地为业。
²² 将来你们要拈阄分这地为业，归给你们和你们中间寄居的外人，就是在你们中间生儿育女的；他们要看如本地生在以色列子民中一样；他们要在以色列各支派中与你们同得地业。
²³ 将来外人寄居哪个支派，你们就在那里把他的地业分给他。这是主耶和华说的。
我们现在要从圣所的事转到国家的事，从城中转到乡野。一、迦南地在此保证归他们为业（结47:14）：我曾举手起誓应许赐给你们列祖，即凭起誓应许给他们和他们的后裔。虽然这地的拥有权久已中断，但神并没有忘记他向他们列祖所起的誓。虽然神的护理有时似乎与他的应许相违，但应许至终必成就，因为神永远记念他的圣约。我曾举手起誓要赐下这地，因此它必毫无差错地归你们为业。属天的迦南照样对所有应许的子孙都是确定的，因为那是那不能说谎的神所应许的。二、地的境界在此被划定，其四境边界被确定，他们不可越界侵夺邻舍，邻舍也不可突破边界侵夺他们。当约书亚要把百姓领进迦南承受为业时，我们曾见过这样的迦南四境图（民34:1等）。那一张以南方的盐海为起点，绕一圈又回到那里。这一张则以大马士革附近的哈马为北界起点，绕一圈又回到那里（结47:20）。当留意，是神划定我们居住的疆界；他的以色列必常有理由说，用绳量给我的地界，坐落在佳美之处。所多玛的湖在此被称为东海，因为它既被圣所的活水所医治，就不再称为盐海，如同民数记中所记的那样。三、此地在此被吩咐分给以色列各支派，把约瑟算作两个支派，凑足十二之数，因为利未支派被分别出来事奉圣所，其地段与圣所相邻（结47:13,21）：你们彼此均分，要承受这地为业（结47:14）。各支派所得的分要均等，一支派与另一支派相同。若按从巴比伦归回的各支派来看，这似乎并不公平，因为有些支派人数远超其他支派，而且事实上大多属犹大和便雅悯，其他十支派的人极少；但若按十二支派作为预表和异象，代表福音教会，即神的以色列民而言，这却十分均等，因为我们在另一个异象中看到，十二支派中受印归于永生神的人数各支派均等，每个支派恰好一万二千人（启7:5等）。这些地业正是属于那些受印之人。这同时也表明，凡基督国度的子民都得了同样宝贵的信心。无论是男是女，是犹太人还是外邦人，是为奴的还是自主的，都同样蒙基督欢迎，并同得他的恩。四、在你们中间寄居的外人，就是生儿育女、建立起家族、从而帮助繁衍国民的，要在各支派中得着地业，如同本地以色列人一样（结47:22,23），这在约书亚分地之时是绝不容许的。这是一项普遍授予公民权的法令，要教导犹太人谁是他们的邻舍——不仅指与他们同国、同宗教的人，更是指凡他们有机会向之施恩的人，因为他们也乐意从这些人受恩。这也必吸引外人来他们中间定居，并投靠在神圣威严的翅膀荫下。但这无疑是指向福音时代，那时犹太人与外邦人中间隔断的墙已被拆毁，二者在基督里归为一体，在他里面并没有分别（罗10:12）。这地乃是属天迦南的预表，那更美的家乡（来11:16），信主的外邦人必在其中与信主的犹太人同得有福的产业（赛56:3）。
英文原文
The Borders of the Land Appointed (574 BC)
¹³ 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.
¹⁴ 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.
¹⁵ 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;
¹⁶ Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazar-hatticon, which is by the coast of Hauran.
¹⁷ And the border from the sea shall be Hazar-enan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side.
¹⁸ 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.
¹⁹ 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.
²⁰ The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side.
²¹ So shall ye divide this land unto you according to the tribes of Israel.
²² 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.
²³ And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.
We are now to pass from the affairs of the sanctuary to those of the state, from the city to the country. 1. The Land of Canaan is here secured to them for an inheritance (Eze 47:14): I lifted up my hand to give it unto your fathers, that is, promised it upon oath to them and their posterity. Though the possession had been a great while discontinued, yet God had not forgotten his oath which he swore to their fathers. Though God's providences may for a time seem to contradict his promises, yet the promise will certainly take place at last, for God will be ever mindful of his covenant. I lifted up my hand to give it, and therefore it shall without fail fall to you for an inheritance. Thus the heavenly Canaan is sure to all the seed, because it is what God, who cannot lie, has promised. 2. It is here circumscribed, and the bounds and limits of it are fixed, which they must not pass over to encroach upon their neighbours and which their neighbours shall not break through to encroach upon them. We had such a draught of the borders of Canaan when Joshua was to put the people in possession of it, Nu 34:1, etc. That begins with the salt sea in the south, goes round and ends there. This begins with Hamath about Damascus in the north, and so goes round and ends there, Eze 47:20. Note, It is God that appoints the bounds of our habitation; and his Israel shall always have cause to say that the lines have fallen to them in pleasant places. The lake of Sodom is here called the east sea, for it, being healed by the waters of the sanctuary, it is no more to be called a salt sea, as it was in Numbers. 3. It is here ordered to be divided among the tribes of Israel, reckoning Joseph for two tribes, to make up the number of twelve, when Levi was taken out to attend the sanctuary, and had his lot adjoining to that (Eze 47:13,21): You shall inherit it, one as well as another, Eze 47:14. The tribes shall have an equal share, one as much as another. As the tribes returned out of Babylon, this seems unequal, because some tribes were much more numerous than the other, and indeed the most were of Judah and Benjamin and very few of the other ten tribes; but as the twelve tribes stand, in type and vision, for the gospel-church, the Israel of God, it was very equal, because we find in another vision an equal number of each of the twelve tribes sealed for the living God, just 12,000 of each, Re 7:5, etc. And to those sealed ones these allotments did belong. It intimates likewise that all the subjects of Christ's kingdom have obtained like precious faith. Male and female, Jew and Gentile, bond and free, are all alike welcome to Christ and made partakers of him. 4. The strangers who sojourn among them, who shall beget children and be built up into families, and so help to people their country, shall have inheritance among the tribes, as if they had been native Israelites (Eze 47:22,23), which was by no means allowed in Joshua's division of the land. This is an act for a general naturalization, which would teach the Jews who was their neighbour, not those only of their own nation and religion, but those, whoever they were, that they had an opportunity of showing kindness to, because from them they would be willing to receive kindness. It would likewise invite strangers to come and settle among them, and put themselves under the wings of the divine Majesty. But it certainly looks at gospel-times, when the partition-wall between Jew and Gentile was taken down, and both one in Christ, in whom there is no difference, Ro 10:12. This land was a type of the heavenly Canaan, that better country (Heb 11:16), in which believing Gentiles shall have a blessed lot, as well as believing Jews, Isa 56:3.
本章我们有：一、圣水之河的异象，包括其源头、范围、深度和医治之能，水中鱼类之丰盛，以及两岸所长树木的记述（结47:1-12）。二、迦南地边界的划定，这地要拈阄分给以色列各支派和寄居在他们中间的外人（结47:13-23）。