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.


Since the east side is the " front " of the house, the west would be the " back," and the south the " right " side. Waters issuing from under the threshold of the house on the right side, therefore, must mean that waters issued from under all the gate thresholds on the south side. This conclusion is quite consistent with the other statement that the waters issued eastward.

They would first flow southward from the altar, from thence pass out under each threshold and, at their exit, turn eastward. Since there are many thresholds (because many gates), there would be many streams ; these all joining into one stream on the outside, would provide a large volume of water as each quota fell into the channel flowing eastward.

The Temple of Ezekiel's prophecy 5.3.

The altar, therefore, must be considerably elevated in order for this condition to be fulfilled. Again, speaking of the administrative functions of the higher order of priests in the book of Psalms, we read :

Who shall ascend into the hill of Yahweh, and who shall stand in His holy place ? (Psalm xxiv. 3.)

Now, this parallelism not only indicates that the holy place is a hill, and that one standing anywhere upon it stands in the holy place, but the figure upon which the parallelism is founded requires a literal ascent. Thus also when the requirements of the case are considered the necessity for exhibiting a full view of the process of offering—one may conclude that the altar will be considerably elevated.

The position of the altar is shown at D. on Plates II and III. and forms a central feature in the frontispiece.

Bro Sulley

The details of the water's course within the Temple are not given. It will be so arranged that it will be available wherever it is needed, both to beautify and to fructify, and also for utility and convenience. Abundant water is an essential requisite for any great assembly. And running water in great quantities will he necessary for the priestly ablutions and the washing of the huge number of sacrifices.

Partly the water runs underground, for it issues from the Temple from under the gateways. Bro. Sully's conclusion was that it comes out on the north, west, and south sides, under all the gates, though the main flow of it is on the north and south sides.

As it issues forth, it flows eastward, deepening as it goes. Ezekiel measures successively from the west end. At 1000 cubits it is ankle-deep; at 2000 knee-deep; at 3000 (the east end of the building) it is to the loins; 1000 cubits east of the building it is too deep to ford, requiring swimming.

This last measurement would seem to show that it is augmented after it leaves the building, indicating it possibly issues from the east gates also.

To enter the building, all must pass through the cleansing waters: the deeper for preliminary baptism, the shallower for the necessary repeated washing of the feet, the cleansing of the daily walk. In this, the waters will serve both a natural and a spiritual use. We can be sure feet-washing will be convenient and pleasant, dress in those wiser days being completely different from today's foolish and artificial styles and fashions.

Bro Growcott - It is for the prince

Among the things pertaining to "the glory that should follow," Ezekiel, Joel, and Zechariah, saw living waters flowing out from Jerusalem. Ezekiel saw the exact locality of the fountain from which they issued. It was, he says, at the south side of the altar, and from under it they came.

From thence they made their way under the threshold of the front, or east, gate of the temple. They continued their outflow eastward; and were measured by the angel from the brink 4,000 cubits, or four separate measurements, representative of a square.

He was informed that after a certain distance the streams flowed in two channels; one towards the Dead Sea, into which it is discharged with healing effect upon its waters; so that it teems with finny tribes, as the fish of the great sea; while the other half of the stream flows into the hinder, or Mediterranean Sea.

These things are all stated with such geographical and practical particularity as to make it evident that these healing waters are as literally rivers of water as the Hudson or the Thames.

We can see how that Jerusalem can become the centre of navigation and commerce, as well as the metropolis and capital of the world. By the waters flowing between the rent divisions of the Mount of Olives (Zech. 14:4) into the Jordan, and with it into the Dead Sea, and thence by an old channel into the Red Sea, a water communication will be established with Hindostan, China, Australia, California, and the islands and shores of the Pacific generally; and by the branch flowing into the Mediterranean, with Europe and the north and south Atlantic coasts of North and South America.

This gives Jerusalem a position highly favourable for a geographical centre of government and religion; and for the easy access of Hindoos, Chinese, Japanese, Americans and Europeans, when they shall go up from year to year to worship the King, Yahweh Tz'vaoth, to be instructed in his ways, and to keep the feast of tabernacles.-Isai. 2:3; Zech. 14:16.

But the Eternal Power has a higher and grander purpose to be accomplished than that of geographical changes in the physique of Palestine, and filling the Dead Sea with fish. It is evident that more is signified in what was revealed to Ezekiel than this.

The waters he saw came out of a holy place inaccessible to flesh and blood, and had healing properties. There must therefore be flowing with them a stream of healing power. Pour all waters of the Hudson and the Amazon into the Dead Sea, and they would not heal it any more than the Jordan has been able to heal it, though emptying itself therein, ever since the days of Lot.

Hence, the waters Ezekiel saw must be regarded in the light of the visible containing the invisible, whose existence is discerned by the supernatural and unwonted effects attributed to the visible stream. In other words, there is deep spiritual significance underlying all that Ezekiel saw,

which was apocalyptically exhibited to John in the present chapter.


Ezekiel saw and described the temple, which Zechariah says, far off peoples shall come and build (chap. 6:15); and Isaiah testifies shall be called a house of prayer for all the people, and upon the altar of which, the rams of Nebaioh shall find acceptance-chap. 56:7; 60:7.

This is a temple in Jerusalem, as literal and visible as Solomon's, when she becomes the residence of the Great King, and the capital of his dominion. But in the New and Holy Jerusalem

"John saw no temple therein; because Yahweh Elohim, all powerful, and the lamb are the temple of it."

The Eternal Spirit embodied in the saints are the temple in the highest sense; and the Most Holy Priesthood the seed of Zadok, who minister unto the Invisible Deity in the House of Prayer for all people.

Ezekiel saw the Dead Sea in two states-without any living soul in it; and afterwards teeming with life of every kind. John saw the same thing in its spiritual significance-the sea of nations dead in trespasses and sins; and the same sea full of nations walking in the light of the New Jerusalem.

Ezekiel saw that it was the stream effluent from under the altar that gave life and health to the Dead Sea; and John saw that it was the stream issuing from the throne that gave to the leaves of the tree the power of imparting health and life to the world.

The pure transparent stream of water of life issuing from the throne of the Deity is his almighty power, or spirit, by which he creates, regenerates, makes glorious, and subdues all things to himself.

"Look upon Zion, the city of our solemnities; thine eyes shall see Jerusalem a quiet habitation; a tabernacle that shall not be taken down; but there the glorious Yahweh will be to us a place of rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby"-Isai. 33:20, 21.

In this the place, the rivers, and the streams, stand for Yahweh and his power.

That the water of life represents the spirit in all its relations and effects, is evident from the words of Jesus in Jno. 7:37, 39:

"if any man thirst" saith he, "let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his body shall flow rivers of living water. This spake he, "adds John, of the spirit, which they that believe on him should receive; for holy spirit was not yet given, because Jesus had not yet been glorified."

A stream of this pure, transparent water of life was poured out upon the apostles on the day of Pentecost. That, however, though great and marvellous in its effects, was only the earnest of what is yet to follow. It anointed them with knowledge, wisdom, and power; but it left them as it found them, subject to disease, sorrow, pain, and death.

Now people have so much holy spirit in them as they have of the words and ideas of the Deity understood, affectionately, believed, and obeyed-Jno. 6:63. But, when the time of the great pentecostian outflow of holy spirit shall arrive, the assembled multitude of the approved convened before the judgment seat of Christ, will be filled, and covered over, and thoroughly saturated in all the atoms of their substance, with the flood of downpouring spirit from unapproachable light; whereby they will be changed, and all that is in them of earthiness and morality "swallowed up of life"

Henceforth, the pure, transparent stream of living water is distributed through them as its channel to mankind, until the knowledge of Yahweh the fountain of living waters, shall cover the earth as the waters cover the sea.-Isai. 45:8.

The Christadelphian, Nov 1887

The prophet describes... The Holy Oblation and Sanctuary. Notice that the inheritance is an "oblation," which word signifies a heave-offering. It is significant that the Most Holy Place, Zion, will be literally "heaved up" for Yahweh's exclusive use.

Bro G.E. Mansfield


The Waters.

Water is the symbol of life, natural and spiritual.

....In this great House of Prayer, water flows everywhere: a pure, special, divinely-provided stream. It issues forth in tremendous, copious abundance from under the holy Altar on the top of the central hill (D on bro. Sulley's Plate II), and flows "down" (47:11) to bring blessing and health and life to wherever it goes.

Its flowing down from the Altar is one of the evidences that the Altar is on a central raised height. In describing the Altar, it is said that the-

"Top of the mountain . . . shall be most holy" (43:12).

The details of the water's course within the Temple are not given. It will be so arranged that it will be available wherever it is needed, both to beautify and to fructify, and also for utility and convenience. Abundant water is an essential requisite for any great assembly. And running water in great quantities will be necessary for the priestly ablutions and the washing of the huge number of sacrifices.

Partly the water runs underground, for it issues from the Temple from under the gateways. Bro. Sully's conclusion was that it comes out on the north, west, and south sides, under all the gates, though the main flow of it is on the north and south sides.

As it issues forth, it flows eastward, deepening as it goes. Ezekiel measures successively from the west end. At 1000 cubits it is ankle-deep; at 2000 knee-deep; at 3000 (the east end of the building) it is to the loins; 1000 cubits east of the building it is too deep to ford, requiring swimming. This last measurement would seem to show that it is augmented after it leaves the building, indicating it possibly issues from the east gates also.

To enter the building, all must pass through the cleansing waters: the deeper for preliminary baptism, the shallower for the necessary repeated washing of the feet, the cleansing of the daily walk. In this, the waters will serve both a natural and a spiritual use. We can be sure feet-washing will be convenient and pleasant, dress in those wiser days being completely different from today's foolish and artificial styles and fashions.

From the building, the water continues to flow east to and even somewhat beyond the Jordan valley, for Joel (3:18) says it will water the valley of Shittim, which is east of the Jordan at the north end of the Dead Sea, where Israel encamped for the final months before entering the land. Here Moses delivered the farewell speeches to Israel that comprise Deuteronomy.

Eze. 47:9 clearly says in the original "two rivers" (see margin). This is north and south of the Temple-a mile apart. The wording of that verse seems to indicate they stay separate in their course eastward-perhaps diverging from each other somewhat to north and south. And Zech 14:8 appears to give the same picture that they stay separate-

"In that day living waters shall go out from Jerusalem: half of them toward the former sea (the Dead Sea: east: front); and half of them toward the hinder sea (Mediterranean: west: back)."

The most natural meaning of this would seem to be two separate rivers, one reaching the Dead Sea, and one reaching the Mediterranean by flowing east to the Jordan, then north up the Jordan valley, then west to the Mediterranean somewhere in the north of the land.

Whether there is a water connection between in what is now the Jordan valley we are not told. There would automatically be such if the land stayed the same as now; but we are told there will be great physical convulsions in the land, so the present geography is not a dependable guide.

Bro Growcott - BYT 4.18

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.

Having seen the waters flowing out of the house on the east and from the south side, Ezekiel is taken northward from his position immediately adjoining the tower at the south-west corner :

Then he brought me out of the way of the gate northward, and led me about the way without (or, and caused me to turn round the way without) unto the outer gate, by the way that looketh eastward and behold, waters ran out on the right side (verse 2.)

If the reader with the aid of Plate II. will mentally follow Ezekiel and his guide from north to south as described in this verse, he will pass through the sanctuary in the inner court, having the buildings flanking the inner court on the western side on his left hand, with his face northward.

When he has passed through the north gate, he will find himself in the way which looketh eastward, i.e., the way stretching from west to east on the north side. The gate he has passed through is, of course, behind him. Let him now turn round, as Ezekiel in vision appears to have done, then he will be in a position to understand the last clause of the verse, " Behold, waters ran out on the right side," that is, on the right side of the house, which from the position in which Ezekiel is supposed to be standing, will be the western side.

Waters from under the thresholds of the house on that side (as well as on the north and south) also appear to issue eastward, presumably the half of them on the western side flowing first northward and then eastward, the other half portion flowing south and then eastward, the waters thus turning round the corners of the sanctuary, and passing along the north and south sides of the house ; or they may pass underneath to the east side.

The water which comes from the centre will thus be distributed over the whole area of the sanctuary. The stream which bursts forth from under the altar, on the elevated centre of the Most Holy, must pass round, through, or under the buildings encircling the Most Holy.

By suitable channels it may be conveyed all round the circle, passing into the covered openings (L. L. Plate II.), and may also furnish the motive power for actuating the conveyors already suggested for the table of the Lord. Then passing on to each gate may operate the lifts.

The volume of water passing out from each gateway must be considerable. According to Furst, Ezekiel sees water "bursting" out or flowing from under the thresholds of the gates.

So the sanctuary is furnished throughout its length and breadth with abundance of water for all necessary purposes. On the sides of the temple it forms two broad deep streams, carrying therewith life and health (vv. 8-9). Judging by the effect of these rivers upon the salt sea the volume thereof must be immense.

These are the living waters mentioned in the prophecy of Zechariah which in summer and in winter are to flow from Jerusalem when there is one King over all the earth (Zech. xiv. 8, 9). It is,

The river the streams whereof shall make glad the city of Elohim. The holy place of the tabernacles of the Most High.(Ps. XLVI. 4.)

The banks of this river will be adorned with trees of a new genus (EZK 47: 7). Thus we read :

On this side and on that side of the two rivers (verse 9, margin) 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 (verse 12).

The Temple of Ezekiel's prophecy 5.3.

3 And when the man that had the line [qav] in his hand went forth eastward, he measured 1 000 cubits, and he brought me through the waters; the waters were to the ankles.

The line (qav) held in the hand of the measuring angel standing in the gate indicates that at this period a new ruling element appears...

The word qav indicates a measured line. Though it does not convey the modern technical idea of a lineal measuring cord, it does not exclude the idea of measure. There is a distinction between a measured line and a measuring line, although the former sometimes becomes the latter.

We have a good illustration of the use of the word line in this sense in 1 Kings, VII. 23, where it is stated that a line (qav) of thirty cubits did compass the molten sea round about. This is a primitive and natural method of determining the measure of a circular object. A measured

line of a definite length is necessary for such a purpose, though not necessarily a divided instrument of measure.

From this root idea of a measured quantity a number of secondary meanings follow, as when a line is said to mark off a boundary or division. In certain passages of the Scriptures it is often used in the sense of apportionment, division, limitation and ruler ship, in connection with the affairs of mankind, as illustrated in the following :

"I will stretch ever Jerusalem the line {qav) of Samaria, and the plummet of the house of Ahab ; and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down"- 2 Kings 21. 13.

The Lord bath purposed to destroy the walls of the daughter of Zion. He hath stretched out a line {qav) ; He hath not withdrawn His hand from destroying, - Lamentations 2: 8.

Go, ye swift messengers, to a nation scattered and peeled, to a people terrible in their beginning hitherto; a nation meted out {qav) and trodden under foot. Lit. line and line, and treading under foot. Isa. 18.2.)

Judgment will I lay to the line {qav) and righteousness to the plummet, Isa. 28: 17.

The cormorant and the bittern shall possess it ; the owl and the raven shall dwell in it ; and He shall stretch out upon it the line (qav) of confusion, and the stones of emptiness. Isa. 34. 11.

In these testimonies the idea of apportionment is given ; it is the measure of the destruction of Jerusalem by that of Samaria ; it represents the woe of Israel as limited by a stretched out line, it is a line of confusion which will encircle Bozrah in the day of their recompense.

Even more remarkable is the use of the word line {qav) in a figurative sense in the nineteenth Psalm. The first four verses read thus :

The heavens declare the glory of God : and the firmament sheweth His handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. Their line {qav) is gone out through all the earth, and their words to the end of the world.

Bro Sulley

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.


After Ezekiel was shown the waters issuing from the sanctuary, he and his guide appear to have passed through the waters, and particular attention was directed to this feature.

The measurements must have commenced at the north-west angle of the sanctuary, and extended for three thousand cubits in an eastward direction, thus reaching to the north-east corner. The waters for the length of the first thousand cubits were shown to be deep enough to cover the ankles.

" Again he measured a thousand and brought me through waters of knees (see margin.) Again he measured a thousand waters of loins. Afterwards he measured a thousand a river that I could not pass through for the waters were risen, waters of swimming"

through which Ezekiel could not wade and pass on to the front of the sanctuary.

Ezekiel "could not pass over" as in the case of each of the other reaches of the river. From this we learn that when Ezekiel is brought through the waters, it is through in the sense of crossing the stream, for he states, in relation to the last measurement, "I could not pass over " ; thus clearly defining the direction of his movement through the water.

One of the enigmas of this prophecy is why Ezekiel was required to pass through the waters which issued from the house, and why the following question was addressed to him :

The Temple of Ezekiel's prophecy 5.3.

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.

Son of man, hast thou seen this?

There must be some significant reason. The increasing volume of water into a broad stream, so deep that wading through it is impossible, within a mile of its source does not appear to be sufficiently unusual to arrest attention. What, then, is the import of the question ?

Since Ezekiel is a man of sign, one inference is that none will be able to enter the Temple without first passing through the water; what Ezekiel did in figure, others must actually do, thus none will be able to enter the house without washing their feet; in this way the Temple precincts will be kept clean.

Such a custom will also benefit those who visit the Temple, who themselves would be refreshed by ablutions after their long journey thither.

But this suggestion does not sufficiently elucidate the object of the question, especially in view of the fact that the measuring angel accompanied Ezekiel through the water. Now we have seen that the expression " Son of man " is particularly related to Jesus Christ, who himself passed through water before His showing to Israel.

The Temple of Ezekiel's prophecy 5.3.

9 And it shall come to pass, that every thing that liveth [nefesh chayyah], which moveth, whithersoever the rivers [nachalim] shall come, shall live: and there shall be a very great multitude of fish [dag], because these waters [mayim] shall come thither [there]: for they shall be healed; and every thing shall live whither the river [nachal] cometh.

"Do the rivers which run out of the Temple in two streams continue divided, or are they afterwards united in one stream?"

Ans.-Positive evidence does not appear in favour of either supposition.

The stream at its source, in the altar hill, is one, and therefore may be spoken of as "a river" even though divided in its exit from the Temple.

The two rivers mentioned in chap. 47. [see marginal rendering, ver. 9] undoubtedly come from the same source, viz., from the hill in the centre of the House, and therefore may be spoken of as one, as in the following connection:-

"everything shall live whither the river cometh" (Ezekl.); and "a fountain shall come forth of the House of the Lord, and shall water the valley of Shittim" (Joel 3:18); and "There is a river the streams whereof shall make glad the City of God, the holy place of the tabernacle of the Most High" (Psalm 46:4).

In each one of these instances "the river" is spoken of as one. Yet we know there are "streams" to the one "river," as indicated in the testimony last quoted, and shown in the Temple prophecy itself.

While there is nothing in all this against the whole of the several streams issuing from the Temple uniting unto one large river, it may not unreasonably be supposed that the stream continues divided from its source to the inland sea of fresh water, which is to take the place of the Dead Sea.

The Christadelphian, Apr 1888

What a reversal of the present. Consider this from extremescience.com:

The Dead Sea

"There's no seaweed or plants of any kind in or around the water. There are no fish or any kind of swimming, squirming creatures living in or near the water. As a matter of fact, what you'll see on the shores of the Sea is white,crystals of salt covering EVERYTHING. And this is no ordinary table salt, either. The salts found in the Dead Sea are mineral salts, just like you find in the oceans of the world, only in extreme concentrations. The water in the Dead Sea is deadly to living things. Fish accidentally swimming into the waters from one of the several freshwater streams that feed the Sea are killed instantly, their bodies quickly coated with a preserving layer of salt crystals and then tossed onto shore by the wind and waves. Brutal!"

Bro Matt Drywood

The whole 50-mile-square area of the Holy Oblation is to be lifted up with a valley surrounding it north, east, and south (Zech.14:10).

The word for "oblation" all through these chapters in speaking of the Holy Oblation of the land, is that which in Leviticus is translated "heave-offering" as applied to sacrifices-something "lifted-up" as an offering to God. So there is a deeper meaning to this lifting up of the land than mere geography. It is lifted up from the surrounding territory as a special offering to God.

The northern waters find their way to the Mediterranean, so the water level will be at least just a little above that of the Mediterranean. If we look at a map of Palestine that shows land levels in differ­ent colours, we shall see that with present geography that would create a lake averaging about 10 miles wide from a point north of the Sea of Galilee to well south of the Dead Sea.

This would be a pleasant and beneficial transformation of the present hot Jordan valley and the stagnant, lifeless Dead Sea. The slope of the Jordan bed would have to be reversed by the south end being raised when the Oblation is raised, so the water would flow north. It could be raised enough so the two rivers would stay separate, with an open land passage to the east.

It is a question whether the southern waters will flow beyond the Dead Sea right through to the Red Sea. Bro. Thomas suggests they will. Bro. Sulley did not think so, mainly on the basis of the fact that the marshes around the south part of the Dead Sea will not be healed, but be given to salt (Eze.47:11). This, however, could easily be accomplished by raising a land ridge that would cut off the marshes from the through flow of the water. Bro.Sulley also felt Isaiah's words:

"Look upon Zion, the city of our solemnities. Thine eyes shall see Jerusalem a quiet habitation .

"There the glorious Lord (Yahweh) will be unto us a place of broad rivers and streams, wherein shall go no galley with oars, neither shall gallant ship pass thereby" (Isa. 33:20-21).

-rule out the idea of Jerusalem being a busy crossroads of commerce. Truly they do. Such would not be fitting. But the context seems to refer the expression more to a guarantee against any alien armed in­trusion, such as Jerusalem had known for so long.

There will be a waterway via the Mediterranean to the West: it would seem appro­priate there be a similar one via the Dead Sea and the Arabah to the East.

Though it will be a quiet headquarters of worship and authority, rather than a busy center of merchandise, still vast hosts must continually come there from both East and West; and water always has been, and doubtless will continue to be, the world's best highway for mass transport and transportation.

Bro Growcott - BYT 4.18

13 Thus saith Adonai Yahweh; This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions.

The eastern boundary (47:18) is from Damascus and Gilead by Jordan to the East or Dead Sea, giving an average breadth from the Mediterranean of about fifty miles. The northern boundary is from Hethlon and Hamath to the waters of Kadesh on the south, a length not exceeding 260 miles.

This will give a territory of about 13,000 square miles, quite inadequate for the entire twelve tribes in full return to the land of promise, especially in view of the fact that the Holy Oblation extending over fifty miles each way is to be deducted from it.

Moreover the specification in Ezekiel does not correspond with the original grant and the inheritance given unto the Fathers by oath and promise. This promise referred to a tract of country extending from the river of Egypt to the Euphrates (Gen. 15:18), roughly estimated by Dr. Thomas to contain 300,000 square miles (see Elpis Israel, p. 211).

The disparity is by no means slight, and indicates a different period of inheritance.

Answer.—The point of your argument appears to be that Ezekiel's specification of Israelitish re-settlement does not harmonise with what we might expect from the general promise to Abraham contained in Gen. 15:18, and therefore cannot be connected with the fulfilment of that promise.

Even if your premises were sound you would have difficulties in the way of your contention greater than the apparent discrepancy between Ezekiel and Moses. For instance, how could you get rid of the unmistakable evidence proving that the vision contained in the last nine chapters of Ezekiel is connected with the second appearing of Christ, and consequently with the fulfilment of the promise made to Abraham. This evidence may be summarised as follows:—

1st. Ezekiel sees a building erected upon the ancient site of Jersualem, and called "a house." (Chap. 40:1, 2.) A portion of this house is said to be the place of Yahweh's throne, where He

"will dwell in the midst of the children of Israel for ever."

A condition of things precluding any further declension on their part, so it is written,

"And the house of Israel shall no more My name defile" (Eze. 43:7).

Referring to their past misdeeds, Yahweh said that He "had consumed them in His anger." This evidence proves:

(a.)That Ezekiel's vision portrays a structure which will be erected when the children of Israel are again received into the Divine favour.

(b.)That the extension of this favour will be made at a time when Yahweh sets up His throne in Jerusalem.

We have only to ask the name of the one who is to sit on that throne of Yahweh, and we see at once there is only one possible conclusion, viz., Jesus Christ being the King, the fulfilment of that prophecy takes place at the time when the blessing promised to Abraham and his seed is consummated in Him.

2nd. Ezekiel further testifies,

"Moreover when ye shall divide by lot the land for inheritance, ye shall offer an oblation to the Lord," &c. (chap. 45:1).

What is the meaning of this? Is it a redivision of the land connected with past history, or is it connected with the establishment of God's kingdom? If we follow on from the chapter containing the quotation to the end of the prophecy we shall see that after specifying the measure of the Holy portion of the land, and the several divisions of the twelve tribes, Ezekiel mentions a new city. This city is part of the arrangements which come in with the reconstruction of Israelitish affairs.

From the day of its establishment, this city is identified with the name of Christ, for "The Lord" is said to be there. In view of this testimony, then, we are not justified in lifting out the fortieth chapter of Ezekiel from its context, and saying it is not connected with the period of the fulfilment of the promise which God made by oath to Abraham.

The evidence is just the other way; these premises in fact establish the fact that the temple prophecy is to be fulfilled in the restoration of Israel and the coming of Christ. For this reason we may be sure that the topographical allusions continued in chapters 47. and 48. are capable of interpretation in harmony with the general prediction concerning Abraham and his seed.

If at first sight there appears to be any contradiction between prophecy and prophecy, we may rest assured such contradictions are only apparent and due to our imperfect knowledge, or imperfect grasp of the subject.

As to the several places mentioned in Ezekiel, their exact locality has not been determined. If their position were known, and beyond question, the case might be different, but even then it could not be reasonably argued that Ezekiel's prophecy has no connection with the promise made to Abraham.

It is possible that other members of the Abrahamic race are included in the promise contained in Gen. 15:18. In view of the promise contained in Gen. 21:13–18, it need be no surprise to us if Ishmael's descendants were given possession eastward of Jordan at the time Israel occupies western Palestine. In that case "the desolate" would have many "more children than the married wife" (Isa. 54:1.)

And the twelve tribes would occupy the long strip of land between the Jordan and the Mediterranean seaboard. A satisfactory explanation of your difficulty would be forthcoming if the exact site of the places named in Ezekiel were known. The subject is worthy of investigation if other matters of more importance did not press for attention. The suggestion above may be the kernel of the truth of the matter.

Bro Sulley

The Christadelphian, Aug 1888

The paradise "a garden enclosed" by the River of Egypt, the Mediterranean, the Persian gulf and Euphrates approx 300 000 Sq miles

In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land - Isa 19: 24

ie. Israel a third portion in the midst of the paradise

Question.—How can the land be inherited "according to the twelve tribes" (Eze. 47. 13), when all tribal distinctions are lost and they are known only in general as "Jews?" The separation of the individual tribes in order for each to receive their Ezekiel "portion" is a matter beyond the range of probability.

Answer.—With man the difficulty you suggest may appear insuperable, but "with God all things are possible." In all probability God has placed his distinctive mark upon each tribe which cannot be removed even by process of inter-marriage, even if extended over a long period.

Again the preservation of certain family names may be the rule of selection or the matter might be revealed by the Spirit of God who knows all things, and can see the genealogical connection which each member of the race holds to each of the twelve tribes.

The form of your question makes one feel a little sad, for while it is easy to understand such a question, as wondering how the selection is to be made out, the positive assertion you make tempts one to exclaim

"O ye of little faith."

Bro Sulley, The Christadelphian, Aug 1888