The water here signifies the Triune God as the water of life flowing out from eternity to quench the thirst of His people (Gen. 2:10; Exo. 17:6; 1 Cor. 10:4; Psa. 36:8b; Psa. 46:4; Zech. 14:8; John 4:14; 7:37-39; Rev. 22:1, 17). The factors that caused the river to flow forth out of the house were
1) the building up and completion of the house;
2) the living of the people according to the pattern, laws, and statutes of the house (Ezek. 43:10-11);
3) the service of the priests (ch. 44);
4) the offering of all the offerings (chs. 45—46).
The more these factors are present in the church, the more the flow of God will issue forth.

The flowing of the river toward the east, the direction of God’s glory (Ezek. 43:2), indicates that the river of God always flows in the direction of God’s glory. If we do not care for the glory of God, the flow in us will be limited.

Lit., right side. So also in v. 2. The right side signifies the highest position (cf. Eph. 1:20-22). The flowing of the water from the right side indicates that the flow of the Lord should have the preeminence.

The flow being by the side of the altar indicates that the flow is always through the operation of the cross (Exo. 17:6; John 19:34).

See Ezek. 40:3 and note Ezek. 40:3¹.

See note Ezek. 40:3^2b.

The number one thousand signifies a complete unit (cf. Psa. 84:10). Hence, to measure a thousand means to do a complete measuring. The depth of the flow in us depends on how much we have been measured by the Lord (vv. 3-5). To enjoy a flow that is deeper, we need to be tested, examined, judged, and possessed by the Lord.

As indicated by the four measurings in vv. 3-5, the Lord’s judging and testing of us are not once for all. Four is the number of the creature (Ezek. 1:5). The four measurings here indicate that as creatures we need to be thoroughly judged and tested by the Lord and then fully taken over by Him.

The deeper the water the more difficult it is to walk. This indicates that the deeper the flow of grace in us, the more we abandon our self-effort, forsake our own direction, and allow the flow to carry us on.

I.e., the Dead Sea.

By the flowing of the river out of the house, the salt water of the Dead Sea will be healed. This means that death will be swallowed up by life.

The river here signifies the river of life (Rev. 22:1), which causes all things to live.

The flowing of the river of God brings forth trees, fish, and cattle (vv. 7, 9-10, 12). The trees bear fruit for food (Gen. 2:9; Rev. 22:2), the fish with the fishermen are for the increase (Matt. 4:19), and the springs of the kids and calves (see note Ezek. 47:10² and note Ezek. 47:10³) are for feeding (John 21:15-17). In the church all the matters signified here depend on the flow of life.

Lit., it.

Meaning the fountain of the kid.

Meaning the fountain of the two calves.

I.e., the Mediterranean Sea.

These are places that are neither dry nor flowing with water, signifying a situation that is full of compromise and lukewarmness. Such a situation cannot be healed by the Lord (Rev. 3:15-16). The Lord desires and requires our absoluteness (Matt. 10:37; Luke 9:62; Rev. 22:11).

The temple, which typifies the church (1 Cor. 3:16-17), is the issue of the land, which typifies Christ (see note Gen. 1:9^1c and note Deut. 8:7¹). The church is the issue of the enjoyment of the riches of Christ (see note Eph. 1:23^2b and note Eph. 3:10^3d). The recovery of the land signifies the recovery of the enjoyment of Christ’s riches. Christ Himself cannot be lost, but in our experience Christ can be lost (Gal. 5:2-4). Once the land has been recovered, the temple can be built on the land.

I.e., the Mediterranean Sea. So also in v. 20.

Following the rendering of the Septuagint (cf. v. 20); the Hebrew reads, the entrance of Zedad, [16] Hamath.

I.e., the Dead Sea. The good land is situated between the waters of the Mediterranean Sea on the west (v. 15) and the waters of the Dead Sea and the Jordan River on the east. For the land of Canaan, an elevated land (Ezek. 20:40-42; 34:13-14; 37:22; Deut. 32:13), to be surrounded by water indicates that it is surrounded by death. Thus, the good land typifies the resurrected Christ, who was raised, elevated, from the dead (cf. Gen. 1:9). See note Num. 34:12¹.

On the north side of the good land there is no river as a border; instead, there is Mount Hermon, a high mountain, which signifies the heavens, from which the dew descends (Psa. 133:3). The elevated good land with Mount Hermon signifies the resurrected Christ, who has ascended to the heavens.