He measured once more, and the water extended to a river that I could not cross, for it was deep and impassable. For the waters that flowed from under the temple did not go north or west, but rather to the east from the right side of the temple, the southern side of the altar. This indicates that these are holy waters symbolizing the teachings of our Savior, as it is written: “From Zion shall go forth the law and the word of the Lord from Jerusalem.” And again, “All shall be filled with the knowledge of the Lord, as the waters cover the sea.” The prophet Zechariah also mentioned these waters when he prophesied, saying, “In that day living waters shall flow out from Jerusalem, half to the eastern sea and half to the western sea.” Concerning these waters and the Samaritan woman, our Lord proclaimed: “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked Him, and He would have given you living water.” And again, “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I give him will never be thirsty again.” While in the temple, He cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture says, out of his heart shall flow rivers of living water.” He referred to the Spirit, whom those who believe in Him would receive. These are the waters of which the psalmist speaks, saying, “Lead me beside still waters.” And Ezekiel declared, “I will sprinkle clean water on you, and you shall be clean from all your filthiness,” which testifies that the sources of living waters have appeared. In the ninety-second Psalm, it states, “You, O Lord, have raised up rivers, the sound of your waterfalls from the mighty waters.”
These are the waters of Siloam, which flow gently, of which Isaiah proclaims: “With joy you will draw water from the wells of salvation.” The psalmist expresses gratitude, saying, “Bless the Lord from the fountain of Israel.” Isaiah also speaks of the Lord, saying, “He will dwell on high, His place of defense will be the fortress of rocks; He will give you the bread of adversity and the water of affliction.” Regarding water in the wilderness, and as for the trees in arid land, it is written: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine. When you pass through the waters, I will be with you.” Furthermore, we read, “Ho! Everyone who thirsts, come to the waters.” God, through Jeremiah, laments: “My people have committed two evils: they have forsaken Me, the fountain of living waters, and hewed out for themselves broken cisterns that can hold no water.” In contrast to the wholesome waters flowing from the threshold of the temple, the prophet warns against the bitter waters of Egypt, saying: “What is it to you that you drink the water of Geon?” which, in Hebrew, means turbulent and muddy waters. Consequently, in His anger towards the heretics, God says, “I will feed them with bitterness and give them poisonous water to drink.”
Thus, the man of the church appeals to the Lord, saying, “Save me, O Lord, for the waters have risen to my soul. I am in deep waters and there is no solid ground.” He pleads again: “Deliver me from my enemies and from the deep waters, lest the flood overwhelm me.”
In another psalm, it notes: “If the Lord had not been on our side,” let Israel declare, “When men rose up against us, they would have swallowed us alive.” The bride in the Song of Songs proclaims that many waters cannot quench love nor can rivers drown it. This is the water to which Hosea refers when he mentions “Gilead, a city of vanity, troubled by the waters.” This water is also referred to as marah, or bitterness, into which the tree of the cross is dipped, transforming the bitter into sweetness.
Consider the law of Moses, which can appear harsh when viewed through a purely carnal lens, emphasizing retribution for offenses or the travails of relationships that can be viewed negatively if understood solely through the letter rather than the spirit. These are the waters that flow from the temple of the Lord, moving eastward and descending on the right side of the altar. The ensuing description where I was taken out through the north gate and led around to the east emphasizes that the path to the east gate requires a long diversion through the north gate.
We must overcome the coldness of doubt with the warmth of faith, fulfilling the Apostle’s words: “And the God of peace will soon crush Satan under your feet.” Thus, we cannot approach the gate from which these waters flow without traversing this path. Observe that the waters, which flow from the east gate, are distinctly separated from the left side, originating from the right of the altar. The man with the measuring cord led me eastward through the waters, measuring out a thousand cubits and bringing me to ankle-deep water— a reference that signifies the grace available upon repentance and entering the waters of the Lord.
These waters also symbolize the saving grace of baptism, serving as the initiation of one’s spiritual journey. Therefore, they reach up to the feet, ready to combat the serpent’s sting, as it is said: “You shall crush him on the head, and he shall bruise your heel.” Regarding Judas, the psalmist expresses, “He who eats bread with me has lifted up his heel against me.” After the first thousand cubits reached my ankles, he measured another thousand, bringing me to knee-deep water, signifying our call to humility before the Lord.
During this progression, we are encouraged to rise from earthly matters to greater spiritual heights and to bow before God, as the apostle states: "Every knee shall bow of those in heaven and on earth, and every tongue shall confess that Jesus Christ is Lord.” The third measurement of a thousand cubits led me to waist-deep water, an advancement towards a higher state where the passions that dwell within might be extinguished, allowing us to attain the sanctification of our bodies—a prerequisite to witnessing God. Thus, the prophet saw the Lord in a form of fiery purity.
In his final measurement, he included the stream so deep that I could not cross, clarifying that beyond our loins, we cannot navigate the torrents of desires and thoughts that arise from the heart. Nevertheless, the one guiding me, attired in righteousness, crossed over without engaging in wickedness. Hence, the prophet elucidates that he could not cross the waters of the fourth measurement due to the overwhelming depth.
Yet, he notes: “The stream shall pass over our souls,” and Isaiah describes this flow, stating: “I will pour upon them peace like a river.” The psalmist’s assurance lays emphasis on drinking from the fountain of life and how His people find hope, drinking deeply from His sweetness. In reference to living waters, the Savior offers His grace to hearts that seek.
But who among humankind can claim a pure heart? Who can profess a soul unblemished by temptation? Human nature leans toward evil from its inception, demanding constant vigilance against sin. David honestly reflects, “Behold, I was brought forth in iniquity, and in sin did my mother conceive me,” recognizing the pervasive nature of humanity’s failings.
Therefore, as the Apostle elucidates, death ruled from Adam until Moses, encompassing even those who did not sin in the manner of Adam. As we consider the aspects of depth, purity, and faith's transformative power, we aspire to ascend toward the fullness of God’s grace and knowledge.
THEOSIS