He measured one more thousand cubits, and at this point, I could no longer cross due to the depth of the water, which surged like an uncontrollable river. These waters flowed not to the north or west but to the east from the right side of the temple, indicating their sacred nature. They represent the teachings of our Savior, echoing the scripture: “From Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isaiah 2:3). Further in another passage, it is stated, “All shall be filled with the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9). These waters were also foretold by the prophet Zechariah, who stated, “In that day living waters shall flow from Jerusalem, half of them toward the eastern sea and half of them toward the western sea” (Zechariah 14:8). Concerning these waters and the Samaritan woman, the Lord said, “If you had known who it is that says to you, ‘Give me to drink,’ you would have asked Him, and He would have given you living water” (John 4:10). And again, “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I give him will never thirst again” (John 4:13). During a feast at the temple, He exclaimed, “If anyone thirsts, let him come to Me and drink. Whoever believes in Me, as the Scripture says, ‘Out of his heart will flow rivers of living water.’” This He spoke concerning the Spirit, whom those who believe in Him were to receive (John 7:37-39). These are the waters the Psalmist refers to: “Bring me up from the deep waters” (Psalm 22:2). Ezekiel also prophesied, “I will bring you out from the peoples and gather you from all the countries, and I will sprinkle clean water on you, and you shall be clean from all your uncleannesses” (Ezekiel 36:24-25). For the fountains of water have sprung forth (Psalms 17:16). In the ninety-second Psalm, it is said, “You have raised up rivers, O Lord, you have raised up rivers with their voices from the sounds of many waters. Wonderful are the heights of the sea” (Psalm 92:3-4). These waters are like those of Siloam, which flow gently, and concerning them, Isaiah says, “With joy you will draw water from the wells of salvation” (Isaiah 12:3). In another Psalm, we hear, “Bless the Lord from the fountain of Israel” (Psalm 67:27). Additionally, Isaiah speaks of the Lord, saying, “He will dwell in the high cave of the rock of strength; bread will be given to him, and his water will be sure” (Isaiah 33:16). He also refers to water in the wilderness and in the dry land (Isaiah 35:6). Believers are assured: “Fear not, for I have redeemed you; I have called you by name. You are mine. When you pass through the waters, I will be with you” (Isaiah 43:1-2). Again, the invitation is given, “Come, all you who are thirsty, come to the waters” (Isaiah 55:1). Through Jeremiah, the Lord declares, “My people have committed two evils: they have forsaken Me, the fountain of living waters, and hewn themselves cisterns, broken cisterns that can hold no water” (Jeremiah 2:13). Just as we see the pure waters flowing from the temple, which relate to the doctrine of the Church, there are also bitter waters, which the prophet warns us against. He cautions, “What is it to you to drink the water of the Nile?” (Jeremiah 2:18), referring to water that is turbid and muddy. In wrath against the heretics, the Lord states, “I will feed them with bitter food and give them poisoned water to drink” (Jeremiah 9:15). This references the dragon of Egypt, who boasts about his rivers, saying, “My rivers are my own, I have made them for myself” (Ezekiel 29:3), displaying pride and ruling over those in waters. Therefore, the faithful cry out to the Lord, “Save me, O Lord, for the waters have come up to my soul. I am in deep waters, and I am weary; let the tempest not overwhelm me” (Psalm 68:1-3). Again, the plea arises: “Rescue me from those who hate me, and from the deep waters; do not let the flood swallow me” (Psalm 68:15-16). Another Psalm states, “If the Lord had not been on our side, when men rose up against us, the living would have swallowed us alive; when their anger flared against us, the waters would have engulfed us” (Psalm 123:1-3). The bride in the Song of Songs declares that “Many waters cannot quench love, neither can floods drown it” (Song of Songs 8:7). This water is what Hosea describes: “I have seen a Gilead, a city of worthless idols; they are betraying me by troubling the water” (Hosea 6:7-9). This water, referred to as Marah, symbolizes bitterness, into which the tree of the cross was cast, transforming the bitter into sweet. Consider the Law of Moses, which is bitter when interpreted in a literal sense, such as “eye for eye, tooth for tooth” (Exodus 21), or concerning the encroachments on Tamar (2 Samuel 13), Hosea's association with a harlot (Hosea 1), Jeremiah’s girdle (Jeremiah 13), Moses’ dealings with the Ethiopian (Exodus 2), and numerous other instances that, if perceived through the lens of the dead letter rather than the life-giving Spirit, may lead to confusion rather than edification. These are the waters that flow from the Lord’s temple, moving eastward and descending on the right side, south of the altar, where the bridegroom nourishes His servants. The point made in leading me out through the north gate shows that we cannot directly access the east gate but must first take a detour via the north gate. Unless we conquer the coldness of doubt with the warmth of faith, fulfilling the apostolic assurance that “God will soon crush Satan under your feet” (Romans 16:20), we will not enter through the gate where the waters flow from the right side. Notice that these waters that stream out from the east gate are positioned away from the left side, flowing forth from the altar’s right side. Reflecting on the measurements, as the man with the cord led me through the waters, ankle-deep, the translations vary. Aquila, Symmachus, and Theodotion use a different word, but the Septuagint refers to the passage through the waters of remission, signifying the cleansing of initial sins upon entering the waters of the Lord. These waters signify the saving grace of baptism and mark a blessed beginning. Thus, they rise to the feet, which are vulnerable to the serpent’s strike, echoing the Lord’s words, “You shall bruise his head, and he shall bruise your heel” (Genesis 3:15). In the Psalter, concerning the traitor Judas, it is said, “He who eats my bread has lifted up his heel against me” (Psalm 40:10). After measuring a thousand cubits to the ankles, he measured yet another thousand and led me to the kneeling depths, illustrating that after receiving forgiveness and pathways to prosperity, we should gradually elevate from earthly desires to divine matters, kneeling before the Lord, as the apostle exhorts, “Let every knee bow to Jesus” (Ephesians 2:10). The third measurement brought me to the waist, emphasizing the idea that achieving this height is essential, ensuring that all lustful desires die within us, allowing for the sanctification of our bodies, without which one cannot behold God. Ezekiel witnessed the Lord in visions of fire from the feet to the waist, indicative of the works that require purification, as expressed, “My loins are filled with pain” (Psalm 37:8), from which the enemy assails with temptations night and day. From the waist to above graces us with the radiance of the purest gold, ensuring nothing here is base. Thus, when once more a measurement led to the stream, the narrative clarifies that I could not cross, which is more precise than the Septuagint’s phrase. The prophet elucidates that every human being, once reaching the waist, cannot traverse the flood of thoughts and vices arising from the heart. However, the man clothed in fine garments who led me symbolizes the sinless one, who does not engage in wrongdoing. The prophet articulates that he could not cross the fourth thousand cubits because the stream rose up, creating an impassable depth. The Prophet also proclaimed that our souls would cross the flood (Psalm 123:5), which fits into the prophetic view. Isaiah mentions, “I will pour out like a river the peace and glory” (Isaiah 66:12), affirming the hope of the saints, who draw from the fountain of life (Psalm 35:8-10). In another song, we praise, “Return, O Lord, our captivity as the streams of the south” (Psalm 125:4), and consider the Savior, “He drinks from the stream along the way” (Psalm 109:7). Who among men can claim a pure heart (Proverbs 20), or whose soul has not been tainted by lust’s grip, or weakened spiritually (Jeremiah 9)? As the world lies in darkness (John 5:19), humanity’s heart inclines toward evil from childhood, born into sinfulness (Job 14). David admits, “Behold, I was brought forth in sin” (Psalm 50:7), speaks not of his mother's iniquity but the collective sinfulness of mankind. The apostle stresses that death reigned from Adam until Moses, even over those who did not transgress as Adam did (Romans 5:14). The distinction between the masculine and neuter forms of the word for elbow—cubitus versus cubita—has been noted previously to accommodate the understanding of the congregation, primarily consisting of simple, uneducated individuals.
THEOSIS