Seventh-day Adventist Bible CommentaryEzekiel 37

Francis D. Nichol (ed.) and contributors

Ezekiel 37:1

The hand of the Lord. Chapter 37 consists of two parts: the vision of the dry bones, and (vs. 15–28) a symbolical act forecasting the future union of Israel and Judah. The vision of the dry bones was designed to illustrate how Israel, scattered and seemingly hopeless, would be revived and restored. The question may be raised, To what degree is this prophecy concerned with the future resurrection? Many hold that such an application was not at all in the prophet’s mind and that the symbol is fully explained by a restoration of the national life of the people. The most natural way to apply the prophecy is in terms of God’s plan for the revival of the Jewish state. This would ultimately be followed by a literal resurrection, when the patriarchs, together with all the holy men of God, would be raised to share in the new kingdom. It is not necessary to exclude this event entirely from the symbolism. The whole symbolism is intended to describe how events would have evolved in that period and subsequently if the Jews had cooperated with God for the working out of His design for them. But unbelief and disobedience thwarted the divine purpose. NT writers must be consulted as to how these events, which should have met a literal fulfillment in the postexilic period, will be achieved in the Christian Era with spiritual Israel (see pp. 35, 36). Valley. Heb. biq‘ah, the word translated “plain” in ch. 3:22. Perhaps the same place is designated.

Ellen G. White

1-10. What Can Man’s Power Do?—At one time the prophet Ezekiel was in vision set down in the midst of a large valley. Before him lay a dismal scene. Throughout its whole extent the valley was covered with the bones of the dead. The question was asked, “Son of man, can these bones live?” The prophet replied, “O Lord God, Thou knowest.” What could the might and power of man accomplish with these dead bones? The prophet could see no hope of life being imparted to them. But as he looked, the power of God began to work. The scattered bones were shaken, and began to come together, “bone to his bone,” and were bound together by sinews. They were covered with flesh, and as the Lord breathed upon the bodies thus formed, “the breath came into them, and they lived, and stood up upon their feet, an exceeding great army” (Manuscript 85, 1903).

A Vision of Our Work—The souls of those whom we desire to save are like the representation which Ezekiel saw in vision,—a valley of dry bones. They are dead in trespasses and sins, but God would have us deal with them as though they were living. Were the question put to us, “Son of man, can these bones live?” our answer would be only the confession of ignorance, “O Lord, Thou knowest.” To all appearance there is nothing to lead us to hope for their restoration. Yet nevertheless the word of the prophecy must be spoken even to those who are like the dry bones in the valley. We are in no wise to be deterred from fulfilling our commission by the listlessness, the dullness, the lack of spiritual perception, in those upon whom the Word of God is brought to bear. We are to preach the word of life to those whom we may judge to be as hopeless subjects as though they were in their graves.

Though they may seem unwilling to hear or to receive the light of truth, without questioning or wavering we are to do our part. We are to repeat to them the message. “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.”

It is not the human agent that is to inspire with life. The Lord God of Israel will do that part, quickening the lifeless spiritual nature into activity. The breath of the Lord of hosts must enter into the lifeless bodies. In the judgment, when all secrets are laid bare, it will be known that the voice of God spoke through the human agent, and aroused the torpid conscience, and stirred the lifeless faculties, and moved sinners to repentance and contrition, and forsaking of sins. It will then be clearly seen that through the human agent faith in Jesus Christ was imparted to the soul, and spiritual life from heaven was breathed upon one who was dead in trespasses and sins, and he was quickened with spiritual life.

But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have “a name that thou livest, and art dead.”

Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

This class is well represented by the valley of dry bones Ezekiel saw in vision (The Review and Herald, January 17, 1893).

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Ezekiel 37:2

Very dry. Indicating that it had been a long time since life had been in them, and possibly emphasizing the hopelessness of revival.

Ezekiel 37:3

Can these bones live? The question seems to heighten the idea of improbability, if not impossibility, at least from a human point of view. Thou knowest. Compare Rev. 7:14.

Ezekiel 37:4

Hear the word. Figuratively the dry bones are represented as capable of sensation.

Ezekiel 37:5

Breath. Heb. ruach, translated “wind” in v. 9 and “spirit” in v. 14. Ruach is symbolic of the divine energy that animates living beings. When God breathed into man’s nostrils the breath of life (Gen. 2:7) God did not merely supply the oxygen that filled Adam’s lungs, but imparted life, so that which had been inanimate tissue became living tissue.

Ezekiel 37:6

Put breath in you. The process of revivification corresponds to the two steps by which man was originally created (Gen. 2:7).

Ezekiel 37:9

Upon these slain. The bones were strewn over the valley as of the slain after a battle.

Ezekiel 37:11

The whole house of Israel. The Holy Spirit now interprets the symbolic vision. The primary intention was doubtless to depict the restoration of the nation, or the “house of Israel,” whose condition at the time was appropriately symbolized by these dry bones. Cut off for our parts. This phrase is obscure in the English. The Hebrew may be interpreted as meaning, “as for us, we are cut off.” Hence the RSV translation, “we are clean cut off.”

Ezekiel 37:12

Open your graves. In v. 2 the bones were represented as “in the open valley.” Here they are spoken of as being in their graves. The new figure may point to the larger promise of awakening those who have gone to their graves in the hope of the kingdom of God. There is no apparent reason why this glorious prospect should be withheld from the pioushearted in Israel. Such an event was to mark the climactic consummation of the whole restoration. On the other hand, this prophecy should not be taken as primarily a forecast of the final resurrection at the end of the Christian Era. God’s original plan for a restoration, culminating in a resurrection, was not realized by literal Israel. That which God would have accomplished with the nation of Israel will now be worked out through the Christian church. With circumstances thus altered, certain features of the prophecy are changed. NT writers have the function of informing us how these prophecies, which should have met an earlier fulfillment, will ultimately meet their application (see pp. 35– 38). These writers clearly describe the time and the circumstances of the final resurrection (John 5:28, 29; 1 Thess. 4:16, 17; Rev. 20:1–5; etc.).

Ezekiel 37:16

One stick. The prophecy of vs. 15–28 is undated, but it was probably given shortly after the vision of vs. 1–14. The two are closely related. The divided nations of Israel were to be reunited and placed under the beneficent rule of David.

Ezekiel 37:21

Will gather them. The restoration of Israel from captivity among the heathen was the first step in the fulfillment of the divine promises. This remnant was to consist of those who had profited from the discipline of the Exile and had become spiritually pure. Since the prerequisite revival was never attained, either before or after the return under Zerubbabel, the fulfillment of these promises was prevented. God did for Israel all that their obdurate disobedience would allow Him to do, but they remained rebellious. Therefore, eventually, He had to reject them utterly. The unfolding of the divine promise

here and in the following verses applies to the picture as it would have been if God’s purposes had been carried out (see p. 34).

Ezekiel 37:22

One king shall be king. In v. 24 he is described as being “David my servant.” However, since these plans could not be worked out in their original intent, the Messiah is presented in the NT as the one to sit upon the throne of David (Luke 1:32).

Ezekiel 37:25

For ever. Strong emphasis is given to the permanence of the new state. Here the occupancy of the land and the kingship of David is said to be forever. According to vs. 26–28 the sanctuary is to be “in the midst of them for evermore” and the covenant of peace is to be “an everlasting covenant.” With these expressions should be compared the following statements concerning God’s intent: “Had Israel remained true to God, this glorious building [Solomon’s Temple] would have stood forever, a perpetual sign of God’s especial favor to His chosen people” (PK 46). “Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect of God” (GC 19). Ezekiel describes conditions as they might have been (see Luke 19:42).

Ezekiel 37:26

Multiply them. This would have resulted from the natural increase of the population and from the influx owing to diligent missionary activities.