Verse-by-Verse Bible Commentary
Ezekiel 37:1

Clarke's Commentary

CHAPTER XXXVII

This chapter treats of the same subject with the preceding, in

a beautiful and significant vision. Under the emblem of the

open valley being thickly strewed with very dry bones is

represented the hopeless state of the Jews when dispersed

throughout the provinces of the Chaldean empire. But God,

contrary to every human probability, restores these bones to

life, thereby prefiguring the restoration of that people from

the Babylonish captivity, and their resettlement in the land of

their forefathers, 1-14.

The prophet then makes an easy and elegant transition to the

blessedness of the people of God under the Gospel dispensation,

in the plenitude of its manifestation, when the genuine

converts to Christianity, the spiritual Israel, shall be no

longer under the domination of heathen and anti-christian

rulers, but shall be collected together into one visible

kingdom, and constitute but one flock under one Shepherd, 15-28.

The vision of the dry bones reviving is considered by some as

having a remote view to the general resurrection.

NOTES ON CHAP. XXXVII

Verse Ezekiel 37:1. The hand of the Lord was upon me — The prophetic influence was communicated.

And carried me out in the spirit — Or, And the Lord brought me out in the spirit; that is, a spiritual vision, in which all these things were doubtless transacted.

The valley which was full of bones — This vision of the dry bones was designed, first, as an emblem of the then wretched state of the Jews; secondly, of the general resurrection of the body.

Bridgeway Bible Commentary

The nation revived and reunited (37:1-28)

With Jerusalem destroyed and the people in exile, Israel’s national life had come to an end. To Ezekiel it appeared as if a great army had been slaughtered in battle and the bodies of the dead left to rot in the sun. All that was left was a lot of dry bones. Israel’s condition appeared to be beyond hope (37:1-3).
God now promises Ezekiel that he will do the impossible. He will bring Israel back to life - as if he brings the scattered bones together, puts flesh on them and breathes life into them. Dead Israel will become a living nation again, but only through the direct creative action of God (4-10).
The interpretation of the vision is combined with another picture illustrating Israel’s revival. This is the picture of buried bodies coming back to life. Again the renewal of life is only by the direct activity of God (11-14).
When the nation is re-established in its own land, there will not be the division that previously existed between the southern kingdom (Judah) and the northern kingdom (Ephraim). To demonstrate the unity of this new kingdom, Ezekiel took two sticks, symbolizing the two former kingdoms, and held them together so that they appeared as one (15-19). In explaining the meaning of his actions to the people, Ezekiel stressed that there will be no idolatry in the restored nation (20-23).
The king who will rule over this unified nation will be none other than the promised Messiah of the dynasty of David. The people will live in the land promised to their ancestors and they will walk in God’s ways (24-25). God will give his people the covenant blessings. He will establish his everlasting presence among them, and all people will know that Israel is his people (26-28).

Strange prophecies

Chapters 38 and 39 give a pictorial description of an attack by evil powers on the people of God. The setting for this attack is the land of the restored people of Israel, who are enjoying an existence of peace and contentment.
Restored Israel did, in fact, suffer an onslaught by evil powers when, in 171-165 BC, Antiochus Epiphanes butchered their people and almost wiped out their religion. But it is clear from a reading of the two chapters that the language cannot be interpreted literally of the period of Antiochus or any other period of Israel’s recorded history.

As with some of Ezekiel’s other visions, the meaning extends beyond the period of post-exilic Israel. It speaks of the final victory that God has prepared for his people in a hostile world. The vision is concerned only with that limited area of the world with which the exiles were familiar, but its meaning is relevant to God’s people in any age, no matter where they live (cf. Revelation 20:7-10). The purpose of the vision is not to teach the exiles history, but to show people in general, and God’s people in particular, that God is holy and that his sovereign purposes will be fulfilled (see 38:23; 39:21-22).

Coffman's Commentaries on the Bible

THE VALLEY OF DRY BONES;
THE RESTORATION AND REUNION OF
JUDAH AND EPHRAIM UNDER MESSIAH

Here is a remarkable prophecy of the ingathering of scattered, discouraged, and disillusioned Israel from the nations to which they had been dispersed, the repatriation of them in their homeland, and also of the unification of Ephraim and Joseph under the benign government of the Lord Jesus Christ. "This is a plain forecast of the conversion of the Jews to Christ."Henry H. Halley's Bible Handbook (Grand Rapids: Zondervan Publishing House), p. 305.

The first part of the chapter (Ezekiel 37:1-14) employs the vision of the valley of dry bones to teach the return of captive Israel to Palestine, an event which is appropriately illustrated here as a whole army which had been slain with their bones left to bleach in the sun, being suddenly raised to full life and strength! The return of any ethnic people from the borders of any conqueror who had captured and deported the whole people would have been viewed throughout the world of that era as a totally unimaginable and impossible happening. Under the will of God, however, it occurred; and nothing could have any more appropriately symbolized such a development than does this vision of the resurrection of a valley of dry bones.

The remainder of the chapter is devoted to a prophecy of the reunion of Judah and Ephraim under one king, called here "God's servant David," the scriptural name of the Lord Jesus Christ, the Messiah.

Coffman's Commentaries on the Bible

"The hand of Jehovah was upon me, and he brought me out in the Spirit of Jehovah, and set me down in the midst of the valley; and it was full of bones. And he caused me to pass by them round about: and, behold, there were very many in the open valley; and, io, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord Jehovah, thou knowest. Again he said unto me, Prophesy over these bones, and say unto them, O ye dry bones, hear the word of Jehovah. Thus saith the Lord Jehovah unto these bones: Behold, I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am Jehovah."

THE VISION OF THE VALLEY OF DRY BONES

As we understand this, it was an experience that came to Ezekiel in an inspired vision. It is not necessary to suppose that there was actually a whole valley of bleaching, unburied bones. It was the picture that came to Ezekiel in this vision. As we learn from the divine interpretation given a little later, "This prophecy does not refer to a literal resurrection of dead Israelites, but to a revival of the dead nation."J. R. Dummelow's Commentary, p. 515.

"It almost surpassed conception in those days that a restoration of Israel was even possible."John Skinner in the Expositor's Bible Commentary, p. 342. Their state had been destroyed; their king had been captured, blinded and carried away to Babylon to die; countless thousands of the people had been slaughtered; the heart of the nation had been carried to captivity in Babylon; their beloved Jerusalem was destroyed; even the Holy Temple of God had been plundered and burned. No language could adequately describe how dead and hopeless were the peoples' dreams and ambitions.

The people themselves expressed this hopelessness, saying, "Our bones are dried; our hope is lost; we feel ourselves cut off." (Ezekiel 37:11). Skinner believed that this expression by the people might have suggested the figure of the valley of the dry bones.Ibid., p. 343, Our own opinion is that God needed no help from the people in his choice of a metaphor.

Scholars are divided over the question of whether or not there are eschatological overtones here relating to the general resurrection at the end of time. Some believe that the meaning is limited to the resurrection and reconstituting of Israel as a unified and visible people.

It appears to this writer that the primary thrust of the passage regards the bringing of new hope and life to the discouraged and defeated Israel.

However, we strongly agree with Plumptre who stated that, "Even if the doctrine of a general resurrection had not been current in Ezekiel's times, this vision was enough to have called it into existence and to have lent strong probability to its truth."E. H. Plumptre in the Pulpit Commentary, p. 263.

It has seemed very strange to us that several scholars have gone out of their way to affirm that Ezekiel had no knowledge or conviction with reference to life after death. Daniel believed in a general resurrection, and he was contemporary with Ezekiel (Daniel 12:2-4). The ante-Nicene fathers, Tertullian particularly referred this passage to the final resurrection, as did also Jerome.

It has been affirmed, and we believe it, that no orthodox Hebrew ever lived who did not believe that God was able to raise the dead. Certainly Abraham believed it, as it is dogmatically declared in Hebrews 11:19; and it appears to us extremely unlikely that the prophets of God would not also have believed it. In fact Isaiah eloquently confirmed faith in the resurrection of the dead in his great prophecy of Isaiah 25:6-8. (See my comments on this in Vol. 1 of the Major Prophets, pp. 230, 231.) Also, Hosea 13:14 speaks of victory over death and the grave, a passage quoted by the apostle Paul in 1 Corinthians 15:55.

It would therefore be an incredible mystery if Ezekiel had been ignorant of the writings of the other prophets, and of the conviction of his illustrious ancestor Abraham, and was himself without conviction regarding the resurrection. We cannot accept such a notion.

"Son of man, can these bones live" "This indicates that Ezekiel had learned a lesson which few learn. Situations such as this are better left to Yahweh's providence and knowledge."John T. Bunn in the Broadman Bible Commentary (Nashville: Broadman Press, 1871), p. 342. "This answer by Ezekiel implies that, according to human judgment, it was inconceivable that the dry bones could come to life again."Carl Friedrich Keil, Keil-Delitzsch Old Testament Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company) Vol. 2, p. 116. It is noteworthy that the apostle John when confronted with a question regarding his inspired vision in the Apocalypse responded in these same words (Revelation 7:14).

Barnes' Notes on the Whole Bible

The valley - The same word as “the plain” Ezekiel 3:22; Ezekiel 8:4. The “dry bones” represented the Israelites dispersed abroad, destitute of life national and spiritual.

Smith's Bible Commentary

Chapter 37

Now in chapter 37, again, a prophecy of the restoration of the nation of Israel, the rebirth of the nation.

The hand of the LORD was upon me, carried me out in the Spirit of the LORD, and set me down in the midst of a valley which was full of bones ( Ezekiel 37:1 ),

So Ezekiel taken now by the Spirit in this vision to this valley that was filled with these bones.

And he caused me to pass by them all around: and, behold, there were very many in the open valley; and they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, you know ( Ezekiel 37:2-3 ).

In other words, "I don't know. I can't see it. But You know, God."

Again he said unto me, Prophesy unto these bones, and say unto them, O ye dry bones, hear the word of the LORD. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to bone. And when I beheld, lo, the sinews and the flesh came upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy to the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army ( Ezekiel 37:4-10 ).

Now the Lord explained the vision.

Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts ( Ezekiel 37:11 ).

They've been cut off and separated from each other. Little bands of Jews in Germany and Europe, in France, in England, in the United States, in China, in Yemen, and all, in Russia, all over the world, little scatterings of Jews, but they've been scattered throughout the entire earth.

Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD ( Ezekiel 37:12-14 ).

So the promise that God would give them national life again, that which had been dead for nineteen centuries would come alive and they would be a nation once more. "I'll bring you back into the land." The marvelous prophecy of the rebirth of the nation Israel.

Then the LORD came again and said unto me, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write on it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; that they shall become one in thy hand ( Ezekiel 37:15-17 ).

So he took the two sticks and then joined them together so they became just one stick. One was to be marked Joseph, the other was to be marked Judah.

And when the children of the people shall speak unto you, saying, What are you trying to show us? What do you mean by this? Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in my hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king unto them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all ( Ezekiel 37:18-22 ):

Now, very obvious what God is saying. Extremely obvious. In fact, it's about as obvious as any scriptures can be. What the Lord is seeking to say to the people, when the nation is reborn, re-gathered, rather than being a divided nation as it was when they went into captivity, the Northern Kingdom with the capital Samaria, and the Southern Kingdom with the capital Jerusalem, rather than being two nations, Judah and Israel, when they come back in the last days and are brought back into the land and made a nation again, rather than two nations there will only be one nation. Judah and Joseph, or Ephraim, the tribes of Israel will be gathered together as one nation, no longer as a double nation. Very obvious.

It is almost laughable it is so ridiculous and idiotic for Joseph Smith to claim that his name is in the Bible and he was prophesied in the book of Ezekiel for the stick of Joseph was to be the Book of Mormon that God would give to him and joined together with the Bible would be the continuation of the Bible and God's Word for man in these last days. That is so completely farfetched that a person would have to lay his brains on the shelf to accept any kind of an interpretation of the scripture that way. I mean, God told us what He was talking about. God said, "These two sticks are the two nations and when they come, join them together because there will only be one nation when they come back into the land." Now I would have to say that anybody that can interpret that into the scripture I would not want to be following their Biblical expositions or trust myself to their teaching. When you can gather that kind of stuff out of this scripture, you can make red read green. I mean, that's as farfetched as anything could ever be. And if you're a Mormon here tonight, it's just straight from the shoulder. Look at it and question in your mind the things that you're being taught. For you know that they have taught you that this stick with Joseph on it was actually a prophecy concerning Joseph Smith. But if you can find that in this verse or in this passage or in its context, then you can find snow in hell. I mean, it's just not there.

So God plainly declares, "I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all."

Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant ( Ezekiel 37:23-24 )

This, of course, goes into the future when Jesus Christ comes to establish the kingdom and He will sit upon the throne of David to order and to establish it in righteousness and in judgment from henceforth even forever.

shall be king over them; and they all shall have one shepherd [the Good Shepherd]: and they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and ye shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; and it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, and I will be their God, and they shall be my people ( Ezekiel 37:24-27 ).

So God is going to dwell amongst His people. "I will tabernacle among them. My dwellingplace will be there." So Christ living here upon the earth in the Kingdom Age.

And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore ( Ezekiel 37:28 ).

Now when we get to chapter 40, he begins to describe for us the sanctuary that is to be built. "

Dr. Constable's Expository Notes

The Lord lifted Ezekiel up by His Holy Spirit and transported him in a vision to the middle of a valley full of dry bones (cf. Ezekiel 1:3; Ezekiel 8:1; Deuteronomy 28:25-26). This may have been the same valley (or plain, Heb. biq’a) in which Ezekiel saw his vision of God’s glory (cf. Ezekiel 3:22). In this vision, the prophet walked around among the many very dry bones that littered this valley. They represent the Israelites slain during the conquest of the land and now in exile for a very long time. [Note: Davidson, p. 267; Taylor, p. 234. Stuart, pp. 342-43, wrote a helpful description of ancient burial customs that illuminates this passage.]

Dr. Constable's Expository Notes

An illustration of Israel’s restoration 37:1-14

This well-known apocalyptic vision of the valley of dry bones pictures the manner in which Yahweh would restore His people. [Note: For a review of apolcalyptic as a literary genre, of which this passage is an example, see the Introduction section of these notes, or Alexander, "Ezekiel," p. 924.] This may be the best-known section of the Book of Ezekiel.

"Few other passages have suffered more from the extremes of interpreters who see either too much or too little in both meaning and application of the figures, symbols, and types." [Note: Cooper, p. 319.]

"The New Covenant involves a new heart and a new spirit, to be sure, but it is deeply rooted in history and land. The promise to Abraham was unconditional and included in its benefits a geographical inheritance-indeed, not just any territory but specifically the land of Canaan (Genesis 12:1; Genesis 12:7; Genesis 13:15-17; Genesis 15:18-19; Genesis 17:8). It is that land that is in view throughout Ezekiel’s historical and eschatological purview, for unless that land is the focus of God’s covenant fulfillment the ancient promises lose their intended significance.

"The coalescence of the New Covenant and the renewed land is nowhere in the Old Testament better explicated than in Ezekiel 37." [Note: Merrill, p. 379.]

"On the surface, New Testament references to the realization of the new covenant in the present era are problematic, for Jeremiah and Ezekiel spoke of this covenant being made with Israel, not the Gentiles. Some argue that the church is the new ’Israel’ through which the Old Testament promise is fulfilled. Others, insisting on a sharp distinction between Israel and the church, propose that the new covenant mentioned in the New Testament is distinct from the one promised in the Old Testament. A better solution is to propose an ’already/not yet’ model, which sees a present realization of the promises in the church and a future fulfillment for ethnic Israel. Only this mediating view does justice to the language of both the Hebrew prophets and the New Testament. Just because the Hebrew prophets mention only Israel as the recipient of the covenant does not mean that others could not be recipients as well; just because the New Testament focuses on a present realization through the church does not preclude a future fulfillment for Israel." [Note: Chisholm, Handbook on . . ., pp. 280-81.]

Gann's Commentary on the Bible

;

Gill's Exposition of the Whole Bible

The hand of the Lord was upon me,.... The Spirit of the Lord, a powerful impulse of his upon the prophet; the Targum interprets it a spirit of prophecy; :-:

and carried me out in the Spirit of the Lord: out of the place where he was to another; not really, but visionally, as things appeared to him, and as they were represented to his mind by the Spirit of God:

and set me down in the midst of the valley which was full of bones: of men, as the Targum adds: this valley, Kimchi thinks, was the same by the river Chebar, where the prophet had his visions at first. R. Jochanan says it was the valley of Dura, and these the bones of them that were slain by Nebuchadnezzar there, Daniel 3:1. Rab says these were the children of Ephraim, slain by the men of Gath, 1 Chronicles 7:20. Some of the Jewish Rabbins think there was a real resurrection at this time. R. Eliezer says, the dead Ezekiel quickened stood upon their feet, sung a song, and died. R. Eliezer, the son of R. Jose the Galilean, says, they went up into the land of Israel, married wives, and begat sons and daughters. R. Judah ben Bethira stood upon his feet, and said, I am of their children's children, and these are the "tephillim" my father's father left me r; but these are all fabulous and romantic: others of them understand the whole in a parabolical way: these bones, and the quickening of them, were an emblem of the restoration of the Jews from their captivity, who were in a helpless and hopeless condition, as appears from Ezekiel 37:11, and of the conversion of that people in the latter day, which will be as life from the dead; and of the revival of the interest and church of Christ, when the slain witnesses shall rise, and ascend to heaven; and of the resurrection of the dead at the last day; and may be applied unto and be used to illustrate the quickening of dead sinners, by the efficacious grace of the Spirit of God.

r T. Bab. Sanhedrin, fol. 92. 2. Vid. Kimchi & Abendana in loc.

Henry's Complete Commentary on the Bible

      1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,   2 And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry.   3 And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.   4 Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD.   5 Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:   6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.   7 So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.   8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.   9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.   10 So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.   11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.   12 Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.   13 And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves,   14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.

      Here is, I. The vision of a resurrection from death to life, and it is a glorious resurrection. This is a thing so utterly unknown to nature, and so contrary to its principles (a privatione ad habitum non datur regressus--from privation to possession there is no return), that we could have no thought of it but by the word of the Lord; and that it is certain by that word that there shall be a general resurrection of the dead some have urged from this vision, "For" (say they) "otherwise it would not properly be made a sign for the confirming of their faith in the promise of their deliverance out of Babylon, as the coming of the Messiah is mentioned for the confirming of their faith touching a former deliverance," Isaiah 7:14. But,

      1. Whether it be a confirmation or no, it is without doubt a most lively representation of a threefold resurrection, besides that which it is primarily intended to be the sign of. (1.) The resurrection of souls from the death of sin to the life or righteousness, to a holy, heavenly, spiritual, and divine life, by the power of divine grace going along with the word of Christ, John 5:24; John 5:25. (2.) The resurrection of the gospel church, or any part of it, from an afflicted persecuted state, especially under the yoke of the New-Testament Babylon, to liberty and peace. (3.) The resurrection of the body at the great day, especially the bodies of believers that shall rise to life eternal.

      2. Let us observe the particulars of this vision.

      (1.) The deplorable condition of these dead bones. The prophet was made, [1.] to take an exact view of them. By a prophetic impulse and a divine power he was, in vision, carried out and set in the midst of a valley, probably that plain spoken of Ezekiel 3:22; Ezekiel 3:22, where God then talked with him; and it was full of bones, of dead men's bones, not piled up on a heap, as in a charnel-house, but scattered upon the face of the ground, as if some bloody battle had been fought here, and the slain left unburied till all the flesh was devoured or putrefied, and nothing left but the bones, and those disjointed from one another and dispersed. He passed by them round about, and he observed not only that they were very many (for there are multitudes gone to the congregation of the dead), but that, lo, they were very dry, having been long exposed to the sun and wind. The bones that have been moistened with marrow (Job 21:24), when they have been any while dead, lose all their moisture, and are dry as dust. The body is now fenced with bones (Job 10:11), but then they will themselves be defenceless. The Jews in Babylon were like those dead and dry bones, unlikely ever to come together, to be so much as a skeleton, less likely to be formed into a body, and least of all to be a living body. However, they lay unburied in the open valley, which encouraged the hopes of their resurrection, as of the two witnesses, Revelation 11:8; Revelation 11:9. The bones of Gog and Magog shall be buried (Ezekiel 39:12; Ezekiel 39:15), for their destruction is final; but the bones of Israel are in the open valley, under the eye of Heaven, for there is hope in their end. [2.] He was made to own their case deplorable, and not to be helped by any power less than that of God himself (Ezekiel 37:3; Ezekiel 37:3): "Son of man, can these bones live? Is it a thing likely? Cast thou devise how it should be done? Can thy philosophy reach to put life into dry bones, or thy politics to restore a captive nation?" "No," says the prophet, "I know not how it should be done, but thou knowest." He does not say, "They cannot live," lest he should seem to limit the Holy One of Israel; but, "Lord, thou knowest whether they can and whether they shall; if thou dost not put life into them, it is certain that they cannot life." Note, God is perfectly acquainted with his own power and his own purposes, and will have us to refer all to them, and to see and own that his wondrous works are such as could not be effected by any counsel or power but his own.

      (2.) The means used for the bringing of these dispersed bones together and these dead and dry bones to life. It must be done by prophecy. Ezekiel is ordered to prophesy upon these bones (Ezekiel 37:4; Ezekiel 37:9), to prophesy to the wind. So he prophesied as he was commanded,Ezekiel 37:7; Ezekiel 37:10. [1.] He must preach, and he did so; and the dead bones lived by a power that went along with the word of God which he preached. [2.] He must pray, and he did so; and the dead bones were made to live in answer to prayer; for a spirit of life entered into them. See the efficacy of the word and prayer, and the necessity of both, for the raising of dead souls. God bids his ministers prophesy upon the dry bones. Say unto them, Live; yea, say unto them, Live; and they do as they are commanded, calling to them again and again, O you dry bones! hear the word of the Lord. But we call in vain, still they are dead, still they are very dry; we must therefore be earnest with God in prayer for the working of the Spirit with the word: Come, O breath! and breathe upon them. God's grace can save souls without our preaching, but our preaching cannot save them without God's grace, and that grace must be sought by prayer. Note, Ministers must faithfully and diligently use the means of grace, even with those that there seems little probability of gaining upon. To prophesy upon dry bones seems as great a penance as to water a dry stick; and yet, whether they will hear or forbear, we must discharge our trust, must prophesy as we are commanded, in the name of him who raises the dead and is the fountain of life.

      (3.) The wonderful effect of these means. Those that do as they are commanded, as they are commissioned, in the face of the greatest discouragements, need not doubt of success, for God will own and enrich his own appointments. [1.] Ezekiel looked down and prophesied upon the bones in the valley, and they became human bodies. First, That which he had to say to them was that God would infallibly raise them to life: Thus saith the Lord God unto these bones, You shall live,Ezekiel 37:5; Ezekiel 37:6. And he that speaks the word will thereby do the work; he that says, They shall live, will make them alive: He will clothe them with skin and flesh (Ezekiel 37:6; Ezekiel 37:6), as he did at first, Job 10:11. He that made us so fearfully and wonderfully, and curiously wrought us, can in like manner new-make us, for his arm is not shortened. Secondly, That which was immediately done for them was that they were moulded anew into shape. We may well suppose it was with great liveliness and vigour that the prophet prophesied, especially when he found what he said begin to take effect. Note, The opening, sealing, and applying of the promises, are the ordinary means of our participation of a new and divine nature. As Ezekiel prophesied in this vision there was a noise, a word of command, from heaven, seconding what he said; or it signified the motion of the angels that were to be employed as the ministers of the divine Providence in the deliverance of the Jews, and we read of the noise of their wings (Ezekiel 1:24) and the sound of their going,2 Samuel 5:24. And, behold, a shaking, or commotion, among the bones. Even dead and dry bones begin to move when they are called to hear the word of the Lord. This was fulfilled when, upon Cyrus's proclamation of liberty, those whose spirits God had stirred up began to think of making use of that liberty, and getting ready to be gone. When there was a noise, behold, a shaking; when David heard the sound of the going on the tops of the mulberry-trees then he bestirred himself; then there was a shaking. When Paul heard the voice saying, Why persecutest thou me? behold, a shaking of the dry bones; he trembled and was astonished. But this was not all: The bones came together bone to his bone, under a divine direction; and, though there is in man a multitude of bones, yet of all the bones of those numerous slain not one was missing, not one missed its way, not one missed its place, but, as it were by instinct, each knew and found its fellow. The dispersed bones came together and the displaced bones were knit together, the divine power supplying that to these dry bones which in a living body every joint supplies. Thus shall it be in the resurrection of the dead; the scattered atoms shall be ranged and marshalled in their proper place and order, and every bone come to his bone, by the same wisdom and power by which the bones were first formed in the womb of her that is with child. Thus it was in the return of the Jews; those that were scattered in several parts of the province of Babylon came to their respective families, and all as it were by consent to the general rendezvous, in order to their return. By degrees sinews and flesh came upon these bones, and the skin covered them,Ezekiel 37:8; Ezekiel 37:8. This was fulfilled when the captives got their effects about them, and the men of their place helped them with silver, and gold, and whatever they needed for their remove, Ezra 1:4. But still there was no breath in them; they wanted spirit and courage for such a difficult and hazardous enterprise as this was of returning to their own land. [2.] Ezekiel then looked up and prophesied to the wind, or breath, or spirit, and said, Come, O breath! and breathe upon these slain. As good have been still dry bones as dead bodies: but as for God his work is perfect; he is not the God of the dead, but of the living; therefore breathe upon them that they may live. In answer to this request, the breath immediately came into them,Ezekiel 37:10; Ezekiel 37:10. Note, the spirit of life is from God; he at first in the creation breathed into man the breath of life, and so he will at last in the resurrection. The dispirited despairing captives were wonderfully animated with resolution to break through all the discouragements that lay in the way of their return and applied themselves to it with all imaginable vigour. And then they stood upon their feet, an exceedingly great army; not only living men, but effective men, fit for service in the wars and formidable to all that gave them any opposition. Note, With God nothing is impossible. He can out of stones raise up children unto Abraham and out of dead and dry bones levy an exceedingly great army to fight his battles and plead his cause.

      II. The application of this vision to the present calamitous condition of the Jews in captivity: These bones are the whole house of Israel, both the ten tribes and the two. See in this what they are and what they shall be.

      1. The depth of despair to which they are now reduced, Ezekiel 37:11; Ezekiel 37:11. They all give up themselves for lost and gone; they say, "Our bones are dried, our strength is exhausted, our spirits are gone, our hope is all lost; every thing we looked for succour and relief from fails us, and we are cut off for our parts. Let who will cherish some hope, we see no ground for any." Note, When troubles continue long, hopes have been often frustrated, and all creature-confidences fail, it is not strange if the spirits sink; and nothing but an active faith in the power, promise, and providence of God will keep them from quite dying away. 2. The height of prosperity to which, notwithstanding this, they shall be advanced: "therefore, because things have come thus to the last extremity, prophesy to them, and tell them, now is God's time to appear for them. Jehovah-jireh--in the mount of the Lord it shall be seen,Ezekiel 37:12-14; Ezekiel 37:12-14. Tell them," (1.) "That they shall be brought out of the land of their enemies, where they are as it were buried alive: I will open your graves." Those shall be restored, not only whose bones are scattered at the grave's mouth (Psalms 141:7), but who are buried in the grave; though the power of the enemy is like the bars of the pit, which one would think it impossible to break through, strong as death and cruel as the grave, yet it shall be conquered. God can bring his people up from the depths of the earth,Psalms 71:20. (2.) "That they shall be brought into their own land, where they shall live in prosperity: I will bring you into the land of Israel (Ezekiel 37:12; Ezekiel 37:12) and place you there (Ezekiel 37:14; Ezekiel 37:14), and will put my spirit in you and then you shall live." Note, Then God puts spirit in us to good purpose, and so that we shall indeed live, when he puts his Spirit in us. And (lastly) in all this God will be glorified: You shall know that I am the Lord (Ezekiel 37:13; Ezekiel 37:13), and that I have spoken it and performed it,Ezekiel 37:14; Ezekiel 37:14. Note, God's quickening the dead redounds more than any thing to his honour, and to the honour of his word, which he has magnified above all his name, and will magnify more and more by the punctual accomplishment of every tittle of it.