Ezekiel 37 Study Notes

37:1 The introductory phrase the hand of the Lord was on me indicates a new subject. The hand is often used metaphorically for power in Scripture. The arrival of the hand of the Lord upon the prophet speaks of the overwhelming force with which the prophet was seized by God. On the “hand of the Lord” coming upon Ezekiel to overpower him, see 1:3; 3:14; 8:1; 40:1. The work of the Spirit in transporting Ezekiel to a different location occurs in 3:14; 8:3; 11:1,24; 43:5, indicating the beginning of a visionary revelation. As an Israelite trained in the priesthood, Ezekiel knew the importance of treating a human corpse properly. This vast array of skeletons left unburied (it was full of bones) reminded Ezekiel of the execution of the judgment curses for disobedience (Dt 28:26).

37:2 Bones that were very dry indicated that death had taken place long ago. Hence, life was obviously beyond resuscitation (1Kg 17:17-24; 2Kg 4:18-37; but see 2Kg 13:21). Dry bones are a metaphor for a downcast spirit in other biblical passages (Pr 15:30; 17:22).

37:3 Ezekiel was aware that God had the power to raise people from the dead (1Kg 17:17-24; 2Kg 4:18-37; Is 26:19; Dn 12:1-2). But these bones were dry, meaning that the flesh had decayed. This seemed to make resuscitation impossible (can these bones live?).

37:4-6 When the breath of life is breathed into a body, it comes alive (see Ps 119:25; Jn 6:63).

37:7-9 The four winds probably indicate the full power of the entering breath since the winds come from every direction. The picture reminds us of the creation event, where the Spirit of God hovered over the raw elements of the world, transforming it into a habitable earth (Gn 1:2).

37:10 The two-stage process of forming the physical body and filling it with the breath of life is patterned after the creation of Adam in Gn 2:7. The use of the same verb (Hb naphach) for “breathe into these slain” (Ezk 37:9) and “breathed . . . into his nostrils” (Gn 2:7) makes this correlation certain. In both cases the bodies did not come to life until they received an infusion of the Spirit (the words for wind, breath, and spirit are identical both in Hebrew and in Greek).

37:11 These bones symbolize the restoration of the whole house of Israel to its own land.

37:12-13 Continuing his explanation of the vision, God added a new dimension to the resurrection of the dry bones. He declared that he would open the graves of his people and take them from their place of burial, demonstrating the reality of national rebirth. Just as the events in the vision were miraculous, so will be Israel’s restoration. The vision showed that Israel’s new life depended on God’s power.

37:14 Both Elijah and Elisha were involved in resurrection events (1Kg 17:17-24; 2Kg 4:18-37; 13:20-21). The focus on the work of the Spirit expands on the meaning of the statement of Ezk 36:27. I will settle you in your own land picks up the theme from the exodus and conquest. It also explains Paul’s statement that the reincorporation of Israel into the community of faith was like “life from the dead” (Rm 11:15). The Jews who live in Israel today should not be viewed as fulfilling this prophecy. Rather, the prophecy will be fulfilled when God gathers believing Israelites to the land (Jr 31:33; 33:14-16) at the second coming of Christ (Mt 24:30-31).

37:15-16 The key word one (single in this verse) occurs ten times in vv. 15-28. On the use of a stick or staff to represent a tribe, see Nm 17.

37:17 By being placed end to end, the two sticks would appear to be a single stick. Ezekiel’s contemporary, Jeremiah, shared Ezekiel’s prophetic vision of a reunited Israel (Jr 3:12,14; 31:2-6; cp. Ezk 4:4-8; 16:53). Fundamental to all prophecy concerning Israel is the presupposition of a united people, a healing of the breach in the commonwealth of God’s people (Is 11:12-13). The prophets recognized the northern tribes as still in existence and knew of no lost tribes (Is 43:5-7; 49:5-6; Jr 3:12-15). Israelites had come from the northern kingdom into the kingdom of Judah particularly during the time of crisis (2Ch 15:9; 30:11,18).

37:18-19 God will reunite the two kingdoms that had been separated since Solomon’s death (1Kg 12). For similar reunion prophecies, see Jr 3:18; 23:5-6; Hs 1:11; Am 9:11. Isaiah 11 also uses the image of a growing tree to symbolize the unification of Israel and Judah under a Davidic king.

37:20-23 Israel and Judah will become the kingdom of God, God’s holy people. Note the covenant formula again in v. 23. (See also 11:20; 14:11; 37:27; Jr 24:7; 31:1,33; 32:38; Zch 8:8; 13:9; 2Co 6:16; Heb 8:10.)

37:24 The “servant” language (cp. Is 49; 53) is characteristic of messianic prophecies. The Davidic heritage, represented by such terms as king and my servant David (cp. 2Sm 7:5,8; Ps 89:20) will establish national unity and keep at bay abuses that were prevalent in Judah’s preexilic history. The new ruler will embody the ideals established in Dt 17:14-20, submitting to the authority of the Lord. The reunification of the tribes is connected to the fostering of messianic hope (Ezk 37:25-28; cp. Rm 11:25-36).

37:25-28 The new covenant is here referred to as a covenant of peace and a permanent covenant.