Chapter 37

1 By the resurrection of dry bones, 11 the dead hope of Israel is revived. 15By the uniting of two sticks, 18 is shewed the incorporation of Israel into Judah. 20 The promises of Christ’s kingdom.

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. biqФah, the word translated “plain” in ch. 3:22. Perhaps the same place is designated.

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

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.

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

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.

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

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

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.”

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.).

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.

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).

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).

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).

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