Ezekiel 37: The Dry Bones Prophecy and Spiritual Revival
Ezekiel 37 presents the prophet's vision of a valley filled with dry bones, a powerful metaphor for the spiritual and national condition of Israel during their Babylonian exile. The passage begins with "The hand of Yahweh was on me, and he brought me out in the Spirit of Yahweh, and set me down in the midst of the valley; and it was full of bones" (Ezekiel 37:1) [2]. This vision, occurring "in the spirit," signifies that the events described were not literal but rather a symbolic experience for Ezekiel [8]. The valley itself is often understood to represent Mesopotamia, the location of Israel's captivity and their state of national lifelessness [8].
The prophet is led around the valley, observing "very many" bones that were "very dry," indicating a complete absence of life and hope [6]. God then asks Ezekiel, "Son of man, will these bones come to life?" to which Ezekiel responds, "Lord, Yahweh, you know" (Ezekiel 37:3) [4, 6]. This exchange highlights the seemingly impossible nature of the situation from a human perspective, while acknowledging God's ultimate power and knowledge [4].
Ezekiel is commanded to prophesy to these dry bones, telling them to "hear Yahweh's word" (Ezekiel 37:4) [1]. This act of prophesying to inanimate objects underscores the divine power inherent in God's word to bring life where there is none [1]. As Ezekiel prophesies, a rattling sound occurs, and the bones come together, followed by sinews, flesh, and skin covering them. However, at this stage, there is still no breath in them; they remain corpses [11, 12]. This initial stage of restoration, where bodies are formed but lack life, emphasizes that physical restoration alone is insufficient without the animating Spirit of God [11, 12].
The vision then progresses as God instructs Ezekiel to prophesy to the breath (or wind, ruach in Hebrew), commanding it to enter the bodies so they may live. When Ezekiel obeys, breath enters them, and they come to life, standing up as "an exceedingly great army" (Ezekiel 37:10). This second act of prophesying, specifically to the breath, is crucial for the complete revival [11, 12]. The Hebrew word ruach carries the meanings of "wind," "breath," and "spirit," suggesting the divine life-giving power at work [11, 12].
The Lord then explains the meaning of the vision to Ezekiel: "Son of man, these bones are the whole house of Israel. Behold, they say, 'Our bones are dried up, and our hope is lost. We are completely cut off'" (Ezekiel 37:11). This explicitly links the dry bones to the despairing state of the Jewish people in exile [7, 10]. Their lament reflects a profound sense of hopelessness, believing their national identity and covenant relationship with God to be irrevocably broken [7].
God promises to open their graves and bring them up from them, leading them back to the land of Israel (Ezekiel 37:12) [5]. This imagery of opening graves further emphasizes the death-like state from which Israel will be resurrected [5]. The promise is not merely a physical return but a spiritual renewal, as God declares, "I will put my Spirit in you, and you shall live, and I will place you in your own land. Then you shall know that I am Yahweh; I have spoken, and I will do it, declares Yahweh" (Ezekiel 37:14). This highlights the role of the Holy Spirit in their revival and the fulfillment of God's covenant promises [7].
Following the vision of the dry bones, Ezekiel receives another prophetic act involving two sticks (Ezekiel 37:15-28). He is instructed to take one stick and write on it, "For Judah, and for the children of Israel his companions," and another stick with the inscription, "For Joseph, the stick of Ephraim, and for all the house of Israel his companions" (Ezekiel 37:16). These two sticks represent the divided kingdoms of Judah (the southern kingdom) and Israel (the northern kingdom, often identified with Ephraim) [10]. The division of the kingdom had been a source of national weakness and spiritual apostasy for centuries.
Ezekiel is then commanded to join these two sticks together in his hand, so they become one (Ezekiel 37:17). This symbolic act signifies the reunification of the divided tribes of Israel, bringing an end to their historical schism [10]. God explains that he will gather the Israelites from among the nations where they have been scattered and bring them back to their own land, making them "one nation in the land, on the mountains of Israel" (Ezekiel 37:21-22). They will no longer be two nations or divided into two kingdoms [10].
This reunification is accompanied by a promise of spiritual cleansing and renewed covenant faithfulness. God declares, "I will cleanse them. So they shall be my people, and I will be their God" (Ezekiel 37:23). This echoes earlier covenant language and emphasizes a restoration of their relationship with Yahweh [3]. Furthermore, God promises to set "my servant David" as king over them, who will be their "one shepherd" (Ezekiel 37:24). This refers to a future messianic king, a descendant of David, who will rule over the unified and restored Israel [9]. This messianic reign will be characterized by obedience to God's laws and statutes [9].
The passage concludes with the establishment of an everlasting covenant of peace, the multiplication of the people, and the perpetual presence of God's sanctuary among them (Ezekiel 37:26-28) [3]. "My dwelling place shall be with them; and I will be their God, and they shall be my people" (Ezekiel 37:27) [3]. This signifies a renewed and intimate relationship between God and his people, with his presence dwelling in their midst [3]. The nations will then know that Yahweh is the one who sanctifies Israel, because his sanctuary will be among them forever (Ezekiel 37:28) [3].
The vision of the dry bones and the subsequent prophecy of the two sticks are intrinsically linked, both addressing the restoration of Israel. Adam Clarke notes that the dry bones vision represents the "hopeless state of the Jews when dispersed throughout the provinces of the Chaldean empire," and prefigures their restoration from Babylonian captivity and resettlement in their land [7]. John Gill similarly interprets the chapter as a prophecy of the Jews' return from captivity and the union of the tribes [10]. The "spirit" in which Ezekiel is carried is understood to mean that the events were not literal but a vision [8].
The theological implications of Ezekiel 37 are profound. It speaks to God's power to bring life out of death, hope out of despair, and unity out of division. While primarily addressing the national restoration of Israel from exile, many Christian traditions also see in this passage broader themes of spiritual revival, the resurrection of the dead, and the life-giving power of the Holy Spirit [7, 10]. The passage underscores that true life and restoration come not from human effort or natural processes, but from the direct intervention and life-giving breath of God [11, 12].
Sources
- Ezekiel “Again he said to me, Prophesy over these bones, and tell them, you dry bones, hear Yahweh’s word. -- Ezekiel 37:4”
- Ezekiel “The hand of Yahweh was on me, and he brought me out in the Spirit of Yahweh, and set me down in the midst of the valley; and it was full of bones. -- Ezekiel 37:1”
- Treasury of Scripture Knowledge “Ezekiel 37:26 cross-references: Genesis 9:16, Genesis 17:7, Exodus 15:17, Exodus 25:8, Leviticus 26:11, 2 Samuel 23:5, 1 Kings 8:20, Psalms 68:18, Psalms 89:3, Isaiah 27:6, Isaiah 49:21, Isaiah 55:3, Isaiah 59:20, Jeremiah 30:19, Jeremiah 31:27, Jeremiah 31:31, Jeremiah 32:40, Ezekiel 11:16, Ezekiel 16:60, Ezekiel 16:62, Ezekiel 34:25, Ezekiel 36:10, Ezekiel 36:37, Ezekiel 43:7, Ezekiel 43:9, Ezekiel 45:1, Ezekiel 48:35, Hosea 2:18, Zephaniah 3:15, Zechariah 2:5, Zechariah 8:4, John 14:27, 2 Corinthians 6:16, Hebrews 6:14, Hebrews 13:20”
- Treasury of Scripture Knowledge “Ezekiel 37:3 cross-references: Deuteronomy 32:29, Deuteronomy 32:39, 1 Samuel 2:6, Psalms 88:11, John 5:21, John 6:5, John 11:25, Acts 26:8, Romans 4:17, 2 Corinthians 1:9, Hebrews 11:19”
- Treasury of Scripture Knowledge “Ezekiel 37:12 cross-references: Deuteronomy 32:39, 1 Samuel 2:6, Ezra 1:1, Job 35:14, Isaiah 11:11, Isaiah 26:19, Isaiah 66:14, Ezekiel 28:25, Ezekiel 36:24, Ezekiel 37:21, Ezekiel 37:25, Hosea 6:2, Hosea 13:14, Joel 3:5, Amos 9:14, 1 Thessalonians 4:16, Revelation 20:13”
- Ezekiel (Lutheran) “Keil & Delitzsch on Ezekiel 37:1: Eze 37:1. There came upon me the hand of Jehovah, and Jehovah led me out in the spirit, and set me down in the midst of the valley; this was full of bones. Eze 37:2. And He led me past them round about; and, behold, there were very many on the surface of the valley, and, behold, they were very dry. Eze 37:3. And He said to me, Son of man, will these bones come to life? and I said, Lord, Jehovah, thou knowest. Eze 37:4. Then He said to me, Prophesy over these bones, and say to them, Ye dry bones, hear ye the word of Jehovah. Eze 37:5. Thus saith the Lord Jehova”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 37 (introduction): 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, Eze 37:1-14. The prophet then makes an easy and elegant ”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 37 (introduction): THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28) carried . . . in the spirit--The matters transacted, therefore, were not literal, but in vision. the valley--probably that by the Chebar (Eze 3:22). The valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness.”
- Zephaniah (Protestant academic) “Tyndale House on Zephaniah 3:12: 3:12 Jesus the Messiah perfectly expresses the ethical qualities predicted for the godly remnant of Israel (Isa 42:1-4; 53:3, 7-9; Zech 9:9; see Matt 11:28-30; 12:15-21; Phil 2:1-8; 1 Pet 2:23).”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 37 (introduction): INTRODUCTION TO EZEKIEL 37 This chapter contains a prophecy of the Jews' return from captivity to their own land; of the union of the each tribes with one another; and of the glorious kingdom of Christ among them. Their restoration is represented by a vision of dry bones made alive; the place in which they were; the condition they were in; and the manner in which they were made to live, are described, Eze 37:1, the explication and application of this vision to the Jews, Eze 37:11, their union is signified by a sign or emblem of two sticks, which became”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 37:7: 37:7-8 Ezekiel obediently fulfilled his commission to prophesy to the bones, and in response, they came together into whole bodies. Yet a body of bones, muscles and flesh, and skin is still a corpse. These people still had to be filled with breath if they were to live (as in Gen 2:7).”
- Ezek (Protestant academic) “Tyndale House on Ezek 37:7: 37:7-8 Ezekiel obediently fulfilled his commission to prophesy to the bones, and in response, they came together into whole bodies. Yet a body of bones, muscles and flesh, and skin is still a corpse. These people still had to be filled with breath if they were to live (as in Gen 2:7).”