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69 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Lamentations';
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Title = 'The Book of the Prophet Ezekiel';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 37';
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<p id="Chapter37" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 37
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<p id="Eze37_1"><a onclick="return mV('Eze',37,'1-28');">Eze 37:1-28</a>. THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION.
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<p>Three stages in Israel's revival present themselves to the prophet's eye. (1) The new awakening of the people, the resurrection of the dead (<a onclick="return mV('Eze',37,'1-14');">Eze 37:1-14</a>). (2) The reunion of the formerly hostile members of the community, whose contentions had affected the whole (<a onclick="return mV('Eze',37,'15-28');">Eze 37:15-28</a>). (3) The community thus restored is strong enough to withstand the assault of Gog, etc. (<a onclick="return mV('Eze',38,'1-');">Eze 38:1 - 39:29</a>) [EWALD].
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<p><b>1. carried...in the spirit</b>—The matters transacted, therefore, were not literal, but in vision.
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<br><br><b>the valley</b>—probably that by the Chebar (<a onclick="return mV('Eze',3,22);">Eze 3:22</a>). The valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness.
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<p id="Eze37_2"><b>2. dry</b>—bleached by long exposure to the atmosphere.
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<p id="Eze37_3"><b>3. can these bones live?...thou knowest</b>—implying that, humanly speaking, they could not; but faith leaves the question of possibility to rest with God, with whom nothing is impossible (<a onclick="return mV('Deu',32,39);">Deu 32:39</a>). An image of Christian faith which believes in the coming general resurrection of the dead, in spite of all appearances against it, because God has said it (<a onclick="return mV('Jhn',5,21);">Jhn 5:21</a>; <a onclick="return mV('Rom',4,17);">Rom 4:17</a>; <a onclick="return mV('2Cr',1,9);">2Cr 1:9</a>).
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<p id="Eze37_4"><b>4. Prophesy</b>—Proclaim God's quickening word to them. On account of this innate power of the divine word to effect its end, prophets are said to <i>do</i> that which they <i>prophesy as about to be done</i> (<a onclick="return mV('Jer',1,10);">Jer 1:10</a>).
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<p id="Eze37_5"><b>5. I...cause breath to enter into you</b>—So <a onclick="return mV('Isa',26,19);">Isa 26:19</a>, containing the same vision, refers <i>primarily</i> to Israel's restoration. Compare as to God's renovation of the earth and all its creatures hereafter by His breath, <a onclick="return mV('Psa',104,30);">Psa 104:30</a>.
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<br><br><b>ye shall live</b>—come to life <i>again.</i>
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<p id="Eze37_6"><b>6. ye shall know that I am the Lord</b>—by the actual proof of My divinity which I will give in reviving Israel.
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<p id="Eze37_7"><b>7. noise</b>—of the bones when coming in mutual collision. Perhaps referring to the decree of Cyrus, or the noise of the Jews' exultation at their deliverance and return.
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<br><br><b>bones came together</b>—literally, "<i>ye</i> bones came together"; as in <a onclick="return mV('Jer',49,11);">Jer 49:11</a> (<i>Hebrew</i>), "<i>ye</i> widows of thine shall trust in Me." The second person puts the scene vividly before one's eyes, for the whole resurrection scene is a <i>prophecy in action</i> to render more palpably to the people the prophecy in word (<a onclick="return mV('Eze',37,21);">Eze 37:21</a>).
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<p id="Eze37_8"><b>8.</b> So far, they were only cohering in order as unsightly skeletons. The next step, that of covering them successively with sinews, skin, and flesh, gives them beauty; but still "no breath" of life in them. This may imply that Israel hereafter, as at the restoration from Babylon was the case in part, shall return to Judea unconverted at first (<a onclick="return mV('Zec',13,8,9);">Zec 13:8-9</a>). Spiritually: a man may assume all the semblances of spiritual life, yet have none, and so be dead before God.
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<p id="Eze37_9"><b>9. wind</b>—rather, <i>the spirit</i> of life or <i>life-breath</i> (<i>Margin</i>). For it is distinct from "the four <i>winds</i>" from which it is summoned.
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<br><br><b>from the four winds</b>—implying that Israel is to be gathered from the four quarters of the earth (<a onclick="return mV('Isa',43,5,6);">Isa 43:5-6</a>; <a onclick="return mV('Jer',31,8);">Jer 31:8</a>), even as they were "scattered into all the winds" (<a onclick="return mV('Eze',5,10);">Eze 5:10</a>; <a onclick="return mV('Eze',12,14);">12:14</a>; <a onclick="return mV('Eze',17,21);">17:21</a>; compare <a onclick="return mV('Rev',7,1, 4);">Rev 7:1, 4</a>).
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<p id="Eze37_10"><b>10.</b> Such honor God gives to the divine word, even in the mouth of a man. How much more when in the mouth of the Son of God! (<a onclick="return mV('Jhn',5,'25-29');">Jhn 5:25-29</a>). Though this chapter does not <i>directly</i> prove the resurrection of the dead, it does so <i>indirectly;</i> for it takes for granted the future fact as one recognized by believing Jews, and so made the image of their national restoration (so <a onclick="return mV('Isa',25,8);">Isa 25:8</a>; <a onclick="return mV('Isa',26,19);">26:19</a>; <a onclick="return mV('Dan',12,2);">Dan 12:2</a>; <a onclick="return mV('Hsa',6,2);">Hsa 6:2</a>; <a onclick="return mV('Hsa',13,14);">13:14</a>; compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Eze/Eze037.html#Eze37_12">Eze 37:12</a>).
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<p id="Eze37_11"><b>11. Our bones are dried</b>— (<a onclick="return mV('Psa',141,7);">Psa 141:7</a>), explained by "our hope is lost" (<a onclick="return mV('Isa',49,14);">Isa 49:14</a>); our national state is as hopeless of resuscitation, as marrowless bones are of reanimation.
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<br><br><b>cut off for our parts</b>—that is, so far as we are concerned. There is nothing in us to give hope, like a withered branch "cut off" from a tree, or a limb from the body.
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<p id="Eze37_12"><b>12. my people</b>—in antithesis to "for our parts" (<a onclick="return mV('Eze',37,11);">Eze 37:11</a>). The hope that is utterly gone, if looking at <i>themselves,</i> is sure for them in <i>God,</i> because He regards them as <i>His</i> people. Their covenant relation to God ensures His not letting death permanently reign over them. Christ makes the same principle the ground on which the literal resurrection rests. God had said, "I am the God of Abraham," etc.; God, by taking the patriarchs as <i>His,</i> undertook to do for them all that Omnipotence can perform: He, being the ever living God, is necessarily the God of, not dead, but living persons, that is, of those whose bodies His covenant love binds Him to raise again. He can—and because He can—He will—He must [FAIRBAIRN]. He calls them "<i>My</i> people" when receiving them into favor; but "<i>thy</i> people," in addressing His servant, as if He would put them away from Him (<a onclick="return mV('Eze',13,17);">Eze 13:17</a>; <a onclick="return mV('Eze',33,2);">33:2</a>; <a onclick="return mV('Exd',32,7);">Exd 32:7</a>).
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<br><br><b>out of your graves</b>—out of your politically dead state, primarily in Babylon, finally hereafter in all lands (compare <a onclick="return mV('Eze',6,8);">Eze 6:8</a>; <a onclick="return mV('Hsa',13,14);">Hsa 13:14</a>). The Jews regarded the lands of their captivity and dispersion as their "graves"; their restoration was to be as "life from the dead" (<a onclick="return mV('Rom',11,15);">Rom 11:15</a>). Before, the bones were in the open plain (<a onclick="return mV('Eze',37,1,2);">Eze 37:1-2</a>); now, in the graves, that is, some of the Jews were in the graves of actual captivity, others at large but dispersed. Both alike were nationally dead.
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<p id="Eze37_15"><b>16. stick</b>—alluding to <a onclick="return mV('Num',17,2);">Num 17:2</a>, the tribal rod. The union of the two rods was a prophecy in action of the brotherly union which is to reunite the ten tribes and Judah. As their severance under Jeroboam was fraught with the greatest evil to the covenant-people, so the first result of both being joined by the spirit of life to God is that they become joined to one another under the one covenant King, Messiah-David.
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<br><br><b>Judah, and...children of Israel his companions</b>—that is, Judah and, besides Benjamin and Levi, those who had joined themselves to him of Ephraim, Manasseh, Simeon, Asher, Zebulun, Issachar, as having the temple and lawful priesthood in his borders (<a onclick="return mV('2Ch',11,12,13,16);">2Ch 11:12-13, 16</a>; <a onclick="return mV('2Ch',15,9);">15:9</a>; <a onclick="return mV('2Ch',30,11, 18);">30:11, 18</a>). The latter became identified with Judah after the carrying away of the ten tribes, and returned with Judah from Babylon, and so shall be associated with that tribe at the future restoration.
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<br><br><b>For Joseph, the stick of Ephraim</b>—Ephraim's posterity took the lead, not only of the other descendants of Joseph (compare <a onclick="return mV('Eze',37,19);">Eze 37:19</a>), but of the ten tribes of Israel. For four hundred years, during the period of the judges, with Manasseh and Benjamin, its dependent tribes, it had formerly taken the lead: Shiloh was its religious capital; Shechem, its civil capital. God had transferred the birthright from Reuben (for dishonoring his father's bed) to Joseph, whose representative, Ephraim, though the younger, was made (<a onclick="return mV('Gen',48,19);">Gen 48:19</a>; <a onclick="return mV('1Ch',5,1);">1Ch 5:1</a>). From its pre-eminence "Israel" is attached to it as "companions." The "all" in this case, not in that of Judah, which has only attached as "companions" the children of Israel" (that is, some of them, namely, those who followed the fortunes of Judah), implies that the <i>bulk</i> of the ten tribes did not return at the restoration from Babylon, but are distinct from Judah, until the coming union with it at the restoration.
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<p id="Eze37_18"><b>18.</b> God does not explain the symbolical prophecy until the Jews have been stimulated by the type to consult the prophet.
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<p id="Eze37_19"><b>19.</b> The union effected at the restoration from Babylon embraced but comparatively few of Israel; a future complete fulfilment must therefore be looked for.
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<br><br><b>stick of Joseph...in the hand of Ephraim</b>—Ephraim, of the descendants of Joseph, had exercised the rule among the ten tribes: that rule, symbolized by the "stick," was now to be withdrawn from him, and to be made one with the other, Judah's rule, in God's hand.
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<br><br><b>them</b>—the "<i>stick</i> of Joseph," would strictly require "it"; but Ezekiel expresses the sense, namely, the ten tribes who were subject to it.
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<br><br><b>with him</b>—that is, Judah; or "it," that is, the stick of Judah.
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<p id="Eze37_22"><b>22. one nation</b>— (<a onclick="return mV('Isa',11,13);">Isa 11:13</a>; <a onclick="return mV('Jer',3,18);">Jer 3:18</a>; <a onclick="return mV('Hsa',1,11);">Hsa 1:11</a>).
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<br><br><b>one king</b>—not Zerubbabel, who was not a king either in fact or name, and who ruled over but a few Jews, and that only for a few years; whereas the King here reigns for ever. MESSIAH is meant (<a onclick="return mV('Eze',34,23,24);">Eze 34:23-24</a>). The union of Judah and Israel under King Messiah symbolizes the union of Jews and Gentiles under Him, partly now, perfectly hereafter (<a onclick="return mV('Eze',37,24);">Eze 37:24</a>; <a onclick="return mV('Jhn',10,16);">Jhn 10:16</a>).
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<p id="Eze37_23"><b>23.</b> (<a onclick="return mV('Eze',36,25);">Eze 36:25</a>).
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<br><br><b>out of...their dwelling-places</b>— (<a onclick="return mV('Eze',36,28,33);">Eze 36:28, 33</a>). I will remove them from the scene of their idolatries to dwell in their own land, and to serve idols no more.
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<p id="Eze37_24"><b>24. David</b>—Messiah (See on JFB for <a href="./Comm/jfb/Eze/Eze034.html#Eze34_23">Eze 34:23</a>, <a href="./Comm/jfb/Eze/Eze034.html#Eze34_24">Eze 34:24</a>).
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<p id="Eze37_25"><b>25. for ever</b>— (<a onclick="return mV('Isa',60,21);">Isa 60:21</a>; <a onclick="return mV('Joe',3,20);">Joe 3:20</a>; <a onclick="return mV('Amo',9,15);">Amo 9:15</a>).
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<p id="Eze37_26"><b>26. covenant of peace</b>—better than the old legal covenant, because an unchangeable covenant of grace (<a onclick="return mV('Eze',34,25);">Eze 34:25</a>; <a onclick="return mV('Isa',55,3);">Isa 55:3</a>; <a onclick="return mV('Jer',32,40);">Jer 32:40</a>).
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<br><br><b>I will place them</b>—set them in an established position; no longer unsettled as heretofore.
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<br><br><b>my sanctuary</b>—the temple of God; spiritual in the heart of all true followers of Messiah (<a onclick="return mV('2Cr',6,16);">2Cr 6:16</a>); and, in some "literal" sense, in the restored Israel (<a onclick="return mV('Eze',40,'1-');">Eze 40:1 - 44:31</a>).
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<p id="Eze37_27"><b>27. My tabernacle...with them</b>—as foretold (<a onclick="return mV('Gen',9,27);">Gen 9:27</a>); <a onclick="return mV('Jhn',1,14);">Jhn 1:14</a>, "The Word...<i>dwelt</i> among us" (literally, "tabernacled"); first, in humiliation; hereafter, in manifested glory (<a onclick="return mV('Rev',21,3);">Rev 21:3</a>).
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<p id="Eze37_28"><b>28.</b> (<a onclick="return mV('Eze',36,23);">Eze 36:23</a>).
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<br><br><b>sanctify Israel</b>—set it apart as holy unto Myself and inviolable (<a onclick="return mV('Exd',19,5,6);">Exd 19:5-6</a>).
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