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Ezekiel Chapter
Thirty-seven
Ezekiel 37
Chapter Contents
God restores dried bones to life. (1-14) The whole house
of Israel is represented as enjoying the blessings of Christ's kingdom. (15-28)
Commentary on Ezekiel 37:1-14
(Read Ezekiel 37:1-14)
No created power could restore human bones to life. God
alone could cause them to live. Skin and flesh covered them, and the wind was
then told to blow upon these bodies; and they were restored to life. The wind
was an emblem of the Spirit of God, and represented his quickening powers. The
vision was to encourage the desponding Jews; to predict both their restoration
after the captivity, and also their recovery from their present and
long-continued dispersion. It was also a clear intimation of the resurrection
of the dead; and it represents the power and grace of God, in the conversion of
the most hopeless sinners to himself. Let us look to Him who will at last open
our graves, and bring us forth to judgment, that He may now deliver us from
sin, and put his Spirit within us, and keep us by his power, through faith,
unto salvation.
Commentary on Ezekiel 37:15-28
(Read Ezekiel 37:15-28)
This emblem was to show the people, that the Lord would
unite Judah and Israel. Christ is the true David, Israel's King of old; and
those whom he makes willing in the day of his power, he makes to walk in his
judgments, and to keep his statutes. Events yet to come will further explain
this prophecy. Nothing has more hindered the success of the gospel than
divisions. Let us study to keep the unity of the Spirit in the bond of peace;
let us seek for Divine grace to keep us from detestable things; and let us pray
that all nations may be obedient and happy subjects of the Son of David, that
the Lord may be our God, and we may be his people for evermore.
── Matthew Henry《Concise Commentary on Ezekiel》
Ezekiel 37
Verse 1
[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,
And set me down — So
it seemed to me in the vision. Which is a lively representation of a threefold
resurrection: 1. Of the resurrection of souls, from the death of sin, to the
life of righteousness: 2. The resurrection of the church from an afflicted
state, to liberty and peace: 3. The resurrection of the body at the great day,
especially the bodies of believers to life eternal.
Verse 3
[3] And he said unto me, Son of man, can these bones live? And I answered, O
Lord GOD, thou knowest.
And he —
The Lord.
Verse 7
[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.
Prophesied —
Declared these promises.
As I prophesied —
While I was prophesying.
A noise — A
rattling of the bones in their motion.
A shaking — A
trembling or commotion among the bones, enough to manifest a divine presence,
working among them.
Came together —
Glided nearer and nearer, 'till each bone met the bone to which it was to be
joined. Of all the bones of all those numerous slain, not one was missing, not
one missed its way, not one missed its place, but each knew and found its
fellow. Thus in the resurrection of the dead, the scattered atoms shall be
arranged in their proper place and order, and every bone come to his bone, by
the same wisdom and power by which they were first formed in the womb of her
that is with child.
Verse 8
[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.
Came up —
Gradually spreading itself.
Verse 9
[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.
Prophesy —
Declare what my will is.
O breath —
The soul, whose emblem here is wind; which, as it gently blew upon these
lifeless creatures, each was inspired with its own soul or spirit.
Verse 10
[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.
And the breath —
The spirit of life, or the soul, Genesis 2:7.
Verse 11
[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.
The whole house —
The emblem of the house of Israel.
Are dried —
Our state is as hopeless, as far from recovery, as dried bones are from life.
Verse 12
[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.
I will open —
Though your captivity be as death, your persons close as the grave, yet I will
open those graves.
Verse 16
[16]
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
upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his
companions:
One stick — A
writing tablet or a tally, such as is fit to be written upon.
His companions —
Benjamin and part of Levi, who kept with the tribe of Judah.
Ephraim —
Ephraim was the most considerable tribe in the kingdom of Israel, when divided
from the other two.
The house of Israel —
The other nine tribes, who continued with Ephraim.
Verse 19
[19] 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 mine hand.
In mine hand —
Under my government, care, and blessing. God will make the two kingdoms one in
his hand, as I make these two sticks one in my hand.
Verse 22
[22] And
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:
One nation —
They were one in David's time, who was a type of the Messiah, and continued so
to the end of Solomon's time, whose name includes peace. So when the Beloved,
the Peace-maker, the Messiah shall be king, they shall be one again.
And one king —
The Messiah.
Verse 23
[23]
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 all their dwellingplaces, wherein they have sinned, and will cleanse them:
so shall they be my people, and I will be their God.
I will save — I
will bring them safe out of them.
And will cleanse —
Both justify and sanctify them.
Verse 24
[24] And
David my servant shall be king over them; and they all shall have one shepherd:
they shall also walk in my judgments, and observe my statutes, and do them.
David —
The son of David.
One shepherd —
This king shall be their one chief shepherd, others that feed and rule the
flock, are so by commission from him.
Verse 25
[25] And
they shall dwell in the land that I have given unto Jacob my servant, wherein
your fathers have dwelt; and they 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.
For ever —
'Till Christ's coming to judgment, the Jews converted to Christ, shall inherit
Canaan.
Verse 26
[26]
Moreover I will make a covenant of peace with them; 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 sanctuary — I
will set up a spiritual glorious temple, and worship among you.
For evermore —
Never to be altered or abolished on earth, but to be consummated in heaven.
Verse 27
[27] My
tabernacle also shall be with them: yea, I will be their God, and they shall be
my people.
My tabernacle —
The tabernacle wherein I will shew my presence among them. Their fathers had a
tabernacle, but the Messiah shall bring with him a better, a spiritual, and an
heavenly.
They shall be my people — By my grace I will make them holy, as the people of a holy God; and I
will make them happy, as the people of the ever blessed God.
── John Wesley《Explanatory Notes on Ezekiel》
The Work of the Spirit of
God
1.
In Regeneration—a new heart and a new spirit (Ezek. 36:26~27)
(Life and Cleansing John 3:5)
2.
In Revival of
Dead Bones in a Valley (v.1)
Dry Bones in a Vision (v.2)
A Voice—On first utterance—a noise,
shaking and coming together—Conviction (v.7)
On next utterance—the dead bones
lived—Regeneration (v.10)
3.
In Renewal—
Stood on their feet—Stability
(v.10)
An Exceeding great army—Activity
and Orderliness
37 Chapter 37
Verses 1-28
Verses 1-14
Son of man, can these bones live?
The vision of a true revival
I. Such a revival
often seems utterly hopeless. The condition of a nation in some of its eras of
misfortune; the condition of the human race in their graves; the condition of
men who have lapsed into low spiritual life;--are all conditions whose striking
emblem would be a valley full of dry bones. There seems nothing to promise
better things. There is no effort, no struggle upwards. Hope is lost.
II. Such a revival
is deeply interesting to good men. By a dialogue Ezekiel is interested in the
present condition, the possible future, of these “bones,” is taught his own
weakness, and has revealed to him the source of strength and the methods of
renewal. So always some Divine influence comes to interest good men in the
recovery to higher life of those with whom He has to do. By His Spirit too, and
by the, discipline of life, and by the Scriptures, God, as in a dialogue with
such a man’s soul, teaches him all he needs to know about such a renewal as He
sees is deeply needed.
III. Such a revival
is partly wrought by creature agency. For political regeneration there are
appointed heroes of the State; for the resurrection of the body there is
appointed the angel with the trumpet, that shall sound when the dead are to be
raised; for revival of the Church of God, earnest-souled men are appointed.
IV. Such a revival
is gradual in its progress. There were several stages in the accomplishment of
the revival in this valley of vision. So in every revival. First, “a noise.”
This is the least important of all, yet often seems to be a needful
accompaniment, an indication of awakening life. Then “a shaking.” This
politically finds its fulfilment in revolution, and often in war. In spiritual
things it finds its fulfilment in throes of spirit, sometimes the agonies of
doubt. Then “the bones came together, bone to his bone.” This surely points to
right organisation and consolidation, whether of the nation or of the
individual character. Then “the sinews and the flesh came upon them, and the
skin covered them from above.” Here is the accomplishing of all that can be
accomplished of merely external order and beauty. But how poor are all! For
“there was no breath in them.”
V. Such a revival
requires God’s special operation. From the four winds the breath came, that is
the symbol of the Divine Spirit. So only “righteousness exalts a nation,” and
without the Spirit of God there will not be righteousness: so the dead at the
last day will be raised by God.
VI. Such a revival
produces sublime results. Instead of a valley of dry bones, there is an army,
living, united, loyal, mighty. So, by their true regeneration, nations rise
from being abject, poor, immoral, to kingdoms of liberty, prosperity, virtue.
So human characters shall be elevated: the man no longer “dead in sin,” shall
have a heart united to fear God, a nature that reveals the Divine in spiritual harmony,
strength, and glory. (Urijah R. Thomas.)
Can these bones live
Ezekiel differs from the other prophets in this: that he stands
before us as half prophet and half priest. He has been described by a great
authority as a priest in a prophet’s mantle. In him the two streams met and
parted. In this passage, however, Ezekiel is not a priest, but a pure prophet,
and he is in the direct prophetic line. We are perhaps in a position to trace
the growth of this famous allegory and to reconstruct the process by which it
took shape in the prophet’s thought. It had taken fire from a spark, and that
spark was a phrase he had heard from his fellow exiles in Babylon--“Our bones
are dried and our hope is lost.” The metaphor swelled in his imagination to a
vision and became one of the great dreams of the world--so much more a dream
because its explanation is the sleepless purpose of Almighty God with man.
Ezekiel stands up among the prevailing lassitude and indifference, and he is a
prophet because he is a man of hope, because he has faith in God. What we have
here is an allegory; it is an allegory of resurrection, but not the
resurrection of the body, nor perhaps of the dead as individuals, but of the
nation. The resurrection of the individual dead was perhaps no part as yet of
the Hebrew faith.
I. As to the
scene, it was the scene of so many visions--the valley by the river Chebar. Now
it wore a hideous aspect, and to the prophet its face was a scene of
desolation; it was ghastly with dry ruin, with the chronic leprosy of death.
And it was death grown grey and sere, death that was hopeless of any life to
come; death settled down into possession; death that was privileged, enthroned
and secure. That was Israel--defeated, destroyed, and dismembered, crumbling
into paganism, some not hoping, not wishing to revive. The bones were many and
they were very dry. Death always has the majority on its side. The dryness and
death of a dead multitude is something more than the death of the same number
scattered up and down the community. The dead city is always worse than so many
dead people scattered about the country; therefore pull down the infested
places; erase the slums, destroy the hotbeds of vice, however difficult, and
get rid of the ferment of corruption.
II. As to the
prophet’s acting. He “passed by them round about”; he did not tread upon them
as the lout upon the cemetery graves. The Spirit moving among them was God; He
is God of these bones also, and, therefore, Ezekiel is reverent to them. May
the Spirit of God make us reverent towards all human wrecks--whether black or
white. The Christian preacher has no right to be anything else. Can he be
otherwise than respectful towards those whose hope and joy are gone? Who acts
otherwise does it from a low heart. Can these dry bones live? Well, they are
relics, things with memories, things once wedded to life although now in such
tragic divorce from it. A mere mummy of a man, living under the wrath and curse
of God, may not be the object of God’s neglect. God’s anger is not out of all
relation to His love; not beyond His pity; not foreign to His grace. To have
the anger of God, I venture to say, is at least some melancholy dignity. “Son
of man, can these bones live?” This question is put every time we review the
past. Is there not often in the dead past life for the present? “Can these
bones live?” It is the question God is asking us by the mouth of history today.
Why, these Gospels which have done so much are comparatively meagre--they are
His bones--when you compare them with the fulness of the whole historic Christ,
who takes ever a saving relation to Him as a historic revelation of God. The
faith of Pentecost makes a great difference in the meaning of the historical
creed. Then the Christ within us can take full measure of the Christ without.
His evidence is Himself, and the history of the Risen One, with the experience
of the Church during these two thousand years, must interpret and supplement
the historic evidence of His Resurrection. Experience verifies the Gospels. The
living evidence is not confined to the first, second, and third centuries. It
is vital and mighty in every century, and not least in the century in which we
live. The Spirit which quickens is as essential as the vision which sees. The
faith which felt what these bones could be was as real as the eyesight which
saw them on the plain. There can be, indeed, no new revelation of the Father:
“Jesus Christ the same yesterday, today, and forever.” But the future may
reveal more of the revelation which is fixed in the history of the past, and
elicit its infinite resources. By way of history will come the extraction of
the resources of that revelation. The circumstances of history must work ever
with the relics of history--personal history and public history--that is the
way of God’s Spirit. And the coming revival which is to move no mere sect or
coterie, which is to change the whole of our national life--that revival will
show its genius also in this: it may recast here and there the history of the
Church, but it will enlarge by new races the Christianity of the future. From
age to age God confounds the pessimists. He takes the man of little faith,
carries him back through history to the dark ages and asks him, “Can these
bones live?” God puts you into the valley of the fifteenth century when
paganism was even settling in the Church itself, when the faithful had almost
ceased to believe. “Could these bones live?” You see not how, but God’s answer
was the wonderful sixteenth century with the rediscovery of Paul and the
coronation of faith, with all that followed. Once more He plants you in the
Church early in the eighteenth century. Can that thing live? God’s answer is
Wesley, the Oxford Club, and the Evangelical Revival. Do you doubt if any such
answer can be given to the question now? We have the answer before our eyes,
and the world has it, and it is often like smoke in the world’s eyes. But the
men who first faced the missionary problem had it not before their eyes, they
had it before their faith only. They were prophets, truly, and they had the
answer more surely by faith than many of us have it even by sight. They saw men
trooping from their living graves, they saw the races around them rescued and
civilised by the Gospel. They saw the Church reconverted because they had within
them the spirit that makes it to be so and they felt the first flutterings of
its breath. What preacher does not sometimes despair when he looks at the
spiritual skeletons around him? Or, perhaps, the preacher himself preaches only
because it is a duty and prophesies in obedience rather than in belief. What of
these? Well, preach hope until you have it, and then preach it because you have
it--you have heard something of that sort before. Today the preacher is a man
of parts and affairs. Often the congregation looks well and comfortable, but
there is something lacking. It lacks life. It is a congregation and not a
church. It may be cultured, but it is not kindled. There is more religion than
regeneration. It has been clothed but not quickened. It knows about sacred
things but little about the Holy Ghost. Oh, prophesy once more, prophesy till
the Spirit of life comes. Preach, but still more pray. And how can you do that
if your appeal to man be not inspired by your residing with God? Pray to the
Spirit of God and preach to the spirit in men. Never mind current literature,
but preach the deep things of God and remember that it is possible to lose your
souls by mistaken efforts to gain others. Preach character by all means--more
than has been done--but preach it through the Gospel that makes it. It is the
demands of life that make men of us. Ask of them great sacrifices. Leave them
not at ease. There are those who have not got beyond,, human, nature and its
kindnesses, who care more for culture and to have something going on than for
the Gospel. Rouse them to conflict, call on the Spirit to seize them and do
with them what you never could do. Does not the Spirit do for us what no man
can ever do?
III. As to the
result. “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.” The true insight and knowledge
comes by way of resurrection. We know what must rule others by knowing what has
changed and ruled us. This is the source of true conquest and dominion in the
world. The power of the final lordship is one of which we know nothing until we
have saved men. And we cannot use the power until we ourselves have experienced
it. The world is to be ruled at last only by those men and that society that
knows the laws and powers of the new soul. We cannot know God’s way with the
mighty world unless we give our own manhood as the pledge and lay ourselves
down before Him. Spiritual power makes its own procedure, and human society
must finally take its shape from the light of the redeemed soul. I suppose
there never was a time when--for good or ill--organisation meant so much as
today. It has been called into being until it threatens to oust the home and
submerge the Church. But is there no danger in this passionate desire for an
organised state of existence? As we perfect the form, what is to become of the
spirit? Can we organise ourselves into eternal life? Where are we to find that
life which is to save our organisation from becoming our grave? “Ye shall know
that I am the Lord when I have brought you out of your graves.” The efficiency
of the world can only be secured by the sufficiency of the Spirit. It is
Christ’s power and courage and resource we need to face the perils around us,
and the trouble is that these do not occur to our common thoughts, our common
Press, and our common Parliament. What we need is to know ourselves for what we
are, for the moral laggards and traitors and rebels we are. We want a power
that will enable us to go on when robust assurance fails and disillusionment
comes and we find ourselves out. If we have no such discovery, no Redeemer, no
Quickener, then there is no God, no future. It is in His redemption we must
find our power and our methods to rule the world. The life of a people depends
not merely on magnanimity or devotion, but on the righteousness whose source is
Christ. Our ethics are suffering today because we think of love and sacrifice
for their own sake. We hear so much about them that they have become
self-conscious. They fancy themselves, as we say, and dress themselves for the
public gaze. They should be lost in moral inspiration. Before I admire any
sacrifice or ardour I wish to know how it has been inspired. It is not idealism
but sanctity that saves a nation. The greatest power we know is holiness. It
was the first care of Christ not to sacrifice Himself for an ideal; it was that
He might glorify the holiness of God. He died to bless man, but still more to
glorify God. The first charge on us must be not the happiness of men, but the
holiness of God. Then people will be “called from their graves.” There is no
future for Godless commerce or Godless ardour of any sort. The missionary
spirit is the spirit that brings nations out of their graves and resurrects
them to Godliness. If you ask me whether all the human wrecks of this world can
live, I am sure of it; first, because God has made something out of my
shipwreck, and secondly, because I know that when He died He died for the whole
world. And God knows, if I do not know, the world’s future and the world’s
possibilities; it is He who still commands and has told me to act and pray till
every man is saved, and therefore every man shall be saved. It would not be so
hard to believe in the black races if we were sound in our belief about the
white races. We are straitened within ourselves, and when there is lack of
power what can we do but pray? We are bound in our passions and our sins: our
bones are dried up, we are weary and too easily weighted down. These things lie
upon us like the weight of earth. We can live only in Thee, O Lord of life.
Clothe our bones, quicken our flesh, and the valley of Death shall be one of
hope, because though we have fallen we rise to holier love and a nobler life. (T.
P. Forsyth, D. D.)
Lessons from the valley of vision
The primary object of this chapter was to encourage the Jews to
expect their restoration from the Babylonish captivity. At the time of the
utterance of this prophecy they were scattered among the cities of the
Babylonish dominions without any existence as an independent nation. But as the
bones in the valley of Ezekiel’s vision only needed the quickening process
described in the narrative to become a living army, so the Jews only needed the
interposition of God on their behalf to become again an independent nation. The
meaning of the vision is explained in verses 11 to 14. But there are three
other meanings that it is regarded as conveying. Applying the vision to the
nominal Christian Church, it teaches that if any of God’s people have lost their
spiritual life, and so their capacity for usefulness, the Holy Spirit can
quicken them, and so restore to them their power for efficiency, making them an
army for Immanuel. Applying the vision to the human race, it shows us God’s
method of awakening into spiritual life the dead in trespasses and sins. A
third view looks upon the vision as teaching the resurrection of the body at
the last day, especial reference being had to the bodies of believers.
I. The text
presents us with a picture of the spiritual state of our race; “dead in
trespasses and sins.” The scene presented to Ezekiel’s sight in vision was a
valley full of bones. They were “very dry.” For a long time they had lain under
the scorching heat of an eastern sun, until they were ready to crumble into
dust. Here we have symbolised the condition of our race. Men are “dead in
trespasses and sins.” Spiritual life is departed. Sad as the picture may
appear, it is not overdrawn. Scripture testimony is true. All flesh is corrupt,
Man is born in sin and shapen in iniquity. “There is none righteous,”
naturally, “no, not one.” It is all-important for us to maintain this doctrine
now. For there are those who would persuade us that man is not wholly corrupt;
that the race is improving; that there are germs of good in us; that by the
cultivation of his faculties, a man may subdue vicious propensities and become
virtuous and holy. Why did Christ come to this world? Not simply to leave us an
example of perfect holiness, but to atone for sin. He died to save us from a
death from which we could not save ourselves. But take away any necessity for
the atonement of Christ, and the love of God does not appear so great as the
doctrine of man’s depravity makes it appear. This doctrine of original sin is
one too humbling to man’s pride to be received without remonstrance, and the
deep-rooted opposition to it is one proof of its truth. Who likes to be told
that by nature he is wholly corrupt, and void of spiritual life? Christianity
is the great civilising power in the world today, but in the most Christianised
countries there is ample evidence of the universal prevalence of sin. There is
no hope for the world from itself. As Ezekiel looked forth upon the valley of
desolation, God said to him, “Son of man, can these bones live?” and he
answered, “O Lord God, Thou knowest.” We ask, “Is it possible for the millions
of our race now in ignorance of the Gospel, in darkness about a future state,
never having heard of the only way of salvation, to be enlightened and all
brought at last to worship the same Lord and trust in the same Saviour as
ourselves?” We look around us: we see that in a Christian land, like our own,
the masses of our fellow creatures, with all the spiritual advantages they
possess, are careless about salvation and treat the Gospel as if it were some
cunningly devised fable. “Can these dry bones live?” They cannot save
themselves; they are powerless to procure themselves spiritual life. Looked at
from a human standpoint, the work is an impossibility. To Him who created a
world out of nothing, there is no impossibility in restoring to life, whether
the dead in sins or the dead in body. Be it ours to follow the directions of
Divine Providence, and patiently to wait for the exertion of God’s almighty
power.
II. The text presents
us with an illustration of the human instrumentality God generally employs in
the work of quickening the dead in sins; the preaching of the Gospel. Ezekiel
was commanded to prophesy unto the bones, and say, “O ye dry bones, hear the
word of the Lord.” Thus it appears that the dry bones were fit subjects for
prophecy. They could hear the Word of God and understand it. Remembering that
the dry bones primarily represented the Jewish nation, we see the propriety of
the command. And taking the dry bones as representing the human family, we see
an equal propriety in the vision. Our business is with the command, not the
results. We are to use the means, and leave it to God to prosper them.
Ezekiel’s was a message of life (verses 5, 6). The Gospel is a message of life.
We are told to go and preach to every creature. This preaching has been the
human instrumentality chiefly employed. Yet Christianity triumphed over the
religions of heathen Greece and Rome; it superseded the subtle philosophies and
hoary idolatries of the East; it destroyed the worship of the barbarous Gauls
and Germans, and rough savages of Northern and Eastern Europe, and has ever
since maintained its hold. Yet the world still speaks of the foolishness of
preaching, and wonders that such simple means should accomplish such great
results. Let people say what they will, the power of the pulpit is the greatest
of human instrumentalities employed to bring about the conversion of the world.
The press cannot supersede it, and never will; for in the living voice of a man
in sympathy with his mission and burning to save souls, there is a power that
the lifeless page can never exercise. It is a divinely appointed institution.
God honours it. In this valley of vision, there was one prophet commissioned to
declare God’s will. Now it is different. One was enough then for the work to be
done. But the command to preach Christ’s Gospel was given to all His disciples.
Ezekiel was prepared to deliver his message, and it would have been grievous
sin in him to refuse to do so. So now the disciples of Christ, who are called
to preach His Gospel, are prepared for their work. God gives physical, mental,
and spiritual gifts to His servants. Ezekiel had the message which he was to
deliver, given him, and he dared not announce any other. Had he done so,
punishment from God would have been richly deserved, and speedily inflicted,
and there would have been no resurrection of the army. And if a preacher
preaches any other Gospel than that of “Christ crucified,” not only does he
expose himself to the punishment of unfaithfulness in a matter of such
transcendent importance, but also he will be of no use in saving souls. Many
are the ways in which God’s servants, divinely commissioned to preach the
Gospel, perform their task. Each man for himself must give up his account to
God of the way in which he has fulfilled his commission, and ought to do his
duty unmoved by the frowns or favour of men. All are not learned as Apollos, or
zealous as Paul, or loving and persuasive as John in later life. Like the
diversity in the plumage of the feathered tribes; like the variety in the hues
of flowers; like the perpetual variation in the shapes of the fleeting clouds,
so is the variety endless in the gifts and manner of the divinely commissioned
preachers of the Gospel. So long as God owns His servants’ labours, let us
stand by, and murmur not against His ambassadors.
III. The text
presents us with a view of the Divine agency employed in the work of quickening
the dead in trespasses and sins: the power of the Holy Spirit. What was the
result of Ezekiel’s prophecy (verses 7, 8)? Ezekiel might prophesy, but all his
prophesying could not give them life. The change which had been accomplished
was not done by Ezekiel’s prophesying, but by the power of God. Thus it was the
Holy Spirit’s power that made that army of slain men to live. Similarly, when
God’s servants preach the Gospel message to the spiritually dead around them,
they feel their utter helplessness to quicken them into spiritual life. As the
bodies of Ezekiel’s vision had the form of living beings before the breath
entered into them, so men may be like Christians in their outward behaviour,
but lack their spiritual life. To give this is the work of the Spirit. Oh,
recognise the power of the Spirit, Third Person in the ever-blessed Trinity.
All the preaching in the world will he useless to give spiritual life to a
single soul unless He put forth His power. Trust not in the preacher whoever he
may be, but in the Spirit. Already in answer to faithful prayer the Spirit has
descended, and dead souls have been quickened, and are an army for Christ doing
His work For the vision of Ezekiel showed that the dead when raised became a
living army. Their life was given them that they might fight against and subdue
God’s enemies: they were not simply to enjoy life themselves. And when by the
Holy Spirit’s working, sinners are led to trust in Jesus and gain spiritual
life; they are at once effective soldiers for Christ, and able to lead others
to serve under the same gracious King. (T. D. Anderson, B. A.)
The valley of dry bones
In the galleries of Versailles the history of France is written in
colour. Passing from corridor to corridor, the observer reads from those
pictured pages of the centuries, the fortune of ideas, institutions, and
dynasties. It is an impressive method of teaching. Many passages of Scripture
are marvellous specimens of colour writing. The truth is not taught in dry
formulas, but is flashed upon the mind, from parable or symbol or picture. Inspiration
is the highest art. Who paints truth like God? Burning bush, pillar of fire and
cloud, visions of patriarchs and prophets, splendours of the Transfiguration
mount, flaming canvas of the Apocalypse,--what is there that equals these
limnings of the Divine pencil? The passage before us is one of these colour
sketches of inspiration. It is clear that God designed to teach desolate
Israel, by this vision, three things.
1. That there was hope for them. In the judgment of men, they were
past help. They were utterly destroyed, their land ravaged, their capital
overthrown, themselves captives in Babylonia. Where on the horizon was there a
morning ray of promise? God still lived. God had not been carried away into
captivity, and “in the Lord Jehovah there is everlasting strength.”
2. The lesson of self-distrust. They could not deliver themselves.
The wisest heads among them might scheme, the boldest conspirators might plot,
but it would avail nothing. Those bleaching bones in the valley were the symbol
of utter impotence.
3. Entire dependence upon God. It was the Word of the Lord, at whose
utterance bones knit themselves to bones, and covered themselves with flesh. It
was the Word of the Lord, at whose bidding the inspiration of life came into
the motionless bodies, and transformed the valley of sepulture into an
amphitheatre crowded with a host of stalwart men. Israel’s hope was Israel’s
God. The history of Israel was a microcosm, the world’s history in type and
miniature. The principles on which God governed that people, are the principles
on which He governs the race. His arguments and appeals and instructions to
them are for all men and all time. This is a lost world. By many that statement
is branded as unwarrantable. How wonderful is the march of our modern
civilisation! How it hunts out and subsidises the hidden forces of earth and
sea and sky, how it annihilates distance, and accelerates the transit of human
thought! What beneficent changes it has wrought in ideas and institutions! But
there is another side to the matter. It is a universally confessed fact that
there is a vast amount of moral and spiritual inertia, which the so-called
progress of the race does not overcome, nor sensibly abate. Humanity grows
bigger, rather than better. There is not a well-balanced correspondence between
the growing intelligence, and the increasing righteousness, of the race. The
intellectual outstrips the moral advance. The discoveries of curiosity
outnumber and outweigh the accretions of character.
1. That human expedients will prove ineffectual. There has been no
stinting of effort to reclaim the world, on the part of good men. The utmost
that human effort can compass in this matter is reform, and what a lost world
needs is a remaking. Reform alters the shape, but not the nature of things.
Man’s wisdom has as yet found no way of renewing mankind.
2. The instrumentality to be used is the preaching of the Gospel. As
a matter of history, the preaching of the Gospel has proved the most efficient
method of reaching a lost world. The little company of the apostles, by the
simple proclamation of Christ and the resurrection, dealt the deathblow to
Greek and Roman superstition, entrenched in the stronghold of centuries. Cyril
and Chrysostom moved two continents with their message. The earth shakes with
the tread of the millions who are mustering at the Gospel call. In the jungles
of India, under the shadow of the great wall of China, in thronged and eager
Japan.
3. The efficient agent is the Spirit of God. The bleaching relics
became the bodies of men, but “there was no breath in them.” There is a certain
measure of influence in the simple utterance and acknowledgment of the claims
of Divine truth. Christian governments, Christian institutions, Christian
ethics are the result of the confessed sovereignty of the Gospel teachings. But
this is not the last power of the Gospel of Christ. It is only when, and only
as, the Spirit of God “takes of the things of God, and shows them unto men,”
that wonderful transformations are wrought in nature, and character. No
masterly eloquence, no exhaustive learning, can supply His place. “Paul may
plant and Apollos water, but God giveth the increase.” The consolidation of all
human agencies is comparatively inoperative in the work of man’s renewal, and uplift
to spiritual life. It is “not by might, nor by power, but by My Spirit, saith
the Lord.” We are to concern ourselves less about our intellectual greatness,
and more about our fitness to be instruments, through which and with which the
Divine power can work.
Certain inferential teachings of this passage are worth noting.
1. Some of the methods by which churches and Sabbath schools
endeavour to enlarge their influence are weak and wicked. Eternal well-being is
at stake, and the fair, the sociable, the concert, the drama cannot lift men
“dead in trespasses and sin,” into “newness of life in Christ Jesus.”
2. The passage is full of encouragement to Christian workers. The
spiritually dead are not beyond their reach. The same power that peopled that
silent valley with hosts of stalwart men, that transformed blaspheming Saul
into fervent Paul, is at their command.
3. The general and concentrated outcome of this portion of Scripture
is to urge all who work for God to rely entirely upon God. The invincible Spirit,
if He be for us, who can be against us? (Sermons by the Monday Club.)
Ezekiel’s vision
I. A striking
description of the religious state of the heathen world.
1. The persons made the subject of this prophetic vision are
represented as dead. To be dead is to be in a state which excites reset and
sympathy. To lose the image of God is to die; because as death destroys the
human form, sin destroys truth, holiness, and love, in which the image of God
in man consists. This is the unhappy case of the heathen. The heathen world is
judicially dead, under the wrath and curse of Almighty God. To counteract
generous feelings, and to stop the stream of pity in its very fountain, we are
aware that the doctrine of the safety of the heathen has been confidently
affirmed. The true question is among such persons often mistaken. It is not,
whether it is possible for heathens to be saved,--that we grant: but that
circumstance proves the actual state of the heathen world to be more dangerous
than if no such possibility could be proved; for the possibility of their
salvation indisputably shows them to be the subjects of moral government, and
therefore liable to an aggravated punishment in case of disobedience. The true
question is, Are the heathens, immoral and idolatrous as they are, actually
safe?
2. The number of the dead forms another part of the picture,--“the
valley was full of bones.” The slain of sin are innumerable. The valley as we
trace it seems to sweep to an unlimited extent, and yet everywhere it is full!
The whole earth is that valley. Where is the country where transgression stalks
not with daring and destructive activity? where it has not covered and polluted
the soil with its victims? If we turn to the east, there the peopled valleys of
Asia stretch before us; but peopled with whom? With the dead! That quarter of
the earth alone presents five hundred millions of souls, with but few
exceptions, without a God, save gods that sanction vice; without a sacrifice,
save sacrifices of folly and blood.
3. To the number of the dead the prophet adds another
circumstance,--“they were unburied”: the destructive effects of sin, the sad
ravages of death, lay exposed and open to the sun. So open and exposed have
been the unbelief and blasphemies of the Jews, and the idolatry and vices of
the Gentiles.
4. The prophet closes his description by adding, that “the bones were
very dry.” Under this strong figure the hopelessness of their condition is
represented. Thus the Jews, introduced in verse II, are made to say, “Our bones
are dried up, our hope is lost”; and the state of the heathen must, at least,
be equally hopeless. As far as mere human means and human probabilities go,
“there is no hope.” From themselves it is certain there is none.
II. The means by
which its mystical resurrection is to be effected: “Prophesy upon these bones,”
etc.
1. This direction intimates that the ministry of the Word is the
grand means appointed by God for the salvation of the world. Others have looked
for the amelioration of the human race from the progress of science. Another
class of speculatists would wait until wars and revolutions have broken up old
systems of despotism, and introduced political liberty, before any means are
taken to spread the Gospel. Here is another attempt to build the pyramid upon its
point. In vain do men expect liberty without virtue.
2. The words may be considered as an injunction on the ministers of
the Gospel. But to whom is the message directed? To missionaries only? Nay; but
to all who are called “to preach among the Gentiles the unsearchable riches of
Christ.”
3. The injunction, “Prophesy,” respects not only ministers, but you
also who have a private station in the Church. In the society of Christians the
particular work of every member is his own salvation; but he owes a duty to the
whole body, which is to promote, by all the means in his power, the common end
of the association. That common object is to bring “the wickedness of the
wicked to an end, and to establish the just.”
III. The prophecy
expresses the certain success which should follow the application of the
appointed means. We are engaged in no doubtful cause: the kingdom of Christ
must prevail; and the Word which has given Him the heathen for His inheritance
is “forever settled in heaven.” Our confidence rests--
1. On the power of the Gospel. We are not to consider the Gospel as a
mere system of doctrines, and duties, and hopes, offered coldly to the reason
of mankind. It is this system, but it is more; it is the source of a Divine
influence which exerts itself upon the faculties of those who hear it. The Word
is never sent without its Author. “Go, and preach My Gospel, and lo, I am with
you.” The same union subsists between the Spirit and the Word.
2. Our confidence in the certain success of the Gospel rests also upon
experience. Christianity is not a novelty; and its efficacy is not now to be
put, for the first time, to the test of experiment. It is that powerful and
Divine instrument which has for ages been wielded with glorious success in the
cause of God and truth.
3. Prophecy confirms the certainty of success. (R. Watson.)
The valley of dry bones and the true preacher
I. This preacher
had a fine church to preach in. It is in “the midst of the valley.” The true
preacher of Christ has open nature for his temple. He need not be confined to
the buildings of man’s hands, or tied to the conventionalities of society.
Wherever men are, on the valley, the hilltops, the seashore, the high road, or
in the market place, he can open his mission, he can deliver his message. Thus
Christ and His Apostles preached.
II. This preacher
had an affecting congregation to address. The valley was full of bones, “very
many and very dry.” Unregenerate souls are like dead bodies in many respects.
1. They are the creatures of the outward. While there is life in the
human body it has a power to appropriate the external to its own use; but when
life has departed, the external elements make it their sport. It is so with
unregenerate souls. They are the creatures of circumstances.
2. They are loathsome to the eye. The human frame that is beautiful
in life becomes so offensive in death, that love seeks a place to bury it out
of sight. Unregenerate souls are loathsome to the eyes of all who are truly and
spiritually alive.
III. This preacher
had a Divine sermon to deliver.
1. He appealed to his dead auditory. This showed his strong faith in
God. His own reason would suggest to him the absurdity of his work, but he
trusted God.
2. He appealed to Heaven. “Come from the four winds, O breath,” etc.
From Heaven the power came, and that power he invoked with all the earnestness
of his nature. Thus with the true preacher of Christ. His words will be
powerless unless made powerful by the mighty Spirit.
IV. This preacher
had marvellous results to witness.
1. The results were what he worked for. The efforts he exerted were
for resuscitation, and resuscitation came. Every true preacher will get, to
some extent, that for which he earnestly labours.
2. The results were gradually developed. Here is--
Under every true preacher the work in a congregation goes on
something in this way. (Homilist.)
The vision of dry bones
I. The
representation given us in this vision of the moral condition of our world.
Bones--dry bones--unburied bones--very many of them--what a crowd of suggestive
thoughts seem to be called up by this picture! A bone--who likes to look on
this dishonoured relic of life? What a recoil do youth and beauty feel at being
told that “to this complexion they must come at last”! But the bones the
prophet saw were, on our spiritual interpretation, yet more painful to
contemplate; they represented the bones, not of a dead body, but, so to speak,
of a dead soul, scattered members of the immortal part--God’s image defaced,
corrupted, broken into dust and fragments. Furthermore, to complete the picture
of death and desolateness, the prophet adds, “and they were very dry.” They had
not only remained a long time in this state, they were bleached and crumbled in
the sun, and all vestige of the human thing was gone. The application of this
lies upon the surface. God made us men, but sin has changed us into skeletons.
Observe, further, the vision seems to point to the utter shamelessness of the
unconverted state. The bones were in an open valley, or champaign. There may be
those who sin in secret, those who defraud and plunder by means of locked up
and secret ledgers, who concoct their mendacious schemes in chambers dark as
the unsunned and unfrequented sepulchre; but the many hardly care to hide their
iniquity, they leave the pestiferous breath of corruption to go up from the
valley, and seem to glory in their shame. And how unblushingly does vice walk
our streets, and lying enter into our commerce, and sinful and foolish jesting
dishonour our entertainments, and the offer of cheap excursions affront the
sanctities of God’s holy day! And whey justify themselves who do such things.
Even concealment--that homage which bad men pay to the divinity of virtue--is
deemed uncalled for. “They are dead in trespasses and sins,” and desire that
none should bury them out of our sight. Another mournful spectacle which the
vision exhibits of spiritual death reigning around us is its universality. It
is not in the midst of the valley only, in the crowd of cities, and in the
feverish stir of courts, the haunts of dissipation, or amidst the thickly
nestling families of the outcasts that we meet with these relics of spiritual
corruption. Wherever we pass, with the prophet, round about, in the retirement
of the village, in the seclusion of the cloister, in the calm privacies of
family and domestic intercourse--sweet Auburn, mighty London--it is all
one--there is not a house in which there is not one dead.
II. The means to be
employed for the recovery of the world from its spiritually dead condition. “Can
these dry bones live? Can your faith grasp the great fact of these bones
becoming men?” And the answer which the downcast man of God would return, would
be in substance Ezekiel’s answer--“O Lord God, Thou knowest.” “Judging by past
results, judging by present evidences, judging by any standards of human
likelihood, I should say these bones will continue bones. I see not hope or
sign of life among them. Every form of moral inducement fails. Mark here, the
ministry of the Word is God’s great agency for the world’s conversion. The days
we live in are fertile of expedient and project and bold thought. Every sun
that rises finds a thousand busy minds planning and devising something for the
good of mankind, The philanthropist’s calling is absolutely overdone; and by
education, by cultivation of e taste for the arts, by shortened labours for the
sons of toil, and open doors for the repentant criminal, by reformatories,
dormitories, penitentiaries, and industrial schools, everybody has his scheme
for mending the world’s present condition. Amidst this multitudinous assemblage
of human remedies, all good in their way however, it is a great repose to the
mind just to see what is God’s remedy. He interferes not with our social
machinery, our commerce, our science, our philanthropy, or our laws--these may
all go on as before; but He has His own cure for the moral disorders of
mankind; and where that cure is left out of sight, God will bless no other. And
that is, to prophesy upon these bones and say unto them, “O ye dry bones, hear
ye the word of the Lord!” And at this part of the vision the minister of God
finds his lesson, He has a pardonable preference for the great promising fields
of labour. True, he must go where he is sent, but he would not choose a valley
of bones if he could get an auditory of living things. But the tenor of his
commission runs--“Preach to the most ignorant, and dark, and hopeless; speak to
the dead; even in the place of tombs and at the very mouth of graves; prophesy
upon these bones.” Neither are we to be tellers of smooth things when we
prophesy, to shrink from calling people by their right names and addressing
many among them as spiritually dead; for you see there God’s own instructions
to the preacher--“Say unto them, O ye dry bones, hear ye the word of the Lord.”
And this is our confidence when we speak--that it is the word of the Lord.
III. The success
which shall attend the use of all heavenly-appointed means for the conversion
of souls. We may not omit to observe here, how, under every dispensation the
dead and the hopeless are the objects of the Almighty’s care. They are the
tempted among disciples, the heavy laden among sinners, the weeping among the
prodigals; it is among the reeds the sorest bruised, and among bones the “very
dry,” that mercy finds occasion for its most tender and bright displays. Let us
see this principle acted out in the vision. There was a noise and a shaking. To
two out of the three proposed interpretations of the vision suggested at the
outset these effects seem applicable enough. Thus we can have no difficulty in
imagining that a great political commotion should be stirred up on the first
proclamation of Cyrus for the return of the Jews to their own land; whilst for
the other interpretation, or that which applies the vision to the resurrection
of the body, we have the later New Testament confirmation, that the heavens
shall pass away with a great noise, and the powers of heaven shall be shaken.
But what fitness have these terms for our spiritual rendering? Much every way.
There is no resurrection to spiritual life, whether in a nation, in a family,
or in an individual soul, without both a noise and a shaking. Yes, the chariots
of the Redeemer never have been noiseless chariots. There was a noise in Judea
when John preached the baptism of repentance; there was a noise at Athens when
Paul preached the doctrines of the resurrection; there was a noise at Ephesus
when the craftsmen saw the danger which threatened their silver shrines. And is
there not often a noise in families when the prophesying is just beginning to
take effect, when some solitary member of a household comes out from the rest,
and with a lofty disregard of the results, resolves to cast in his lot with the
people of God? Ask yourselves, have you ever been shaken from these sandy and
unstable foundations on which so many are building their immortal house? Have
you over been shaken from those unscriptural and hollow creeds which are the
only answer many have to make to the fears of death, the terrors of the grave,
and the heavy indictment to be preferred against them at the last day? Or,
lastly, have you ever felt a shaking in yourselves? Have you ever known what it
is to have the heart to sink, and the knees to smite, and the tongue to falter
through an oppressive sense of your soul’s danger and urgent need? If so, be of
good cheer; at this time there was a shaking in you, the bones were beginning
to move, and flesh was beginning to come up, and over the face of your
regenerate soul the Spirit of God was moving and imparting to you the first
breathings of spiritual life.
IV. The last scene
of this imposing spectacle. See in this feature of the prophet’s vision, a type
of that halting stage in the Christian life, in which all external forms of
godliness are kept up without any growing experience of its power; living,
indeed, in shape, but having no breath in them. Seeing there was no breath in
these risen forms, the voice said unto Ezekiel, “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. 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.” We want more breath in
our body, more of that which distinguishes the skeleton from the man and the
religious automaton from the thing of life--and this is to be obtained only by
our prophesying to the wind; by one and all in the church and in their closet
offering that fervent petition, “Come from the four winds, O breath, and
breathe upon these slain, that they may live.” (D. Moore, M. A.)
The vision of the dry bones
Like many other visions before and since, it is partly shaped by
the circumstances of the times. The horrors of the Chaldean invasion, which had
resulted, in carrying away the Jewish people into Babylon, were still fresh in
the memories of men. In many a valley, on many a hillside in Southern
Palestine, the track of the invading army as it advanced and retired would have
been marked by the bones of the unoffending but slaughtered peasantry. In a
work written some years ago, Mr. Layard has described such a scene in Armenia,
an upland valley, covered by the bones of the Christian population who had been
plundered and murdered by Kurds. Ezekiel, wrapt in a spiritual ecstasy, was set
down in a valley that was full of bones. But what are we to understand by the
dry bones of the vision of Ezekiel? This is plainly a picture of a
resurrection, not, indeed, of the general resurrection, because what Ezekiel
saw was clearly limited and local, but at the same time it is a sample of what
will occur at the general resurrection. It may be urged that this
representation is presently explained to refer to something quite distinct--namely,
the restoration of the Jewish people from Babylon, and therefore that what
passed before the prophet’s eye need not have been regarded by him as more than
an imaginary or even impossible occurrence intended to symbolise a coming
event. But if this were the case, the vision, it must be said, was very ill
adapted for its proposed purpose. The fact is that the form of Ezekiel’s
vision, and the popular use which Ezekiel made of it, shows that at this date
the idea of the resurrection of the body could not have been a strange one to
religious views. Had it been so Ezekiel’s vision would have been turned against
him. The restoration from the captivity would have been thought more improbable
than ever if the measure of its improbability was to be found in a doctrine
unbelieved in as yet by the people of revelation. We know, in fact, from their
own scriptures, that the Jews had had for many a century glimpses more or less
distinct of this truth. Long ago the mother of Samuel could sing that the Lord
bringeth down to the grave and bringeth up, and Job could be sure that though
worms destroy his body yet in his flesh he would see God; and David, speaking
for a Higher Being than himself, yet knows that God will not leave His soul in
hell nor suffer His Holy One to see corruption; and Daniel, Ezekiel’s
contemporary or nearly so, foresees that many who “sleep in the dust of the
earth shall awake, some to everlasting life, and some to shame and everlasting
contempt,” and later on the courageous mother of the seven Maccabean Martyrs
cries to her dying sons that “the Creator of the world, who formed the
generations of men, and thought out the beginning of all things, will also of
His mercy give you life and breath again if you regard not yourselves for His
sake.” Undoubtedly there was among the Jews a certain belief in the
resurrection of the body, a belief which this very vision must have at once
represented and confirmed. Ezekiel’s vision, then, may remind us of what Christ
our Lord has taught us again and again in His own words of the resurrection of
the body. But its teaching by no means ends with this. For the dry bones of
Ezekiel’s vision may well represent the conditions of societies of men at
particular times in their history, the condition of nations, of Churches, of
less important institutions. Indeed, Ezekiel was left in no kind of doubt about
the Divinely intended meaning of his vision. The dry bones were pictures of
what the Jewish nation believed itself to be, as a consequence of the captivity
in Babylon. All that was left of it could be best compared to the bones of the
Jews which had been massacred by the Chaldean invader, and which bleached the
hillsides of Palestine. “He said unto me, These bones are the whole house of
Israel; behold, they say, Our bones are dried, and our hope is lost; we are cut
off.” Certainly in the captivity little was left of Israel beyond the skeleton
of its former self. There were the sacred books, there were Royal descendants
of the race of Jacob, there were priests, there were prophets, there was the
old Hebrew and sacred language not yet wholly corrupted into Chaldean, there
were precious traditions of the past days of Jerusalem, these were the dry
bones of what had been earlier. There was nothing to animate them, they lay on
the soil of heathenism, they lay apart from each other as if quite unconnected.
To the captive people Babylon was not merely a valley of dry bones, but
socially and politically it was fatal to the corporate life of Israel, “Thus
saith the Lord God, Behold, O My people, I will open your graves.” And this is
what actually did happen at the restoration of the Jews from Babylon. Each of
the promises in Ezekiel’s vision was fulfilled. The remains of the past
history, its sacred books, its priests, its prophets, its laws, its great
traditions, its splendid hopes, these once more moved in the soul of the nation
as if with the motion of reviving life. It was a wonderful restoration, almost
if not altogether unique in history. We see it in progress in the 119th Psalm,
which doubtless belongs to this period, which exhibits the upward struggle of a
sincere and beautiful soul at the first dawn of the national resurrection, and
we read of its completion in the books of Ezra and Nehemiah; it was completed
when the Temple, the centre of the spiritual and national life, was fully
rebuilt, and when the whole life of the people in its completeness was thus
renewed in the spot which had been the home of their fathers from generation to
generation. And something of the same kind had been seen in portions of the
Christian Church. As a whole, we know the Church of Christ cannot fail, the
gates of hell shall not prevail against it; but particular Churches may fail in
their different degrees,--national churches, provincial churches, local
churches. These, like the seven churches in Asia, which stand as a warning for
all the ages of Christendom, these may experience their varying degrees of
corruption and ruin and the moral insensibility which precedes death. And some
of us may have noted a like resurrection in some institution, neither as
defined as a church nor yet so broad or inclusive as a nation, in a school, a
college, a hospital, a charitable building, a company. It is the creation, it
is the relic of a distant age, it is magnificent in its picturesqueness, it
lacks alone nothing but life. It persists in statutes that are no longer
observed, it observes ceremonies and customs which have lost their meaning, it
constantly holds to a phraseology which tells of a past time and of which the
object has been forgotten. But certain it is in each year its members meet,
they go through the accustomed usages, they signalise their meeting, it may be
by splendid banquets, by commanding oratory, but in their heart of hearts they
know they are meeting in a valley of dry bones. The old rules, usages, phrases,
dresses, these are scattered around them like the bones of Ezekiel’s vision, a
life which once animated and clothed has long since perished away. Lastly, the
dry bones of Ezekiel’s vision may be discovered, and that not seldom, within
the human soul. When the soul has lost its hold of truth or grace, when it has
ceased to believe or ceased to love all the traces of what it once has been, do
not forthwith despair. There are survivals of the old believing life, fragments
and skeletons of the old affection, bits of stray logic which once created
phrases which express the feeling which once won to prayers, there may remain
amid the arid desolation of every valley full of dry bones the aspirations which
have no goal, the actions which have no real basis, no practical consequences,
the friendships which we feel to be holy and which are still kept up, the
habits which have lost all meaning, we meet with writers, with talkers, with
historians, with poets whose language shows that they have once known what it
is to believe, but for whom all living faith has perished utterly and left
behind it only these dried-up relics of its former life. “Can these bones
live?” Can these phrases, these forms, these habits, and these associations
which once were part of the spirit life, can they ever again become what they
were? A man may have ceased to mean his prayers, his prayers may now be but the
dry bones of that warm and loving communion which he once held with his God,
but do not let him on that account give them up, do not let him break with the
little that remains of what once was life. It is easy enough to decry habit,
but habit may be the scaffolding which saves us from a great fall, habit may be
the arch which bridges over a chasm which yawns between one height and another
on our upward road; habit without motive is sufficiently unsatisfactory, but
habit is better, better far, than nothing. Some of us it may be surveying the
shrivelled elements of our religious life cannot avoid the question which comes
in upon us from heaven, “Can these bones live?” They seem to us, even in our
best moments, so hopelessly dislocated, so dry, so dead, but to this question
the answer always must be, “O Lord God, Thou knowest.” Yes, He does know; He
sees, as He saw of old into the grave of Lazarus; He sees as He saw into the
tomb of the Lord Jesus, so He sees into the crypt of a soul of whose faith and
love only these dry bones remain, and He knows that life is again possible. (Canon
Liddon.)
The restoration and conversion of the Jews
I. There is to be
a political restoration of the Jews. Israel is now blotted out from the map of
nations; her sons are scattered far and wide; her daughters mourn beside all
the rivers of the earth. But she is to be restored; she is to be restored “as
from the dead.” She is to be reorganised; her scattered bones are to be brought
together. There will be a native government again; there will again be the form
of a body politic; a state shall be incorporated, and a king shall reign. “I
will place you in your own land,” is God’s promise to them, They shall again
walk upon her mountains, shall once more sit under her vines and rejoice under
her fig trees. And they are also to be reunited. There shall not be two, nor
ten, nor twelve, but one--one Israel praising one God, serving one king, and
that one king the Son of David, the descended Messiah. They are to have a
national prosperity which shall make them famous; nay, so glorious shall they
be that Egypt, and Tyre, and Greece, and Rome shall all forget their glory in
the greater splendour of the throne of David.
II. Israel is to
have a spiritual restoration or a conversion. Both the text and the context
teach this. The promise is that they shall renounce their idols, and, behold,
they have already done so. Weaned forever from the worship of all images, of
whatever sort, the Jewish nation has now become infatuated with traditions or
duped by philosophy. She is to have, however, instead of these delusions, a spiritual
religion: she is to love her God. “They shall be My people, and I will be their
God.” The unseen but omnipotent Jehovah is to be worshipped in spirit and in
truth by His ancient people; they are to come before Him in His own appointed
way, accepting the Mediator whom their sires rejected; coming into covenant
relation with God, for so our text tells us, “I will make a covenant of peace
with them,” and Jesus is our peace, therefore we gather that Jehovah shall
enter into the covenant of grace with them, that covenant of which Christ is
the federal head, the substance, and the surety. They are to walk in God’s
ordinances and statutes, and so exhibit the practical effects of being united
to Christ who hath given them peace.
III. The means of
that restoration. Observe that there are two kinds of prophesying spoken of
here. First, the prophet prophesies to the bones--here is preaching; and next,
he prophesies to the four winds--here is praying.
1. It is the duty and the privilege of the Christian Church to preach
the Gospel to the Jew, and to every creature, and in so doing she may safely
take the vision before us as her guide.
2. After the prophet had prophesied to the bones, he was to prophesy
to the winds. He was to say to the blessed Spirit, the Life-giver, the God of
all grace, “Come from the four winds, O breath, and breathe upon these slain,
that they may live.” Preaching alone doth little; it may make the stir, it may
bring the people together, but there is no life-giving power in the Gospel of
itself apart from the Holy Spirit. The “breath” must first blow, and then these
bones shall live. Let us betake ourselves much to this form of prophesying.
Observe that this second prophesying of Ezekiel is just as bold and as full of
faith as the first. He seems to have no doubt, but speaks as though he could
command the wind. “Come,” saith he, and the wind cometh. Little faith, Mender
harvests; much faith, plenteous sheaves. Let your prayer, then, be with a sense
of how much you need it, but yet with a firm conviction that the Holy Spirit
will most surely come in answer to your prayers. And then let it be earnest
prayer. That “Come from the four winds, O breath,” reads to me like the cry,
not of One in despair, but of one who is full of a vehement desire, gratified
with what he sees, since the bones have come together, and have been
mysteriously clothed with flesh, but now crying passionately for the Immediate
completion of the miracle--“Come from the four winds, O breath, and breathe
upon these slain, that they may live.” (C. H. Spurgeon.)
The prospects of Christianity when brought to bear on the lower
races
I propose to concentrate our attention on the prospects of
Christianity when brought to bear on the lower races and more grovelling
religions that form so large a section of our Empire, and to endeavour to
answer the commonly alleged objection to missionary effort, namely, that the
dry bones cannot live. It is a waste of power, they say, alike in money and in
men; a waste of power which might be so much more usefully employed in
elevating and Christianising our virtual heathen at home. Those who assert this
maintain
The valley of the dead
I. The natural
deadness of humanity. It goes without saying that there are some people in the
world whom you would describe as morally and spiritually dead. If you go down,
for example, men and women so lost to all to the lowest dregs of society, you
will always find nobleness, and purity, and goodness that they are “dead”--dead
to God, dead to humanity, dead even to their own better self. Now, if the
Gospel of Christ confined this word “dead” to such wrecks of humanity, I
suppose no one would be surprised; certainly no one would have a word to say in
objection to the term. But here is the remarkable thing; this Book steadily refuses
to limit this term “dead” to these moral outcasts; it takes it in all its dark
and terrible meaning, and it declares it is true of all men without exception,
and that whatever else conversion may be, before all things else it is
this--“passing from death unto life.” Take, for example, one illustrated fact.
It was not without the profoundest significance that the one man selected by
Christ to hear the discourse on the supreme necessity of the new birth was not
an abandoned profligate, nor the publican smiting on his breast and crying,
“God be merciful to me, a sinner,” but Nicodemus, the respectable and
apparently blameless Pharisee. There is a tendency in some of the theological
thinking to paint a picture of human nature with the darkest lines all left out.
Do you tell me that the kindlier view of human nature which is taken today is
not only in itself a truer view, but is a healthy reaction from the exaggerated
statements of the Calvinistic theology of a past age? I am not careful to deny
there is some truth in what you say. Be it so; but do not forget the pendulum
of human thought is always swinging from one extreme to the other, and if there
was once danger from an unscriptural severity, there may be equal danger today
from an unscriptural charity of statement. Too little shadow will spoil a
picture quite as much as too little light. Or do you again remind me that there
is something good to be found even in the worst of men; that the hardest heart
has a tender spot somewhere if only we knew where to find it; that, in a word,
there are some movements of moral life in all men, and that so far they are
certainly not “dead,” I will not dispute the fact. If there was no conscience
in man, there would be nothing left to which Christ could appeal; but do not forget
the occasional movements of this conscience towards virtue may be associated
with the profoundest indifference to God. Beneath the muttering of the lips of
the sleeper the soul may lie in the sleep of death. It is not immorality that
is the universal sin, it is a deeper, darker, deadlier sin--it is ungodliness!
You may be alive to man, but dead to God. Just as the moon has that part of her
surface which is turned to the earth all radiant with light, whilst the
opposite hemisphere turned towards the distant heavens is dark as midnight, and
is wrapped in the silence of eternal death, so the heart of man is lighted up
with gleams of human goodness, whilst it is utterly dark and dead to God. At
the surface of the sea there may be some dim, imperfect light penetrating the
water; but as you go deeper down the light grows fainter and fainter, until in
the depths it is quenched in the darkness of an everlasting night. It is a
great, it is a fatal mistake to imagine you will commend the Gospel by
concealing any part of its message. Speak, I say, all you find in your heart to
say of the honour and glory of man, but when you have said all do not end
there. Add another word. Say--say it with tears in your eyes: “This glorious
temple is all in ruins. This child of the Eternal is a lost child, a dead son.”
II. The process of
quickening. The prophet is commanded by God to “prophesy unto these bones, and
say unto them, O ye dry bones, hear the word of the Lord,” and then follows
that word. The first act--that is, of any prophet--in the quickening of the
dead is the utterance of a Divine message that is intrusted to him. The Gospel
is called in the New Testament “the Message,” and a message only asks to be
delivered. We are not discoverers of truth, we are only witnesses to a truth
given to us to declare. It is “the Word of the Lord,” not the word of the man,
which we have to speak. And on this fact depend two things--first, the
authority of the messenger, and next the power of his message. You are an
“ambassador for Christ,” with all the responsibility, but with all the
authority of an ambassador. And as this truth confers authority on the
messenger of Christ, so it creates all the power of His message. “For some
thirty years,” wrote the late Dr. Pusey in the preface to his learned and
laborious work on Daniel, “this has been a deep conviction of my soul, that no
book can be written on behalf of the Bible like the Bible itself”; and what
Pusey said of the Book we may say of the message the Book contains, and which
is given us to speak. The power of the Word is more in the message than in the
messenger who delivers it. I do not forget because I say this how much, how
very much, depends on the man; how just as an instrument out of tune may mar
the noblest music, so an unworthy or unfit messenger may spoil all the
sweetness of the message. But for all this, the message is the first thing, the
great thing, and the messenger is only of value as he speaks the message. “Who
then is Paul, or who is Apollos, but ministers by whom ye believed?” Here,
then, I repeat, is the secret of our power so far as our word to man is
concerned--we have to speak “the Word of the Lord.” There is nothing else to
speak. You may, if you please, try to substitute other things for it; you may
give to your people ingenious speculations on science, lectures on art. There
is no power in them to reach the deepest needs of the sin and sorrow of the
world. There is only one theme for the Christian preacher, but it is an
infinite theme; it is Christ Himself--Christ, Son of God and Son of man, Christ
in all the immeasurable meaning of that glorious Name--
Well
worth all languages on earth or heaven.
Christ crucified, Christ risen, Christ ascended to the eternal
throne, Christ Friend, Brother, Saviour, Lord, Judge of men, and only as that
mighty Name is on our lips will the music, of the message touch the heart of
man.
III. Fruitless
preaching. The prophet has prophesied “over the bones,” and now mark the
result: “Them was a noise, and behold an earthquake, and the bones came
together, bone to his bone. And I beheld, and lo! there were sinews upon them,
and flesh came up, and skin covered them above, but”--“but there was no breath
in them.” How often is this experience repeated in our own work. We preach “the
Word of the Lord”--preach it, perhaps, fervently and earnestly--and then what
follows? There is some excitement in the congregation, there is movement, there
is interest; some eyes am filled with tears; here and there there are
impressions created--there is what looks like the first stirrings of the Divine
life. Alas! alas! it is not so. The congregation disperses, the eyes are soon
dry again, the heart has not been touched, the depths have never been moved,
God has not yet come to those dead souls, “there is no breath in them.” It was
the semblance--not the reality of life we had produced. It takes some of us a
long time to learn this humbling, but most salutary lesson. We can do so much,
or what seems so much; we have “the Word of God” on our lips, we can preach it
faithfully, we can toil hard, very hard, all the night, and it seems impossible
all this toil should end in nothing. Yet it does. When we have done all, we
have failed, utterly failed, to quicken the dead. It is only when He comes who
is the Lord and Giver of Life that in a moment our unfruitful toil is crowned
with abundant and overflowing success. Do you ask me how we are to gain this
power? how this Divine breath may come breathing on the slam? I answer in the
words of the vision, “Prophesy unto the wind,” and prophecy, which spoken to
man is preaching, uttered to God is prayer. It is prayer, only prayer, that
holds in its upstretched hands the secret of the power of God. (G. S.
Barrett, B. A.)
A moral resurrection
I. The multitude
of its dead.
II. The apparent
hopelessness of the dead.
III. A startling
command.
1. It is the Lord who speaks.
2. In His words, are--
IV. A glorious
promise.
V. The
resurrection.
1. A noise.
2. A reunion.
3. Harmony in this reunion.
4. Elastic strength for action.
5. A human form.
6. Life.
Faith refers all possibility to God
Then comes the Divine challenge to the man who is willing
honestly, and without any disguise, to contemplate the facts: “And He said unto
me, Son of man, can these bones live?” God will have the sympathy and the hope
and the eager anticipation of His servant for His enterprise before He will
openly pledge Himself to it. Ponder the situation--God and His servant all
alone, and together gazing at that valley very full of very dry bones! Thus do
begin the things which thrill earth and heaven! No life, no promise, no hope,
anywhere but in Him who searches us with His challenge. There can be no mighty
commerce between earth and heaven except through the faith which believeth Him
“who quickeneth the dead, and calleth those things which be not as though they
were.” It is a chief peril of our creaturehood to make ourselves--not the
living God--the law and measure and explanation of all things. “We were in our
own sight as grasshoppers, and so we were in their sight”--wailed the
unbelieving spies! And what could grasshoppers achieve against giants? Yet the
Word of Jehovah had pledged victory. Two dominions are ever open to us--self or
God, our creature thoughts or our Creator’s Word. In that momentous testing
hour it was not in self and its thinkings that Ezekiel took his stand, but in
God and His greatness: “O Lord God, Thou!” Let us follow his example, and so
become “men of God” the highest dignity open to us--men who ever account the
living God the first and chief factor in every problem of thought and conduct.
The miserable alternative is the grasshopper manner--grasshopper fears,
grasshopper thinkings, grasshopper doings! And of what avail is a grasshopper
in a valley of dry bones? (C. G. Macgregor.)
Verse 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.
The resurrection of dry bones
The prophecy of Ezekiel is a remarkable illustration of the
nearness of the spiritual world, and of many of its laws, scenes, and
circumstances The prophet was from time to time brought into the spiritual
state in which the surrounding spirit world is seen, and he “saw visions of
God.” The fact that we are lying in two worlds is suggestive of the very
deepest considerations. It solves the mystery of the earth’s motions and its
ever-abounding varied life. The earth lives because joined to a living world,
as the body lives because joined to a living soul. We are united to matter as
to our outer life, but as to our inner we are now living in eternity, and shall
simply live on in the inner world when loosened from this outer sphere. We have
companions, too, in the spirit, as well as in the body. The virtuous soul is
Inked in spirit bonds with an innumerable company of angels: the wicked plotter
against another’s peace knows it not, and would that he knew it well, but he is
the instrument of malignant fiends “more wicked than himself.” The object of
the vision before us was two fold, natural and spiritual, temporary and
everlasting. It was given in its natural meaning to comfort the Israelites with
a hope of their return from the captivity in which they were in Babylonia; and
it was, in its spiritual meaning, to testify to every man’s resurrection from
the death of sin to the life of righteousness. The Lord opened the graves of
captive Israel after they had declared that their very hope was lost; and this
same Lord can and will restore us from the depths of difficulty, and even of
despair, when our penitence has prepared us for future blessing. Let our
language then ever be, “Why art thou cast down, O my soul, and why art thou
disquieted within me? Hope thou in God, for thou shalt yet praise Him, who is
the help of my countenance and my God.” The natural man is dead to God, to
heaven, to justice, to truth. Any possibility of resurrection arises from the
inner man, which the Lord has implanted at each person’s creation, and
strengthened by heavenly influences, both from within and from without, from
his childhood. But by this arrangement of Divine mercy, the resurrection from
disorder and sin is possible. (John 5:24-25; Ephesians 5:14; Philippians 3:11-12.) These passages
show, in the most striking manner, how truly in the light of Scripture we are
dead by nature, and the absolute necessity of a spiritual resurrection. But all
our experience teaches the same thing. How else is it that we are so cold to
recognise the love of our heavenly Father, which yet surrounds us with
blessings? that we are so prone to wrong, so difficult to be led to adopt the
right? that heavenly wisdom is so undelightful to our minds, until our taste
has become changed, while the merest folly, and often the worst pollutions, are
greedily received? It is because of this depraved and deadened state of the
lower degree of the soul. The state of the natural mind is described in the
vision before us, by the valley which was full of bones. The natural mind is
called a valley, because its principles, as compared with the elevated
affections of heavenly love, are as a valley compared to mountains. The
mountains are said to bring peace (Psalms 72:3), because the exalted affections
which unite the soul to the Lord do indeed bring peace; but in the valleys,
fruitfulness is found, for the works which are the fruits of religion can only
be produced in practical life. All men start on their spiritual journey in the
valley, and only by effort and by prayer ascend to higher, holier states. But
the valley the prophet saw was full of bones. What are these bones? The
doctrinal truths of religion which form the framework or skeleton of man’s
regenerate state, round which all other virtues fix and cluster, are as bones.
These bones of doctrinal truth are taught in childhood. They are stored in the
memory, but often, after that, neglected. In such case their condition is like
that mentioned in the description before us, “they are very dry.” You look upon
the careless and indifferent possessor of the most sacred truths, and see them,
if noticed at all, regarded as things of no account, and you are tempted to
say, like the question put to the prophet, “Can these bones live?” Can they who
hear with indifference the grandest themes, the most solemn appeals, really be
awakened to their higher interests? While musing sadly over this desolation, a
voice comes from heaven to the conscience, “Can these bones live?” And while we
dare scarce venture to hope for so great a restoration, again the Divine mercy
speaks within us the gracious promise: “Thus saith the Lord God unto these
bones, Behold, I will cause breath to enter into you, and ye shall live.”
Confidence is imparted to the conscience. The angel Hope takes the place of
grim despair, and we go to the Word, and from it learn to prophesy as the Lord
has commanded. The effects which follow this sacred prophesying are portrayed.
First, “there was a noise, and then a shaking.” The noise represents the
agitation which takes place in the thoughts of the newly awakened convert, the
shaking is the tremor and change experienced in the affections. The noise
induced as the first effect by the prophesying of the prophet, brings vividly
to mind the conflicting thoughts which fill the council chamber of the soul,
when making its first efforts for a new life. Hope and fear both utter their
voices. Accusations and defences, encouragements and blame, oppose each other;
a complete tumult of contending sentiments clash together; the subject in
debate is, Shall we arise and live for heaven, or shall we lie down and die
forever? The noise was followed by a shaking. When the soul has determined to
follow the truth, and employ its Divine light to explore the affections, a
discovery of their impure character takes place. We tremble, and we determine
to renounce our self-will, and all its impurities. We tremble, but we look up
to Him who has said, “I give you power to tread upon serpents and scorpions,
and nothing shall by any means hurt you.” This is a shaking which is most
salutary, and breaks the bonds which have held us in spiritual captivity to the
earth and sin. The truth has made us free. The next operation is thus
described. “The bones came together, bone to his bone.” The soul has become
earnest. It is seen that there is a beautiful harmony and order in religious
truths. Each has its proper place, and takes it; they come together, bone to
his bone. There are doctrines in relation to the Lord, these form the head of the
religious system; there are doctrines in relation to the neighbour, these are
the breast; there are doctrines in relation to the active uses of love and
faith in the world, these are the arms and hands; and there are doctrines for
the duties of everyday life, these are the legs and the feet. To perceive all
these in harmony, and to have thus an entire and complete religious system, is
of the highest importance to our best interests. The accomplishment of this is
intimated by the significant words, “The bones came together, bone to his
bone.” The prophet describes further, “and beheld that the sinews and the flesh
came up upon them.” The word rendered sinews would be more correct if
translated nerves. We have noticed that the moving and arrangement of the bones
represent the formation of a correct and complete religious system in the soul.
But system is hard and stem, as an unclothed skeleton, unless accompanied and
softened by the presence of heavenly goodness. This goodness is represented by
flesh, which is at once soft and solid. In the form of muscles it is the grand
source of energy and power in the body. Flesh, throughout the Word, is the
symbol of goodness, which imparts at once fulness and softness to our spiritual
states. The flesh, then, that came upon the bones in the view of the prophet,
represented the goodness which is imparted to the soul as it advances in its
heavenly career, and seeks not only to know and believe, but to love and do
what the Divine commandments teach. With earnest desires it presses on to
attain the heavenly life, and thankfully feels that it is becoming stronger for
good, warmer in the course it daily pursues. The prophet next observed that,
after the preceding changes, he saw skin appear, to surround and beautify the
whole. The functions of the skin are three fold. It clothes, it feels, it
purifies. It is the seat of sensation and touch. Feeling, in relation to all
the ever-occurring particulars of momentary life, is expressed in the skin.
Without this presence of life in the extremes we should both do and suffer much
that would be utterly detrimental to health and life. Secondly, the skin is a
means of absorbing light, moisture, and other grateful elements from the
surrounding objects, which are eminently useful to the preservation and beauty
of the body. Thirdly, the skin is the grand instrument by which the waste
material, which had formed part of the body, is carried off invisibly, and the
body’s renewal and progression are secured. I dwell upon the importance of the
skin, to illustrate what is equally important in a spiritual point of view,
that is, a consistent Christian life, for our outward life of virtue is the
skin of the Christian character. This consists of faith and love, like minute
blood vessels and nerves, living in all the daily acts, the words and works of
life. A just, kind, beautiful life is the expression of the soul’s highest
emotions and sentiments--the skin unveiling the principles within. While, then,
you look well to love and faith, the heart and the lungs of religion, do not
forget those works of justice, piety, and gentleness which make the Christian
skin. On the contrary, go often and hold communion with the Lord, that you may
become radiant with holiness, like the skin of the face of Moses, when he had
talked with God. Our text adds, respecting these bodies preparing for life,
“there was yet no breath in them.” Breath, or spirit, signifies conscious
spiritual life. As we learn, think, and act in accordance with the Divine
commands, new principles of virtue and order are formed within us. We grow in
grace, we acquire a new nature; but for a considerable time we have no inner
consciousness of living a spiritual life. To bring out our freedom, to
regenerate us as men, and to make us more completely men, we are left for a
considerable time to the comparatively slow growth of rational thought,
consistent obedience, and constant effort, as if from ourselves, to draw nigh
to the Lord, and to win His kingdom. The time, however, comes when we feel the
presence and the power of heavenly life. “Come from the four winds (the Divine
Mercy says), and breathe upon these slain.” We find the energies of a new state
diffusing themselves with vigour and delight through our whole being, and we
stand up as a portion of the Lord’s grand army. (J. Bailey, Ph. D.)
The resurrection of dry bones
Let the world be surveyed by one who knows and feels that men are
destined for eternity, and what aspect will it wear if not that of the valley
of vision, through which the prophet Ezekiel was commissioned to pass? On all
sides are the remains of mighty beings, born for immortality, but dislocated by
sin. Can these be men, creatures fashioned after the image of God, and
constructed to share His eternity? What disease hath been here, eating away the
spiritual sinew, and consuming the spiritual substance, so that the race which
walked gloriously erect in the free light of heaven, and could hold communion
with angels, hath wasted down into moral skeletons, yea, disjointed fragments,
from which we may just guess its origin, whilst they publish its ruin? It is
not that men are the spectres, the ghosts, of what they were, as made in the
likeness of God, and with powers for intercourse with what is loftiest in the
universe. They have gone beyond this. It is in their spiritual and deathless
part that they have become material and lifeless: it is the soul from which the
breath of heaven has been taken: and the soul, deprived of this breath, seemed
turned into a thing of earth, as though compounded, like the body, of dust; and
dwindled away till its fibres were shrivelled and snapped, and its powers lay
scattered and enervated, like bones where the war has raged and the winds have
swept. If we had nothing to judge by but the apparent probability, so little
ground would there be for expecting the resurrection of these souls, and their
re-endowment with the departed vitality, that if, after wandering to and fro
through the valley, and mourning over the ruins of what had been created
magnificent and enduring, there should come to us, as to the prophet, the voice
of the Almighty, “Son of man, can these bones live?” our answer could be only
the meek confession of ignorance, “O Lord God, Thou knowest.” But we go on to
observe that the parable is not more accurate, as delineating our condition by
nature, than as exhibiting the possibility of a restoration to life. It cometh
frequently to pass, mere frequently, it may be, than shall be known till all
secrets are laid bare at the great day of judgment, that, when the minister of
Christ is launching the thunders of the Word, or dilating, with all
persuasiveness, on the provision which has been made for the repentant, a sound
is heard, if not by men, yet by the attendant angels who throng our
sanctuaries; the sound of an agitated spirit, moving in its grave clothes, as
though the cold relics were mysteriously perturbed. The prophesying goes on in
the valley of vision; and there is a shaking amongst the bones, as close
appeals are made to the long torpid conscience, and the motives of an after
state of being are brought to bear upon those who are dead in their sins. And
then may it be said that bone cometh unto bone--the different faculties of the
soul, which have heretofore been disjointed and dispersed, combining into one
resolve and effort to repent, and forsake sin--and that sinews and flesh knit
together, and clothe the bones, the various powers of the inner man being each
roused to its due work; so that, as there appeared before the prophet the
complete human body in exchange for the broken skeleton, we have now a spirit
stung with the consciousness of its immortality, where we had before the
undying without sign of animation. But this is not enough. There may be
conviction of sin, and a sense of the necessity that some great endeavour be
made to secure its forgiveness; and thus may the soul, no longer resolved into
inefficient fragments, be bound together as the heir of eternity; yet there may
not be spiritual life, for the soul may not have been quickened with the breath
which is from heaven. Accordingly, the parable does not end with the formation
of the perfect body, figurative as that was of the reconstruction of the soul
into a being aware of its immortality; it proceeds to the animating the body,
and thus to the representing the quickening of the soul. The prophet is
commanded to prophesy unto the wind, and then breath comes into the bodies
which he had seen succeed the scattered bones. This part of the parable is
expressly interpreted as denoting the entrance of God’s Spirit into the house
of Israel, that they might live; and we therefore learn the important truth
that, whatever the advances which may be made towards the symmetry and features
of a new creature, there is nothing that can be called life, until the Holy
Ghost come and breathe upon the slain. And we have to bless God that, in this
part also, the vision is continually receiving its accomplishment, It is the
special office of the Holy Ghost to open the graves in which sinners lie, and
to animate the moral corpse, so that the dead are “born again.” There would be
no use in our prophesying upon the bones, if there were not this Divine agent
to revivify the buried: we might indeed go down into the sepulchres, and gather
together the mouldering remains of humanity, and compound them into a body, and
then, as by the strange power of electricity, work the limbs into a brief and
fearful imitation of the living thing: but the active and persevering wrestler
for the prizes of eternity, oh! the Spirit of God must be in every member of
this creature, and in every nerve, and in every muscle; and let that Spirit
only be taken from him, and presently would you observe a torpor creeping over
his frame, and all the tokens of moral death succeeding to the fine play of the
pulses of moral life. But there is one respect in which the vision, as thus
interpreted, appears not to be thoroughly accomplished. We carry on our
prophesying over the heaps of dry bones; and now and then there may be produced
the effects of which we have spoken: a solitary sinner arises from his
lethargy, and sets himself to the working out salvation. But what is there in
any one district of the valley I nay, what is there in the combined districts
of the valley, supposing that valley to include the whole earth, which answers
to the starting up of an “exceeding great army”? In the valley which Ezekiel
traversed, such was the result of his prophesying. What would be the parallel
to this, if, at this moment and in this place, the parable were to be spiritually
fulfilled? It would be, that, if there be still amongst you the tens, or the
fifties, or the hundreds, of souls sepulchred in flesh, these tens, or these
fifties, or these hundreds, would be roused by the announcement of wrath to
come, and spring into consciousness that they have been born for eternity; so
that, however at the commencement of our worshipping, the dry bones had been
scattered profusely amongst us, at its clone the whole assembly would be one
mass of life, and no individual would depart, as he came, “dead in trespasses
and sins.” It would be--we dare not expect so mighty a resuscitation, and yet
days shall come when even nations shall be “born in a day,”--that whatsoever is
human within these walls would bear traces of a new creation, and man, woman,
child, be “alive unto God” through Christ Jesus their Lord. And if the
spiritual fulfilment were effected throughout the whole valley of vision, we
should be living beneath the millennial dispensation, in that blessed season
when all are to know the Lord “from the least to the greatest,” and the
knowledge of His glory is to fill the earth, “as the waters cover the sea.”
When commensurate with the marvellous quickening of the dead on which Ezekiel
gazed: the spiritual sepulchres will be emptied, and the almost quenched
immortality be everywhere reillumined. (H. Melvill, B. D.)
Verse 8
There was no breath in them.
No life apart from the Spirit of God
I. The servant of
God, anxiously engaged in his work, often sees among the people to whom he
ministers, a state of things which may be thus described: “There was no breath
in them.” This may be said where there is--
1. Theology without religion. Theology is truth. Religion is life.
And a framework of bones without living breath in it, aptly represents a
well-arranged scheme of doctrine without an inspiring spirit to animate it. The
doctrines may be as beautifully set as is the wondrous human frame--everything
in its place; but if that be all, there is a grievous defect--there is no
breath in them! Glorious as Gospel doctrine is when it is alive in living
souls, there is nothing so hateful as dead doctrines held in dead souls.
2. Knowledge without service. There is a man who is ever making
researches in one direction or other--in philosophy, literature, science,
history, or art. Never a day passes but he makes some fresh acquirement. His
memory is so retentive he lets nothing drop out, and can summon at will any
thought or fact from the recesses of his brain when it is required. His mental
digestion is marvellously strong; his reading well-nigh universal. The laws
which minister to health, and the laws which lead on to wealth, he knows with a
clearness and fulness beyond those of most men. But all that he knows is merely
so much dead material; like so much magnificent furniture covered up in an
unused drawing room: an index of wealth, but of no manner of use.
3. Faith without works. There is a man who has been brought up from
childhood in the beliefs of the doctrines of the Gospel--and he does not doubt
one of them--but with him, these beliefs are all dogmas dead as a corpse; they
never stir. He is not moved by them to penitence, or to love. Here is a mass of
useless capital--which, though more precious than gold, is lying idle as
lumber.
4. Teaching that is without heart. Have not most of us had experience
enough to understand what this is? Mr.
is
a clear thinker, a close reasoner, and an eloquent speaker and preacher. You
listen. The words pour out uninterruptedly, without difficulty, without a flaw;
faultlessly accurate, and yet somehow, you know not how, they leave no
impression behind. Rather give me a plain, humble discourse from a man who has
a heart, than all the fine words and faultless harangues in the world, if there
is no breath in them!
5. Organisation without animation. That is just what a breathless,
but otherwise perfect skeleton would show. The ordinary machinery of Christian
work moves on without discomfort. Orthodoxy unimpeachable. Propriety unspotted.
But it is like being in an ice house to be there. Official mechanism smothers,
suppresses, stifles all eagerness; that would be irregular, and nothing but a
stereotyped conventionalism is permitted. Earnest souls speed elsewhere in
despair. Bone fits to bone--but there is no breath in them!
6. Ceremonial worship without devotion. The water imparts spiritual
life; the bread and wine nourish it. The priest absolves--the priest at the
font--the priest at the marriage altar--the priest at the communion--the priest
at the confessional--the priest in sickness--the priest at the article of
death--the priest at the grave! Oh, the miserable sham! The mere skeleton work
of a religion. No life--no breath in it!
7. Words without deeds. Fluency of tongue may be a blessing, but it
is often a snare. And where God has imparted this gift, which, when put to high
and holy uses, is of vast service, yet its use may bring its own temptation
with it. The fairest talker may not be the man of holiest life. He may be an
accomplished critic, having a keen eye for the defects of his fellow members,
and perhaps a ready flow of wit, which he does not hesitate so to use as to
sting and wound another. But all the while he forgets to turn the talk upon
himself; he never thinks of criticising his own acts and words, nor of setting
them in the light of the holy and searching law of God: nor does he care to
inquire how he stands in the sight of Him with Whom he has to do! His religion
is but superficial and empty. There is no breath in it.
8. Profession without possession, or church membership without real
godliness. His religion, such as it is, is of a neutral tint. He does not
offend by provocation: nor does he help anybody in religion, as if his heart
and soul were inspired for Christ. No fervour--no glow. The bones, at the
prophet’s voice, have come together, bone to his bone, and the skin covers them
above, so that they do not drop to pieces again--but there is no breath in
them!
II. What is to be
said of such a state of things?
1. Such a state of things is extremely unsatisfactory. This indeed is
saying little; for the fact is that in each case there is a dead failure. What
purpose can a row of corpses answer, however perfect the skeletons? The world
is none the poorer for the bones of the dead dropping to pieces in coffins
underground; and if theology be dead, and beliefs be dead, and churches are
dead, away with them! No loss if they go! The loss of lifelessness is one which
both the world and the Church can well afford to bear; and, indeed, it is one
of God’s mercies that dead things must go!
2. “No breath in them.” Looking at Ezekiel’s vision, we see that, in
that case, bad as it was, it had been even worse. For these dead bodies were
organised. We do not know of any revealed law of God by which breath could come
into a promiscuous collection of bones! But let chaos cease, let order reign,
let bone fit to bone, and skin cover them above, and then there is, at all
events, something for the living breath to animate. So that--
3. The case is not a hopeless one. For if at the appointment of God,
when s prophet spake to dead bones, there was a rustling, a shaking, so that
bone came to his bone,--that looks as if God did not mean things to stop there.
“No breath in them.” But God wills that there shall be.
4. Thus the case is one which indicates duty. Namely, the duty, the
important duty of pleading with God. “Come from the four winds, O breath.” (C.
Clemance, D. D.)
Verse 9
Come from the four winds, O breath, and breathe upon these slain,
that they may live.
The vision of the valley of the dry bones
All else was done. Three things are prominent--the multitude, the
dryness, and the isolation. We shall not stay to draw out the figure in detail
in its national application. But who does not do it for himself when once the
thought is suggested? What are the despairing things in the problem this day
presented to the statesman, to the philanthropist, to the Christian, as any one
of the three gives his mind to the study of his dear, his suffering, his
unmanageable people? Is net indeed multitude the first of them? The population
has outgrown its spot of earth; has outgrown its home supplies and resources;
has outgrown its civilising influences; has outgrown its means of grace. But if
multitude is one despairing thought, another is dryness. What is sometimes
called “the milk of human kindness”--that indescribable something which ought
to be capable of being appealed to as sure to respond, that appreciation of
kindness in the motive, in the intention, in the effort to serve, that meeting
half-way the fellow feeling of love--all this seems to have been (as the vision
would say) dried up and dried out of the human being which meets us in the
streets and lanes, the high roads and hedges, into which the messenger of an
unselfish compassion tries to make his way: the bones are very many--that is
not the worst of it--they are also by long habit, of neglect on the one side,
of suspicion on the other, so utterly dry. There is yet a third despairing
thing--it is the isolation. Each bone, of the once one compact frame, lies
apart and separate. The parable is too easily read. The corporate life, as we
speak, is extinct in vast masses of our people. Patriotism, loyalty, public
spirit, are not ideas, not names, only, they are jests and gibes. “Every man
for himself” is the hateful maxim--hateful enough if it were all, but there is
a companion maxim--“and every man’s hand against his brother!” We turn for a
moment from the social to the religious aspect.
Multitude--dryness--isolation--yes, they are all here. It is not only the
difficulty (though that is enormous) of providing for what we call the spiritual
destitution of the masses--masses springing up suddenly in valley and mountain,
in harbour and hamlet, in town and country. We would look more broadly at the
religion of our times. Certainly it has multitude. Legion is its
superscription. This of itself is perplexing: perplexing any way: deeply
depressing to the lover of order, to the educated churchman who must have the
exact thing or nothing. It is idle to sit wishing for what men call
union--generally meaning by it uniformity; generally meaning by it a uniformity
to be brought about by the unconditional surrender of all but one form to the
one. It is too late--or too soon--for this. The one hope now for religion is
the practical confederation (without much talking about it, without programme
or treaty of peace) of all schools and all parties, of all sects and all
churches against what ought to be the common foe of all--ignorance and
profaneness and infidelity and sin. And, in order to this, a spiritual
unity--the holding of a unity of spirit in the bond of peace. “Come from the
four winds, O breath, and breathe upon these slain, that they may live”--live
each first, live then all. We hasten to our last use of the text, which is the
individual. Is it fanciful to see a valley full of dry bones within the
continent of the one being? Multitude--dryness--isolation--have those words,
those despairing things we have called them, no meaning for the man? Has the
scattering of Babel, the very confusion of tongues, no parable for the
individual? Oh, how many provinces, how many islands and continents are there
in one life, in one bosom! The disunion which works all around works first
within. Oh, if there were peace within, how many discords would be precluded or
healed around. Uncertain tempers, inordinate affections, unruly passions,
hurtful lusts--desire of things forbidden, indisposition to things
commanded--doubts about revealed truth, alienation from God in His beauty and
His holiness--questionings what to think of Christ--suspenses about things
vital to faith, vital to hope, vital to charity--these are the things spoken of
when we make the vision personal. There is no need to traverse this part of the
ground: we all plead guilty to the charge of selfishness. Rather let us listen
to what the vision tells of as the steps of the revival. We can trace them more
clearly in the individual case than in the collective. There is, first, what a
prophet calls a “noise”--the margin of the revised version calls it a
“thundering”: a “shaking”--the revised version calls it an “earthquake.” What
is it in the man? It is something, it is anything, which interrupts the course
of the everyday life. It may be a loss--it may be a disappointment--it may be a
sickness--it may be a death. The immediate result of this shaking, where it has
its proper work, will be the earnest effort to amend the life. God, whose hand
is in all, yet expects this of the man. If he wishes to be saved, he must help
the work by a reformation of the life. He must give up, in resolution and
honest effort, his known sins. He must exert himself, in resolution and honest
effort, to do his known duties. And then, sooner or later, not all at once but
little by little, that prophecy to the wind, the breath, the spirit, shall make
itself audible within, and God Himself shall “breathe upon the slain,” so that
the dead carcase shall become a living man, and the gathering of the bones and
the reconstruction of the frame shall have its perfect work in the reanimation
of the whole by the entrance of the life-giving Spirit. (Dean Vaughan.)
The wind of the Holy Ghost blowing upon the dry bones in the
valley of vision
I. Speak a little
unto this deadness which is incident unto a people externally in covenant with
God.
1. Some kinds of deadness.
2. Some of the causes of this spiritual deadness.
3. Some of the symptoms of it and would to God they were not too
visible, rife, and common.
II. Speak a little
unto these breathings and influences of the Spirit of God, which are absolutely
necessary for the revival of the Lord’s people under deadness.
1. The nature of these breathings or influences. The influences and
gifts of the Spirit of God are of two sorts, either common or saving.
2. The variety of these influences of the Spirit.
3. The manner of the acting or operation of these influences, or how
it is that this wind blows upon the soul.
4. The necessity of these breathings.
5. Some of the reasons of these influences of the Spirit: for the
wind, you know, has its seasons and times of blowing and breathing.
III. The life that
is effected and wrought in the souls of God’s elect by these influences and
breathings of the Holy Spirit.
1. It is a life of faith (Galatians 2:20).
2. It is a life of justification.
3. It is a life of reconciliation with God.
4. It is a life of holiness and sanctification: for the Spirit of the
Lord is a cleansing, purifying, and renewing Spirit.
5. It is a very lightsome and comfortable life: and no wonder; for
His name is The Comforter. His consolations are so strong, that they furnish
the soul with ground of joy in the blackest and cloudiest day (Habakkuk 3:17-18).
6. It is a life of liberty; for “where the Spirit of the Lord is,
there is liberty.”
7. It is a hid life (Colossians 3:3).
8. It is a heavenly life; they are made to live above the world: “Our
conversation is in heaven.”
9. It is a royal life: for they are “made kings and priests unto God”
(Revelation 1:6).
10. It is an eternal life (John 17:3).
IV. The use of the
doctrine.
1. The first use shall be of trial and examination.
2. The second use shall be of exhortation.
The Spirit’s advent
The vision illustrates--
I. The deadly
effects of sin.
1. It begets death. Although the upas tree in Java feeds on wholesome
soil, and light and dew, it yet spreads the miasma of death; so sin, the more
it flourishes in the heart of man, the more completely it destroys all good.
2. This is the testimony of experience. Even thy secret sin has
benumbed thy best feelings, robbed thee of thy peace, raised a barrier between
thee and God. It has undermined thy character, blinded thine eyes to the beauty
of truth, dulled thy sense of duty, blunted the fine edge of conscience.
3. Observance of others deepens this conviction. On every side we see
men and women ruined by sin. Conscience, reverence for God, filial love,
aspirations after a holy life--all dead.
II. God’s power we
save.
1. Life giving is the prerogative of God alone.
2. The fulness of the Spirit’s power is required.
3. A variety of force and influence is sent forth. Some need terror,
others softening influences.
III. The place of
human agency.
1. It is in man’s power to stay this life-giving energy.
2. The condition of His advent is very simple. Simply ask.
3. The alternative is a thing to be dreaded. (J. D. Davies, M. A.)
Life to the dead
I. Forms without
life. The work had reached an advanced stage even before the prophecy of the
breath. Separate bones had been fitted and articulated together, flesh was laid
upon the skeleton, and skin covered it. This was Divine, not human work. The
prophet had spoken the message, but God had given the power. Yet these forms
were powerless, for all the purposes of life, until quickened by the breath.
1. There may be a Divine work upon the natures of men, which shall,
nevertheless, stop short of spiritual life. Let two men come before you. One is
opposed to Divine truth, or, at least, is utterly indifferent to it. Science
attracts him; politics stir him; art charms him; music fascinates him; commerce
absorbs him. But the Bible is without beauty or power to him; it has no place
in his thoughts, and exercises no influence in his life. Let another stop
forward. He has a perfect understanding of the Cross of Christ, and the work
which was done there; he is able to explain to you very clearly how a soul may
be justified before God through the righteousness of the Lord Jesus Christ. The
study of the subject is a recreation to him. He knows how to be justified with
God, but has never sought justification. He knows that he must be born again,
but has never prayed to be regenerated. In that man we see a beginning of the
work of God. God has opened his mind to understand the great truths connected
with the Gospel of Christ. He knows them all, and in those truths he has the
vantage ground for spiritual action.
2. These forms possess all the capabilities of life. You have all the
faculties for reverence, trust, and loving consecration; you understand how to
use these powers in every direction of your life, save in that one upward
direction that looks towards God. You have faith and love toward those around,
and consecration to those who are dear; but to God, no trust, no love, no
dedication. You are without spiritual life. The very development of these
capabilities is an element of hope. Simply receive Christ, and God has given
you all the capabilities that are necessary. Only your connection with Christ
is wanted to attain spiritual life.
3. Yet, prior to the breath, these forms are powerless for all the
purposes of life. You may pay homage to the beauty of truth and Christian
principles; you may even speak reverently and tenderly of the loveliness of
Christ--you can hardly help doing that; if you have any susceptibility, you can
hardly withhold from Jesus the meed of praise--but these will not avail if
there be no spiritual life. This is not only true of the individual Christian,
but also of the Christian Church. No correctness of form and appearance will
avail without spiritual life. I would rather belong to a Church that has some
blunder in its organisation, but, at the same time, is endowed with the vigour
of the Holy Ghost, than I would belong to some correct organisation in which
there is no spiritual life and strength.
II. The inspiration
of life.
1. The working of the Holy Spirit is as essential to salvation as the
work of Jesus. You will not be conscious always of His working. You will only
be conscious of certain feelings in your own heart. If you should feel an
anxious desire to serve Christ, and to love Him, be sure it comes from the
Spirit. Act upon it. Find your way to Christ.
2. The Holy Spirit does work in response to the prayer of God’s
servant, for we read that the prophet prophesied to the breath, and the breath
came.
Come, O breath
I. Let us look at
the surrounding scene and see if that does not say to us we must have the Holy
Ghost. What was the scene that met Ezekiel’s eyes? We must note this, because
we purpose to make what I think will be a legitimate use of the vision. When
Ezekiel looked abroad, he saw human nature wrecked, and I pray you mark it--not
human nature rather spoiled of its beauty--not human nature sick--not human
nature dying--but human nature dead--nay, more, dead and dislocated. When he
looked abroad, it was human nature wrecked and ruined. The bones were
scattered. They were so completely scattered, and death had so done its work,
that they were beyond the power of human recognition, and beyond the power of
human reconstruction. Oh, when we look around, what is the sight that meets the
eye? Is it not identically the same as that which met the gaze of Ezekiel? I
know there are some who seem to look at the world through a medium you and I
know nothing about. I cannot say where they get their rose tint from, but to
their eyes there is something of beauty and spiritual worth left in man. When
man fell it was such a fall that he did not merely bruise himself: he broke his
nature to pieces; and now sin has laid low the very framework of our being, and
from head to foot there is not one part that has not suffered by the fatal fail
The affections, the memory, all the powers of man, are lying prostrated. I said
that it would have been difficult for anyone to recognise in those bones the
men who once walked to battle. Am I going too far when I say that it must be
almost as difficult for the angels, when they look down on earth, to recognise,
in the specimens of humanity they see now, man as first he came from the
Creator’s hands? And methinks that when they now look down and see some of the
bloated drunkards that reel through our streets, the brazen-faced fallen ones
that flaunt along our thoroughfares--when they look at the debauched and the
debased specimens of mankind to be found on every hand, they say, “In these it
is difficult to recognise man as he came from the Creator’s hands.” No oratory,
no eloquence, no human power; no church machinery, can avail aught. “Come, O
breath,” for the ease is too desperate for human wisdom or for human might,. If
you look at the passage, you will see that Ezekiel was not allowed to shut his
eyes to the true state of the case. “And the Lord caused me to pass by them
round about.” He was not to look at them from a distance. In order to realise
the fact, Ezekiel had to take one of the most ghastly walks that I can imagine
ever mortal man took. Why? That he might realise the desperate condition. I am
afraid there are a good many professing Christians living in a fool’s paradise.
Talk to them about sin, and they say, “Oh, but these thinks are so sad; I would
really rather not hear about them.” Sir, will your ignoring a fact alter it?
Will your shutting your eyes to festering sores heal them? The Lord said to
Ezekiel, “Go round about these bones, and take in the scene.” Ay, they are very
many. Why, take London alone, and you have to say, “O God, they are very many.”
London is more than a match for the church. We have to cry concerning the
metropolis, “Come, O breath.” But let your eyes go farther afield, taking in
our large provincial towns--our manufacturing centres. Oh, how the people
hive--how they swarm in them! Take our Liverpools and our Manchesters. Go, ask
concerning the history of some of those places, and you will have then to cry,
“Come, O breath, for the case is desperate. The bones are many.” But stay, I am
only talking about a Christian country now. You have to flit across the
channel. How about the millions who are swathed in the darkness of
superstition? Pass on farther yet to China. There you realise it. Do you know
that every third man in the world is a Chinese? Do you know that every third
woman in the world is a Chinese woman, and that every third child born into the
world is a Chinese child? You may well say, “O God, they are very many.” “And
they were very dry”--no marrow, no sap left, nothing in them that could be
cultivated into life. And that is the case with the world at large. Now where
is your power to meet the case? Surely this view of the surroundings must drive
you to the conclusion that the only one power which can meet the case is the
power from on high. “Come, O breath, for the bones are many, and the bones are
dry.”
II. The deep need
of the Spirit’s power is demonstrated in the scene that met the eye after the
preaching. We have only looked at the valley as it was before Ezekiel began to
preach. Now let us see how it appeared after his sermon.
1. I note, first, that Ezekiel did preach. Preaching always has been
the great agency of God for the ingathering of souls; and none of us must stand
aloof and say, “What is the good of preaching to sinners who are in such a
condition as you have described?” God said unto Ezekiel, “Go, prophesy unto dry
bones,” and he said, “I prophesied as I was commanded.” And the work of the
Church of Christ is not to argue--not to ask the reason why, but to obey her
Lord’s command, and send her hosts out in the great valley of dry bones, and
preach everywhere. And do you observe what he preached about? He preached about
the grand essentials. If you read through his short sermon to the bones, it was
all about life. Ah, that was what they wanted. Ezekiel did not waste his time
in talking about a number of things that could not possibly concern dry bones.
He saw death: he preached life. He saw ruin: he preached remedy. Semi-political
sermons to poor dry bones? Evening entertainments for dry bones? Magnificent
essays, that smell of the oil of the midnight lamp but know nothing of unction,
for dry bones? Ye Ezekiels of God in the valley of death, if you preach, preach
the grand essentials--life, cleansing, God’s power unto salvation. Here is the
theme to proclaim.
2. Now, notice, he did it, and what was the result? “There was a
noise.” That is not always a sign of the presence of God. You cannot always say
there is a revival going on because there is a considerable amount of
excitement. If any man likes he can create a certain excitement. There may be
noise and no power. The Lord was not in the earthquake that rent the rocks. The
Lord was not in the wind that roared around the cave. The Lord was in the still
small voice. You must not always say, “Oh, there was wonderful power, because
there was a great noise.” More than that, there was a coming together. The
bones all came bone to bone. Well, he would be a strange preacher who did not
feel a sense of pleasure in seeing people brought round about him to hear the
word. Thank God for great gatherings of people, because the first step towards
salvation is generally the coming beneath, the sound of the word. But, let us
remember, large congregations do not necessarily prove the presence of God. We
may have crowds of people coming together, and yet no spiritual result. Then
there was an external improvement. After Ezekiel’s sermon the valley did not
look as ghastly as it did before. Instead of dislocated bones there were,
first, skeletons. And then I read that on the bones there came flesh, and over
the flesh there came skin. Do you see what Ezekiel’s preaching had done? It had
made them look a great deal more respectable. Ay, preaching can do that apart
from the power of the Holy Ghost. The drunkard may be led to give up his cup:
the profane man may be led to forsake his oaths: the unchaste may be made to
live a pure life, and homes may be revolutionised. There may be a very great
deal of moral improvement, and yet there is need to add the sentence--you find
it in the 8th verse, the latter clause--“but there was no breath in them.” They
were better looking, but they were just as dead. And so you may have moral
improvement without any spiritual life.
III. Let us, then,
aptly to Ezekiel’s resort. It must have been a grand sight. Ezekiel had been
preaching, and thus far he had been gazing at the bones, I suppose, in the same
sort of way as I have been gazing upon this congregation, and he had seen a
marvellous change. Now, do you see the man of God? He does not look at his
congregation any longer. He has nothing more to do with them. He has finished
his preaching. He turns to praying. I see him lift up his eyes to heaven,
surrounded as he was with corpses, and he cries, “Come, O breath of God. Come
and breathe upon these slain.” He had reached his boundary line. He had done
all he could do. He preached as commanded: now he leaves results with the
Spirit of God. Do you note with what wonderful faith he prayed? It is not the language
of faltering belief mixed with unbelief. It is “Come, O breath of God.” He has
no doubt that it will come. Why? Because he had a “Thus saith the Lord.” The
Lord had told him to call upon the wind, and therefore he knew it would come.
When you and I are asking for temporal mercies it will be well for us not to be
too importunate. But when we come to ask for the Spirit’s power we can dare to
be bold. Here is a promise: “If ye then, being evil, know how to give good
gifts unto your children, how much more shall your heavenly Father give the
Holy Spirit to them that ask.” Church of God, ye need not tremble as you
breathe the prayer. I want you to note one element of faith in Ezekiel which it
will be well for us to follow. Do you see what unbounded faith he had in the
power of the Spirit? Let me read the words to you. “Come, O breath,” and do
what? “and breathe upon these slain, and they shall live.” We are almost ready
to say, “What, Ezekiel, do you think it will be as easy for the Spirit of God
to raise up all these corpses as it is for you to breathe? Yes,” Ezekiel would
have said, “I may preach, and I may cry, and I may wear myself out. I can do
nothing, but all the Holy Ghost has to do is just to breathe.” Oh the
magnificent ease expressed in the sentence--“breathe upon these slain.” Mother,
though that son of yours may have heard every evangelist and every preacher in
England, the Holy Ghost has only to breathe and he shall live. Oh, let us get
back to our simple faith in the mighty power of the Holy Ghost. I fear me that
the Spirit is too often dishonoured--too often ignored. (A. G. Brown.)
“Come from the four winds, O breath!”
I. We are nothing
without the Holy Spirit. We find that men are dead; what is wanted is that they
shall be quickened; and we cannot quicken them. How, then, should this fact
affect us? Because of our powerlessness, shall we sit still, doing nothing, and
caring nothing? We cannot sit still: we do not believe that it was God’s intent
that any truth should ever lead us into sloth: at any rate, it has not so led
us; it has carried us in quite the opposite direction. Let us try to be as
practical in this matter as we are in material things. We cannot rule the
winds, nor create them. The sailor knows that he can neither stop the tempest nor
raise it. What then? Does he sit still? By no means. He has all kinds of sails
of different cuts and forms to enable him to use every ounce of wind that
comes; and he knows how to reef or furl them in case the tempest becomes too
strong for his barque. Though he cannot control the movement of the wind, he
can use what it pleases God to send. Thus, though we cannot command that mighty
influence which streams from the omnipotent Spirit of God; though we cannot
turn it which way we will, for “the wind bloweth where it listeth,” yet we can
make use of it; and in our inability to save men, we turn to God, and lay hold
of His power.
1. By this fact, we must feel deeply humbled, emptied, and cut adrift
from self. It will do us good to be very empty, to be very weak, to be very
distrustful of self, and so to go about our Master’s work.
2. Next, because of our absolute need of the Holy Spirit, we must
give ourselves to prayer before our work, in our work, and after our work.
3. Since everything depends upon the Spirit of God, we must be very
careful to be such men as the Spirit of God can use. If any of us should become
lazy, indolent, or self-indulgent, we cannot expect the Spirit, whose one end
is to glorify Christ, to work with us. If we should become proud, domineering,
hectoring, how could the gentle Dove abide with us? If we should become
despondent, having little or no faith in what we preach, and not expecting the
power of the Holy Spirit to be with us, is it likely that God will bless us?
4. Next, since we depend wholly upon the Spirit, we must be most
anxious to use the Word, and to keep close to the truth in all our work for
Christ among men. You cannot work for Christ except by the Spirit of Christ,
and you cannot teach for Christ except you teach Christ; your word will have no
blessing upon it, unless it be God’s Word spoken through your lips to the sons
of men.
5. Again, since we are nothing without the Holy Spirit, we must avoid
in our work anything which is not of Him. A headlong zeal even for Christ may
leap into a ditch. What we think to be very wise may be very unwise; and where
we deem that at least a little “policy” may come in, that little policy may
taint the whole, and make a nauseous stench which God will not endure.
6. Moreover, we must be ever ready to obey the Holy Spirit’s gentlest
monitions; by which I mean, the monitions which are in God’s Word, and
also--but putting this in the second place--such inward whispers as He accords
to those who dwell near to Him. When the Holy Ghost moves thee to give up such
and such a thing, yield it instantly, lest you lose His presence; when He
impels thee to fulfil such and such a duty, be not disobedient to the heavenly
vision; and when on thy knees He seems to direct thee in prayer, go in that
direction; or if He suggests to thee to praise God for such and such a favour,
give thyself to thanksgiving. Yield thyself wholly to His guidance.
7. Once more: since, apart from the Spirit, we are powerless, we must
value greatly every movement of His power. Look out for the first desire, the
first fear! Be glad of anything happening to your people that looks as if it
were the work of the Holy Spirit; and, if you value Him in His earlier works,
He is likely to go on to do more and more, till at last He will give the breath,
and the slain host shall arise, and become an army for God.
II. We may so act
as to have the Holy Spirit.
1. If we want the Holy Spirit to be surely with us, to give us a
blessing, we must, in the power of the Spirit, realise the scene in which we are
to labour. Do you want to save the people in the slums? Then you must go into
the slums. Do you want to have sinners broken down under a sense of sin? You
must be broken down yourself; at least, you must get near to them in their
brokenness of heart; and be able to sympathise with them.
2. Next, if the Holy Spirit is to be with us, we must speak in the
power of faith. If preaching is not a supernatural exercise, it is a useless
procedure.
3. In addition to this, if we desire to have the Spirit of God with
us, we must prophesy according to God’s command. God will bless the prophesying
that He commands, and not any other; so we must keep clear of that which is
contrary to His Word, and speak the truth that He gives to us to declare.
4. Notice, next, that if we would have the Spirit of God with us, we
must break out in vehemency of desire. “Come from the four winds,” etc. A man
of no desire gets what he longs for; and that is nothing at all.
5. Then, if we would have more of the power of the Spirit of God with
us, we must see only the Divine purpose, the Divine power, and the Divine
working.
III. We would speak
hopefully to our hearers.
1. You who are not yet quickened by the Divine life, or are afraid
you are not, we would exhort you to hear the Word of the Lord.
2. Next, we would remind you of your absolute need of life from the
Spirit of God. Put it in what shape you like, you cannot be saved except you
are born again; and the new birth is not a matter within your own power.
3. But we would have you note what the Holy Spirit has done for
others. Say to yourself, “If the Holy Spirit could make a saint out of such a
sinner as that, surely He can make a saint out of me.”
4. May I go a little further, and say that, we would have you observe
carefully what is done in yourself? You have put away many things from you that
were once a pleasure to you, and now you take a delight in many things which
you once despised. There is some hope in that, though it may be nothing more
than the sinews coming on the bones, and the flesh upon the sinews. God takes
such a delight in His work, that, having begun it, He completes it.
5. Furthermore, we would remind you that faith in Jesus is a sign of
life. “He that believeth on Him is not condemned”; wherefore be of good cheer.
6. We beg you not to be led aside to the discussion of difficulties.
Leave the difficulties; there will be time enough to settle them when we get to
heaven; meanwhile, if life comes through Jesus Christ, let us have it, and have
done with nursing our doubts.
7. Further, we would have you long for the visitation of God, the
Holy Spirit. Join with us in the prayer, “Come, Holy Spirit, come with all Thy
power; come from the four winds, O breath!” One wind will not do, it must come
from all quarters. Be willing to have the Holy Spirit as He wills to come. Let
Him come as a north wind, cold and cutting, or as a south wind, sweet and
melting. Say, “Come, from any of the four winds, O breath! only come.” (C.
H. Spurgeon.)
Spiritual revival
I. The prayer.
“Come from the four winds.”
1. It is an expression of deep need. Prayer was something more than a
cry of “self-relief,” such as animals utter. The scene throughout the valley is
weird and gruesome--a vast charnel house, a call for earnest supplication amid
the stillness and motionless state of the unwakened dead--of supplication for
the breath of life.
2. It was an expression, too, of hope. Despair is dumb. It might seem
impossible to men, but the Divine command had gone forth, “Say to the wind,
Thus saith the Lord God, Come”; and the Divine command is not in vain.
3. It was the expression, too, of longing desire, and desire is the
hand of the soul which reaches out after that which it thirsts for. It is a
disposition for receiving Divine gifts, After the Ascension, ten days were
allowed to elapse before the coming of the Spirit, thereby calling out and
sharpening the desire of the apostles for the Divine afflatus.
II. To whom
addressed.
1. Not to the natural wind. Of what we used to call the “four
elements”--fire, air, earth, water--three are symbols of the Holy Spirit. Earth
alone is too material to represent Him. It is of the Spirit our Lord spoke (Luke 12:49). In the vision of “holy
waters,” Ezekiel depicts the outpouring of the Spirit. And in the conversation
with Nicodemus, Christ compared the operations of the Spirit to the wind (John 3:8).
2. It is the Holy Spirit depicted by “breath” and “wind” in this
vision. In relation to Christ He is the breath. Christ “breathed on” the
apostles, “and saith unto them, Receive ye the Holy Ghost” (John 20:22). And in regard to man; for
God breathed into man’s nostrils “the breath of life, and man became a living
soul” (Genesis 2:7).
3. The prayer runs, “Come from the four winds, O breath.” This betokens
two things--first, the omnipresence of the Holy Spirit, to use the language of
divinity, His immensity, the four winds representing all directions, all space;
secondly, that, though omnipresent, He could “come,” and be present in a new
way.
4. Through the Son of Man, through the Incarnation, and all the
mysteries of the Redeemer’s life, culminating in His glorification and
intercession at the Father’s right hand, the breath of life was given to the
race, which, through sin, had become like the dry, dead bones. There were the
two “prophesyings,” the two appeals to a world “dead in trespasses and sins,”
the outer one, of the visible Son of Man; the inward, of the invisible Spirit
of God, the one preparing the way for the other, which was the result of it.
III. For what
offered.
1. “Breathe upon these slain, that they may live.” Observe the
influence is calm. There are times of violence, as with the natural wind: “the
sound from heaven as of a rushing, mighty wind” (Acts 2:2); or again, when “the place was
shaken where they were assembled together” (Acts 4:31); but, as a rule, God works in
stillness. There is always something unusual which accompanies “beginnings.” So
here. But, according to the ordinary laws of grace, the Spirit’s operations are
conducted with tranquillity.
2. But the influence is potent. It brought about a wondrous
restoration and transformation. Where there had been death, stillness,
insensibility, now there is life, movement, and consciousness. It does what
nothing else has the power to do--raises a sinner from the death of sin.
3. The resurrection was
4. The vision, therefore, is a mystical picture of the work of the
Church in the world, imparting life to the “dry bones” of corrupt nature, and
to the nations who were before without God and without hope (Ephesians 2:12).
5. Further, it has ever been regarded as a representation of the
general resurrection in the Last Day, when the Spirit’s work as “the Giver of
life” shall be extended to the body (Romans 8:11).
IV. Lessons.
1. To pray with a sense of deep need, confident hope, earnest desire.
2. To pray to God the Holy Ghost. “Come, Holy Ghost, our souls
inspire,” etc.
3. To examine ourselves, whether our spiritual resurrection bears the
marks above mentioned.
4. To believe in the eleventh article of the Creed, “the resurrection
of the body,” and to keep the body in temperance, soberness, and chastity, in
view of that event. (The Thinker.)
The gilt of the Spirit
What in its grand sum total was the moral condition of the world
till Christ lived and died and rose again, and ascending up on high from thence
gave gifts unto men? Contemplate that world, not as clothed in that false
glamour and deceitful glory with which art and poetry invested it, but as it
must have presented itself to eyes purer than to behold iniquity, contemplate
it, I say, exactly on that Pentecostal day, which we may justly call the
birthday of the Church;--only one small people upon the whole earth preserving
the knowledge, the faith, the worship of the true God; and they only using this
knowledge to sin more guiltily, because against clearer light and knowledge,
than the other nations of the world; their hands still red with the blood of
Him whom they should have welcomed as their King and their God;--the rest of
the world “wholly given to idolatry”; and with idolatry to what strange and
hideous forms of evil! Contemplate for an instant the gladiatorial shows of
Rome, men killing one another to make sport for lookers on; by tens and by
hundreds “butchered to make a Roman holiday.” Contemplate, but with hasty and
averted eye, the strange lusts of Greece, men glorying in their shame, and
boasting of wickednesses which one would have thought no darkness would have
seemed to them dark enough to hide. Then, when all things were thus at the
worst, the Son of God was manifested in the flesh, lived a life of perfect
obedience, made on His Cross a perfect offering for all the sins, past,
present, and to come, of all mankind; rose again, went up on high, and, being
exalted at the right hand of God, shed abroad His gifts upon men, even the
rebellious. And when they that were ambassadors of His grace, at His bidding
began to prophesy, immediately there was a great shaking among the dry bones in
the valley of death, everywhere a mighty agitation; life once more was in
conflict with and overcoming death! and as the breath of God passed first over
the Jewish Church, and then over the Gentile world, and breathed upon those
slain, multitudes came up out of their graves, the graves which sin had dug for
them,--three thousand souls, we know, on the day of Pentecost, were the
first-fruits of a far mightier harvest,--and all stood upon their feet, an
exceeding great army of living men, made now by that quickening breath of the
Holy Ghost alive unto God. And ever as these messengers of Christ, and such as
in succession took up the message from their lips, the same effects followed;
the Holy Ghost was given; and multitudes, alienated hitherto from the life of
God, dead in their sins, lived to holiness and to God. Sad it is to think that
there should have been ever pause or remission in such a blessed work of
reanimation as this. But that such pause or remission has been we cannot deny.
Death reigns not now everywhere, as once; but yet, oh! how much death, how much
that has refused and is still refusing to live. Not to speak of those whom the
false religions of the world, Hindu and Buddhist and Mohammedan, have slain,
nor yet of the votaries and victims of a thousand meaner superstitions and
idolatries, is not Christendom itself a spectacle at this day which well might
make angels weep? For surely the slain in it are many--those whom superstition
has slain, and those whom infidelity has slain--the slain by intemperance,
covetousness, uncleanness, pride, and a thousand other weapons of the
enemy;--who could number up their multitudes? Pray, ye who have any feeling
sense of what the Church of the living God ought to be, terrible in its serried
ranks as an army with banners, and what it is, resembling as it does only too
nearly a valley of dry bones--pray, as did the prophet of old, “Come from the
four winds,” etc. And as prayer is a mockery, unless work is added to it, add
in one shape or another your work to your prayers. (Archbishop Trench.)
Verses 11-13
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.
Despair denounced and grace glorified
I. A true word:
“They say, our bones are dried.”
1. Observe, first, that they describe themselves as dead, as dried,
and as divided. These people spoke of their bones, and therefore conceived of
themselves as dead; and so the sinner may without, exaggeration conceive of
himself as devoid of spiritual life. He knows not the life of God, for he is
dead in trespasses and sins. They were divided too. These Israelites were
scattered abroad in every place; and perhaps you, dear friend, feel that, as
Hosea says, your heart is divided, and you are found wanting. Perhaps you go
further with the figure, and seem to be dried, sapless, useless, hopeless. This
is a very sad description of a man’s soul, and yet how many of us have had to
subscribe to it for ourselves. It is just what we felt ourselves to be while we
were without God, and without hope; and yet the Spirit of God was convincing us
of our guilt.
2. Further, these bones could by no means raise themselves. There was
no trace of moisture left upon them; they could not give themselves life or
motion; it were a fool’s hope to look for Such a thing. Is that the dreary fact
which forces itself upon you? Do not try to forget it. You are discovering the
truth. In you there is no spiritual power to stir towards God until His Spirit
moves towards you.
3. There seemed to be before these bones no prospect but the fire. Do
you begin to feel in your own conscience the first burnings of the fire which
never shall be quenched? Ah, whatever may be your gloomy apprehensions they are
none too gloomy.
4. Moreover, these people felt that they were cut off from healing
agencies. They say, “We are cut off for our parts”; that is, each bone is cut
off from its fellow, and the whole thing is cut off as to its parts from every
hope and comfort. Happy they who have been delivered from this wretched state;
but I had almost said, happy they who are experiencing it, for those who feel
their sinfulness are on the road to better things. Brother, I hope your
extremity will be God’s opportunity. When your bones are dried then will God
come in as the resurrection and the life and make these dry bones live.
5. It seemed to these poor people as if they were quite given over,
for when bones are cast out in the field and left to be bleached by the wind
and the sun, when nobody gives them burial, but there they lie, the refuse of
the charnel house, then they are according to all likelihood left for
destruction. Apart from Christ, we are cast off: apart from Christ, God cannot
look upon us except in anger: apart from the atoning blood our sins protest
against the entrance of mercy, and there we lie self-condemned and helpless,
abandoned in our own judgment to condemnation swift and sure.
II. Here is an ill
word in the text: “Our hope is lost.” It is a good thing if our false hopes are
lost; but true hope is still to be had. They said of old in the Latin, Dum
spiro spero, while I breathe I hope; and I turn the proverb over, and say, Dum
spero spiro--while I hope I breathe. To render the sentences rather
freely will suit me well: “While I live I hope, and while I hope I live.”
Despair, which is the mind’s declaration that there is no hope, is not so much
a sickness of the understanding as a sin of the soul. No man has a right to
despair; no man can be right while he is despairing.
1. Despair is a high insult to God; it casts dishonour upon His chief
attributes.
2. Mark you, while it does this, which is bad enough, despair brings
out the devil and Crowns him in Christ’s stead. Despair says to Satan, “Thou
art victorious over the mercy of God; thou hast conquered Christ Himself.”
3. This heinous sin of despair tramples on the blood of Christ.
Christ has died and shed His blood, and we know that the blood of Jesus Christ
cleanseth us from all sin. We have God’s Word for it; yet here is a man who
says, “It cannot cleanse me from my sin.”
4. Despair has something in it of sinning against the Holy Ghost; for
the Holy Spirit brings you rich cordials in the promises of God, which will
raise your spirits and will restore you from death; and what do you do with
them? You take them and dash them against the wall; as if this almighty
medicine, devised by infinite wisdom, were the deceitful nostrum of a quack,
and you could not receive it.
5. When a man gives way to despair, there comes upon him usually a
habit of wrangling against God and His truth. Sometimes the despairing one gets
into such a nasty, ugly temper against everything that comes to him from the
Bible and from the ministers of God that you begin to think that he must be
half mad. So perhaps he is, but it is not a madness that saves him from
responsibility; it is a madness which will be laid to his charge in the great
day of account, because it is self-inflicted and wilfully persisted in.
6. Worse than this, despair makes a man ready for any sin, for there
are many that say, “I can never go to heaven, therefore I will take a good
swing here, and get what pleasure I can while it is within reach.”
7. Let me say further, despair degrades a man, degrades him below the
brute beast; for brutes do not despair. You think worse of God than your dog
thinks of you. Instead of crouching to His feet, as your poor dog does to you,
to try and get a gracious word, you growl at the great Lord--“It is of no use
for me to be humble: there is no hope.”
8. Oh, this despair--avoid it, I pray you, as you would avoid death
itself, for it will render all means of grace useless to you. If ye will not believe,
neither shall ye be established.
9. Despair, too, is certainly vain and wicked, because it has no
Scripture whatever to support it.
III. A gracious
word.
1. God meets us upon our own ground, and takes us up where we are.
They said, “We are as dried bones.” “Yes,” says God, “and I will quicken you”;
but the Lord even goes beyond anything which they have felt or said, for they
did not say they were buried. No, they were as bones scattered in the open
valley, unburied; but the Lord knows they are worse than they think they are;
and so He goes further in mercy than they thought they had gone in misery. He
says, “I will open your graves,” and that looks as if they were finally laid in
the sepulchre; but the Lord adds, “and cause you to come up out of your
graves.” Oh, the mercy of the Lord! There is no bound to it.
2. Now, observe how the Word brings comfort by introducing another
actor upon the scene. You are like a dried bone, good for nothing, and able for
nothing; but the Lord comes in Himself, and He says, “I will, I will.” Oh, that
grand “I will”!
3. But recollect that God comforts us here by depicting the
completeness of His working.
4. Lastly, notice the feeling which is produced by it. Ah, what a
feeling a man has that there is a God when God has saved him; when he begins to
dance for very joy of heart because he is fully forgiven, then he knows Jehovah
is God; when his heart feels restful, and full of peace, when he can say, “God
is mine, Christ is mine, heaven is mine,” he does not need evidences of the
existence of God, or arguments to prove the power of God. He carries a
demonstration of the truth within his own heart, and tells of it to others with
tearful eyes. (C. H. Spurgeon.)
Soul resurrection
I. Soul
resurrection is a matter of individual responsibility. Man has no choice in the
question of his bodily resurrection. He can do nothing towards hastening or
delaying it, preventing or effecting it. Not so with the soul. Its moral
condition is dependent upon itself. “Arise from the dead,” is the voice of
eternal justice as well as of redemptive mercy.
II. Soul
resurrection is a good in itself. It is the prisoner leaving the dungeon and
his chains, and going forth a pardoned and reformed man, in the full play of
his freedom, to enjoy with a grateful heart the blessings of life, and to
discharge with a right spirit the duties of his sphere. It is the diseased man,
leaving the dark chamber of suffering, and going forth, with renovated health
and invigorated frame, into the fields of nature, in the opening spring, to
breathe that new breath from God that is quickening all nature into life.
III. Soul
resurrection is the grand end of all God’s dealings with men. In every event of
Providence, in every page of history, in every verse of the Bible, in every dictate
of reason, in every throb of conscience, in every sorrow, and in every joy, His
voice to the soul is this, “Arise from the dead”:--Break through thy grave of
carnalities, prejudices, corrupt habits, into the life of truth and love.
IV. Soul resurrection
involves the highest agency of God. The Divine power, which will be employed to
call up at last the teeming myriads of the buried dead, is nothing in grandeur,
compared with that Divine energy which will be put forth to wake the dead soul
to life. In the former case, the mere fiat or volition will do it. God has only
to will it and it is done. But far more than this is employed on His part to
raise the soul. For this purpose He has to “bow the heavens and come down,”
assume our nature, and in that nature reason out to us the arguments of His
almighty love.
V. Soul
resurrection is the only pledge of a glorious bodily resurrection. (Homilist.)
Verses 15-17
Take thee one stick.
Joining the sticks
I. The sad
condition of the people of Israel at the time the prophet wrote. It was that of
separation and of estrangement. Such a condition was--
1. Contrary to nature.
2. Displeasing to God.
3. Disastrous to themselves.
That and other sin had reduced them to a condition of national
bankruptcy, physical serfdom, social misery, and moral degradation.
II. The happy
condition to which the people of Israel were about to be restored. That of
unity, harmony, and oneness. Union in a Christian Church is a condition greatly
to be desiderated, and earnestly to be sought by all its members.
1. It is of great importance to the Church itself.
2. It is an immense advantage to the surrounding community.
3. It is well pleasing and highly honouring to God.
III. The agency by
which this delightful change was to be effected.
1. He breathed into them a principle of spiritual life.
2. He sent them wise advisers and earnest intercessors.
3. He visited them with a sore trial. The Babylonish captivity.
Common suffering often awakens common sympathy, and common sorrow begets mutual
interest.
4. He appointed them a common work. The rebuilding of the city and
temple of Jerusalem. A common service for Christ is still promotive of union
among Christians.
5. He makes His residence in their midst (Ezekiel 37:27). Christ in the midst of a
Church acts like a magnet in the midst of steel particles: He attracts all to
Himself. As Christians are enabled to love Christ and approach Christ, so will
they love one another and approach one another. (F. Morgan.)
Verse 28
I the Lord do sanctify Israel.
Sanctification
I. We shall view
it as the Holy Spirit’s work to “sanctify Israel.” He gives a new, another, a
spiritual life, yea, His own life, to sinners who were dead in trespasses and
in sins. That is the religion of the Bible. That sanctification which becomes
conspicuous and visible is the giving of life Divine, life spiritual, and into
the soul of a sinner dead in trespasses and in sins. “You hath He quickened,
who were dead in trespasses and sins.” The Apostle John puts it in another
form, and says to his brethren who were regenerated by the power of the Holy
Ghost, “We are of God”--that is, we have a life obtained from God--“we know
that we are of God, and the whole world lieth in wickedness.” The Son of God
Himself speaks of it in the third chapter of the Gospel of St. John as a “new
birth”; and what is that but participation in a new, another nature? “I,
Jehovah, do sanctify Israel.” Let me here glance at the identity of the
covenant seed in this grand operation of grace. Wherever the Holy Ghost implants
spiritual life, that soul is identified, at once, as an Israelite. “The heathen
shall know that I, the Lord, do sanctify Israel.” And who are Israel? The seed
of a covenant Head; a ransomed people; an emancipated people; a peculiar
people. Oh! the vast importance of this distinction. I would to God that it
were kept up and maintained among the followers of the Lamb. What is the first
feature of their peculiarity? They are circumcised in heart, and love God, and
are distinguished from the Egyptians. Light is in their dwellings, when all
else is dark and dead. Look well to this point. Am I really sanctified by the
Holy Ghost, set apart from the world, and made partaker of the Divine nature?
Then am I Christ’s offspring. Then am I separated from the world for Him;
redeemed by His precious blood; brought out of Egyptian bondage, and cannot
live under the taskmasters and under the yoke any longer. Then am I made to
serve Jehovah, and worship Him “in spirit and in truth.” Think of our daily and
hourly dependence. Think of the matter of fact, that we cannot advance a step
in the Divine life, that we cannot claim a promise even, or enjoy it, that we
cannot surmount a difficulty, that we cannot meet an enemy, that we cannot
sustain a trial, without communications of grace from on high. And therefore,
says the apostle, when referring to Him in whom all is treasured up, “Of His
fulness have all we received, and grace for grace.” Do not attempt to satisfy
me, do not attempt to satisfy yourselves with a lazy religion. All God’s
sanctified ones are employed; for He says to every one of them, “Son, go work
in My vineyard today.” Don’t stop till tomorrow. Go every day. The believing
family of God are called upon to glorify Him “with their bodies and spirits,”
because their bodies and spirits are the Lord’s. O God! employ Thy sanctified
ones, and let every child of Thine be active and vigilant in extending the
triumphs of the Cross! Do not tell me that you are incapable of doing anything.
That is one of Satan’s falsehoods and artifices to allure you to indulge in
laziness. Do not tell me that you have no talent. I can receive none of these
excuses. All God’s sanctified ones have at least something to do in His
vineyard for the glorifying of His name. And I would have them take a lesson
from one of our old martyrs, picked up from the lowest walk of life,
illiterate, and without a penny which he could call his own; and who when
brought before a Roman pro-consul and sneeringly asked, “What can you do for
your Christ?” replied, “I cannot preach Him: I have no talent. I cannot support
His cause; I have no money: but there are two things which I can do for Him; I
can live for Him, and I can die for Him.”
II. “The heathen
shall know that I, Jehovah, do sanctify Israel.” The heathen shall know! What,
do you mean to send all out as missionaries to foreign lands and barbarous
tribes, to make known what God has done for our souls? I do not think, at any
rate at present, that all should be employed thus, for you need not go out of
England, or out of London, to find vast numbers of heathens. Now we would here
come again to the subject of decision. Say, how is it with you? With a life so
superior, with a dignity so supernatural, with prospects so bright, at an
expense so vast as the atoning blood of Christ--will you degrade
yourselves--will you suffer the heathen to triumph over you? Oh, to be able
daily and hourly to put on the Lord Jesus Christ, that His likeness, His image,
His mind, His Spirit may be exhibited by us, whilst we seek no provision for
the flesh, to fulfil the lusts thereof. This is the way to make it known, that
the heathen shall know and see the contrast. Not a few worldlings, whom I have
thus set down as heathens, have been brought to acknowledge that there is
something very singular, something very strange, something very mysterious,
which they cannot fathom, in the Christianity which we possess. They cannot
discover what that something is; and they never will until God gives it to
them; it is His to bestow. And this brings me to dwell for a moment on the
absolute sovereignty of the grace which imparts it. “I, Jehovah, do it.” Oh,
how I wish that I could be more familiar with His doings, and jealous about my
own I Oh, how I wish that every spiritual act that a believer is able to
perform, might be instantly traced, as the apostle did his, to the hand of God!
Oh, the blessedness of subscribing to that article of the apostle’s creed,
“Every good gift and every perfect gift is from above,” etc. Then, having laid
the foundation in absolute sovereignty, see how he goes on in the next verse to
describe its operations:--“Of His own will begat He us”--not man’s proud
free-will--“of His own will begat He us, by the word of truth, that we should
be a kind of first-fruits of His creatures.” Oh, the vast importance of having
this distinction between us and the heathens, and the preservation of that
distinction as the work of God--an act of the operation of His absolute power!
“I, the Lord, will do it, and the heathen shall know it.” Now here is a
glorious distinction--that the heathen shall know it. They must not only
acknowledge that what is done is a good thing, but that it is supernatural and
beyond the creature’s power; and admit, as the heathen monarch of old did, in
the case of the deliverance of Shadrach, Meshech, and Abednego, that it is the
work of Him whose dwelling is not upon this earth--that it is a supernatural,
Divine work. Another point which will be conspicuous to the heathen is, your
circumspection; for, when God sanctifies, He makes the recipient of His
sanctifying grace very circumspect. The heathen will not see the secret
intercourse that is going on in your heart with God. They cannot see the hidden
springs of life. They cannot see the secret purpose of predestinating love,
from whence all proceeds; but they can see your circumspection. They can see
how you walk; they can see what spirit, and mind, and temper you exhibit. They
can see whether there is anything about you--in your whole conduct and
deportment--which gives the lie to your profession; and they will not be
backward in talking about it. They discover it in a moment. Oh, how important,
therefore, is that solemn advice of the apostle!--“Be ye therefore holy, even
as he who hath called you is holy.” One point more: it relates to the
experimental enjoyment--which sanctifying grace imparts when we stand before
the heathen as a distinguished people, and the heathen shall know it. (J.
Irons.)
──《The Biblical Illustrator》