Ezekiel 37:7 So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together… 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 (Psalm 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.) Parallel Verses KJV: 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. |
    |