September 7

Ezekiel 35-37 (biblegateway.com)

From Judgment to Restoration

After God’s judgment on Egypt and His promise to shepherd His people in Ezekiel 32–34, the prophecy turns in chapters 35–37 to contrast the downfall of Edom with Israel’s restoration, culminating in one of the most powerful visions of renewal—the valley of dry bones.

In Ezekiel 35, God pronounces judgment on Mount Seir, representing Edom, for its violence and hostility toward Israel. The chapter serves as a backdrop, contrasting Edom’s ruin with Israel’s coming restoration. Ezekiel 36 shifts to a message of hope, promising that God will restore the land, cleanse His people from their uncleanness, and give them a new heart and Spirit. The climax comes in Ezekiel 37, where the prophet is taken to a valley filled with dry bones. At God’s command, the bones come together, flesh forms, and breath enters them, symbolizing the restoration of Israel from hopelessness to life. The chapter concludes with a promise of unity under one shepherd, a king from David’s line, pointing to the Messiah.

Ezekiel 35: God’s Judgment on Edom

The word of the Lord came to Ezekiel with a direct command: “Son of man, set your face against Mount Seir, and prophesy against it” (v. 1-2). Mount Seir was the central region of Edom, Israel’s ancient enemy. By commanding Ezekiel to set his face against it, God signaled determination and opposition, making clear that His judgment was aimed at Edom itself. The message opened with the Lord’s declaration of hostility: “Behold, I am against you, Mount Seir, and I will stretch out my hand against you, and I will make you a desolation and a waste” (v. 3). The sovereign Lord, who had previously promised restoration to His people, now turned to declare devastation on their enemies. God continued by saying that He would lay Edom’s cities waste, and they would become desolate. When this judgment fell, they would know that He is the Lord (v. 4).

The Edomites, descendants of Esau (Gen. 25:25), carried forward the hostility that began between Jacob and Esau (Gen. 27; 32). Although the brothers personally reconciled (Gen. 33:1–20), their descendants perpetuated the animosity for generations. The Edomites settled in the rugged territory southeast of the Dead Sea and south of Moab around Mount Seir. They became known as a cruel (Amos 1:11–12), vengeful (Ezek. 25:12–14), warlike (Gen. 27:40), idolatrous (2 Chr. 25:14, 20), and prideful people (Isa. 49:16–17). Because they repeatedly sided with Israel’s enemies, and even delivered them to their enemies when they were vulnerable (2 Chr. 20:10), the Lord declared Himself “against” Edom. Their unrelenting thirst for vengeance ensured that judgment would come, leaving their land desolate (Lamar Eugene Cooper, Ezekiel, vol. 17, The New American Commentary (Nashville: Broadman & Holman, 1994), 309).

The purpose of God’s judgment was always greater than the destruction itself; it was to reveal His identity and power to the nations. The reason for this judgment is given plainly: “Because you cherished perpetual enmity and gave over the people of Israel to the power of the sword at the time of their calamity” (v. 5). For this reason, the Lord declared, “As I live, declares the Lord God, I will prepare you for blood, and blood shall pursue you” (v. 6). Since Edom had not hated bloodshed but rather embraced it, bloodshed would become their destiny. Their violence would return upon them. God went on to say that He would make Mount Seir a waste and a desolation, cutting off from it both man and beast (v. 7). The picture is of a total undoing, a land stripped bare of life.

The prophecy becomes even more vivid: God said that He would fill Edom’s mountains with the slain. “On your hills and in your valleys and in all your ravines those killed with the sword shall fall” (v. 8). Every part of the land would bear witness to death and defeat. God repeated His decree that He would make Edom a perpetual desolation, and they would know that He is the Lord (v. 9). This repetition drives home the certainty of the judgment and the ultimate purpose: the recognition of God’s authority.

The Lord then brought up Edom’s arrogant thoughts and ambitions. They had said, “These two nations and these two countries shall be mine, and we will take possession of them” (v. 10). The “two nations” refers to Israel and Judah. Edom thought they could claim the land for themselves after Israel’s exile and destruction. But their ambition ignored a central truth: “although the Lord was there” (v. 10). They acted as though God’s presence and ownership could be disregarded. Therefore, God declared that He would deal with Edom according to the anger and jealousy they had shown in their hatred against Israel (v. 11). He swore by Himself that He would make Himself known among His people by His judgment of Edom.

The Lord then turned to Edom’s words of mockery and pride. He said, “I have heard all the revilings that you uttered against the mountains of Israel” (v. 12). They had said, “They are laid desolate; they are given us to devour.” Edom rejoiced over Israel’s downfall, speaking arrogantly against the Lord. God declared, “You magnified yourselves against me with your mouth, and multiplied your words against me; I heard it” (v. 13). Their words against Israel were ultimately words against God Himself, for Israel belonged to Him. Nothing had escaped His hearing.

Therefore, God promised that the whole earth would rejoice when He made Mount Seir desolate (v. 14). The downfall of Edom would bring relief and joy to those who had suffered under their cruelty. Finally, God concluded, “As you rejoiced over the inheritance of the house of Israel, because it was desolate, so I will deal with you; you shall be desolate, Mount Seir, and all Edom, all of it. Then they will know that I am the Lord” (v. 15). Edom’s gloating over Israel’s loss would return upon their own heads. Their destruction would be complete, and in it, the truth of God’s sovereignty would be revealed.

Ezekiel 35 makes clear that God’s judgment on Edom was not arbitrary but rooted in their persistent rebellion against His purposes. The prophet identified five reasons for their downfall: their ancient hostility toward Israel dating back to Jacob and Esau, their encouragement of Israel’s enemies and participation in violence, their covetous desire to seize Israel’s land, their blasphemous words against the mountains of Israel, and their arrogant defiance against God Himself. For these sins, the Lord declared Edom’s land would become a perpetual desolation, their cities would vanish, and their name would disappear from the nations. History confirms this judgment: Edom’s land lies desolate, and the nation no longer exists.

This chapter serves as both a warning and a comfort. It warns us against harboring bitterness, rejoicing in another’s misfortune, or speaking proudly against God and His people. To oppose God’s covenant purposes is to set oneself against the Lord of history, and He will repay injustice and cruelty. Yet it also comforts believers: no enemy of God can withstand His hand, and His promises to His people will never fail. As Paul reminds us, “Beloved, never avenge yourselves, but leave it to the wrath of God” (Rom. 12:19). Ezekiel 35 calls us to walk humbly, guard our hearts against pride and resentment, and trust in the Lord’s justice. And as we look forward to Christ’s return, we are assured that every proud and defiant power will fall, but the people of God will endure, vindicated by the righteous Judge who rules the nations.

Ezekiel 36: God’s Promise of Restoration

The word of the Lord came to Ezekiel concerning the mountains of Israel. God told him to prophesy against the surrounding nations who had mocked Israel and taken advantage of her downfall. The enemy boasted, “Aha! The ancient heights have become our possession” (v. 1-2). These nations thought Israel’s inheritance was theirs to seize. But God declared that because they had attacked His land and made it their prey, He Himself would speak in jealousy and burning wrath (v. 3-5). The nations around had lifted themselves up against Israel, slandering her, seeking to seize her land with contempt and joy. Though God had used these nations as instruments of discipline, their arrogance and greed would now bring judgment on themselves (v. 7).

Overall, this prophecy presents three main accusations: the nations tried to claim the mountains of Israel as their own (v. 2-3, 5), they plundered the land and left it desolate (v. 3-4), and they ridiculed and scorned God’s people (v. 3-4, 6, 15). Edom is named directly in verse 5, but as in chapter 35, it represents all nations who opposed God’s covenant purposes. Their malicious talk and hostility reflected the ancient enmity that had long fueled Israel’s devastation. Yet God promised restoration: the land would not remain in foreign hands but would be returned to the whole house of Israel (Cooper, Ezekiel, 311–12).

Ezekiel was then told to turn back to the mountains of Israel and speak words of hope. Though they had been made desolate and trampled underfoot by the nations, God promised that the land itself would once again be fruitful. “But you, O mountains of Israel, shall shoot forth your branches and yield your fruit for my people Israel, for they will soon come home” (v. 8). Once depopulated and ridiculed, the land would again be tilled and inhabited. Cities would be rebuilt, ruins restored, and people multiplied in great numbers (v. 9-11). The land that once swallowed up its inhabitants would no longer be called cursed but would support and bless God’s people (v. 12-15).

These verses contain four promises concerning Israel’s land. First, the land would once again be fruitful (v. 8-9). Second, the whole house of Israel would return and multiply there (v. 10-11). Third, their dwelling in the land would be permanent (v. 12-14). Finally, they would no longer endure ridicule or scorn from the nations (v. 15). These promises directly countered the taunts of Israel’s enemies. From Ezekiel’s perspective, this restoration would happen “soon” (v. 8), though its permanence points beyond the return from Babylon toward an eschatological fulfillment (v. 24–38). While the destruction of Edom warns against opposing God’s covenant purposes, the renewal of Israel’s land testifies to His faithfulness. What was once barren will bloom, and the people once scattered will be restored—assurances that point forward to God’s ultimate plan of redemption in Christ and the hope of His coming kingdom (Cooper, Ezekiel, 312–14).

The Lord reminded His people why judgment had fallen in the first place. “Son of man, when the house of Israel lived in their own land, they defiled it by their ways and their deeds” (v. 16-17). Their violence, bloodshed, and idolatry had polluted the land. Because of this, God poured out His wrath on them, scattering them among the nations (v. 18-19). Yet even in exile, Israel’s sin had wider consequences. The nations mocked, saying, “These are the people of the Lord, and yet they had to go out of his land” (v. 20). Thus, the exile not only judged Israel but also profaned the name of the Lord among the nations.

God made clear that He would act, not because Israel deserved restoration, but “for the sake of my holy name” (v. 21-22). His concern was to vindicate His holiness before the nations. The people had profaned His name by their idolatry and their scattering in judgment, which made it appear that Yahweh could not protect His own (v. 19–20; Cooper, Ezekiel, 315). Yet He promised: “I will vindicate the holiness of my great name, which has been profaned among the nations … and the nations will know that I am the Lord” (36:23).

This theme of God’s name runs throughout Scripture. Moses appealed to it to turn away judgment after the golden calf (Exod 32:11–18) and again when Israel refused to enter the land (Num 14:13–19). The revelation of God’s name, His holy character, was central to His dealings with His people (Lev 18:21; 20:3; 22:31–33; Ezek 39:7–8, 25; 43:7–9). Here in Ezekiel, the restoration of Israel would reestablish God’s reputation among the nations, showing that He still ruled history and had not abandoned His people (Cooper, Ezekiel, 315).

The promise of restoration follows: God would gather His people from every land and return them to their own country (v. 24). More than a return to the land, this restoration would be spiritual: “I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you” (v. 25).

The promise deepened: “I will give you a new heart, and a new spirit I will put within you” (v. 26). God would remove the heart of stone and give His people a heart of flesh. He would put His Spirit within them, causing them to walk in His statutes and obey His rules (v. 27). This was more than outward restoration; it was inward transformation. The people would live in the land God gave their fathers, but the greater blessing would be a renewed relationship: “You shall be my people, and I will be your God” (v. 28).

The Lord also promised to bless the land itself. He would save His people from uncleanness, call for abundant grain, multiply fruit trees, and increase crops so that they would never again suffer famine (v. 29-30). When this renewal took place, the people would remember their evil ways and deeds and loathe themselves for their sins (v. 31). Yet God reminded them once again: “It is not for your sake that I will act, declares the Lord God; let that be known to you” (v. 32). His restoration was an act of His mercy and faithfulness, not Israel’s merit.

The restoration would be visible and undeniable. On the day God cleansed His people, cities would be inhabited again, ruins rebuilt, and the once desolate land cultivated (v. 33-34). Those who saw it would say, “This land that was desolate has become like the garden of Eden” (v. 35). The nations would know that the Lord rebuilt what was ruined and replanted what was desolate (v. 36). God declared that He was ready to be sought by His people to accomplish this. He would multiply them like flocks, filling their cities with people as Jerusalem had once been filled with sheep for sacrifices during the appointed feasts (v. 37-38). Through this restoration, they would know that He is the Lord.

Ezekiel 36 gives us a powerful picture of God’s heart for His people, a heart that refuses to leave us in our brokenness. God promises to gather His people from every nation and return them to the land He has given, not because we deserve it, but because of His covenant faithfulness and holiness. He will cleanse us from our idols and impurities, give us a new heart, and put His Spirit within us so that we can truly obey and follow Him. The land itself will bloom again, and God’s people will flourish, reversing the devastation of sin and judgment. But He also calls His people to remember the past, to see the weight of sin and rebellion, and to turn from it with genuine repentance.

This is both a hope and a warning for us today. Hope, because no matter how far we’ve wandered, God can restore. Warning, because blessings never come apart from holiness. We are challenged to examine our hearts: What idols do we cling to? Where are we walking in rebellion or pride? God’s mercy is not a license for complacency. His promise comes with a call to live differently, to reflect His holiness in how we speak, act, and love. And here’s the comfort: the same God who restored Israel and promises ultimate renewal in Christ is at work in our lives now. We can trust Him to bring life where there is barrenness, hope where there is despair, and strength where there is weakness. “You shall be my people, and I will be your God” (36:28), a promise that is unshakeable, eternal, and full of grace.

Ezekiel 37: The Valley of Dry Bones and the Promise of One Shepherd

Before we dive into Ezekiel 37, it is important to set the stage. This chapter contains one of the most vivid and well-known prophecies in the Old Testament, the vision of the valley of dry bones. Yet it is also one of the most misunderstood. Throughout history, interpreters have either over-spiritualized it or missed its full meaning. Ezekiel’s prophecy uses striking apocalyptic imagery, emerging in the seventh and sixth centuries B.C., to reveal profound truths. The dry bones powerfully illustrate God’s ability to bring life from hopelessness and to fulfill His covenant purposes, showing that even what seems lost or dead is under His sovereign care.

One question often arises: Does Ezekiel 37 teach about the resurrection of the dead? While the imagery of dry bones coming to life is striking, the primary purpose of the vision is the restoration of Israel as a nation. From a Free Will Baptist perspective, the ultimate resurrection of individuals is a gift of God’s grace through Christ, made possible by His death and resurrection and received by faith, not by human merit. Ezekiel’s vision anticipates, in a national sense, what Christ will fully accomplish in the final resurrection. The focus here is on God’s sovereign power to bring life to what is dead and hope to what is lost, demonstrating that His promises are sure, His Spirit is powerful, and His covenant faithfulness endures.

Ezekiel 37 is divided into two sections. First, the vision of the valley of dry bones (v. 1-10) and its interpretation (v. 11-14); second, the symbolic action of joining two sticks (v. 15-17) and its explanation (v. 18-28). Both sections proclaim the same truth: God has the power to restore life, heal what is broken, and fulfill His covenant promises. The chapter underscores the balance of God’s sovereignty and human responsibility. Israel was called to repent and return to Him, just as we are called to respond in faith today. Ezekiel 37 invites us to trust God to breathe life into hopeless situations, both for His people and in our own lives, confident that His Word is faithful and His Spirit active.

The hand of the Lord came upon Ezekiel and carried him by the Spirit into the middle of a valley filled with bones (v. 1). Ezekiel was led back and forth among them, and he saw that there were very many bones spread across the valley, and they were very dry (v. 2). The vision showed a place of complete death, a people beyond hope of life. Then the Lord asked him, “Son of man, can these bones live?” and Ezekiel answered, “O Lord God, you know” (v. 3). By this, the prophet acknowledged that only God had the power to restore life.

The Lord then commanded Ezekiel to prophesy over the bones: “O dry bones, hear the word of the Lord” (v. 4). God promised that He would cause breath to enter them, that they might live. He would put sinews on them, bring flesh upon them, cover them with skin, and put breath in them, so that they would live and know that He is the Lord (v. 5-6). This promise showed that God’s word alone has the power to call life out of death.

Ezekiel obeyed and prophesied as commanded. As he spoke, there was a sound, a rattling, and the bones came together, bone to its bone (v. 7). He looked, and sinews and flesh came upon them, and skin covered them, but there was still no breath in them (v. 8). The vision showed that restoration was not complete until the breath, or spirit, of God entered. The Lord then told Ezekiel to prophesy to the breath, calling to the four winds, “Come, O breath, and breathe on these slain, that they may live” (v. 9). When Ezekiel prophesied, breath entered them, and they lived and stood on their feet, an exceedingly great army (v. 10). The valley once filled with dry bones was now filled with living people, raised up by the power of God.

The Lord explained the meaning of the vision. “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are indeed cut off’” (v. 11). The people felt hopeless in exile, as though their national life was finished. But God promised that He would open their graves and bring them back into the land of Israel (v. 12). He would put His Spirit within them, and they would live, and He would settle them in their land, so that they would know that He is the Lord who had spoken and accomplished it (v. 13-14).

Ezekiel’s vision of the valley of dry bones carries profound symbolic and theological weight. The bones represented the whole house of Israel, a people feeling hopeless and cut off in exile. The prophet’s role as messenger, rather than participant, highlights God’s authority in restoration. At the same time, the “breath” (rûaḥ) symbolizes the Spirit who alone can bring life from death (Gen. 2:7). The question, “Can these bones live?” underscores Israel’s helplessness and reminds us that sin brings spiritual death to individuals as well.

God promised to open their graves, bring them back to the land, and put His Spirit within them so they would live and know He is the Lord. This miraculous restoration emphasizes divine power, not human effort. God’s Word and Spirit together transform lives, raising the spiritually dead into new life in Christ (2 Cor. 5:17; Eph. 2:1–22). Just as He can restore a dead, scattered nation, He can breathe hope and life into situations that seem beyond repair.

For believers today, the vision is a powerful reminder: God’s promises are sure, His Spirit is active, and He can restore what appears lost or dead. Restoration requires obedience to His Word, faith in His Spirit, and trust in His power. The valley of dry bones inspires confidence that no life, no situation, and no heart is beyond the reach of God’s redeeming power (Cooper, Ezekiel, 324–325).

In verse 15, another word came to Ezekiel with a different sign. God told him to take two sticks. On one, he was to write, “For Judah and the people of Israel associated with him,” and on the other, “For Joseph (the stick of Ephraim) and all the house of Israel associated with him” (v. 15-16). Ezekiel was to join them into one stick in his hand, and when the people asked what it meant, he was to explain that the Lord would reunite His divided people (v. 17-18). God would take the people of Israel from among the nations and bring them back to their own land. He would make them one nation with one king, never again divided into two kingdoms (v. 19-22).

The Lord declared that His people would no longer defile themselves with idols or transgressions. He would save them from all their backslidings and cleanse them, so that they would be His people and He would be their God (v. 23). Over them He would set one shepherd, His servant David. They would have one king who would feed them and lead them to walk in God’s rules and statutes (v. 24). They would dwell in the land given to Jacob, they and their children forever, and David, His servant, would be their prince forever (v. 25).

The Lord also promised to make a covenant of peace with His people, an everlasting covenant. He would set them in their land and multiply them. Most importantly, He would set His sanctuary in their midst forevermore (v. 26). His dwelling place would be with them, and He would be their God, and they would be His people (v. 27). The nations would see and know that the Lord sanctifies Israel when His sanctuary is in their midst forevermore (v. 28).

Verses 15-28 powerfully illustrate God’s promise to restore and unify His people. Through the symbolic joining of the two sticks, God showed that He would bring back the divided nation of Israel, cleanse them from sin, and establish them under one king. He promised an everlasting covenant of peace, His presence dwelling among them, and a life of obedience and blessing. This vision reminds us that God is faithful in fulfilling His promises, restoring what is broken, and bringing His people into a covenant relationship marked by His presence, guidance, and glory. It is a picture not only of Israel’s hope but also of the God who renews and sustains all who trust in Him.

In all, Ezekiel 37 reminds us that nothing is beyond God’s power. The valley of dry bones shows that even the most hopeless situations can be revived by His Spirit. Israel felt cut off, but God restored them, proving that His promises are sure and His power unstoppable. This vision points beyond national restoration to the spiritual life God gives in Christ. He breathes His Spirit into hearts dead in sin, raising up a people for His glory (Eph. 2:1–5). The joining of the two sticks shows the unity God brings in Christ, gathering His people into one flock under one Shepherd (John 10:16). The covenant of peace and His abiding presence point forward to the eternal kingdom, where God Himself will dwell with His people forever (Rev. 21:3).

The challenge for us is clear: trust God when circumstances seem hopeless, rely on the Spirit for renewal, and live in the unity of His people under Christ, our Shepherd-King. We are called to proclaim His Word boldly, knowing that life comes only through Him. Just as Ezekiel spoke to dry, lifeless bones and saw them rise, we are called to share the gospel and trust that God alone can bring life where there was death, hope where there was despair, and wholeness where there was brokenness.

Conclusion

Ezekiel 35-37 thunders with both warning and unshakable hope. The judgment against Edom makes it unmistakably clear: God will not tolerate arrogance, hatred, or rebellion. He sees pride and vengeance, and He will hold nations and hearts accountable.

Yet the narrative does not end in condemnation. In the valley of dry bones, the hopelessness of Israel is laid bare, scattered, lifeless, and abandoned. It is a scene of utter despair, a people reduced to dust. And yet, God steps into that desolation. His Spirit moves like a mighty wind over what seems impossible, bringing sinew, flesh, and breath where there was nothing but decay. Bones rattle, hearts beat, eyes open—the dead rise, not as fragile remnants, but as a mighty army filled with God’s glory and power.

This is not just restoration; it is a radical transformation. No situation is too far gone. No heart too hardened by sin or grief. No grave too deep or hopeless for the life-giving power of God. Where human eyes see finality, God sees resurrection. Where the world sees ruin, God sees the canvas of His glory.

But this life is not found in ourselves. It comes through the One Shepherd, the greater David, Jesus Christ, who alone gathers the scattered, heals the broken, and reigns as King forever. The world promises strength in many shepherds, but they all fail. Only Christ lays down His life for the sheep, unites divided hearts, and makes us new.

God’s power to restore and renew is not limited to Israel or to ancient events. In our lives, He can take broken relationships, lost opportunities, wounded hearts, and unmet dreams, and bring about healing, transformation, and purpose. What seems dead, empty, or hopeless can be revived by His Spirit. Even when we feel scattered, defeated, or beyond repair, God can breathe life into every area, shaping us into instruments of His glory.

The same Spirit that raises dry bones can bring renewal and life in ways we might never anticipate. We must be open to how God chooses to breathe life. His ways may not look like we expect, and His timing is perfect. Following His plan requires trust, surrender, and patience, knowing that He is sovereign and knows what is best. Just as the dry bones rose in a way Israel could not have imagined, God can restore even the most hopeless places of our lives—often in ways that challenge our expectations. Even when hope seems lost, we must never give up, for the One Shepherd, Jesus Christ, can turn desolation into life beyond imagination.

Where in your life have you given up hope, and are you willing to trust the One Shepherd to breathe life into it, even if it looks different from what you expected?