Bones and sticks

It only requires a careful reading of Ezekiel 37. to induce the conviction that the resurrection mentioned in verses 12 and 13 is a political resurrection of Israel. The prophet was shown a valley of dry bones which, under the formative and vitalising influence of the spirit, were quickly transformed into men standing in military array. This was the figure. What was the meaning? Let the words of the chapter answer the question. “These bones are the whole house of Israel” not the dead generations of Israel but the living house of Israel contemporary with the prophet, as appears from the next sentence. “Behold, THEY SAY, our bones are dried; we are cut off for our parts.” Were their literal bones dry? Were they really “cut off” from life? No; but in a metaphorical sense they were. The nation was in captivity,—sojourners in a strange land—cut off from their country and their hopes. Politically they were dead men—dry bones, and their lament is recorded in the prophecy, to give point to the promise which presents the antithesis to that which is lamented. “You, Israel, lament that politically your bones are dry, that you are cut off; I promise I will politically open your graves, and bring you into the land of Israel.” The promise is couched in the language of the figure which is made the basis of the promise, as in the case of verses 18 and 19. The prophet was instructed to take two sticks, and put them together and make them one. Then we read “And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? 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 fellow, 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.” Here the language of the figure is used to express the promise arising out of the figure; but no one supposes there is a literal stick of Judah to be joined with a stick of Ephraim in connection with their future restoration. So in the other case. There is no necessity for reading the language of the promise literally, since it is but the extension of the language of the figure. There is no reason to believe there will be any resurrection of natural Israelites in connection with their coming national restitution, but every reason to the contrary. There are only two classes among those who are raised at the revelation of Israel’s king—those who come forth to the resurrection of life, and those who come forth to the resurrection of condemnation. The first being constituents of the Bride, the Lamb’s wife, will share with him the dominion he comes to establish, and be (immortal) “kings and priests unto God,” to reign with Christ a thousand years; the second become subject to “the second death.” Neither have to do participatively with the restoration of the Jews, who at that time emerge from the political graves in which they are hidden throughout the world.

1871 Christadelphian: Volume 2. 2001 (electronic ed.) (302–303). Birmingham: Christadelphian Magazine & Publishing Association.