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Feasting on the Word © 2012 Westminster John Knox Press DAY OF PENTECOST Ezekiel 37:1–14 1The hand of the LORD came upon me, and he brought me out by the spirit of the LORD and set me down in the middle of a valley; it was full of bones. 2He led me all around them; there were very many lying in the valley, and they were very dry. 3He said to me, “Mortal, can these bones live?” I answered, “O Lord GOD, you know.” 4Then he said to me, “Prophesy to these bones, and say to them: O dry bones, hear the word of the LORD. 5Thus says the Lord GOD to these bones: I will cause breath to enter you, and you shall live. 6I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD.” 7So I prophesied as I had been commanded; and as I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone. 8I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. 9Then he said to me, Theological Perspective Pastoral Perspective Like many of Israel’s prophets, Ezekiel experiences Ezekiel’s graphic imagery of a valley littered with an extraordinary vision (cf. Isa. 1:1) that serves as dry bones evokes conflicting feelings. The story is a source of hope for a community exiled to Egypt at once startling and depressingly familiar. Even and Babylon after the fall of the southern kingdom as we draw back in horror at this gruesome scene of Judah and the destruction of Jerusalem and the that could have come straight out of news footage temple. With great detail, Ezekiel gives a report of of mass graves left behind by genocidal armies, we his vision. He makes clear that his experience is despair at all-too-familiar imagery of violence, death, divinely initiated: God’s hand came upon him, he and decay. Who among us has not felt this mixture was led out by God’s Spirit, and then he was set of horror and hopelessness as we learn of refugees down in the midst of a valley of dry bones (vv. 1–2). fleeing the ravages of war and famine, lives lost in These bones were lifeless. Ezekiel’s first task among battle, terrorist attacks, and gang fights, and as we them was to proclaim God’s word to them, namely, contemplate the devastation of domestic abuse, that they were going to have a second chance at life disease, addiction, and natural disaster? Who among because God was not only going to cover them with us has not felt despair when confronted by some of sinews, flesh, and skin but was also going to breathe the wasted lives all around us and the dead, empty new life into them (vv. 3–6). places in our own hearts? Who has not wondered, Ezekiel delivers God’s prophecy to the bones, and “What is God going to do about this?” lo and behold, the bones begin to come together. He We wander in valleys of dry bones every day, so then is told by God to prophecy to the breath. He often, in fact, that sometimes we succumb to a sense follows the divine command, and immediately the of powerlessness and loss of hope. Loss of hope is breath comes into the bones and they stand up (vv. one of the most debilitating feelings a person—and 9–10). The punch line of the report comes in verses a people—can experience. At the time Ezekiel 11–14, where Ezekiel learns from God that the bones was prophesying, the Israelites had endured the represent the whole house of Israel. destruction of the temple and the forced removal of Visions are part of the prophetic experience (cf. their people from the land. They must have thought Isa. 6:1–13; Jer. 1:11–19; Zech. 1:7–6:8). Prophetic that God had abandoned them, and they lamented: visions are intuitive experiences, that is, something “Our bones are dried up, and our hope is lost; we Day of Pentecost Feasting on the Word © 2012 Westminster John Knox Press Ezekiel 37:1–14 “Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.” 10I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude. 11Then he said to me, “Mortal, these bones are the whole house of Israel. They say, ‘Our bones are dried up, and our hope is lost; we are cut off completely.’ 12Therefore prophesy, and say to them, Thus says the Lord GOD: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. 13And you shall know that I am the LORD, when I open your graves, and bring you up from your graves, O my people. 14I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the LORD, have spoken and will act, says the LORD.” Exegetical Perspective Homiletical Perspective On Pentecost Sunday, Ezekiel’s vision of the dry Because it is one of only a few passages from bones coming to life is offered as an alternate Ezekiel with which preachers and congregations reading to (or alongside) the story of the Holy are on friendly terms, we may be tempted to barge Spirit’s outpouring in Acts 2. The passage also into the conversation about the valley of the dry occurs in the lectionary at two other times: during bones without appreciating the context in which Lent and as part of the Easter Vigil. In each setting, the prophet was preaching. Although the sermon a different dimension of Ezekiel 37 is foregrounded. may not directly address this historic situa tion, What stands out most at Pentecost is the role of the preacher should not forget that this vision is a God’s spirit. The Hebrew word ruach, meaning gift to an exiled people. Hopeless people separated “breath” and “wind” as well as “spirit,” is repeated from every mooring, dislocated in a contemptuous ten times in these fourteen verses—four times in the foreign civilization: these are the ones saying, “Our climactic verse 9 alone: bones are dried up, and our hope is lost; we are cut off completely” (v. 11). The valley of the dry bones Then he said to me, “Prophesy to the breath is one of several visions promising God’s renewal of [ruach], prophesy, mortal, and say to the breath exiled Israel. That it is the most evocative of these [ruach]: Thus says the Lord God: Come from the four winds [ruach plural], O breath [ruach], and visions is attested by the ways it has fed both Jews breathe upon these slain, that they may live.” and Chris tians, gener ated fresh visions to sustain faith in seasons of trial and exile, and thereby What is this ruach that brings the dead to life? become a famil iar metaphor for the people of God. Ezekiel speaks from Babylon as an exile, knowing Ezekiel’s telling of the vision provides a that Judah’s temple and city are destroyed. Like recognizable and usable structure for a sermon, earlier prophets, Ezekiel understands this disaster perhaps even an inescapable one: the movement not simply as the unfortunate result of Babylon’s from death to life and, once alive, to a life knowing empire building. To him, since nothing can happen God and God’s power to act. Unlike other unless God allows it, Judah’s people and especially visionaries, Ezekiel claims nothing for himself as he their leaders brought this devastation upon recounts the vision. “The hand of the Lord” grasped themselves by their disobedience to God. him and “the spirit of the Lord” brought him out Day of Pentecost Feasting on the Word © 2012 Westminster John Knox Press Ezekiel 37:1–14 Theological Perspective Pastoral Perspective that is seen “in the mind’s eye.” These visions are are cut off completely” (v. 11). From their place of sheer gifts meant for the sake of the community exile, they must have wondered, “Why did God let and the common good. They help define and clarify this happen?” and “Is God going to do anything the prophet’s mission, and in the case of Ezekiel, about it?” they reveal the steadfast and faithful love of God to Surely Ezekiel shared the people’s horror and a people who fear that they have been abandoned despair at the parched killing fields, the destruction (v. 11). and exile, but he knew this was not the first time Ezekiel is brought out by the Spirit of God to Israel had lost hope in God, and that God remained the valley of dry bones. This reference to the Spirit faithful. Ezekiel had hope. Despite all evidence to of God introduces into the story the term ruach, the contrary, Ezekiel still believed that God one day which occurs ten times in verses 1–14. Ruach would restore Israel to new life and land. The people means “spirit,” “breath,” “wind.” In this particular desperately needed his visionary hopefulness, but narrative, ruach has three nuances: an agency of they also needed his tough-love challenge to take conveyance (v.