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Discover the deep meaning of Ezekiel 37’s vision where two sticks become one. This article uncovers the historical context, symbolic action, and theological implications, showcasing Jehovah’s promise of unity and the Messiah’s future reign over a restored Israel.

Ezekiel 37:15-17 Updated American Standard Version (UASV)
I Will Be Their God, They Shall Be My People
15 And the word of Jehovah came to me, saying, 16 “And you, son of man, take for yourself one stick and write on it, ‘For Judah and for the sons of Israel, his companions’; then take another stick and write on it, ‘For Joseph, the stick of Ephraim and all the house of Israel, his companions.’ 17 And join them one to another into one stick, that they may become one in your hand.

The passage from Ezekiel chapter 37, verses 15 to 17, presents a prophetic act performed by the prophet Ezekiel, which involves two sticks that are joined together to become one. This act is rich in symbolism and has been interpreted as a message of hope and restoration for the divided kingdom of Israel. To unpack the meaning of this prophetic sign, we must delve into the historical context, the linguistic nuances, and the theological implications of this text.

Historical Context

During the time of Ezekiel’s prophecy, the nation of Israel was divided into two kingdoms: the northern kingdom, often referred to as Ephraim or Israel, and the southern kingdom, known as Judah. This division occurred after the reign of Solomon when the ten northern tribes broke away due to disputes over leadership and taxation, leading to centuries of separate existence, often marked by different experiences of prosperity, religious adherence, and eventually, conquest.

Prophetic Action and Its Symbolism

The act of taking two sticks, writing on them, and then joining them together in his hand, as instructed by Jehovah, is highly symbolic. The sticks are not just pieces of wood; they represent something far greater—the reunification of the divided kingdoms into one nation under one king.

The symbolism here is profound. The “stick” or “wood” in Hebrew, ‘etz’, could refer to anything from a piece of timber to a writing tablet, suggesting that these sticks were not only symbols but also could have been objects on which messages were inscribed, much like a modern placard or signboard.

Linguistic Nuances

The phrase “became one stick” from the original Hebrew can also be understood as “became one in his hand,” which underscores the immediacy and personal involvement of Jehovah in this unification process. The Hebrew word ‘yachad’, typically translated as “one,” implies unity and singleness of purpose and identity.

Theological Implications

From a theological perspective, the merging of the two sticks symbolizes Jehovah’s sovereignty and His intention to heal the divisions among His people. It is a divine declaration that despite human failures and disobedience, Jehovah’s purpose for His people would not be thwarted.

The prophecy goes on to explain that the reunification of Israel and Judah will result in one nation on the mountains of Israel, under one king, and they will no longer defile themselves with idolatry (Ezekiel 37:21-23). This future king is understood by conservative scholars to be none other than the promised Messiah, the descendant of David, who would bring about the complete and eternal restoration of the nation.

Fulfillment and Eschatological Views

In the short term, this prophecy pointed toward the return of the Jewish exiles from Babylon and the re-establishment of a united community in their homeland. However, the ultimate fulfillment is often viewed in an eschatological light, referring to a time of future restoration under Christ’s rule.

The bringing together of these two sticks can be seen as a precursor to the message of the Gospel, which breaks down barriers and unites people from all nations under one Christ. It anticipates the breaking down of the “dividing wall of hostility” as mentioned by Paul in Ephesians 2:14, which in the context of Ezekiel would mean the reunification of God’s covenant people.

Practical Application and Modern Relevance

This text is not just a message for a future hope but also serves as a practical reminder for the contemporary audience. It encourages believers to seek unity and reconciliation, mirroring the divine intent of making disparate elements one. It suggests that divisions, whether within families, communities, or nations, are not aligned with Jehovah’s ultimate purpose.

Conclusion

Ezekiel’s vision of the two sticks becoming one stick in his hand is a multifaceted prophecy that speaks to the restoration of a nation, the sovereignty of God over history, and the eschatological hope of a united people under the Messiah. It embodies Jehovah’s power to unify and His intention to restore, promising not just a return from exile but a return to the right relationship with Him.

In analyzing this passage, it becomes evident that Jehovah’s desire for unity among His people is a recurring theme throughout Scripture, and the ultimate expression of this unity is found in the work of the Messiah. This profound act by Ezekiel stands as a testament to Jehovah’s unfailing commitment to the redemption and unification of His people.

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The Bible Knowledge Commentary

The sign of the two sticks united (37:15–28)

Ezekiel’s second sign in this chapter visualized God’s restoration of the nation. First the sign was given (vv. 15–17), then explained (vv. 18–28).

37:15–17. Ezekiel was told to take two sticks of wood and to write on one of them the name of Judah and on the other the names of Ephraim and Joseph. Ezekiel was then to hold them together like one stick.

Some have claimed that the two sticks represent the Bible (the stick of Judah) and the Book of Mormon (the stick of Joseph). However, this assertion ignores the clear interpretation in verses 18–28 and seeks to impose a foreign meaning on the sticks.

After Solomon died the nation of Israel split asunder, in 931 B.C. The Southern Kingdom was known as Judah because Judah was its larger tribe and because the country was ruled by a king from that tribe (cf. 1 Kings 12:22–24). The Northern Kingdom was called Israel, or sometimes Ephraim (e.g., Hosea 5:3, 5, 11–14) either because Ephraim was the strongest and most influential tribe or because the first king of Israel, Jeroboam I, was an Ephraimite (1 Kings 11:26). Israel was taken into captivity by Assyria in 722 B.C., and Judah was taken into exile by Babylon in 605, 597 and 586 B.C. – Charles H. Dyer, “Ezekiel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1299.

Evaluating the Bible Knowledge Commentary

The Bible Knowledge Commentary on Ezekiel 37:15-28 offers a straightforward, historical interpretation of the two sticks that Ezekiel was commanded to join together. It rightfully identifies the sticks as symbols for the divided kingdoms of Israel—Judah and Ephraim (representing the Northern Kingdom, often referred to as Joseph or Israel)—and the subsequent promise of their reunification.

The explanation is aligned with the historical and grammatical approach to biblical interpretation, which adheres to understanding the text in its original context before applying it to the present. By focusing on the historical split after Solomon’s reign and identifying the respective exiles of both kingdoms, the commentary grounds the prophecy in its historical setting.

The rejection of any association with the Book of Mormon is consistent with a literal interpretation of the Bible and the conservative approach to Scripture that does not accept latter-day revelations or scriptures outside of the biblical canon. This aligns with the historical-grammatical method, which would not support an interpretation that requires extrabiblical texts for validation.

Furthermore, the explanation given is thorough in linking the names on the sticks to the larger and more influential tribes of the respective kingdoms, as well as the dynastic and geographic realities that defined them. This kind of analysis reflects a deep understanding of the historical context of the biblical narrative.

In addition, the commentator’s approach is reflective of a conservative theological perspective that takes into account the integrity of the biblical text and its self-contained interpretive keys, as seen in verses 18–28 of the same chapter. It remains focused on what the text meant to the original audience and avoids reading into the text meanings that are alien to its original context and language.

Overall, the commentary stays true to a literal and historical view of Scripture, avoids speculative or extrabiblical interpretations, and provides a solid understanding of the text within its own canonical context. It exemplifies a sound exegetical practice that respects the text and its intended message, affirming the hope of restoration and unification under divine sovereignty as promised in Ezekiel’s prophecy.

Jehovah’s Witnesses Misinterpretation of the Scriptures

* Watchtower July 2016 Questions From Readers *

Through his prophet Ezekiel, Jehovah foretold that his people would return to the Promised Land and that they would be united as one nation again. That prophecy also foretold that those who worship God during the last days would be united as one people.

Jehovah told his prophet Ezekiel to write on two sticks. He was to write on one stick, “For Judah and for the people of Israel who are with him,” and on the other one, “For Joseph, the stick of Ephraim, and all the house of Israel who are with him.” The two sticks were to become “just one stick” in Ezekiel’s hand.—Ezekiel 37:15-17.

What does the term “Ephraim” mean? The tribe of Ephraim was the most prominent of the ten tribes of the northern kingdom of Israel. In fact, the first king who ruled over that kingdom, Jeroboam, was from the tribe of Ephraim. (Deuteronomy 33:13, 17; 1 Kings 11:26) That tribe descended from Ephraim, a son of Joseph. (Numbers 1:32, 33) Joseph had received a special blessing from his father, Jacob. So it was appropriate that “the stick of Ephraim” represented the ten tribes of the northern kingdom. In the year 740 before Christ, long before Ezekiel prophesied, the Assyrians conquered the northern kingdom of Israel and took the people captive. (2 Kings 17:6) Years later, the Babylonians defeated the Assyrians. So when Ezekiel wrote the prophecy about the two sticks, most of those Israelites were scattered throughout the Babylonian Empire.

In the year 607 before Christ, the Babylonians conquered the southern two-tribe kingdom of Judah and took the people to Babylon. They may also have taken any who remained from the northern kingdom of Israel. The kings of the southern kingdom were from the tribe of Judah. The priests also lived in Judah because they served at the temple in Jerusalem. (2 Chronicles 11:13, 14; 34:30) So it was fitting that the stick that was “for Judah” represented the two tribes of the southern kingdom.

When were the two sticks joined together? This happened in the year 537 before Christ, when representatives of both the southern kingdom and the northern kingdom returned to Jerusalem from exile to rebuild the temple. The nation of Israel was no longer divided. Once again, the Israelites worshipped Jehovah together. (Ezekiel 37:21, 22) This unity had also been foretold by the prophets Isaiah and Jeremiah.—Isaiah 11:12, 13; Jeremiah 31:1, 6, 31.

What did Ezekiel’s prophecy foretell about pure worship? That Jehovah will cause all those who worship him to “become one.” (Ezekiel 37:18, 19) Has this promise come true in recent times? Yes. The prophecy began to be fulfilled in 1919. Before that, Satan had tried to divide God’s people permanently. But in 1919, they were gradually reorganized and reunited.

At that time, most of God’s people had the hope of becoming kings and priests in heaven with Jesus. (Revelation 20:6) They were like the stick for Judah. There were a few, however, who had the hope of living forever on earth. And as time went on, those with this hope increased in number. (Zechariah 8:23) They were like the stick for Joseph.

Today, both groups serve Jehovah together. And they have one King, Jesus Christ. In Ezekiel’s prophecy, he is spoken of as “my servant David.” (Ezekiel 37:24, 25) Jesus prayed to his Father about his followers: “May all [of them] be one, just as you, Father, are in union with me and I am in union with you.” (See footnote.) (John 17:20, 21) Jesus also foretold that his little flock of anointed disciples would “become one flock” with his “other sheep.” All of them would follow “one shepherd.” (John 10:16) Just as Jesus described, all of God’s people today are united, whether they look forward to living forever in heaven or on earth!

[Footnote]

When Jesus spoke about the sign of the last days, he gave his disciples several illustrations. It is interesting to note that he first referred to “the faithful and discreet slave,” the small group of anointed brothers who would take the lead among God’s people. (Matthew 24:45-47) Then he gave illustrations that referred to all the anointed ones. (Matthew 25:1-30) Finally he spoke about those who would support Christ’s brothers and live forever on earth. (Matthew 25:31-46) Similarly, when Ezekiel’s prophecy began to be fulfilled in our time, it applied first to those who had the hope of living in heaven. And although the ten tribes of Israel do not usually represent those who will live forever on earth, the unity described in this prophecy reminds us of the unity that exists between these ones and the anointed.

Response to The JW’s Interpretation

The interpretation offered by Jehovah’s Witnesses in the Watchtower magazine reflects their distinctive eschatological framework and organizational structure. This interpretation should be critically assessed on its exegetical and hermeneutical merits.

First, the historical elements concerning the tribes of Ephraim and Judah, their significance, and the Assyrian and Babylonian exiles are well-established facts in biblical history. However, the application of Ezekiel’s prophecy to events in the 20th century, particularly the year 1919, is where their interpretation diverges significantly from a historical-grammatical approach to biblical exegesis.

A key principle of the historical-grammatical method is to establish what the text meant in its original context before making any application to the present day. From this perspective, the prophecy in Ezekiel 37 about the two sticks becoming one is understood to refer specifically to the reunification of the northern and southern kingdoms of Israel in a future restoration. This would involve the real, physical descendants of those ancient tribes, not spiritual or allegorical representations of groups of people in the modern era.

The assertion that the ten tribes represent those with an earthly hope, and Judah represents those with a heavenly hope, does not correspond with the literal interpretation of the text. This typological application introduces a meaning that is not present in the text itself and does not account for the clear explanation given by Ezekiel in verses 18-28, where the reunion of the sticks symbolizes the reunion of the divided kingdom of Israel under one king, which in the text is referred to as “my servant David.”

Moreover, there is no biblical basis for the date 1919 as significant in biblical prophecy. Such an interpretation would require reading into the text a set of theological presuppositions that are extrinsic to it. It’s important to note that literal Bible chronology, as understood from historical records and the biblical narrative, does not point to the year 1919 as a year of prophetic fulfillment.

Furthermore, linking this prophecy to the concept of a “faithful and discreet slave” and applying it to an organizational structure or leadership is a step beyond what the text itself allows. This interpretation is reflective of the Jehovah’s Witnesses’ theological and ecclesiological positions but is not derived from a straightforward reading of Ezekiel’s prophecy.

In conclusion, while the initial historical explanation provided by the Watchtower is accurate, the application of the prophecy of the two sticks to modern-day events and organizational structures does not align with a historical-grammatical method of interpretation. Such an application is highly specific to the interpretive traditions of Jehovah’s Witnesses and is not supported by a literal understanding of biblical texts.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).