According to the Midrash in Shir Hashirim Rabbah 7:9 the implication is that he did actually bring them back to life:
אָמַר רַבִּי אַבְדִּימֵי דְמִן חֵיפָה, [שלשה] [ששה] נִסִּים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, צָף הַכִּבְשָׁן, וְנִפְרַץ הַכִּבְשָׁן, וְנִשְׂרְפוּ אַרְבַּע מַלְכֻיּוֹת, וְנַעֲשָׂה נְבוּכַדְנֶצַּר אִימוֹס שֵׂירוּף, וְהִפִּילָה הָרוּחַ אֶת הַצֶּלֶם, וְהֶחֱיָה יְחֶזְקֵאל הַמֵּתִים בְּבִקְעַת דּוּרָא
Rav Avdimi of Chaifa said: Six miracles were performed on that day; the furnace sunk (according to the explanation of the Etz Yosef), the furnace broke, four kingdoms were 'burnt' (a reference to the kings and their people who helped Nevuchadnezzar throw Chananiah, Mishael and Azariah into the furnace), Nevuchadnezzar was partially burnt, the wind blew down the statue and Yechezkel revived the dead in the valley of Dura.
(Just as an addendum, it is worth noting that there is the argument over whether this act actually happened.
The Gemara in Sanhedrin 92b says:
ונילף ממתים שהחיה יחזקאל סבר לה כמאן דאמר באמת משל היה
The Gemara suggests: And let us derive from the dead that Ezekiel revived (see Ezekiel, chapter 37) that the resurrected dead will not live forever, but will die at some point. The Gemara explains: The school of Eliyahu holds in accordance with the opinion of the one who says: In truth, Ezekiel’s depiction of the dry bones that came to life was a parable, from which nothing can be derived with regard to the nature of resurrection.
(Sefaria translation and notation)
Rashi on the words "משל היה" writes:
שהיה מרמז להם על הגלות כאדם מת שחוזר וחי כך ישראל ישובו מן הגלות
This is hinting to them about the ultimate redemption. Just like a man will come back from the dead, so too the Jewish People will return from exile.
So parenthetically, it's worth noting that there's a school of thought that regards the act of the bones coming back to life as only a prophecy and no more than that.)