EZEKIEL – CHAPTER 38

PROPHECY AGAINST GOG

Verses 1-23:

Verses 1, 2 recount the Lord’s commission for Ezekiel to make a specific prophecy of Divine judgment against Gog. He is or was known as “The prince (or ruler) of Magog,” the territory of his reign, located in northern Europe, believed to be the area of Russia today. Gog is the “prince, ruler,” and Magog is the, land over which he reigns. In connection with this read also Zec 12:1-4; Zec 14:1-9; Mat 24:14-30; Rev 14:14-20; Rev 19:17-21.

Verse 3 further directs Ezekiel to prophesy that the Lord God is against Gog the chief prince or administrative ruler of Meshech (which is Moscow) and Tubal (which is Tobolsk or Leningrad today), 2Ki 19:28; Isa 37:29; Eze 32:26. Russia and her northern satellite powers in Europe have been the most haughty and cruel of Israel’s persecutors in these latter days. This is in harmony with both Divine justice, and with the covenants, that destruction should fall on them at the end time, Gen 15:18; Deu 30:3. The entire prophecy alludes to: 1) The day of Jehovah, as described Isa 2:10-22; Rev 19:11-21; Rev 19:2) The battle of Armageddon, Rev 16:14; Rev 19:19; Rev 19:3) The final revolt of the nations, Rev 20:7-9.

Verse 4 asserts that the Lord will turn Gog and his armies back, by means of hooks in his jaws, as a wild beast is led about when he makes an assault on the people of God, returned to Jerusalem and their land. It will be much as foreshadowed by the Lord’s judgment upon Sennacherib, as described, Eze 23:12; Eze 29:4; 2Ki 19:28. Satan shall deceive and lead them to assault the fortress of God’s chosen people, restored to their land, to his own destruction, Rev 2:7-8.

Verses 5 names tree nations involved in this prophetic end time battle array: 1) Persia, the lands of Iran and Iraq today, and 2) Ethopia, of northern Africa, and 3) Lybia, or Phut of north Africa, the farthest countries south from where Ezekiel lived and prophesied in Babylon.

Verse 6 identifies Israel’s foes as a band of many, also coming from Gomer of the German and Celtic area, and Togarmah, the Armenians of the Caucasus area, of the Baltic south of Iberia, and the Slovacs also to the north of the land of Israel, Gen 10:2; 1Ch 1:5; See also Gen 10:3; 1Ch 1:6; Eze 27:14; Dan 11:40.

Verse 7 charges them, with a note of irony and sarcasm, to be prepared, armed to the hilt, with all the masses they have assembled, that they may perish together, Isa 8:9. They are called upon to be a guard or security over each other, if they can. But let it be understood that none can stand against the will and word of God, when just judgment falls on those at enmity with Him; For they shall perish together.

Verse 8 describes the invasion and assault of the enemies of God, the northern gentile nations, as they swoop down upon Israel, who has returned from dispersion, through all the earth, and settled in her own land and in Jerusalem, in safety, as in ancient times, Deu 4:10; Isa 29:6; Eze 34:13; Eze 28:26; Eze 34:25-26; Jer 33:16. But the evil out of the north will roll down.

Verse 9 addresses the confederacy of the north, prophesying that they shall ascend with their many armed bands, come over the mountain ranges north of Israel, out of eastern Europe especially, like a storm cloud filled with lightning and thunder, to overrun Israel, with hopes of loot and gain of the plunder of her destruction, Isa 28:2; Jer 4:13; Joe 2:2.

Verse 10 declares that at that time certain things, (evil thoughts) of greed and covetousness will come into, literally penetrate, to control their minds to evil actions, Gen 6:5. Or they would conceive mischievous purposes.

Verse 11 discloses the evil imaginations, premeditated intentions of profit, by destruction of the people and property of Israel, that entered or shall enter the hearts of the Gentile kingdoms of the north. They imagine that it will be a “cake-walk,” Pike stealing or taking children’s cookies, to swoop down on Israel at peace in her rebuilt and unwalled cities and villages without bars and gates. They recall that Antiochus, a type of the antichrist, took Jerusalem without a blow. So why should they not do likewise, they reason, Jg 18;7, 27; Jer 49:31; Zec 2:4-5.

Verse 12 defines the intent and purpose of this northern army, as motivated for greed, spoil, and prey from the land and people of Israel who have regathered to their land, navel from the nations, and prospered mightily in cattle and goods. For Israel and Jerusalem are said to be set, fixed, or placed in the midst of the nations, Jdg 9:37; Eze 5:5. It has become the envy of the godless foes of Israel, Rev 20:9.

Verse 13 relates that Sheba, Dedan, and Tarshish, merchants of the western world, though not engaging in the battle, rejoice to share in the loot, by carrying her captured merchants of silver and gold, and cattle and goods, on her ships to other lands, Psa 57:4; Eze 19:3; Eze 19:6; Eze 27:22; Eze 32:2; See also Jeremiah 50; Jeremiah 17; Jer 51:38, Ezekiel 19; Ezekiel 3, 5; Nah 2:11; Nah 2:13; Zec 11:3.

Verse 14 charges Ezekiel to advise Gog, administrative ruler of the land of Magog, that when His people Israel dwell safely in their land, in the era of their final restoration, Gog will be ignorant of the fact that they dwell safely, under the shadow of Divine care, though their cities and villages are unwalled, Isa 4:1.

Verse 15 prophesies of Gog that he shall come from his place out of the north, both he and his huge army, riding upon horses, with pillage, plunder, and loot in their minds, Eze 39:2. It is related that the Scythian warriors ate, drank, and slept in the saddle upon their horses.

Verse 16 declares that they shall descend upon God’s people Israel, like a dark cloud, to cover the land, in the latter days of the Gentile age. It is further declared that the Lord will bring them against His land, before the heathen, that He might be sanctified before their eyes, upon His intercession for His people against Gog, chief enemy of Israel in that day, till they know, as Pharaoh did, that He is God, Exo 9:9; Exo 14:4; 1Sa 17:45; 1Sa 17:47; 2Ki 19:19; Psa 83:17-18; See also Mic 7:15; Mic 7:17; Mat 6:9-10.

Verse 17 affirms by rhetoric language, directed to Gog, that he is the one of whom the Lord prophetically spoke in ancient times, as cited by His servant-prophets, Num 24:17-24; Isa 27:1; Isa 26:20-21; Jer 30:23-24; Joe 3:2; Mic 5:5-6; Isa 14:12-14; Isa 59:19.

Verses 18,19 warn that when Gog descends on the land of Israel in that day, the judgmental jealously, fiery wrath, and fury of the Lord shall fall on him, to shake the whole land, Psa 18:8; As also described Joe 3:16; Hag 2:6-7; Mat 24:7; Mat 24:29; Rev 16:18; See also Deu 29:20; Isa 42:13; Zec 1:14.

Verse 20 states that when the fiery judgment fury of the Lord is poured out against Gog, and his greed-bent hordes that descend upon Israel, there will be a mighty, physical disruption in the air, sea, and upon the land. Fishes of the sea will be disturbed by the mighty fleets, birds of the air by sound and shell, wild beasts and creeping things terrified upon the earth, and a social upheaval in all the land. Mountains shall crack and sink, walls, fortresses, and ramparts will be broken down in this end time war, Hos 4:3; Jer 4:24.

Verse 21 states that the Lord will call for a sword to be turned against Gog, so that every man’s sword shall be “turned against his brother,” in Gog’s huge army, in all the mountains of the Lord in Israel. In Gog’s army the soldiers will turn to kill one another. It will be “dog-eat-dog” among them, Psa 105:6; Hos 9:3; Jdg 7:22; 1Sa 14:20; 2Ch 20:23.

Verses 22, 23 conclude that God will plead against Gog with the fury of nature, with bloodshed of man-against-man, in his own army, with pestilence or diseases, with deluges of rain and floods, and with hailstones, even fire and brimstone as lightning struck through all his armed bands. In this manner the Lord will defeat Gog and his hordes, and magnify Himself as Lord God of Israel, and God-over-all, to be known or recognized in all the nations, Isa 66:16; Jer 25:31. This imagery is similar to that against Sodom and Gomorrah, and judges of Egypt, Psa 11:6.

Fuente: Garner-Howes Baptist Commentary

THE WARLIKE ASSAULT OF GOG, AND ITS REPULSE. (Chap. 38)

EXEGETICAL NOTES.Eze. 38:2. Gog. An ideal name; it is simply the root of Magog, the only related name known to history. The whole prophecy demands a non-literal interpretation. The prophetical delineations of the Divine principles of government are thrown into the familiar forms of Old Testament relations. The final triumph of Messiahs truth over the most distant and barbarous nations is represented as a literal conflict on a gigantic scale, Israel being the battlefield, ending in the complete triumph of Israels anointed King, the Saviour of the world. It is a prophetical parable, in which every trait in the delineation is full of important meaning, only couched in the language of a symbolical representation. While the vision respecting Gog and Magog in the Apocalypse (chap. 20.) may be regarded in substance a reannouncement of the prophecy before us, it does not follow that the prophecy in the Apocalypse has exactly the same compass as in Ezekiel. In each case alike the vision is appropriated to describe the final workings of the worlds evil, and its results in connection with the kingdom of God; only, the starting-point is placed farther in advance in the one case than in the other. Therefore, as found in Ezekiel, it can throw no light on the chronological arrangement of the Apocalypse.Fairbairn. Chief prince of Meshech and Tubal. Rosh, translated chief, is taken as a proper name by some, and probably refers to the Russi, a people from whom the modern Russians derive their name. Schrader accepts Magog as equivalent to Scythians. Tubal = Tabal, according to him, bordered on Cilicia, and seems to have been what was afterwards Cappadocia. It was famous for great horses. Meshech he regards as having lain north-east of Cappadocia in Lower Armenia. Magog was Gogs original kingdom, though he acquired the mastery over Meshech and Tubal, and so might be called their chief prince.

Eze. 38:3. I am against thee, O Gog, the chief prince of Meshech and Tubal. His high-sounding titles are repeated, to imply the haughty self-confidence of the invader as invincible.

Eze. 38:4. I will turn thee backas a refractory wild beast which thinks to take its own way, but is bent by a superior power to turn on a course which must end in its destruction. Satan shall be by overruling Providence permitted to deceive them to their ruin (Rev. 20:7-8).Fausset. It is significant that the irruption of Gog is here and in what follows referred to Jehovah. He means to march against Jehovah, but the latter has him in towhe must march whither He will to his own destruction, as in former times Pharaoh did not thwart the God of Israel when he refused to let His people go, but acted so because Jehovah Himself had hardened his heart to plunge him into destruction.Hengstenberg. And put hooks into thy jawsrings in thy jaws; the rings which are put in the most tender parts of intractable animals on which to fasten the bridle or reins (chaps. Eze. 19:4, Eze. 29:4; 2Ki. 19:28). Horses and horsemena decidedly Scythian trait, for the richness in horses of these hordes, most equestrian tribes, was already known to Herodotus. Clothed with all sorts of armourclothed with splendour, an Assyrian element introduced: thus the figure of Gog is enlarged.Lange.

Eze. 38:5. Persia, Ethiopia, and Libya, or Phut. These are in the farthest south from Babylon, where Ezekiel lived. The Asiatic Cush or Ethiopia lay in Central and Northern Babylon. Phut was the name, according to Ebers, of some wandering tribes of Arabia. Sayce thinks Phut was the Somali country in Eastern Africa.Geikie.

Eze. 38:6. Gomerthe Celtic Cimmerians of Crim-Tartary. Togarmahthe Armenians of the Caucasus, south of Iberia. A pictorial and manifestly symbolical grouping of nations. There is no impossibility in the connection of nations so distant from one another. The anti-Chaldaic coalition, which the prophet himself had witnessed, actually extended from Ethiopia to Persia. The impossible lies rather in this, that all these nations are to co-operate at a definite time against the petty Palestine.Hengstenberg, &c.

Eze. 38:7. Be thou prepared.Irony. Prepare thee and all thine with all needful accoutrements for war, that ye may perish together!Fausset.

Eze. 38:8. After many days thou shalt be visited (Isa. 24:22; Isa. 29:6). Gog meant to visit the people of God, but in reality he is himself visited. It was God who led him in order to prepare him for his downfall. It is very consolatory to the Church that God not merely conquers its enemies, that even their hostile undertaking is under His guidance, that they move not hand nor foot but at His command. In the latter yearsat the end of the years. This indicates that the catastrophe belongs to a quite new order of thingsthe Messianic epoch.Hengstenberg.

Eze. 38:9. Thou shalt ascend and come like a stormlike a cloud to cover the land. The cavalry of the Tanjou frequently consisted of two or three hundred thousand men, formidable by the matchless dexterity with which they managed their bows and their horses, by their hardy patience in supporting the inclemency of the weather; unchecked by torrents or by precipices, by the deepest rivers or by the most lofty mountains, they spread themselves over the face of the country and overthrew all who opposed them.Gibbon.

Eze. 38:10. Thou shalt think an evil thoughtconceive a mischievous purpose, as to attacking Gods people in their defenceless state.

Eze. 38:11. I will go up to the land of unwalled villages, to them that dwell safely. The towns lie open, in fancied security, the prize of a sudden attack.

Eze. 38:12. That dwell in the midst of the landthe navel of the land, not physically but morally; a central position for being a blessing to the world. The literal sense, navel, seems to point to the fact of its being the moral centre of the world, not to its moral eminence (chap. Eze. 5:5).Fausset.

Eze. 38:13. Sheba and Dedan and the merchants of Tarshishthe Arabian nations Sheba and Dedan as representatives of the land-trade, and Tarshish of the sea-trade. Representatives of that portion of the world who, though they are not disposed to take any active part against the cause of God, are well pleased to see others do it. This worldly feeling makes them disrelish the truth, and they are ready to cheer on those who would make a spoil of its defenders.Fairbairn.

Eze. 38:15. All of them riding upon horses. It is related of the Scythians that they eat, drink, and sleep in the saddle.

Eze. 38:16. When I shall be sanctified in thee, O Gogwhen God displays His incomparable glory in his punishment.

Eze. 38:17. Art thou he of whom I have spoken in old time by My servants the prophets of Israel? Gog and Magog are here identified with the enemies spoken of in other prophecies (Num. 24:17-24; Isa. 27:1; Isa. 26:20-21; Jer. 30:23-24; Joe. 3:2; Mic. 5:5-6; Isa. 14:12-14; Isa. 59:19). God is represented as addressing Gog at the time of his assault; therefore the old time is the time long prior when Ezekiel uttered these prophecies; so he also, as well as Daniel

(11) and Zechariah
(14), are included among the prophets of Israel here.Fausset.

Eze. 38:18. My fury shall come up in My faceliterally, into My nose; in Hebrew the idiomatic expression for anger, as men in anger breathe strongly through the nostrils.

Eze. 38:20. All shall shake at My presence. An earthquake, the figure of a great annihilating catastrophe in the human world, in which all has the feeling as if the earth were dissolving. The catastrophe affects only the enemies of Gods people; but it is so dreadful that the whole world seems to come to an endthat all that lives on earth is felt to be affected by it; every high thing is cast to the ground without discriminating whether it belongs to the enemy or not. All terrible particular judgments in their operations come upon the sense like a universal judgment.Hengstenberg.

Eze. 38:21. Every mans sword shall be against his brother. One great means by which God sweeps away the enemies of the king is the internal discord, for which He presents the natural occasions. The community of hatred can scarcely offer successful resistance to these (see historical example, 2 Chronicles 20).

Eze. 38:22. With pestilence, blood, hail, fire, and brimstone. The colours of the picture are partly taken from the Egyptian plagues, and from the destruction of Sodom and Gomorrah.

Eze. 38:23. Thus will I magnify Myself. The destruction is effected by an intervention of Jehovah, His fighting for His people, who are small compared to the greatness of Gog (Eze. 38:15).

HOMILETICS

THE FIERCE ONSLAUGHT OF THE ENEMIES OF THE TRUTH

(Eze. 38:1-23.)

The beautiful picture of tranquil prosperity depicted in the close of the last chapter would be difficult for the captive Jews to realise, unless there was the assurance of protection from hostile attacks like those which had brought them to their present deplorable condition. What avails it, they cry, even if we are restored? The heathen power still predominates, and we shall be crushed back again into irretrievable ruin. The wild, savage races of Scythia had spread terror over all Western Asia in the days of Josiah, and were still remembered with dread. Against such desponding thoughts the prophet here offers comfort. The heathen nations as a whole, in their opposition to the kingdom of God, are represented under the figure of a great invasion of the Holy Land by the Scythian forces. All the battles which restored Israel has to wage are united in one great battle. He who would lead his people out of captivity would be their omnipotent defender, the foe would be triumphantly vanquished, and Israel, the kingdom of the Messiah, finally delivered from all fear, would enter on a period of temporal and spiritual prosperity. The descriptions of the chapter illustrate the fierce onslaught of the enemies of the Truth. Observe

I. That the enemies of the Truth are rallied and commanded by a leader of conspicuous ability (Eze. 38:2-7). Gog, the chief prince of Meshech and Tubalan ideal character, one possessing great military genius, faculty for organisation, power to manuvre vast armies, revelling in destruction, and animated by a mighty hatred to the good. Gogs forces are composed of diverse nationalities, extending over a wide area (Eze. 38:5-6), and present an imposing and threatening aspect (Eze. 38:4; Eze. 38:7). The invasion and overthrow of the Chaldeans, the conflict of the Maccabees with Antiochus Epiphanes, the temporary successes and defeat of the Turksto each of which historical events some interpreters would limit the application of the prophecywere but feeble prototypes of a coming struggle with a powerful embodied Antichrist. Sin is fruitful in breeding formidable confederacies, and never lacks a leader. The people of God have often to complain with the PsalmistHow are they increased that trouble me? Many are they that rise up against me (Psa. 3:1).

II. That the enemies of the Truth are fertile in plots to work mischief (Eze. 38:10-12). Thou shalt think an evil thought (Eze. 38:10). Here is a land defenceless, dwelling without walls, and having neither bars nor gates, its people inoffensive, quietly pursuing their avocations in fancied security; their cattle and goods are increasing, and they have no means of offering resistance. Let us pick a quarrel with them, and take a spoil (Eze. 38:12). It is true they have done us no harm, nor are likely to do; but what of that? It is enough that they love the truth that we hate, and will become an easy prey to our superior force. If we yield to the suggestions of an evil heart, we trample down the laws of justice and equity, and can readily concert a plan of wholesale robbery and crime. The boldest highwayman or cattle-riever will not go more directly to his mark than we.

III. That there is a class of persons ever ready to make gain out of the havoc created by the enemies of the Truth (Eze. 38:13). The eager merchants of Tarshish are referred to as young lions because of their well-known ferocity. There is little room for gentleness and pity in the breast of the unscrupulous trader. Where the carrion lies, there the vultures gather: where there is spoil, the traders. Gain is often made out of the misfortunes and sufferings of others. Many who would shrink from bringing about the ruin of others do not hesitate to make all possible profit out of the ruin. Looters, the snappers-up of unconsidered trifles, hang about the skirts of every victorious army.

IV. That the onslaught of the enemies of the Truth is fierce and terrible (Eze. 38:8-9; Eze. 38:14-17). The army of Gog was to burst upon Israel like a storm-cloud, enveloping and desolating the land. In all ages the forces of unbelief have made violent attacks upon the citadel of Divine Truth; and there have been times when it seemed as if the foundations had been shaken and the fabric must fall into hopeless ruin. But when the shock has spent itself, the stronghold has stood forth more prominent and stable than before. The great world-crisis is yet future. A time is coming that will test the faith of the most stalwart. Baffled and defeated in all previous attempts, the enemies of the Truth will gather up and concentrate all their powers, and all that wily diplomacy, vindictive hatred, and intensified rage can do will be combined in one grand, united, final effort. What will be the result? Mark

V. That the most formidable onset of the enemies of the Truth will be Divinely opposed (Eze. 38:17-23).

1. The Divine anger will be roused (Eze. 38:17-19). My fury shall come up in My facein My nostrils, as men are accustomed to show anger by a flushed countenance and dilated nostrils. An anthropomorphic representation: God stooping to the use of human methods of thought and expression. Injustice and cruelty provoke the Divine wrath; He is not an indifferent spectator of the oppressions inflicted upon His people. When the great day of His wrath is come, who shall be able to stand? (Rev. 6:17).

2. The Divine power will employ against the enemies of the Truth the most destructive forcesearthquakes, wars, pestilence, storms (Eze. 38:19-22). The resources of the universe are in the hands of God, and He can use them on the side of righteousness and in the punishment of tyranny and wrong. Heaven and earth are armed against every evil work, and will effectually prevent its triumph.

3. The Divine character will be vindicated in taking vengeance on the enemies of the Truth (Eze. 38:23). God will be known and His honour magnified in judgment us well as in showing mercy. The mightiest army is impotent before His avenging sword. The defence and rescue of His people will demonstrate His power, His faithfulness, and His justice.

LESSONS.

1. Hatred of the Truth manifests itself in violent opposition.

2. A time comes in the life of every man when he must take sides for or against the Truth.

3. Evil is doomed to suffer terrible defeat.

4. The resources of Omnipotence are at work in defence of the Truth.

GERM NOTES ON THE VERSES

Chaps. 28, 29. The last conflict of the world with God, and the complete overthrow of the former. The place occupied by this section shows that it refers to times subsequent to the restoration of Israel. Hitherto the prophecies have been directed against the more immediate neighbours of Gods people. Their fall is to make room for Israels triumph. But as the Churchthe true Israelwaxes stronger and stronger, more distant nations will come into collision and must be overthrown before the triumph is complete. Hence the present prophecy is directed against peoples dwelling in the remote regions of the North. From this quarter had come the terrible invasion of the Scythians, who had possession of Asia twenty-three years, and in the course of this time they had certainly overrun Syria, and had probably made their appearance in the Holy Land. Some have thought that this prophecy is directed against these Scythians, foretelling their fall, like that of the other invaders of the land of Israel. But in this prophecy there is little distinctive of one nation. It is a gathering together of the enemies of Jehovah to make their last effort, and to be overthrown. The seer passes now to the final struggle between good and evil, and the triumphant establishment of the Divine rule. It is the same struggle which is depicted in the Book of Revelation (Eze. 20:7-10), where St. John adopts words and phrases of Ezekiel, indicating thereby that he is predicting the same event which Ezekiel had foretold.Speakers Commentary.

Eze. 38:1-23. In many passages of Scripture God forewarns the Church of a great conspiracy, headed by one person, about to be made against God and His Christ, as also against both the literal and the spiritual Israel in the last days. As Antiochus fearfully desolated Judea and blasphemously desecrated the Temple of God, towards the close of Old Testament times, so Antichrist, here described under the ideal name Gog, and his godless hosts under the name Magog, shall terribly oppress Israel and the Church of Christ, and arrogate to himself divine honours, towards the close of the times of the Gentiles in the New Testament dispensation. Haughty and blasphemous self-confidence shall be his prominent characteristic. His immense hordes of formidable warriors in his train, seduced by Satan to their destruction, shall add to his innate presumption.Fausset.

Eze. 38:1-13. The Audacity of Evil.

1. Often embodied in a champion of distinguished genius (Eze. 38:2-3).

2. Succeeds in organising a formidable confederacy (Eze. 38:4-6).

3. Is blind to the superiority of the power with which it has to wrestle, and is deaf to all warnings (Eze. 38:7-8).

4. Apparently overwhelming in its attack (Eze. 38:9).

5. Stimulated by its own wicked devices (Eze. 38:10).

6. Wantonly assaults the inoffensive and defenceless (Eze. 38:11-12).

7. Is applauded by those who hope to share in the wreckage it creates (Eze. 38:13).

Eze. 38:1-7. The Sufferings of Gods People.

1. After prophecies of grace and mercy come tidings of afflictions and judgments (Eze. 38:2).

2. The great princes of the earth, being no friends to the Church of God, have God for their enemy (Eze. 38:3).

3. The Lord at His pleasure can bring enemies and armies upon His own people (Eze. 38:4).

4. The Lord can easily bring men to do His work and service, whatever the difficulty or danger be (Eze. 38:4).

5. From all quarters of the world there are enemies ready to combine and act with Gog and Antichrist against the Church, the Truth, and Christ Himself (Eze. 38:5-6).

6. The enemies of the Church make great preparations against the same (Eze. 38:7).

7. Princes, notwithstanding all their preparations, cannot secure themselves, nor those under their command (Eze. 38:7).Greenhill.

Eze. 38:2. This cannot be one single person, or one only prince, though like enough it points out some one by whom the troubles foretold were begun; yet the successors of this one, whoever he was, are included and designed by this Gog; nor is he to be limited to one certain nation that he was king of, nor yet confined to one age, or to two or three. Others think that all the enemies of Israel, in all quarters, both open and secret enemies, are here intended, and that the anti-Christian forces and combinations are what the prophet foretells.Pool.

Eze. 38:4. I will turn thee back, and put My hook into thy jawsI will disappoint all thy designs, and turn thee about as easily as a fisherman masters a great fish, when he has once fastened the hook into its jaws.Benson.

I will place rings in thy jaws. Gog is represented as an unmanageable beast which is compelled to follow its leader, and the thought is thereby expressed that Gog is compelled to obey the power of God against his will.Keil.

Eze. 38:7. God, the prophet, and the Church deride this mighty preparation, as once the daughter of Zion laughed Sennacherib, that proud Assyrian, to scorn, and the scoff is doubled. Such a mighty army will need great magazines and granaries, and good watches and guards, for their marching in safety; therefore, awaken thy diligence, let nothing be wanting, for, O Gog, thou wilt find I am against thee, saith the Lord.Pool.

Eze. 38:8. God Slow to Punish.

1. God bears with the worst of men a long time. After many days.
2. Though wicked men be spared long, yet at last they shall suffer. Thou shalt be visited.Greenhill.

They shall dwell safely. This began to be fulfilled when, for three hundred and eighty years after their return, Israel lived tolerably quiet: afterwards Antiochus vexed them and did much damage. What remains of longer and fuller quiet and prosperity after the slaying of Gog, time will discover to the people of God; whose lot it will be to stand up in those days.Pool.

Eze. 38:9. This storm is violent, with confused, tumultuous noises and with devastation, as the word implies; and come as a stormthat is, as dark, as large, as inevitable, and which continueth the violent waving storm.Pool.

The Adversities of the Church.

1. The Church and people of God are subject to calamities. The Church is oft afflicted and tossed with tempest: but here is some comfortstorms, tempests, and clouds last not long; they cease after a little time, and the sun shines again.
2. The goodness of God in foretelling the Church what shall come upon it: storm, clouds, perplexitynot to discourage His people, but to awaken them to prayer, holiness of life, and living by faith.Greenhill.

In the world we have anguish to the end; before we expect it, a storm arises and heaven and earth seem hid from our eyes. Our security is peace with God: Christians wish indeed peace with all men, but the world keeps no peace with them. Such is its turbulence, that it has no rest; such its darkness, that it would like to shut out all light, even God Himself from being our lamp.If great armies resemble clouds, how soon can a wind disperse them! (2Ki. 19:35).Lange.

Eze. 38:10-13. Gods Knowledge of the Tactics of the Wicked.

1. God foreknows and determines things to come, even those things that seem most free and contingent, as the thoughts of mens hearts (Eze. 38:10).

2. God doth not only foreknow but prediscovers the purposes, counsels, and plots of His Churchs enemies, to evidence His care thereof (Eze. 38:10-11).

3. The enemies of the Church do watch and take advantage against the Church: they wait for and seek occasions to ruin the same (Eze. 38:11-12).

4. Wicked ones will undertake great matters and venture their lives to satisfy their lusts (Eze. 38:12).

5. The wicked confederate and combine together to mischief the Church of God (Eze. 38:13). Wicked men are thorns, and they cleave together to scratch and vex the righteous.Greenhill.

Eze. 38:10. A Wicked Brain.

1. A willing ally of a wicked heart.
2. Fertile in plotting mischief.
3. Its only conception of justice is how it may most cleverly circumvent it.
4. Is indifferent to the sufferings its schemings may occasion others.
5. Is often deluded by its own smartness.

Thus God is a heart-searcher; He knows the evil purpose in the man himself.Starck.

Eze. 38:12-13. A covetous desire for the possessions of the people of God and envy at their exalted position in the centre of the world are the motives by which Gog is impelled to enter upon his predatory expedition against the people living in the depth of peace. This covetousness is so great, that even the rich trading populations of Sabea, Dedan, and Tarshish perceive it, and declare that it is this alone which has determined Gog to undertake his expedition. Their words give prominence to the obvious thirst for booty which characterises the multitude led by Gog.Keil.

Eze. 38:12. How good it is to possess the goods which cannot be stolenthe joy which no one shall take from us!To the end the world seeks only the temporal, the earthly.Lange.

Eze. 38:13. The merchants of Tarshishthe inhabitants of the sea-coast westward, and Magog north. Robbers by land on three sides, pirates by sea on the fourth, in a confederacy to spoil the Church of God.Pool.

It is the tendency of a gain-seeking spirit to look to no other considerations but its own selfish and worldly interests. Gain is the godliness of the carnal mind. Whatever promotes directly or indirectly the acquisition of silver, gold, cattle, and goods is the uppermost thought; and whilst, perhaps, the more quietly disposed of the worldly shrink from an active participation in unjust and ungodly invasions, yet they are well pleased at such wars when seeming to be conducive to their own gains, and will not scruple to traffic in the unhallowed spoils, at the sacrifice of conscience and the will of God.Fausset.

Eze. 38:14-23. The Power of Evil

1. Is imposing in its battle-march (Eze. 38:14-16).

2. Is allured and limited by the power it opposes (Eze. 38:16-17).

3. Excites the Divine wrath (Eze. 38:18-19).

4. The forces of heaven and earth combine in its defeat (Eze. 38:20-22).

5. Its defeat a signal vindication of the Divine character (Eze. 38:23).

Eze. 38:14-16. The Divine Protection.

1. When Gods people are in Canaan they have safety (Eze. 38:14).

2. Those who design and attempt mischief against the people of God shall experimentally know that God is their Protector and the Revenger of their wrongs (Eze. 38:14).

3. The secret plots and deep designs of men at length break out into action (Eze. 38:15).

4. The great enemies of the Church have many helpers and adherents fitted to further their wicked designs (Eze. 38:15).

5. Though all people and lands in the world be the Lords, yet some people and lands are His in a more peculiar manner (Eze. 38:16).

6. God takes occasion, from the attempts of the wicked, to execute His just judgments upon them, and so to get glory to His name even from heathens (Eze. 38:16).Greenhill.

Eze. 38:14. Prophesy and say unto Gog. Say it over again, that it may be the better considered for the strengthening of the hands and hearts of My people.Trapp.

Eze. 38:16. Gog gathers all from all quarters to be with him to take the spoil; God brings them together to do that among them which may make the heathen see and own His hand. They do it in proud contempt of God and His people; but God doth it to glorify His own name and to vindicate His people.Pool.

Eze. 38:17. By My servants the prophets of Israel. Not by prognosticators or soothsayers, but by true prophets. Now, though they had not foretold this when Ezekiel did, yet when the question shall be asked by the Church, it will be so many hundreds of years past, it may well refer to these prophets. Besides, Daniel 11; Zechariah 14; Isa. 26:20-21; Isa. 27:1; Jer. 30:23-24; Joe. 3:1; Joe. 3:15-16; Mic. 5:5-6, are prophets cited as those who spake of this mighty enemy and his coming, and from which an understanding reader may soon collect that this foe was intended as well as others in those places.Pool.

The Credibility of Prophecy.

1. The Lord doth infallibly know things to come.
2. The prophets delivered many things which were not recorded.
3. Those whom God sends to make known His mind to men, He owns, honours, and protects.
4. It is not an accidental or casual thing that enemies do come against the Church.Greenhill.

Everything has been told before: they who hold to the Word have to fear no surprises.

Eze. 38:18-22. Gods Proceedings against His Enemies.

1. When wicked men are plotting and attempting the ruin of the Church, Gods wrath is kindled against them (Eze. 38:18).

2. When mischief is intended against Gods people, His love and indignation are manifested: His love to His people, His indignation towards their enemies (Eze. 38:18-19).

3. The judgments of God are dreadful; they affect all creaturesthe fishes of the sea, the fowls of heaven, the beasts of the field, all that creeps upon the earth: all men on the face of the earth shall shake; mountains, rocks, walls, shall fall (Eze. 38:20).

4. God can easily raise forces against His and the Churchs enemies; He can do it without any trouble (Eze. 38:21-22).

5. As God can easily gather armies for the good of His Church, so He can as easily ruin armies which are against His Church: He can mingle a perverse spirit among them, so divide them that they shall execute one another (Eze. 38:21).

6. God hath a variety of means and ways whereby to destroy armies and punish enemies (Eze. 38:22).

7. Those who join with great ones in wicked enterprises must look to suffer grievous things with them.Greenhill.

Eze. 38:18. Fury is the glow which bursts forth in the breathing of wrath. The wrath of God is the holy jealousy with which He, for the protection of His kingdomthe kingdom of peacedashes down the wicked; and this wrath of eternal protecting love is fearful.Schmieder.

Eze. 38:19-23. The visible creation takes part in this great catastrophe. A dreadful scene of confusion ensues, and ruin bursts forth from every side upon the head of sinners. In fierce bewilderment they draw their swords one upon another. All conceivable plagues work together for their destruction, and so Jehovah is manifested as the holy God.Hvernick.

Eze. 38:20. Here is a lofty strain indeed, giving us the description of the tokens of Gods presence against His enemies; the effects of His displeasure against them are seen in all the creatures, sensible that their Maker is angry, though they know not with whom or for what. If to be interpreted literally, we shall find some Scripture parallels (Psa. 77:16; Psa. 77:19; Psa. 29:5-6). But men, apprehensive of Gods displeasure and shaken with their own guilt, shall much more shake. But I think it is a very elegant allusive description of those strange troubles and consternation of mens minds at that day, and so metaphorically to be understood.Pool.

Eze. 38:23. Thus undeniably prove that I am the mighty, just, faithful, wise, holy, and merciful God toward My people; and that I am the great, just, and terrible One against Mine and My Churchs enemies.Pool.

This end God proposeth to Himself in all His works; and well He may, since He hath none higher than Himself to whom to have respect. And let all this that hath been said comfort us against the rage and good success, if any such yet be, of the anti-Christian rout, since these are butas was once said of decaying Carthagethe last sprunts and bites of dying wild beasts.Trapp.

The conclusion is, that the result of everything is to magnify and sanctify God. We ought, therefore, to begin all our affairs with God.Lange.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Chapter Seventeen

FINAL DELIVERANCE FOR GODS PEOPLE
38:1-39:29

Chapters 3839 deal with the efforts of some arch-enemy of Gods people to invade and devastate the land of Israel. The tranquil scene with which the previous chapter closed would not go unchallenged. The new Israel of God would undergo testing as did the nation Israel of Old Testament times. These chapters are apocalyptic in nature. The language is highly symbolical and at times deliberately shadowy and even cryptic.[462] The time frame is the final age the age of the Messiah as is indicated by the recurring phrase the end of days. The author of the Book of Revelation seems to allude to this same event, the last battle between the powers of evil and the church of God. He placed this battle immediately before the final judgment and the emergence of the new heavens and the new earth (Rev. 20:8).

[462] Taylor, TOTC. p. 243.

These two chapters consist of seven oracles, each introduced with the formula, Thus says the Lord God.[463] For the purpose of this discussion the material can be divided into four major units: (1) the invasion by God (Eze. 38:1-13); (2) the overthrow of God (Eze. 38:14-23); (3) the destruction of God (Eze. 39:1-20); and (4) the results of Gods destruction (Eze. 39:21-24). To this is appended a note of consolation for the exiles in Babylon (Eze. 39:25-29).

[463] Eze. 38:3-16; Ezekiel 17-23; Eze. 39:1-24; Ezekiel 25-29

I. THE INVASION BY GOD 38:113

TRANSLATION

(1) And the word of the LORD came unto me, saying, (2) Son of man, set your face toward God from the land of Magog, prince of Rosh, Meshech and Tubal, and prophesy against him, (3) and say: Thus says the Lord GOD: Behold, I am against you, O God, prince of Rosh, Meshech and Tubal; (4) and I will turn you about, and put hooks in your jaws and bring you and your army out horses and horsemen, all of them clothed gorgeously, a great company with buckler and shield, all of them handling the sword: (5) Persia, Cush and Put with them, all of them with shield and helmet; (6) Comer, and all her bands; the house of Togarmah in the uttermost parts of the north, all his bands; even many people with you. (7) Be prepared, and prepare yourself, you and all your congregation who have congregated about you, and for whom you are a guard. (8) After many days you shall be mustered for service, in the latter years you shall come against the land that is brought back from the sword, that is gathered out of many peoples, against the mountains of Israel, which have been a continual waste; but it has been brought forth from peoples, and they dwell safely all of them. (9) And you shall go up, you shall come like a Storm, you shall be like a cloud to cover the land, you and all of your bands, and many people with you. (10) Thus says the Lord GOD: It shall come to pass in that day, that things shall come up upon your heart, and you will devise an evil plot. (11) And you will say, I will go up against the land of unwalled villages, I will come upon those who are quiet, who dwell safely, all of them dwelling without walls, having neither bars nor gates; (12) to take spoil and seize prey; to turn your hand against the waste places which are now inhabited, and against the people that arc gathered from the nations, that have acquired cattle and goods, that dwell in the middle of the earth. (13) Sheba and Dedan, and the merchants of Tarshish, with all its powerful ones, shall say to you: Have you come to take spoil? have you assembled a congregation to seize prey? to carry away silver and gold, to take cattle and goods, to take great spoil?

COMMENTS

Ezekiel is to address an oracle to God. Who is God? From this text all that can be deduced is that (1) he is from the land of Magog; and (2) he was prince of Rosh, Meshech and Tubal. Scholars have wrestled with the etymology of the name God. Among the more interesting suggestions are the following: (1) God is derived from the Sumerian gug which means darkness. God would then be a personification of all that is dark and evil.[464] (2) God is the exact equivalent of the Assyrian name Gugu who was king of Lydia in Asia Minor from 685652 B.C.[465] (3) God is a name artificially constructed from Magog, the land over which this anonymous ruler is said to have ruled.[466]

[464] Rowley, RA, p. 32.

[465] Pfeiffer. IOT, p. 562.

[466] Keil, BCOT, 11, 159.

In truth there probably never will be general acceptance of any etymology for the name God. But more important is this question: Who is it that is given the name God? Almost every character of note in the Hellenistic period has been nominated.[467] The position taken here is that God should not be identified with any figure of history, but rather should be regarded as an apocalyptic figure of the end-time.

[467] Alexander the Great (Winckler); Antiochus the Great (Grotius). Antiochus Epiphanes (Seinecke), Antiochus Eupator (Berry); Mithridates VI king of Pontus (Schmidt).

God is said to be from the land of Magog. Magog, along with Meshech and Tubal, is mentioned in the Table of Nations in Genesis 10 as being among the sons of Japheth. Many scholars follow Josephus (Ant. I. vi. 1) in identifying the Magogites as the ruthless Scythians. These warriors were infamous in the ancient world for their practice of pausing to drink the blood of the first enemy soldier killed in battle.

A more positive identification can be made for Meshech and Tubal, two other lands said to be ruled by God. In Assyrian literature these peoples were known as Mushki and Tabal.[468] They inhabited the region of central and eastern Anatolia near the headwaters of the Tigris. The Mushki entered the Near East in the twelfth century B.C. During the time of Sargon II the Mushki were ruled by the famous King Mita, Midas of classical and mythical fame.[469]

[468] Texts mentioning one or both of these people are found in Luckenbill, ARAB, I, 74, 138.44; II, 4, 12, 2123, 4648, 61.

[469] Herodotus 1.14 has Midas as king of the Phrygians Mita (Midas) must have been a dynastic title preserved by the Phrygians from the Mushki who apparently earlier had occupied parts of Asia Minor.

The identification of Rosh is more problematical. A country called Rashu is mentioned in one Assyrian text which mentions Mushki and Tubal.[470] This identification is likely. On the other hand, some scholars believe that Rosh is a general designation for all northern territories.

[470] Luckenbill, ARAB II, 48.

Ezekiel is using the thought-forms of his day as vehicles for this eschatological prophecy. Throughout Old Testament history prophets warned of an attack upon Gods people from the north (cf. Jer. 4:5 to Jer. 6:26). What Ezekiel says here is that Gods people would face one last dreadful onslaught by the forces of evil out of the north, the traditional region of Israels enemies.

The evil designs of God against Gods people cannot succeed because the Lord is against him (Eze. 38:3). Like a wild beast captured and led about by hooks in the jaws, God would be forcefully turned back. His handsome and well-equipped troops (Eze. 38:4) would be comprised of people of many nations (Eze. 38:5-6). Ezekiel enumerates five allies of God:

1. Persia. The Persians were an Indo-European people who entered the Iranian plateau late in the second millennium B.C. They were located east of the Persian Gulf.

2. Cush. The Cushites were a Hamitic nation (Gen. 10:6-8; 1Ch. 1:8-10) residing south of Egypt. Cush is equivalent to Ethiopia.

3. Put. The war-like inhabitants of Put were a Hamitic people (Gen. 10:6; 1Ch. 1:8). They are mentioned elsewhere as allies of Egypt (Nab. Eze. 3:9; Jer. 46:9; Eze. 30:5) and warriors of Tyre (Eze. 27:10). Put was certainly an African nation, but its location is disputed. Probably Put is Libya in North Africa.[471]

[471] Kitchen, NBD, p. 1066

4. Gomer. Gomer was a Japhethic people (Gen. 10:2-3) probably to be identified with the ancient Gimirrai (Cimmerians)[472] who invaded the Fertile Crescent from their Ukrainian homeland some time before the eighth century B.C.

[472] This identification is made on the basis of statements made by Herodotus (1.6, 15, 103; IV, I, 11, 12).

5. The house of Togarmah. These Japhethic peoples (Gen. 10:3; 1Ch. 1:6) were mentioned earlier by Ezekiel as trading partners with Tyre (Eze. 27:14). In the fourteenth century Tegarama is described as lying between Carchemish and Harran on a main trade route through southwest Armenia. Some com mentators refer to them as Armenians.

In Eze. 38:7 God exhorts God to prepare himself for the invasion of Israel and to assume the guardianship or command of the various people who had assembled about him (Eze. 38:7).

Eze. 38:8 serves to underscore the time-frame of the entire prophecy. The attack will take place (1) after many days. This phrase suggests that for a long period of time God and his confederates would be dormant. But at the appropriate time they would be mustered for service, i.e., they would reappear on the stage of history. (2) The attack would transpire in the latter years, a phrase which may point to the eschaton the final end-time period. (3) The attack would occur after the restoration of the people of God.

Eze. 38:8 also serves to underscore the enormity of Gods crime. He would attack a people which had been rescued from the sword of national death by being gathered out of all peoples where they had been held captive. Furthermore, the attack would be against a land which had already suffered immeasurably having been waste a long time. And finally, the attack would be against a land which enjoyed security and peace (Eze. 38:8). Yet like a terrible storm cloud the awesome armies of God would come up against the land of Canaan (Eze. 38:9).

In Eze. 38:10 Ezekiel shifts back in time to the point where God first hatched the plot to attack Israel. In that day when Israel was dwelling safely in Canaan God would devise an evil plan against the people of God (Eze. 38:10). The peace and security of Gods people is such that they would not have made any preparation to meet such an onslaught. The defenseless, unwalled villages would be an open invitation to tyrants like God to invade the land (Eze. 38:11).

Even before the attack, God could count the spoil and captives he would take. He would turn his hand, i.e., take strong measures, in this campaign. Yet those who are the objects of his wrath Gods people certainly had done nothing to raise the ire of God. He came from the distant north; they lived in the center (lit., navel) of the earth.[473] Certainly a people so far removed from Magog could pose no threat. The attack of God would be an act of naked aggression.

[473] All the international highways converged in Canaan. The phrase is also used in Jdg. 9:37.

In his evil scheme God is encouraged by neighboring merchant nations Sheba, Dedan, Tarshish (cf. Eze. 27:12; Eze. 27:15; Eze. 27:22). They hoped to enrich themselves by purchasing and reselling the plunder of Israel (Eze. 38:13).

Fuente: College Press Bible Study Textbook Series

The War of Gog Against God’s People.

The identity of ‘Gog of Magog’ is crucial to the interpretation of what follows, for it determines who it will be who will lead these accumulation of nations against Israel. And yet it would appear that Ezekiel has deliberately left the question open (although the solution may have been clearer in his day than it is in ours). If we see Magog as a cypher for Babylon, who it will be noted are not otherwise named, then Gog would be ‘the king of Babylon’ which is a title used by both Babylonian and Persian kings (Ezr 5:13). The Persians saw themselves as taking over the mantle of Babylon.

This latter identification may be seen as supported by the fact that the nations listed are, apart from Persia, paralleled in Genesis 10. See Gen 10:2 where the sons of Japheth include Gomer, Magog, Tubal and Meshech (and also Madai – the Medes, who may have been replaced here by Persia), with Togarmah being a son of Gomer. Cush and Put are mentioned as sons of Ham (Gen 10:6), but with Cush moving northwards in the person of Nimrod, to become a part of the Mesopotamian nations (Gen 10:8-12). The inclusion of Persia in the place of the Medes may be especially significant with regard to the identification. This would then indicate an attack led by the Persians.

Others connect Gog with Gyges (Gugu) king of Lydia, presumably in the form of one of his dynasty. This latter is the basis of an attempt to link this invasion with Turkey, but that, like the attempt to link Rosh with Russia, must be seen as very fanciful.

Eze 38:1-3

‘And the word of Yahweh came to me saying, “Son of man, set your face towards Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, and say, ‘Thus says the Lord Yahweh, Behold I am against you, O Gog, chief prince of Meshech and Tubal.’ ” ’

The word is possibly spoken concerning someone in Ezekiel’s day who was gathering forces in an alliance (Eze 38:7), someone who was a legend in his own time, but the thought is not of his direct plans but of a future invasion ‘after many days’ and ‘ in the latter years’ (Eze 38:8). He would thus be the prototype. As suggested, this could be the king of Persia under his title ‘king of Babylon’, or Gyges (‘Gugu’) of Lydia (see above), or one of his descendants. But it may well not b either of these who are finally in mind, for the name may then be being used as a symbol of the dark forces of ‘the latter years’.

‘Chief prince’ may well have been an official title (nesi’ rosh), for there are no real grounds for seeing ‘rosh’ (head) as the name of a people, for such a nation is not evidenced anywhere in inscriptions (and Russia was a name which arose well over a thousand years later and therefore has no connection with it).

‘Meshech and Tubal’ were mentioned by Ezekiel in Eze 32:26 (where they ere belligerent nations),as well known nations (Assyrian ‘musku’ and ‘tabal’), while as we have seen all the names of nations except Persia (but the Medes are mentioned as ‘Madai’), but including Magog which is there connected with Meshech and Tubal, otherwise appear in Genesis 10.

However, there is one argument which is in favour of seeing ‘Rosh’ as the name of a people, and that is the Hebrew itself, especially in the light of the possibly parallel phrase ‘Persia, Cush and Put’ (Eze 38:5). But if so they were a people unknown to us. And an argument against this is that without Rosh the allies number seven, the perfect number signifying divine completeness (Meshech, Tubal, Persia, Cush, Put, Gomer and Togarmah), which is a regular feature of Scripture. Thus ‘chief prince’ is probably after all the correct translation, the one who is over all.

At this time Meshech and Tubal were firmly based in Anatolia, south east of the Black Sea, and traded in slaves (Eze 27:13). Ezekiel probably saw them as a fierce and distant people at the extreme north, along with Togarmah. Meshech and Tubal were close to each other landwise, as was Togarmah.

‘Behold I am against you, O Gog, chief prince of Meshech and Tubal.’ Yahweh’s current antagonistic attitude towards Gog at that time (whether as a local king or as representing the king of Persia) may have been seen as arising from the raiding and invasion plans of Meshech and Tubal against surrounding peoples (Eze 32:26), but it was magnified by the fact that one day God would bring them against His own people, (although only because their inclinations were that way), only for them to be finally destroyed.

Fuente: Commentary Series on the Bible by Peter Pett

Eze 38:2 Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him,

Eze 38:2 “set thy face against Gog” – Word Study on “Gog” Gesenius says the Hebrew name “Gog “gowg” ( ) (H1463) refers to the “prince of the land of Magog,” but this word appears to be used in Rev 20:8 as the name of a place and not a proper name. BDB suggests that it means “mountain,” and was “the prophetic prince of Rosh, Meshech, Tubal, and Magog.” PTW says the name means, “high, mountain.”

Rev 20:8, “And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.”

Comments – Perry Stone suggests that Gog is a demonic angel that rules over the north country rather than a people group or a man. He bases this conclusion upon two observations. First, the description given to it in this verse called “chief prince” is also used of Michael the archangel in Dan 10:13. His second basis is the fact that Gog comes back onto the prophetic scene at the end of the thousand-year Millennial Reign of Christ Jesus in Rev 20:8. [31]

[31] Perry Stone, interviewed by Benny Hinn, This is Your Day, on Trinity Broadcasting Network (Santa Ana, California), television program.

Dan 10:13, “But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.”

Rev 20:8, “And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.”

Eze 38:2 “the land of Magog” Word Study on “Magog” – BDB says the Hebrew name “Magog” “maw-gogue” ( ) (H4031) means, “the land of Gog,” and refers to “the mountainous region between Cappadocia and Media and habitation of the descendants of Magog, son of Japheth and grandson of Noah.”

Comments – Magog is referred to in the genealogies of Genesis and 1 Chronicles as the son of Japheth, the son of Noah (Gen 10:2, 1Ch 1:5). This group of people are also mentioned in the end-time prophecies of Ezekiel and of Revelation (Eze 38:2-3; Eze 39:6, Rev 20:8).

Gen 10:2, “The sons of Japheth; Gomer, and Magog , and Madai, and Javan, and Tubal, and Meshech, and Tiras.”

1Ch 1:5, “The sons of Japheth; Gomer, and Magog , and Madai, and Javan, and Tubal, and Meshech, and Tiras.”

Eze 38:2-3, “Son of man, set thy face against Gog, the land of Magog , the chief prince of Meshech and Tubal, and prophesy against him, And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:”

Eze 39:6, “And I will send a fire on Magog , and among them that dwell carelessly in the isles: and they shall know that I am the LORD.”

Rev 20:8, “And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog , to gather them together to battle: the number of whom is as the sand of the sea.”

Josephus tells us the Magogites were the Scythians ( Antiquities 1.6.1). Smith believes these are the Scythians. A. H. Sayce says they refer to the people of Lydia of West Asia Minor. [32]

[32] A. H. Sayce writes, “the Heb. name corresponds with that of the Lydian king who is called Gyges by the Greeks, and Gugu in the cuneiform inscriptions. Gyges was the first king of W. Asia Minor who became known to the Assyrians, and consequently his name may perhaps have become a title applied by them to the subsequent kings of that part of the world.” ( Hastings Bible Dictionary, “Gog”)

Eze 38:2 Word Study on “Meshech” BDB says the Hebrew name “Meschech” “meh’-shek” ( ) (H4902) means, “drawing out.”

Comments – Scholars believe that Meschech was located in the area of Armenia ( Histories of Herodotus 3.94). [33] One popular view associates the ancient name Meshech with modern-day Moscow. [34] The ISBE says Meshech is associated with Tubal in ancient writings:

[33] Herodotus writes, “The Matienians, Saspires, and Alarodians were taxed at two hundred talents; this was the eighteenth division. From the Moschians, Tibarenians, Macronians, Mosyncecians, and Marsians, three hundred talents were demanded; this was the nineteenth division.” See Herodotus, The Histories of Herodotus, trans. Henry Cary (New York: D. Appleton and Company, 1899), 190.

[34] Mark Ruthven and Thab Griess, The Prophecy that is Shaping History: New Research on Ezekiel’s Vision of the End (Longwood, Florida: Xulon Press, 2003), 40, 100; An article in Wikipedia says, “According to one legend, found in 17th c. Russian sources (eg. Timothy Kamenevich-Rvovski), Moscow ( Moskva) was founded by King Mosokh son of Japheth (i.e. Meshech), and was named for him and his wife, Kva. In this legend, they are also said to have had a son, Ya, and daughter, Vuza, who gave their names to the nearby Yauza river.” (See “Meshech,” Wikipedia The Free Encyclopedia (San Francisco, California: Wikipedia Foundation, Inc.) [on-line]; accessed 26 September 2009; available from http://en.wikipedia.org/wiki/Meshech; Internet.)

“It is thought that the ‘Tibareni and Moschi’ of the classical writers refer to the same people. Doubtless they appear in the annals of Assyria as enemies of that country under the names Tabali and Mushki–the latter the descendants of Meshech and the former those of Tubal to whom the term ‘Tibareni’ may refer in the clause above. This juxtaposition of names is in harmony with practically every appearance of the word in Scripture.” [35]

[35] Henry Wallace, “Meshech, Mesech,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Eze 38:2 Word Study on “Tubal” Gesenius says the Hebrew name “Tubal” “too-bal” ( ) (H8422) refers to “the Tibareni, a nation of Asia Minor.”

Comments – Scholars note that there is a city in Russia called “Tobolsk,” which is a major city located on the Tobal River. [36]

[36] Mark Ruthven and Thab Griess, The Prophecy that is Shaping History: New Research on Ezekiel’s Vision of the End (Longwood, Florida: Xulon Press, 2003), 12, 101.

Eze 38:2 Comments – Scholars are generally agreed that Gog and the land of Magog mentioned in Eze 38:2 refer to modern-day Russia. We find in the book of Genesis that Magog, Meshech and Tubal were three of the seven sons of Japheth, the son of Noah.

Gen 10:2, “The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.”

According to The Book of Jubilees the sons of Japheth migrated to the north after the flood.

“And in the sixth year [1567 A.M.] thereof, she bare him son, and he called his name Peleg; for in the days when he was born the children of Noah began to divide the earth amongst themselves: for this reason he called his name Peleg. And they divided (it) secretly amongst themselves, and told it to Noah. And it came to pass in the beginning of the thirty-third jubilee [1569 A.M.] that they divided the earth into three parts, for Shem and Ham and Japheth, according to the inheritance of each, in the first year in the first week, when one of us who had been sent, was with them. And he called his sons, and they drew nigh to him, they and their children, and he divided the earth into the lots, which his three sons were to take in possession, and they reached forth their hands, and took the writing out of the bosom of Noah, their father. And there came forth on the writing as Shem’s lot the middle of the earth which he should take as an inheritance for himself and for his sons for the generations of eternity, from the middle of the mountain range of Rafa, from the mouth of the water from the river Tina, and his portion goes towards the west through the midst of this river, and it extends till it reaches the water of the abysses, out of which this river goes forth and pours its waters into the sea Me’at, and this river flows into the great sea. And all that is towards the north is Japheth’s , and all that is towards the south belongs to Shem.” ( The Book of Jubilees 8.8-13)

Note a more detailed description of the land of Japheth that lay to the north of the Middle East recorded in The Book of Jubilees.

“And for Japheth came forth the third portion beyond the river Tina to the north of the outflow of its waters, and it extends north-easterly to the whole region of Gog, and to all the country east thereof. And it extends northerly to the north, and it extends to the mountains of Qelt towards the north, and towards the sea of Ma’uk, and it goes forth to the east of Gadir as far as the region of the waters of the sea. And it extends until it approaches the west of Fara and it returns towards ‘Aferag, and it extends easterly to the waters of the sea of Me’at. And it extends to the region of the river Tina in a north-easterly direction until it approaches the boundary of its waters towards the mountain Rafa, and it turns round towards the north. This is the land which came forth for Japheth and his sons as the portion of his inheritance which he should possess for himself and his sons, for their generations for ever; five great islands, and a great land in the north. But it is cold, and the land of Ham is hot, and the land of Shem is neither hot nor cold, but it is of blended cold and heat.” ( The Book of Jubilees 8.25-30)

In a further detailed description of the land to the north, we read in The Book of Jubilees that Noah placing a curse upon any of his sons that attempted to seize the inheritance of another, saying that God would destroy these intruders with the sword and with fire. This type of destruction is exactly the way Ezekiel describes that manner in which God will destroys Gog and his allies when they come against the nation of Israel (see Eze 38:18-22).

“And Japheth also divided the land of his inheritance amongst his sons. And the first portion came forth for Gomer to the east from the north side to the river Tina; and in the north there came forth for Magog all the inner portions of the north until it reaches to the sea of Me’at. And for Madai came forth as his portion that he should posses from the west of his two brothers to the islands, and to the coasts of the islands. And for Javan came forth the fourth portion every island and the islands which are towards the border of Lud. And for Tubal there came forth the fifth portion in the midst of the tongue which approaches towards the border of the portion of Lud to the second tongue, to the region beyond the second tongue unto the third tongue. And for Meshech came forth the sixth portion, all the region beyond the third tongue till it approaches the east of Gadir. And for Tiras there came forth the seventh portion, four great islands in the midst of the sea, which reach to the portion of Ham [and the islands of Kamaturi came out by lot for the sons of Arpachshad as his inheritance]. And thus the sons of Noah divided unto their sons in the presence of Noah their father, and he bound them all by an oath, imprecating a curse on every one that sought to seize the portion which had not fallen (to him) by his lot. And they all said, ‘So be it; so be it.’ for themselves and their sons for ever throughout their generations till the day of judgment, on which the Lord God shall judge them with a sword and with fire for all the unclean wickedness of their errors, wherewith they have filled the earth with transgression and uncleanness and fornication and sin.” ( The Book of Jubilees 9.7-15)

Eze 38:2-3 declares that a prince by the name of Gog who lives in the land of Magog will rule over his brothers Meshech and Tubal at this time in prophetic history.

Regarding the other three sons of Japheth who are not listed in this coalition of armies that comes, scholars believe that they have identified them. The ISBE says Javan is considered by scholars as being identical with the name “Ion,” who was the father of the Ionians. These were the ancestors of the region of Greece. [37] Tiras refers to Tarshish, the Thracians (Thrakes) or the Tursenioi, a race of Pelasgian pirates, “who left many traces of their ancient power in the islands and coasts of the Aegean, and who were doubtless identical with the Etruscans of Italy.” [38] Madai refers to the Medes. [39] These three areas are considered to be land to the north of the Middle East and was part of the inheritance of the sons of Japheth. Gomer, the seventh son of Japheth, is referred to in Eze 38:6. His descendents are believed to be a reference to a barbaric horde of Aryans who in the seventh century B.C. left southern Russia and poured through the Caucasus into western Asia.

[37] David Francis Roberts, “Javan,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

[38] Horace J. Wolf, “Tiras,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

[39] W. St. Clair Tisdall, “Madai,” and “Medes,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Eze 38:5 Persia, Ethiopia, and Libya with them; all of them with shield and helmet:

Eze 38:5 Word Study on “Persia” The Hebrew name “Persia” “paw-ras” ( ) (H6539) is of uncertain origin. The Enhanced Strong says it is used 28 times in the Old Testament, being translated in the KJV as “Persia 27, Persian 1.” Strong says it may be derived from ( ) (6537), which means, “to split, divide.”

Comments – Persia is better understood as a reference to the Persian Empire. BDB says, “Persia proper was bounded on the west by Susiana or Elam, on the north by Media, on the south by the Persian Gulf and on the east by Carmania Persian”; however, the territory that the Persian empire controlled “encompassed the territory from India on the east to Egypt and Thrace on the west, and included, besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert, the Persian Gulf and the Indian Ocean on the south.”

Eze 38:5 Word Study on “Ethiopia” BDB says the Hebrew name “Ethiopia,” or “Cush,” “kuwsh” ( ) (H3568), means, “black.” The Enhanced Strong says this word is found 30 times in the Old Testament, being translated in the KJV as “Ethiopia 19, Cush 8, Ethiopians 3.”

Comments – The BDB says that Ethiopia refers to “the son of Ham and grandson of Noah and the progenitor of the southernmost peoples located in Africa,” and “the land occupied by the descendants of Cush was located around the southern parts of the Nile (Ethiopia).” John Hagee says Ethiopia refers to the Sinai Peninsula. [40]

[40] John Hagee, John Hagee Today (San Antonio, Texas: John Hagee Ministries), on Trinity Broadcasting Network (Santa Ana, California), 24 November 2008, television program.

Eze 38:5 Word Study on “Libya” BDB says the Hebrew name “Libya” “puwt” ( ) (H6316) means, “a bow.” BDB says that it refers to “a nation and people of north Africa, probably Libya.” The Enhanced Strong says this Hebrew word is used 7 times in the Old Testament, bring translated in the KJV as “Put 2, Phut 2, Libyan 2, Libya 1.” Smith says, “ It is applied by the Greek and Roman writers to the African continent, generally, however, excluding Egypt .”

Eze 38:5 “all of them with shield and helmet” Comments – Note how well prepared for battle this army will be.

Eze 38:6 Gomer, and all his bands; the house of Togarmah of the north quarters, and all his bands: and many people with thee.

Eze 38:6 Word Study on “Gomer” BDB says the Hebrew name “Gomer” “go’-mer” ( ) (H1586) means, “complete.” The ISBE says that Gomer is believed to be a reference to “a barbaric horde of Aryans who in the seventh century B.C. left Southern Russia and poured through the Caucasus into Western Asia.” [41] BDB says Gomer was “the progenitor of the early Cimmerians and other branches of the Celtic family.”

[41] George Ricker Berry, “Gomer,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Eze 38:6 Word Study on “bandsbands” Strong says the Hebrew word “bands” “ag-gawf” ( ) (H102) means, “wings (of an army), crowds (of troops).” The Enhanced Strong says it is used 7 times in the Old Testament, being translated in the KJV as “bands 7.”

Eze 38:6 “Gomer, and all his bands” – Comments – Gomer was one of the seven sons of Japheth, the son of Noah. This also was a northern tribe that joins itself with Gog, its brother and the prince of Magog.

Eze 38:6 Word Study on “Togarmah” BDB says the Hebrew name “Togarmah” “to-gar-maw” ( ) (H8425) means, “thou wilt break her.” Togarmah was the son of Gomer and grandson of Japhath. BDB says these descendents dwelt in the area of Armenia, since we can see the letters “armah” within the name. There are only four references to this name in the Old Testament, the other three being:

Gen 10:3, “And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.”

1Ch 1:6, “And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.”

Eze 27:14, “They of the house of Togarmah traded in thy fairs with horses and horsemen and mules.”

Eze 38:6, “Gomer, and all his bands; the house of Togarmah of the north quarters, and all his bands: and many people with thee.”

Eze 38:6 Comments – John Hagee says that Gomer is Germany, and Togarmah is Turkey. This passage tells us that they will ally with Persia, Ethiopia, and Libya (Eze 38:5), with Russia being their commander (Eze 38:7). [42]

[42] John Hagee, John Hagee Today (San Antonio, Texas: John Hagee Ministries), on Trinity Broadcasting Network (Santa Ana, California), 24 November 2008, television program.

Eze 38:7 Be thou prepared, and prepare for thyself, thou, and all thy company that are assembled unto thee, and be thou a guard unto them.

Eze 38:7 Comments – Today, Russia is emerging as the “commander” of the Islamic nations that are gathering against Israel.

Eze 38:8 After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them.

Eze 38:8 Comments – Eze 38:8 tells us that the restoration of the nation of Israel will precede the Battle of Gog and Magog. Israel’s restoration in 1948 takes place “after many days” and “in the latter days,” a period two and a half thousand years after this prophecy. Israel will be “brought back from the sword,” a reference to the Hitler’s genocide against the Jews during WWII. The new Israel is nation that has been “gathered out of many people.” This land, which was destroyed by the Babylonians and Romans, laid waste for centuries, has now been “brought fourth out of the nations,” referring to the fact that Jews have gathered in Israel from many nations. These great armies of the north will gather during a time when Israel appears to “dwell safely all of them.” During this season of Israel’s restoration, the battle of Gog and Magog will take place, which is popularly believed to be during the time of the Great Tribulation period that immediately precedes the thousand-year Millennial Reign of Christ.

Eze 38:13 Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?

Eze 38:13 Word Study on “Sheba” – BDB says the Hebrew name “Sheba” “sheb-aw” ( ) (H7614) means, “seven” or “an oath or covenant,” occurring 23 times in the Old Testament, bring translated in the KJV as “Sheba 23.” However, there are five different individuals by this name in the Old Testament.

Comments – In the Table of Nations (Gen 10:1-32) there are two individuals named Sheba listed in this genealogy as the sons of Noah. The first Sheba was the son of Raamah the son of Cush who was the son of Ham (Eze 10:7). The second individual named Sheba (Gen 10:28) was the son of Joktan son of Eber who was a descendant of Shem. Some scholars, such as Gesenius, suggest that Sheba the Hamite of Eze 10:7 is twice identified with his brother Dedan (see Eze 38:13) in an effort to make him a distinct individual from Sheba the Shemite of Gen 10:28. Gesenius suggests that Sheba the Hamite lived in northern Arabia “near the Persian Gulf and near the mouth of the Euphrates,” while Sheba the Shemite would be a reference to the country of Sheba in southern Arabia.

Regarding this south Arabian country of Sheba, the Old Testament refers to the queen of Sheba (1Ki 10:1-13, 1Ch 9:1-12), which scholars recognize as a country in southern Arabia from whom come the Sabaens. These people are referred to as traders in gold and spices who inhabited a land remote from Palestine (Psa 72:15, Isa 60:6, Jer 6:20, Eze 27:22). Jesus referred to the queen of Sheba as the queen of the south (Mat 12:42). Joel refers to the Sabeans as “a people afar off” who will purchase the Israelites as slaves. In Job 1:15 the Sabeans fell upon Job’s possessions and took them. The ISBE says the Arab genealogists tell us that “Saba is represented as the great-grandson of Qachtan (= Joktan) and ancestor of all the South-Arabian tribes. He is the father of Chimyar and Kahlan. He is said to have been named Saba because he was the first to take prisoners (shabhah) in war. He founded the capital of Saba and built its citadel Marib (Mariaba), famous for its mighty barrage.” [43] Its capital was Marib, located in modern day Yemen. [44] The ISBE says we can also find the names of other brothers to Sheba the Shemite in southern Arabia, giving the modern example of the name Hazarmaveth = Hadhramaut (Gen 10:26) in this region. [45]

[43] Thomas Hunter Weir, “Sheba,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

[44] David J. A. Clines, Job 1-20, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 17, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), 31.

[45] Thomas Hunter Weir, “Sheba,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Eze 38:13 Word Study on “Dedan” BDB says the Hebrew name “Dedan” “ded-awn” ( ) (H1719) means, “low country.” He was the brother of Sheba and the son of Raamah the son of Cush who was the son of Ham. This name is mentioned fifteen times in the Old Testament in reference to two different individuals.

Comments – A reference to this people in Isa 21:13 called them inhabitants of Arabia who traveled in caravans. This is one reason why some scholars suggest that Dedan’s brother Sheba the Hamite (Gen 10:7) is identical with Sheba the Shemite (Gen 10:28), since Sheba the Shemite clearly inhabited southern Arabia. Gesenius says this name can still be identified on the island of Daden, “an island of the Persian Gulf.” This individual is not to be confused with Dedan the son of Jokshan and grandson of Abraham and Keturah who dwelt in the neighbourhood of Edom.

Eze 38:13 “with all the young lions thereof” Comments – John Hagee says that “Sheba, and Dedan, and the merchants of Tarshish” refer to Europe. He teaches that the young lions are a reference to England and the U.S.A. He explains that the emblem of the U.K. is the lion. Therefore, the phrase “young lions” would be a reference to all those nations who have come forth out of the U.K., which includes the U.S.A. [46] However, it may also refer to the Middle Eastern nations that have descended from the nations of Sheba and Dedan of Arabia.

[46] John Hagee, John Hagee Today (San Antonio, Texas: John Hagee Ministries), on Trinity Broadcasting Network (Santa Ana, California), 24 November 2008, television program.

Eze 38:10-13 Comments – Gog’s Reason for Waging War Against Israel Is Economic Gain Eze 38:10-13 tells us that the reason Gog (modern Russia) and its allies wage war against the restored nation of Israel is for economic gain. The economy of the Middle East is driven by oil. It would make sense for Russia to see this war as an opportunity to gain its position as the leading world power by controlling the Middle East. It would please the Arabs to destroy the Jews and recover their land. It would give Russia favor among the Arabs and their oil reserves. It is oil that brings much wealth and prosperity to a nation. Without oil, a nation remains deprived of most luxuries.

Eze 38:20 So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground.

Eze 38:20 Comments Eze 38:20 follows the same division of the animal kingdom that is presented in the Creation Story (Gen 1:1 to Gen 2:3). This verse also presents these divisions (fish, birds, beasts, creeping things, man) in the same order as they are presented in the Creation Story.

Eze 38:19-20 Comments The Great Earthquake Eze 38:19-20 describes a great earthquake that shakes the entire earth and its inhabitants, an event that is used to destroy the invading armies encamped against the re-born nation of Israel. The book of Revelation refers to a great earthquake at the battle of Armageddon (Rev 16:16; Rev 16:18).

Rev 16:16, “And he gathered them together into a place called in the Hebrew tongue Armageddon.”

Rev 16:18, “And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.”

Eze 38:22 And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone.

Eze 38:22 Comments Eze 38:22 refers to a great rain of hail upon the armies, a description also found in Rev 16:21.

Rev 16:21, “And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.”

Eze 38:18-22 Comments – Three Methods of Destruction Eze 38:18-22 describes three ways in which God will fight against Gog and its allies. He will bring a great earthquake upon the land (Eze 38:19-20), then He will bring confusion so that every man will turn his sword against his brother (Eze 38:21), followed with a great rain of fire, hail, and brimstones (Eze 38:22). This seems to describe the period of the Great Tribulation Period.

It is interesting to note a comment in The Book of Jubilees (9:15), which gives the description of the allotment of Japhath, the son of Noah, which lay to the North. We read that Noah ended this allotment by placing a curse upon any of his sons that attempts to seize the inheritance of another. This curse that Noah pronounced was that God would destroy them with the sword and with fire, which is exactly the way Ezekiel describes that manner in which God destroys Gog and his allies in Eze 38:18-22.

Fuente: Everett’s Study Notes on the Holy Scriptures

Israel’s Glorification Eze 35:1 to Eze 48:35 deals with the topic of Israel’s glorification. The description of the restored land of Israel and the new Temple and its worship (36-48) reveals a building and nation more majestic and beautiful that that found during the time of Solomon. These passages reveal the glorification that God has in planned for His people Israel. This glorification is different than what He has planned for the Church. The prophecies of this passage signify the fact that God has a much greater blessing in store for His people than any earthly kingdom in the past, even greater than Israel in its golden age of King Solomon. The future glories of the heavenly kingdom will far exceed the earthly. The Book of Jubilees (4.26-27) tells us that this Mount Zion will be sanctified in the new creation for a sanctification of the earth; through it will the earth be sanctified from all (its) guilt and its uncleanness throughout the generations of the world.

From these last chapters in the book of Ezekiel we know that the full restoration of Israel involves three key events that will take place in order to make their restoration complete and everlasting. These events will involve the restoration of Israel as a nation (36-37), the battle against Gog and its allies (38-39), and the restoration of the Temple and its worship (40-46) and its land (47-48).

Here is a proposed outline:

1. Judgment upon Edom Eze 35:1-15

2. The Restoration of Israel as a Nation Eze 36:1 to Eze 37:28

3. The Battle against Gog and its Allies Eze 38:1 to Eze 39:23

4. The Restoration of the Temple and its Worship and Land Eze 40:1 to Eze 48:35

Fuente: Everett’s Study Notes on the Holy Scriptures

The Battle against Gog and its Allies Eze 38:1 to Eze 39:28 tells us of the second of three end-time prophetic events that will usher Israel back into the forefront of world history. Within the context of the three major events that bring Israel back into full restoration with the Lord (Ezekiel 37-48), the great battle described in Ezekiel 38-39 must be a great and final battle in which all nations are placed in subjection to the God of Israel. It cannot be a battle that leads to further battles, for after this event Israel will fight no more wars. The Battle of Armageddon is popularly understood to take place at the end of the seven-year Tribulation Period when Jesus Christ will return a second time and fight Israel’s enemies with the Word of His mouth and set up His thousand-year reign from the holy city Jerusalem. The passage of Scripture in Eze 38:1 to Eze 39:29 describes Israel’s great and final battle with Russia, Iran, Libya, and Ethiopia. It may be the same event described in Rev 16:16-21; Rev 19:11-21 in which we have a description of an event popularly called the Battle of Armageddon, a term taken from Rev 16:16, a battle that scholars believe will be fought in the plain of Megiddo. However, Gog and Magog are again gathered for battle against Israel after the thousand-year Millennial Reign of Christ on earth (Rev 20:7-9), an event that may be referenced in Ezekiel 38-39 as well because Old Testament prophecies often merge more than one future event into a single prophecy.

We learn from these two chapters of Ezekiel that the nations that make up modern day Russia will lead in this battle, and will be joined by the modern day countries of Iran, Ethiopia, and Libya (Eze 38:2-7). The land of Ethiopia may refer to the nations of northern Africa, or even Arabia. The restoration of the nation of Israel will precede the Battle of Armageddon (Eze 38:8-9). It will take place during the “latter years” (Eze 38:8-9). Bible scholars believe that this refers to the time of the Great Tribulation period that immediately precedes the thousand-year Millennial Reign of Christ. We also learn from these two chapters that Gog will gather against Israel during a time of apparent peace when the Jews seem to be living safely (Eze 38:10-13). Some scholars believe that this refers to the first three and a half years of the Tribulation Period when the Antichrist will enter into a covenant of peace with Israel, before breaking it by defiling the sacred Temple in Jerusalem in the midst of the Tribulation (Dan 9:27). When God fights against Gog and his allies He will do so in three ways (Eze 38:18-22). He will bring a great earthquake upon the land (Eze 38:19-20), then He will bring confusion so that every man will turn his sword against his brother (Eze 38:21), followed with a great rain of fire, hail and brimstones (Eze 38:22). This seems to describe the period of the Great Tribulation Period. We read how there will be slain all but one sixth of the armies (Eze 39:2) and those carcasses will become a feast for the birds and beasts of the field (Eze 39:4). This feast is very likely described in Rev 19:17-19.

Fuente: Everett’s Study Notes on the Holy Scriptures

Gog Prepares for WarfaRe

v. 1. And the word of the Lord came unto me, saying,

v. 2. Son of man, set thy face against Gag, the land of Magog, names which originally designated the hosts of heathen tribes toward the north, in Scythia and the neighboring countries, but applying, in general, to all enemies of the Church of God, the chief prince of Meshech and Tubal, literally, “the ruler of Rosh, Meshech, and Tubal,” countries in Asia Minor, south of the Black Sea, with fierce and warlike tribes, greatly feared by the inhabitants of Syria and Palestine, and prophesy against him

v. 3. and say, Thus saith the Lord God, Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal, rather, “the prince of Rosh, Meshech, and Tubal,”

v. 4. and I will turn thee back, causing him to return from the expedition whose magnitude is set forth in the entire paragraph, and put hooks into thy jaws, as men put wild beasts into chains and force them to follow their guidance, and I will bring thee forth and all thine army, horses, and horsemen, for these tribes were known for their cavalry, all of them clothed with all sorts of armor, perfectly equipped for every form of warfare, even a great company with bucklers and shields, as weapons of defense, all of them handling swords, as weapons of offense:

v. 5. Persia, representing the far East, Ethiopia, representing the remote South, and Libya with them, standing for the enemies of the Southwest, along the northern coast of Africa, all of them with shield and helmet, fitted out for warfare against the Lord’s people,

v. 6. Gomer, the Celtic Cimmerians of the North, and all his bands, the house of Togarmah of the north quarters, the Armenians of the Caucasus, and all his bands, and many people with thee. We have here a pictorial, symbolical grouping of nations as representatives of the heathen world, assembled against the Church of God.

v. 7. Be thou prepared, so the Lord shouts in holy irony, in a challenge to the forces of darkness, and prepare for thyself, thou and all thy company that are assembled unto thee, and be thou a guard unto them, their ensign, their leader and guide. Cf Isa 8:9-10.

v. 8. After many days thou shalt be visited, sought out by the Lord for carrying out His judgment; in the latter years thou shalt come into the land that is brought back from the sword, delivered from warfare and destruction, and is gathered out of many people, brought back out of exile, against the mountains of Israel, which have been always waste, which were for a perpetual devastation; but it is brought forth out of the nations, and they shall dwell safely, all of them. This statement clearly points forward beyond the Babylonian exile and even beyond the destruction of Jerusalem by the Romans: the gathering of Israel is that of the Lord’s spiritual children, and the hosts assembled against them are the enemies of the Church’s latter days on earth, in whose very midst the believers will be safe and secure.

v. 9. Thou shalt ascend and come like a storm, in an effort to wreck the ship of the Church; thou shalt be like a cloud to cover the land, with the multitude of hostile forces summoned together, thou and all thy bands, and many people with thee. It is truly a formidable army that is assembled with the avowed intention of destroying the Church of God, and it would be foolish for the believers to deceive themselves by a false security and by trusting in their own powers.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

The present and the following chapters, comprising the next oracle, or “word of God,” delivered by the prophet, relate to the expedition (Eze 38:1-13), overthrow (Eze 38:14-23), and destruction of Gog (Eze 39:1-20), with the results of the same to the heathen world and to Israel (Eze 38:21 -29). Attempts to identify Gog and his armies with particular nations, as e.g. with the Chaldeans (Ewald), the Scythians (Kuobel, Hitzig), the Greeks under Antiochus Epiphanes (Grotius), and even the Turks (Luther), have not been and are not likely to be successful. Either the highly idealized picture the prophet sketches was designed, as Hengstenberg thinks, to sum up and present in one great battle-piece all the conflicts which, throughout subsequent centuries, the restored and united Israel should have to maintain against the heathen world; or it was intended, as Havernick, Keil, and others believe, to point to one closing struggle, in which the world’s hostility to the Church of God should culminate, and in which it should be utterly and finally broken. In favor of this latter view stand the facts that by the prophet the uprising of Gog is located in “the latter days,” and by the author of the Apocalypse, who seems to allude to the same event, the last battle between the powers of evil and the Church of God is placed immediately before the final judgment and the emergence of the new heavens and the new earth (Rev 20:8).

Eze 38:1-13

The announcement of Cog’s expedition against Israel.

Eze 38:1

The word of the Lord came unto me. Although this oracle is unaccompanied by any note of time, it was obviously delivered before the twenty-fifth year of the Captivity (Eze 40:1), and most likely in immediate succession to the preceding prophecy, with which also it has a close relation in respect of purport, being designed to show that against restored and united Israel, i.e. against the Church of God of the future, the strongest combinations of hostile force would not prevail, but would fall back defeated and self-destroyed.

Eze 38:2

Set thy face against (or, toward) God. Although occurring in 1Ch 5:4 as the name of a Reubenite, Gog was probably a title formed by Ezekiel himself from the word Magog, the syllable ma being treated as equivalent to “land.” A similar freedom appears to have been exercised by the author of the Apocalypse, who out of Magog, here a territorial designation, makes a military power co-ordinate with Gog (Rev 20:8). That Gog was not an actual personthough the name reminds one of that of the Lydian king Gyges, as it appears on the monuments, Gu-gu, Gu-ug-gu, aud of that of one Sa-gi, or Sa-agi, the ruler of another Eastern territory not yet identifiedbut an ideal character, must be held as proved by the composite structure of his army, which was drawn from the four comers of the globe, as well as by the highly imaginative texture of the whole prophecy, which, as Hengstenberg properly remarks, has a thoroughly “utopian [perhaps better, ‘ideal’] character,” showing that it moves “in the region of holy fancy.” The words, the land of Magog, are not, with Havernick, Ewald, and Smend, to be interpreted as the local or geographical terminus of the prediction, as if the word of God had said, “Set thy face toward Gog, toward the laud of Magog;” but, with the majority of expositors, as a territorial designation signifying that Gog was in or of the laud of Magog, which is here marked with the article, probably to identify it with the well-known Magog mentioned in Gen 10:2, along with Tubal and Mesech as among the descendants of Japheth. From the circumstance that in the table of nations Magog stands between Gomer (the Cimmerians) and Madai (the Medians), and that Gomer appears in Gog’s army, it has been not unreasonably concluded that to Ezekiel Magog represented a fierce Northern tribe, most likely, as Josephus (‘Ant.,’ 1.6. 1) asserts, the Scythians, whose territories lay upon the borders Of the sea of Azov and in the Caucasus. Plumptre even thinks that, “placed as Ezekiel was, he may well have come into contact with these Scythian tribes, either as part of Nebuchadnezzar’s army or by a journey on his part into the regions north of Ararat”. Yet, could both of these hypotheses be established, it would not follow that Ezekiel was thinking merely, as Knobel and Gesenius suppose, of a future struggle which Israel should have to maintain against these genres Scythicas immanes et innumerabiles, as Jerome in his day described them. In addition to being named from his land, Gog is further distinguished by the peoples over whom he rules, Ezekiel styling him the chief prince of Meshech and Tubala translation adhered to by Hengstenberg, Ewald, and Smend; or, according to the LXX; which most expositors and the Revised Version follow, the prince of Rosh, Meshech, and Tubal. The former rendering is obtained by interpreting after the analogy of , “chief priest,” or “minister,” in 1Ch 27:5; and is supported by a similar use of the word rosh on coins under the government of the Persian satraps; yet the second rendering is not devoid of considerations that may be urged in its favor. Besides being grammatically possible, it yields a souse which is not improbable. Byzantine and Arabian writers of the tenth century were acquainted with a people called , who were Scythian mountaineers, dwelling north of the Taurus, on the shores of the Black Sea and on the banks of the Volga. The Koran speaks of a land of Ras not far from the Araxes. Whether either of these can be connected with present-day Russians, as Gesenius suggestsan hypothesis which Hengstenberg protests deals hardly with the poor Russiansmust be left undecided. So must the question whether the people inquired after can be identified, as Delitzsch suggests, with the inhabitants of the land of Raseh (mat Ra-a-si) of the Inscriptions, which was Situated on the confines of Elam on the Tigris. At the same time, Jerome’s objection will scarcely hold good against understanding Resh as the name of a people, viz. that the Bible elsewhere has no knowledge of any such people, since, as Havernick observes, “one cannot know beforehand whether to Ezekiel, in his then place of abode, the knowledge of such a people was not likely sooner to come than to any Old Testament writer,” and it is certain that the Book of Ezekiel is not wanting in names that occur only once, as e.g. Chilmad (Eze 27:23) and Chub (Eze 30:5). Hitzig points out that in Gen 10:1-32, along with Mesech and Tubal, is mentioned a third nation, Tiras, which Yon Hammer has attempted to connect with Rosh; while Schroder sees in Rosh (allied to Ross, “horse”) an indication that the people were equestrian in their habits, like the Scythians. The other peoples, Meshech and Tubal, were undoubtedly the Mosohians and Tibarenes, who, according to Herodotus (3.94; 7.78), dwelt south of the Black Sea.

Eze 38:3

I am against thee, O Gog. Just because Gog was against Israel, Jehovah was against Gog. Gog’s invasion of Israel’s land would be a declaration of war against Israel’s God. so that the conflict would rather be between Jehovah and Gog than between Israel and Gog. Hence throughout this prophecy Jehovah is represented as the principal actor on the side of Israel, who seeks her defense not in walls and bulwarks or in earthly alliances and military combinations, ,s in the days of the monarchy before the exile, but in the presence of Jehovah in her midst.

Eze 38:4

I will turn thee back. (pilel of , and signifying “to cause to return”) has by Hitzig, Havernick, Ewald, and Keil, been interpreted in the sense of “enticing,” “misleading,” decoying to a dangerous enterprise, as in Isa 47:10; but the ordinary meaning seems sufficient, that Jehovah would turn him back from his own self-devised career, or turn him about like a wild beast, putting hooks into his jaws (comp. Eze 29:4; 2Ki 19:28; Isa 37:29), and so compelling him to follow the lead of a power superior to himself. It is as evident that a turning back from the Holy Land cannot be intended, as it is that a turning back to the Holy Land is unsuitable, unless, with Hengstenberg and Ewald, one regards Gog as the Chaldeans, or, with Hitzig, and Schroder, as the Scythiaus, though these latter never were in Palestine, having left it unvisited in their campaign in B.C. 626, and had not as yet formed the design of invading Israel. Smend is not wide of the mark in suggesting that the thought expressed in the verb is simply that of the superior might of Jehovah. I will bring thee forth. That the power which stirs up Gog is here represented as that of Jehovah, while in Rev 20:8 it is affirmed to be that of Satan, need occasion no more difficulty than the similar statements, in 1Sa 24:1, about God and in 1Ch 21:1 about Satan, stirring up David to number Israel. The enumeration of horses and horsemen in Gog’s army points to the Scythians, who, according to Herodotus, were mostly equestrian tribes, although the Scythian remains discovered at Kerteh do not give an example of a Scythian horse-archer. All of them clothed with all sorts of armor, better, clothed with perfection, i.e. splendidly attired, all of them. A characteristic of the Assyrian army (comp. Eze 23:12; Nah 2:3). The arms of the warlike hosta great company, as in Eze 17:17 (comp. Rev 20:8, “the number of whom is as the sand of the sea”)are described as consisting of bucklers, or shields large enough to cover the whole of the soldier, and not so suitable for cavalry as for infantry (comp. Eze 23:24); shields, i.e. bucklers of smaller size than the proceeding, such as Assyrian warriors were accustomed to carry; and swords, or weapons for laying waste. The Assyrian soldiery employed “the short dagger, or dirk, and the sword, which was of two kinds. The ordinary kind was long and straight, the less usual kind being curved, like a scimitar” (‘Assyria, its Princes,’ etc.). In connection with the allied nations in Eze 17:5, only the small “shield” and “helmet” are mentioned.

Eze 38:5-7

These allied nations are depicted as coming from the four quarters of the globe. Persia (see Eze 27:10), from the east; Ethiopia (see Eze 30:5), or Gush (Gen 10:6), from the south; Libya, or Phut (see Eze 27:10; Eze 30:5), from the west; and Gomer (see Gen 10:2, Gen 10:3; 1Ch 1:5), the Cimmerians of Homer (‘Odyss.,’ Eze 11:13-19), whose abodes were the shores of the Euxine and Caspian Seas, and the Gimirrai of the Assyrian Inscriptions; with the house of Togarmah, from the north, or the extreme regions of the north, as in Isa 14:13 (see Eze 27:14). The first three are portrayed as armed with shield and helmet, or more accurately as being all of them shield and helmet, which might signify that they should serve as a shield and helmet to Cog, who in truth should be unto them and their confederates a guard; i.e; according to Keil and Schroder, one who keeps watch over them; according to Miehaelis and Havernick, one who gives them law; according to Hengstenberg, one who is their authority; according to Ewald and Smend, one who serves to them as an ensign, t.. acts to them as a leader or commander. The LXX. translation, with which Hitzig agrees, “And thou shalt be to me for a guard,” is manifestly wrong.

Eze 38:8

After many days thou halt be visited. The principal controversy raised by these words is as to whether they signify, as Hitzig, Fairbairn, and Kliefoth suppose, that after many days Gog should be entrusted with the command of the aforementioned nations, or, as Ewald, Hengstenberg, Keil, Schroder, Plumptre, and Currey translate, that Gog, who intended to visit Israel, should himself be visited, in the sense of being punished. In support of the former rendering appeal is taken to Neh 7:1; Neh 12:44; and Jer 15:3; but the verb when used in this sense is commonly followed by with the accusative of that or those with reference to which or whom the appointment is made or commission issued, and in addition no such commission with reference to these other nations was ever given by God to Gog. In vindication of the second meaning of the words, Isa 24:22 and Isa 29:6 are ordinarily quoted: while in answer to the objection that it is too soon to talk of punishment for an offense not yet committed, it is customary to reply that, as Jehovah’s stirring up of Gog was the first step towards his ultimate overthrow, that stirring up might fairly be described as at least the beginning of his judicial visitation. Havernick’s translation, “For a long time thou wilt be missed,” i.e. considered as a people that has utterly vanished,” is forced; Smend’s is better, “After many days thou shalt be mustered,” or numbered. In any case Gog’s first movement should take place in the latter years; literally, at the end of the yearsa frequent prophetic phrase (see Gen 49:1; Num 24:14; Isa 2:2; Dan 10:14; Mic 4:1), here denoting the Messianic era, and should assume the form of an invasion of the land of Israel, which is next described by a threefold characterization.

(1) As a land brought back from the sword, not in the sense of its people having been made to desist from war, through being henceforth peacefully inclined (comp. Isa 2:4; Mic 2:8), or of their having ceased to expect war, because of living ever after securely (Isa 29:11), but in that of having been recovered from its devastations (Eze 6:3-5);

(2) as a land whose inhabitants had been gathered out of many nationsa phrase, which while starting from and including the return from Babylon, manifestly looked beyond that event to the wider dispersion of Israel that should precede the final ingathering; and

(3) as a land whose mountains had been always waste; literally, for a waste continually. If such was their condition prior to the return from captivity, it is undeniable that such has practically been their condition ever since, and such it is likely to continue to be, until the final ingathering of the dispersed of Israel.

Eze 38:9

Like a storm, and like a cloud. Gog’s invasion, his “ascension,” or “going up” (compare the Greek term for a military expedition), should be like a storm in its suddenness and violence, as in Pro 1:27, and like a cloud in its threatening aspect and overshadowing nearness (see Pro 1:16; and comp. Jer 4:13). Taken together, the images suggest that Gog’s invasion should burst forth suddenly, rage violently, spread quickly, alarm greatly, but cease finally. Storms roar and crash, alarm and destroy, but do not continue. Clouds diffuse gloom and fear, but ultimately disperse.

Eze 38:10

Thou shalt think an evil thought; “conceive a mischievous purpose” (margin); or, devise an evil device (Revised Version). The ultimate responsibility for Gog’s expedition should rest on Gog himself, who should be impelled thereto by his own lust of conquest. Ezekiel here recognizes what the Bible is full of, the duality of existence, according to which man is both a free agent, acting out his own thoughts and plans, and an unconscious instrument in the hands of God carrying out his counsels and designs.

Eze 38:11, Eze 38:12

give voice to the things that should come into Gog’s mind and incite him to his enterprise against Israel. The spectacle of Israel dwelling safely, i.e. securely and confidently, in a land of un-walled villagesliterally, a land of open places, as opposed to fortified citiesi.e. of towns without walls, and having neither bars nor gates (comp Zec 2:4, Zec 2:5; Deu 3:5; 1Sa 6:18), because of being no more apprehensive of invasion, should excite within his bosom the thought that Israel would fall an easy prey to his assault; and this thought again should kindle in his bosom the lust of conquest which should finally impel him to the sinful project described, viz. to take a spoil and to take a prey; literally, to spoil the spoil (comp. Eze 29:19; Isa 10:6) and to prey the prey (Isa 33:23). In execution of this he would fall upon the once desolate but then inhabited places, upon the once scattered but then collected population, upon the previously poor but then wealthy inhabitants, who should then have gotten cattle and goods (cattle and chattel best renders the Hebrew parouomasia, mikneh vekinyan), as the patriarchs of their nation had once done (Gen 34:23; Gen 36:6), and who should then be dwelling in the midst of the land; literally, in the height, or, navel (LXX; Vulgate), of the earth (comp. Jdg 9:37), the Hebrews generally regarding Palestine as the Greeks did Delphi, both as the middle (Ezekiel v 5) and perhaps therefore if not as the highest (Gesenius), at least as the fairest and most fertile portion of the earth.

Eze 38:13

Sheba, and Dorian, and the merchants of Tarshish were the great trading communities of the South, East, and West respectively (see on Eze 27:15, Eze 27:20, Eze 27:22, Eze 27:25). The young lions thereofi.e. of Tarshish, not of the other communities (Keil)were probably intended to represent, not the” authorities” of Tarshish, as Hitzig suggests, but its smaller tradesmen who were equally rapacious with its larger merchants. All are depicted as following in the wake of Gog, like vultures in the rear of an army, and as inquiring whether Gog had come simply for the purpose of destruction or in the hope of trading with the booty he should capture. In this case they intimate their wish to be partakers of the spoil This (Plumptre), rather than the thirst for booty which characterized them (Keil), their question to Gog signified; Schroder’s idea, that they purposed ironically to ridicule the smallness of the spoil which would reward so gigantic an expedition, has as little to recommend it as Kliefoth’s suggestion, that they designed to intimate their sympathy with Gog’s invasion of Israel.

Eze 38:14-23

The prophet is next directed to assure Gog of four things,

(1) that in the latter days he should come up against Israel as predicted (Eze 38:14-16);

(2) that he should not do so without Divine observation, permission, and direction (Eze 38:16, Eze 38:17);

(3) that nevertheless Jehovah’s indignation should flame forth against him (Eze 38:18); and

(4) that Jehovah would magnify himself in his destruction.

Eze 38:14

Shalt thou not know it? viz. that Israel is dwelling safely and unsuspectingly? Assuredly; because the barbarian chieftain will then be on the watch, as it were, to spy out Israel’s defenseless condition, and to fix upon the most opportune moment for an assault. The LXX. read, “Shalt thou not arise?” ; and following it, both Hitzig and Ewald, without other justification, change into , “Wilt thou bestir thyself?”

Eze 38:15

All of them riding upon horses (see on Eze 38:4; and comp. Eze 23:6; Eze 26:7; Jer 6:23; and Amo 2:15). The Scythians are said to have been able to eat, drink, and sleep in the saddle (Schroder).

Eze 38:16

I will be sanctified in thee, O Gog. Jehovah meant that in taking vengeance upon Gog for assailing Israel, he would be seen to be a holy and a righteous God.

Eze 38:17

Art thou he of whom I have spoken in old time? As no existing prophecy, prior to Ezekiel’s time, mentions Cog by name, it must be concluded either

(1) that Ezekiel refers to prophecies known in his day, though no longer extant; or

(2) that his words simply mean that earlier prophets had predicted such an invasion of Israel in the last times as that which he announces under the leadership of Gog. The former opinion, though countenanced by Ewald, Kuenen, and Smend, is less probable than the latter, which expositors both ancient and modern favor. Schroder considers the hypothesis that earlier prophets had spoken of Gog by name as excluded by the interrogatory form of the sentence, since, had Cog been thus explicitly pointed out, there would, he thinks, have been no need to ask, “Art thou he?” But it is doubtful if the interrogatory form of the words had any other intention than to lend emphasis to the assertion that Gog was he to whom the earlier prophets had unconsciously referred. As to which earlier prophets he alluded opinions vary. Ewald cites Isa 10:6; Isa 17:4; Smend adding Mic 5:11; Zep 3:8; Keil, Isa 25:5, Isa 25:10; Jer 30:23, 25; Joel 4:2, 11, etc.; Hengstenberg, Deu 32:1-52.; Isaiah 24-27.; 34.; and Fairbairn, Num 24:17-24; Isa 14:28-32; Isa 18:1-7.; Joe 3:1-21.; Dan 2:44, Dan 2:45; though Schroder is probably correct in holding that all should be included which represent the hostility of the heathen world as culminating in the latter days in a grand concentrated attack upon Israel. Smend sees in the unusual phenomenon that Ezekiel reflects upon earlier prophecies an indication of the declining spirit of prophetism; it should, however, rather be regarded as a sign of superior spiritual insight on the part of Ezekiel, who could discern that from the first the prophets had been guided in their utterances by One who was intimately acquainted with the whole world-program, and knew the end from the beginning, so that however dark and enigmatical their predictions might be when taken separately, when viewed in connection they were recognized as forming parts of a harmonious whole.

Eze 38:18-20

Eze 38:18 and Eze 38:19 are not, as Hitzig, Kliefoth, and others explain, on the ground of the perfect, “I have spoken” (Eze 38:19), which, however, is rather a prophetical presenta free recapitulation of the earlier predictions, but a direct announcement through Ezekiel that when Gog should arrive upon the scene Jehovah should take the field against him, so that he should have to fight against Jehovah rather than against Israel. The expression, my fury shall come up in my face; or, my wrath ascends in rail nose, has parallels in Eze 24:8; Psa 18:9; and Deu 32:22, and describes the vehement breathing (inhalation and exhalation) of an angry man through his nose. The fire of Jehovah’s wrath (comp. Eze 21:1-32 :36; Eze 36:5) should make itself known in that day by a great shaking in the land of Israel, which can hardly, as Kliefoth surmises, refer to the final judgment, or, as Keil thinks, to the trembling of the whole earth, with all the creatures, before the Lord, who comes to judgment, as in Joel 4:16 and Zec 14:4, Zec 14:5, since the locality in which this convulsion of nature is to happen is expressly defined as “the land of Israel;” but must be understood, with Schroder and Smend, as a figurative description of the terrible overthrow which Jehovah should inflict upon Gog, and which should produce within the heathen mind a feeling of consternation, as if the whole fabric of the globe were falling into ruin. Grounding upon what occurred at Sinai (Exo 19:16-18), Hebrew writers generally depicted special interpositions of Jehovah as being witnessed to and accompanied by awe-inspiring natural convulsions (comp. Psa 18:7, Psa 18:15; Psa 46:2, Psa 46:3; Psa 55:2; Isa 13:9-13; Isa 24:19-22; Jer 4:23-26; Nah 1:5; Zec 14:4); and in the same manner does Ezekiel delineate Jehovah’s intervention in behalf of Israel and against Gog, as so alarming that all living creatures, irrational as well as rationalfishes of the sea, fowls of the heaven, beasts of the field, creeping things that creep upon the earth (or, groundadamah), and men upon the face of the earth; or, ground (comp. Gen 1:26; Gen 7:21-23)should shake at its accompanying manifestations, and that even the mightiest objects in nature, such as the mountains, steep places, or, “reek-clefts” (Ewald), such elevations as can only be ascended by means of steps as by a ladder (comp. So 2:14), and walls (comp. Jer 15:20), including natural ramparts as well as humanly constructed erections, should be overthrown (verse 20).

Eze 38:21

Every man’s sword shall be against his brother (comp. Zec 14:13). The consternation produced by Jehovah’s interposition should be such that the ranks of Gog should fall into utter confusion, and his warriors exterminate each other, as did the Midianites in the days of Gideon (Jdg 7:22), and the Moabites, Ammonites, and Seiritea, who invaded Judah in the reign of Jehoshaphat (2Ch 20:23).

Eze 38:22, Eze 38:23

Pestilence and blood (comp. Eze 5:17; Eze 14:19; Eze 28:23) an overflowing rain and great hailstonesliterally, stones of ice (comp. Eze 13:11,Eze 13:13)fire, and brimstone, or, pitch (comp. Gen 19:24). The imagery here brought together was probably borrowed from the accounts given in the Pentateuch of the destruction of Sodom and Gomorrah (Gen 19:24), of the plagues in Egypt (Exodus 7-10.), and of the extermination of the Canaanites (Jos 10:11). The result of the whole would be to impress the minds of many nations with the conviction that Israel’s God was both great and powerful, that, in fact, he was God alone.

HOMILETICS

Eze 38:1-4

Gog and Magog.

If we take these names as representing the Scythians and their king, we have a description of God’s judgment of the most wild and remote heathen tribes and of their relation to Israel.

I. THE BIBLE IS FOR ALL NATIONS. It contains a message even for Gog and Magogit is intended to reach the Scythians. It has to do with all people in the world. The Hebrew prophet was not permitted to narrow his thoughts to the parochial mind; His vision was world-wide. A Jew of the Jews, he was nevertheless a preacher to mankind. Much more is the Christian apostle a preacher to all men. Here is a great motive for circulating the Scriptures among all nations.

II. GOD HAS DEALINGS WITH ALL PEOPLE. His influence extends to Gog and Magog. God’s hook will be put in the jaws of the distant prince. The heathen are under God’s notice and affected by his supreme authority. To be far from the Church of God is not to be far from the power of God. The ends of the earth feel his great energy. The arms of God are long. This is a reason for our seeking to enlighten the most remote and heathenish people; for they all belong by right to God.

III. GOD TAKES ACCOUNT OF SAVAGES. The Scythians of ancient times were about the wildest known people; they were to the Easterns of the past what the cannibals of Central Africa are to modem Europeans. It was difficult to make civilized nations feel that they belonged to the same species with such wild men of the Northern forests. Yet God knew these people. God does not ignore the most degraded savages. They, too, are naturally made in the image of God. Judged according to their poor, obtuse, perverted consciences, even they will have to give account to the God of all. They are not responsible for the ignorance and degradation in which they are born, and surely God will deal very leniently with these unhappy races. Yet for their acknowledged evil even they must be punished. But if there is a judgment of Gog, much. more must there be a judgment of Israel; if the savages of Africa must give an account of the deeds done in the body, much more must the Christians of Europe appear before the judgment-seat of God.

IV. CHRISTIANITY BRINGS A GOSPEL OF SALVATION AND UNION FOR ALL NATIONS.

It even includes Gog and Magog in its gracious outlook; for St. Paul taught that the Scythians were to share in the common brotherhood of the Christian Church (Col 3:11).

1. The gospel is suited to the lowest heathen. This fact is proved by its effects. While the dreamer at home pronounces the Christianizing of savages to be an impossibility, the worker in the missionary field answers effectually by quietly accomplishing the so-called impossible feat. Charles Darwin was so struck with the good work of missionaries in civilizing the inhabitants of Tierra del Fuego, whom he regarded as about the most degraded savages on the face of the earth, that he subscribed to the society from which the missionaries had gone forth.

2. The gospel should be spread among the lowest heathen. We have no excuse to despair of any. The very dedication of heathendom is a call to Christians for help. Rousseau’s fancy of the innocence and happiness of the simple savage is not justified by experience. Oppressed with cruelty and superstition, degraded in uncleanness, the savage greatly needs the liberty and salvation of Christ.

Eze 38:8

After many days.

Time is an element which needs to be taken into calculation in the consideration of all human affairs. We are too short-sighted, too hasty, too impatient. God has the leisure of eternity.

“The mills of God grind slowly,
But they grind exceeding small.”

We must learn to use the telescopes of faith and hope, and look far beyond the scene of the present, if we would form a right estimate of any important human event.

I. THE MISCHIEF OF EVIL IS SEEN AFTER MANY DAYS. This would be a pertinent consideration in regard to the evil work of remote Gog and Magog.

1. The mischief may be slow to develop. At first men enjoy the pleasures of sin; the pains come later. Judgment is deferred. God is patient and long-suffering, and he gives ample time for repentance. Nevertheless, the accumulations of wrath will at length burst over the heads of the finally impenitent.

2. The mischief may long endure. It may last for many days. A hasty sin may be followed by a lengthy penalty. The crime of a moment may be punished with penal servitude for life. One man’s wickedness may bring misery on generations.

II. THE FRUITS OF GOODNESS ARE SEEN AFTER MANY DAYS. Earnest men work, and yet see but little results coming from their labors; so that they seem to be laboring for nothing. Like the disciples who toiled all ‘night and took nothing, perhaps they are ready to despair just when a grand reward is within their reach. We have to learn to work and wait, and to obey our Master’s command even when we expect but little good to come from our labor.

III. THE HARVEST OF THE GOSPEL IS REAPED AFTER MANY DAYS. The Christian preacher may have to go forth weeping, but he bears precious seed. Therefore, though he sows in tears, he will reap in joy. What we have to remember is that our work is seed-sowing, not the planting of full-grown trees. The latter process would give us the more immediate results; but it would be the more precarious, for the trees would not be easily kept alive. Now, since our work is a sowing of seeds, necessarily it cannot produce visible results at once. The field that has been sown all over with the best seed looks at first much like one that has been left waste and neglected. The Christian preacher, the Sunday school teacher, the missionary, have all to sow in patience. Perhaps one may sow and another reap. A man may not live to gather the harvest of his labor; then his works will follow him (Rev 14:13).

IV. THE BEST BLESSINGS OF THE CHRISTIAN LIFE ARE ENJOYED AFTER MANY DAYS.

1. We may haw to wait for them. Some inestimable blessings may be had at once. We have no delay in receiving the pardon of our sins and the regeneration of our souls when we truly repent and yield ourselves to Christ. Still, “this is not your rest.” We are not yet in heaven. The cross must now be carried; we must wait for the crown.

2. They will endure forever. We shall have them after many days, and after many days more these best blessings of God will still endure. The things which are not seen are eternal (2Co 4:18). No math nor rust corrupt the heavenly treasures. When all things on earth fade these shall abide, the everlasting inheritance of God’s people.

Eze 38:10

An evil thought.

I. AS EVIL THOUGHT MAY COME UNBIDDEN. “Things come into” the mind. Like a bird of passage from a distant continent, like a stray seed dropped into a well-tilled garden, like a breath of infection on a healthy person, evil may come from without unsought and even unsuspected. Every one must be conscious of the way in which a thought will flash into his mind. But often a suggestion of evil may come from some visible external thing. An evil sight will suggest an evil thought; therefore we need to pray that God may turn away our eyes from beholding vanity. Bad companions will prompt evil thoughts; therefore we have to be on our guard as to what society we frequent. We cannot but be in the world, though we should not be of it. Sights and sounds of evil assail us on every sidein visible occurrences, in conversation, in newspapers, in books. It is impossible to bar every avenue against the intrusion of an evil thought. It may come to the purest soul.

II. AN EVIL THOUGHT IS A DANGEROUS GUEST. The Americans and the Australians are much concerned at the character of persons who pour into their territories from the overflowing population of Europe. Hence their regulations setting conditions to the reception of emigrants. We cannot always prevent the incoming of evil thoughts, but we must beware of the mischief of their presence when they have come.

1. An evil thought tends to spread. It is like the little leaven that leavens the whole lump, like the worthless seed which, growing up, produces a host of new seeds, and so makes the weeds take possession of the soil. A striking idea starts a whole chain of thoughts.

2. An evil thought tends to rouse an evil desire. The active evil from without appeals to the latent evil within the soul. Thus while in one place St. James writes of Satan as our tempter (Jas 4:7), in another he says that we are tempted by our own evil desires (Jas 1:14). The evil thought is most dangerous because it is lodged in an evil nature. Unhappily, the seed of evil falls on congenial soil. The germ of sin attacks one who has what the doctors would call a sinful diathesis, a temperament that is naturally prone to sin.

III. AN EVIL THOUGHT SHOULD BE QUICKLY EXPELLED. We cannot prevent its coming; but we may refuse to give it quarter. If we harbor it we consent to its presence, and take the guilt of it on ourselves. Thus we make it no longer a foreign intruder, but our own thought. The practical question is how may the evil thought be cast out?

1. Directly, by resisting it. We should pray against an evil thought, and firmly set our foot upon it when it has come near to us.

2. Indirectly, by encouraging a better thought. An empty mind is always ready to receive bad guests. The last state of the house from which the evil spirit was cast out became worse than the first, because, though it was swept and garnished, it was left empty (Mat 12:44). There are plants the very vigor of which, when they are once well established, will prevent the growth of weeds among them; in the struggle for existence they are stronger than the weeds. The presence of Christ in the heart is the best antidote to evil thoughts.

Eze 38:14

The day of security.

I. THERE IS A DAY OF SECURITY. Then God’s people dwell safely. We talk of the warfare of the Christian life. There is a lifelong war. But this is not a perpetual battle. There are lulls in the storm, and quiet seasons in the Christian contest. At such times there is a temptation to unreasonable ease and confidence, just as in times of trouble people are ready to despair and imagine that “all these things are against” them. Still, the day of security has its blessing, and if this is not abused it may be welcomed as helpful.

1. It affords an opportunity for recovering strength. The soldier cannot be always fighting. Repose is essential as a pro-legation for future exertion.

2. It enables us to perform quiet work. The whole of Christian experience is not covered by the idea of warfare. There are such things as working in the vineyard, fruit-bearing, building up the house of God, etc; which his servants have to attend to, and which can be best accomplished without distracting thoughts, in times of security.

3. It offers us a foretaste of heavenly blessedness. Heaven is a safe place, and its Messed inhabitants dwell there securely. Their security, indeed, is sound and enduring; while ours on earth may be but brief and treacherous, like the calm on a mountain lake, which may be broken at any moment by a sudden squall. Still, while we enjoy the peace we may be thankful for it, and gratefully accept it as an earnest of that in the eternal home, “where the wicked cease from troubling, and the weary are at rest.”

II. THE SECURITY OF GOD‘S PEOPLE IS OBSERVED BY THEIR FOES. Gog and Magog take note of the security of Israel and bestir themselves. Satan watches his opportunity, and often finds it best when the servants of God are quite confident in the sense of safety. The city gates are left open and the walls unmanned because no enemy is expected. The doors are unbolted at night because the householder never imagines that any burglar will visit his home. But these very signs of security tempt an attack, and, when it comes, give fatal facility to the enemy’s projects. The Eurydice suddenly went down with all on beard, when struck by a squall off the Isle of Wight, just because the fine weather had tempted the crew to leave all the port-holes open. It must have been observed by every one who has watched his own experience that seasons of spiritual peace and joy are commonly followed by times of severe temptation. Immediately after the Holy Spirit descended on Jesus he was led into the wilderness to be tempted. Peter’s boast was swiftly followed by his denial of his Master. “Let him that thinketh he standeth take heed lest he fall” (1Co 10:12).

III. THE SECURITY OF GOD‘S PEOPLE REVEALS THE ATTRACTIVENESS OF HIS SERVICE. Gog and Magog seem to take note of the security of Israel as beasts of prey observe the unsuspecting confidence of the game they are scenting; out they might also observe it with admiration, as Balaam did that of the tents of Israel (Num 24:5), as Milton’s Satan observed the peace and joy of the happy pair in Eden. If so, however, the prospect need not inspire despairing, regrets as it did in Balaam (Num 24:17), nor malignant envy as Milton represents it doing in Satan. The peace of God’s people may be shared by all, for all may become God’s people. Even Gog and Magog may enjoy the same security. Russia, the land of the ancient Scythians, became a Christian nation, we may see the calmness of Christian experience, and take it as a witness to the blessedness of the Christian privileges. Thus the gospel is preached by the very countenances of God’s people.

Eze 38:19, Eze 38:20

An earthquake.

In the day of God’s jealousy and wrath there is to be a great shaking of sea, air, and land, so that the very fishes and birds, as well as the beasts of the earth, will feel its shock.

I. AN EARTHQUAKE MAY OCCUR. There were once two opposed schools of geologyone believing that our earth had reached its present condition after successive violent catastrophes had wrought great and sudden changes on its surface; the other holding that the most striking results could be produced, and, thereforeon the principle that the minimum cause is the only one that one can affirmhave been produced, by the operation of the very forces which we now witness. This latter, the uniformitarian theory, has been so well established by Sir Charles Lyell, that few would now think of reviving the more dramatic hypothesis. Nevertheless, even this theory admits of many great and violent movements under the operation of present laws and forces. Earthquakes do now occur. So is it in the world of men. We are governed by orderly Divine laws. Yet we meet with great shocks in political changes, when empires topple to the dust; in social changes, when the old order is upset, as in the French Revolution; in domestic changes, when a man’s quiet home-life is ruthlessly upset, and sudden poverty, or the death of those he loves most, or fearful family divisions, shake him like an earthquake. There are earthquakes in religion, when the old beliefs are shaken or the old practices disturbed. Such an earthquake occurred at the advent of Christ, at the Reformation, etc. There are also spiritual earthquakes in the breasts of individual men. The crust of self-confidence is widely torn, and great chasms opened in well-settled notions. Some day the easy-going sinner will be astonished at the earthquake shock that will disturb his misplaced confidence.

II. MEN SHOULD BE PREPARED FOR AN EARTHQUAKE. In countries where such an occurrence is frequent it is necessary to build the walls with especial solidity, and to bind them together with iron bands. Yet even there the lessons of experience fade away in a season of long security. It is strange how villages creep up the sides of slumbering volcanoes which may at any moment overwhelm them in torrents of lava. We ought to be prepared for the coming of trouble, although all is now quiet and smiling. This does not mean that we should be “anxious about the morrow,” for “sufficient unto the day is the evil thereof.” But the best way to dismiss anxiety is to be well fortified against the possibility of disaster. If we would be prepared for the upset of our earthly home comforts, we need to have a deeper foundation on which to rest, so that when the things which are shaken are removed the things which cannot be shaken may remain (Heb 12:27).

III. AN EARTHQUAKE MAY BE A BLESSING IN DISGUISE. At first it is ruinous, and the destruction, misery, and death that it spreads make it appear as a huge calamity. But in changing the face of the earth it may prepare for a better future. Political and social earthquakes throw down old abuses and clear the ground for a new and better order. God’ upsets a man’s life that he may lead the man to build afresh on a more sure foundation. Earthquakes in human affairs should make us look above the earth and have our treasure in heaven”seeking first the kingdom of God and his righteousness.”

Eze 38:21

Mutual antagonism.

I. MUTUAL ANTAGONISM IS COMMON. In primitive times it was well-nigh universal. Pre-historic man seems to have lived in a state of perpetual warfare; and in the present day savages are often at war one with another; they maintain continuous feudstribe against tribe, clan against clan, family against family. In these later times, even in enlightened Christendom, Europe appears as an armed camp. Every nation is suspicious of its neighbor, which it regards as a possible enemy. The same miserable attitude of antagonism is held in the political world, though here it is generally found possible to avoid overt violence. Government by party means government in face of antagonism, for there is always “her Majesty’s Opposition.” Business life is maintained on the principle of mutual antagonism. The market is ruled by competition. Each house of business fiercely contends with its rivals for popular patronage. The relations between capital and labor have fallen into the same evil condition, and each side just fights for what it can seize at the expense of the other. Unhappily, the same spirit is observed in religion. When the Church should be engaged in conquering the world for Christ, she is consumed with internal discord and the contention of mutually excommunicating parties.

II. MUTUAL ANTAGONISM IS WRONG. It springs from an evil rootselfishness. War is the awful fruit of national selfishness. In public life the good of the people is too often sacrificed to the ambition of the Politician or the interest of the party. Business is degraded into a horrible scramble of selfishness, in which each clutches at whatever he can lay hands on without actually transgressing the law. Religious selfishness is the worst form of selfishness, for it belies the faith it professes. In sheer bigotry the antagonism may be honest; but bigotry is largely inspired by a subtle, unsuspected self-regarding spirit.

III. MUTUAL ANTAGONISM MAY BE OVERRULED FOR GOOD. We see it in nature where no moral ideas have dawned, and where, therefore, no blame can be ascribed. The evolution of higher types of life is brought about by the struggle for existence, in which the strong kill out the weak, so that they only survive who are fittest for their habitat. No doubt national jealousy necessitates the maintenance of national vigor. Political partisanship keeps a watch on the government, and checks wrong-doing by a perpetual shower of criticisms. Competitive business cheapens produce for the consumer; it also stimulates invention and enterprise, and therefore encourages progress which monopoly paralyzes. Perhaps even in religious rivalry we may provoke one another to good works. These results cannot excuse selfishness, but they may show how God overrules it for a measure of good.

IV. MUTUAL ANTAGONISM CAN ONLY BE CAST OUT BY CHRISTIAN LOVE. Reasoning will not destroy selfishness. The only cure for war is the reign of Christ, the Prince of Peace. Internal peace can only be brought about by the influence of love in the hearts of men. Christ came to set up the kingdom of heaven on earth. One of the essential characteristics of this kingdom, as opposed to all earthly kingdoms, is that it does not appeal chiefly to self-regarding motives. It demands love of God and of one’s neighbor, and it inspires that love by the influence of the constraining love of Christ.

Eze 38:23

God sanctifying himself.

I. AN EXPLANATION OF THE FACT. What is it for God to sanctify himself? Man is sanctified when he is set apart for God; and this sanctification is needed in the case of man because he has been alienated from God and devoted to the world. Further, in the case of man, sanctification involves purification, and perhaps the first thought that occurs to us when the word is mentioned is that sin is to be purged out of the heart, and holiness infused by the influence of the Holy Spirit. But now all these notions are inapplicable to God. He is the Lord, not the servant, and he is not, therefore, to be thought of as set apart for any purpose. He never failed in his position, and he does not need the recovery and re-dedication which we understand by sanctification. Lastly, he never sinned, and therefore he requires no purification. What, then, is meant by God sanctifying himself? The idea seems to be partly interpreted by the earlier phrase, “Thus will I magnify myself.” God has not been rightly appreciated by men. His supreme majesty and his ineffable holiness have been slighted. The awful separateness of character which distinguishes between God and man has not been enough regarded. Thus, though God himself has remained unchanged as he is unchangeable, his Name has been profaned. When the Name of God is rescued and restored to its true place of honor, God is said to be sanctified.

II. A DESCRIPTION OF THE PROCESS. If this is the sanctification of God, how is it brought about? We are here told that God accomplishes it himself. He is the great Sanctifier. He sanctifies his people by his Spirit. He says, “Thus will I magnify myself, and sanctify myself.”

1. This is done by revelation. God manifests himself. His Name was dishonored while his greatness was hidden. He unveils his glory, and then men are amazed to read his great Name. Thus it is rescued from degradation.

2. This is done in judgments. God comes down among defiant men and scatters his foes. The heathen once regarded him as on a level with their own gods. But now his supremacy and therefore his separateness are seen. Thus God is known among the nations and sanctified among men.

3. This is done in spiritual experience. The sanctification by judgments is an external process. It may arouse wonder and even create conviction, but it does not stimulate the veneration which includes love and true worship. But when God manifests himself to his people as he does not unto the world, his holiness and his goodness are brought home to them with a fresh force.

4. This is done in the sanctification of God‘s people. They are called upon to sanctify the Lord God in their hearts (1Pe 3:15). When the heart is consecrated to God, God’s holiness is confessed as it never was before. To be devoted to God is the way to recognize God’s supreme glory.

HOMILIES BY J.R. THOMSON

Eze 38:1-13

The invasion of those who dwell secure.

The occurrence in this place of this and the following chapters is somewhat perplexing. The events here prophetically described take place after the restoration of the Israelites from their Eastern captivity. Yet they are altogether too stupendous to be applicable to anything which happened in the time or soon after the time of Ezekiel. Thus many interpreters of prophecy refer them to a period still in the future, when a final struggle may take place between the Church of Christ and the powers of this world. The general moral and religious lessons of the passage are, however, independent of any special prophetical interpretation.

I. THE MANIFESTATION OF GOD‘S FAVOR DOES NOT INVOLVE PERFECT TRANQUILITY. Israel had been restored from the East to the land of inheritance and promise. The hand of Divine retribution had been removed, and the hidden countenance of God had shone upon his people. But their troubles were not over; their land was not to remain in their undisturbed possession; Jerusalem was not to be the city of peace. This indicates a general principle of the Divine government. The Church of Christ is a ransomed Church, a chosen and beloved possession. But upon earth it is the Church militant; there is a warfare to be waged; this is not our rest. Even in the latest period of this dispensation repose may be disturbed, enemies may arise, a conflict may be passed through. All this would be consistent with the favor and loving-kindness of the God of salvation.

II. SINFUL RAPACITY IS NOT DETERRED BY THE SIGNS OF DIVINE PROTECTION. Not a few of the enemies of Israel had been defeated and put to shame, whilst Israel had been spared, favored, and exalted. He who questioned the power and kindness of Jehovah might well be pointed to the history of the Hebrew people. Yet, as a matter of fact, there were enemies of Israel and of God who, notwithstanding these apparent lessons, renewed their assaults upon the objects of Divine protection. Similarly, the Church of Christ is exposed to assaults open and insidious, physical and moral. The enemies of religion, if they have studied history, must be aware that Christ has built his Church upon a rock, and that the gates of Hades do not prevail against it. Yet they are not found to desist from their endeavors or to abate their hostility. Nor need the people of God expect to be exempt from “rude assaults of raging foes.”

III. THE ENEMIES OF GOD‘S PEOPLE, CONSCIOUS OF THEIR NUMBER AND THEIR POWER, REGARD THE APPARENTLY DEFENSELESS AS AN EASY PREY. The foe is described in these verses in a manner which depicts his formidable character. Cog and his auxiliaries and allies are represented as preparing for the attack, as mustering to make war upon those who are without the protection of walls, bars, or gates. The unwalled villages seem to invite the marauder, and he counts the cattle and goods, the silver and gold, as already a prey. In like manner, the foes of the Church, confident in their resources, relying upon the force of their arms, encourage one another in their hostile designs against the Church, by observing how defenseless she appears, and how open to the hostile attack and the crafty strategy of her foes. The weapons of her warfare are not carnal, and weapons of any other kind are beyond the comprehension of the foe.

IV. THE AGGRESSOR SHOULD REMEMBER THAT THE LORD OF ALL CAN CHECK AND DEFEAT THE ABLEST AND THE MIGHTIEST. If the Omnipotent do but say, “I am against thee,” it matters not how formidable and vast are the hostile resources of the enemy. One word from his lips, one glance from his eye, is enough to put to confusion all the boasted power of the foe.

V. THE DEFENSELESS SHOULD REMEMBER THAT GOD IS ABLE IN ALL CIRCUMSTANCES TO DEFEND AND TO DELIVER HIS OWN. The true security of Israel was in God’s care; Jehovah was the Shield, the Stronghold of his people, and when they trusted in him they were safe. The Israel of God has a sure defense. “Fear not,” says Jehovah; “I am with thee.” The protection of the Church is not in the favor of kings or in the arm of the warrior; it is the eternal God who is our Refuge, and underneath us are the everlasting arms.T.

Eze 38:4

Divine control.

The picture of Israel’s foes is indeed one fitted to strike dismay into any heart depending upon human aid, defense, or deliverance. Gog and his armies, the hostile nations in league with him, are described with all the pomp and circumstance of war. Yet, when Jehovah declares, “I will turn thee about, and will put hooks into thy jaws,” this declaration outweighs all the professions, all the threats, all the designs of the enemy. We are remindedand the whole Church in every age needs, in time of danger especially, to learn the lessonthat above all the plans and purposes of men there reigns Divine control.

I. IT IS LITTLE EXPECTED. When plans are laid, and evil designs matured, nothing is further from the mind of the enemies of God’s people than the unquestionable fact that the Lord of all is supreme. Some poor, faint human opposition may be anticipated; but it is not expected that a superior Power should intervene.

II. IT IS HAUGHTILY SPURNED. Shall hooks be put into the jaws of the dragon? Shall the wild horse of the desert be bridled? Shall the lion of the jungle be tamed? The very thought is repudiated and resented. The mighty of the earth are not wont to brook restraint or interference. Those who plan the ruin of the cause of God, of the religion of Christ, of the Church on earth and all its agencieswhether they so plan in the name of atheism and secularism, or in the name of worldly policyspurn and contemn the restraint of Heaven. They see no power which they need to fear, and in their view it is superstition to fear the unseen.

III. IT IS VARIOUSLY EXERCISED. Sometimes God controls the foe by natural causes and instrumentalities. The destroying angel comes down upon the camp and smites the host; pestilence decimates the bands of the enemy; an earthquake opens the prison-doors; the storm scatters the invader’s fleet. Sometimes God controls the foe by human agency. One enemy of God makes war upon another, and cripples the forces which were on the point of being employed against the Lord’s people. Or a great deliverer is raised up, whose valor and heroism crush the enemy, and set the threatened free from fear and danger. In any case God is never at a loss for means by which he may bring his counsels to pass.

IV. IT IS ALWAYS EFFECTUAL. The control of God may be defied by God’s enemies, and it may be ignored or distrusted by his friends. But it exists, and it is superior to all earthly powers and machinations. Revelation is full of instances of this control as manifested in the history of Israel and in the history of the infant Church of Christ. And the annals of Christianity, through long centuries, contain abundant confirmation of the great and blessed truth” the Lord reigneth.”

V. IT SHALL BE FINALLY ACKNOWLEDGED. Here and now men may withhold the confession. But sooner or later it shall be publicly admitted that all powers are subject to the King of kings.T.

Eze 38:10

An evil device.

We have been taught by the Divine Master, Christ, that it is from within that human conduct takes its origin. It is the heart which is the source alike of good and of evil The tree bears fruit, whether sound and wholesome and palatable, or harsh and useless; the living well, the fountain, sends forth streams, whether sweet and cheering, or bitter and polluted. So the thoughts, intents, and devices of the heart find their expression in the words which reach men’s ears and in the deeds which draw men’s eyes. God, who knew the inmost nature of men, as well as their individual and political acts, revealed the secret spring of the malicious efforts of the foes of Israel, saying, “It shall come to pass in that day, that things shall come into thy mind, and that thou shalt devise an evil device.”

I. PASSIONS PROMPTS THE EVIL DEVICE. There is in all men’s nature a principle assuming various formsimpulse, propensity, passion. If there were no such principle, we cannot see how human life could go forward. It is the spring, the motive power, of the machine. It is not implanted within us in order that it may be eradicated, but in order that it may be governed, directed, controlled. In itself it is not bad. But passions become bad when misdirected and uncontrolled by reason and conscience.

II. CHOICE ADOPTS IT. Anger, lust, or some other passion prompts to a certain course of action. The mischief is wrought when the man, in the exercise of choice, accepts as the motive of his action, and identifies himself with, a passion, the indulgence of which works evil, preferring such a principle of action to a higher and better one. The device thus adopted by the enemies of Israel was a device of selfish passion, only to be indulged at the expense of justice and good feeling.

III. SINFUL HABIT NOURISHES IT. It is not a single feeling, a single purpose, which usually accounts for a man’s, a nation’s, evil ways. The mischief, when isolated, might be checked. But it is too often fostered and thus encouraged, complicated, and multiplied, as the mind broods upon it. A mere fancy becomes, when encouraged, a desire; a desire, when encouraged, becomes a settled purpose.

IV. SINFUL ACTIVITY EXECUTES IT. The desire does not long remain such; it tends to its satisfaction. The device is a means to an end, and achieves itself. God’s mercies are permitted, in some cases and to some extent, to “bring wicked devices to pass.” For wise purposes, the Ruler of all suffers men not only to think evil thoughts, but to accomplish evil deeds.

V. GOD CAN AND OFTEN DOES FRUSTRATE IT. The oft-quoted proverb is a true one, “Man proposes, God disposes.” The All-wise has his own plans, the Almighty has his own means; and the wisdom and the power of men, measured against the Divine resources, will surely be brought to nothing. “Hitherto shalt thou go, and no further; and hero shall thy proud waves be stayed.” There is no occasion for the people of Christ to be dismayed or overmuch distressed when evil devices enter into the minds of their adversaries. All is known to their Divine Friend and Protector, who is abundantly able to defend and to deliver his own. “He taketh the wise in their own craftiness,” their wisdom is seen to be but folly. “In quietness and in confidence shall be your strength;” “The Lord shall fight for you, and ye shall hold your peace.” The enemy may devise; but he will not be suffered to execute his devices.T.

Eze 38:14-22

The invader discomfited.

Although it would be presumptuous to apply the language of this prophetic passage to any particular political event in the history of Israel, there were many occasions upon which invasion was permitted and the soil of Palestine was trodden by hostile armies; many occasions upon which the invader retreated, overwhelmed with disaster and ignominy. It is therefore allowable to interpret great political incidences and occurrences in the light of the principles here propounded upon the highest authority. At the same time, it is just to observe that there is truth here which has a wider range, and that the final confusion and destruction of the enemies of the Lord and of his Church are intimated in terms which cannot be mistaken.

I. INVASION WAS PERMITTED BY THE GOD OF NATIONS. The language which Jehovah is here represented as using, “I will bring thee against my land,” is very remarkable, and must be interpreted, in conformity with the common usage of Hebrew literature, as implying that all events happened by Divine permission, and may in a sense in this universe, which is under Divine control, be attributed to the Supreme. But this not in such a sense as to charge God with men’s iniquity, or to relieve men of their proper responsibility.

II. THE INVADER WAS YET THE OBJECT OF DIVINE DISPLEASURE. The lust of aggrandizement and of political power was the usual motive of the invader; and a knowledge of the Divine character assures us that action prompted by such motives cannot be other than disapproved and condemned.

III. THE INTERPOSITION OF THE MIGHTIEST CONFOUNDED THE MIGHTY. The terms employed to give expression to the judicial and retributive action of the Lord of all are most emphatic and unqualified: “My fury shall come up in my nostrils; for in my jealousy and in the fire of my wrath have I spoken I will call for a sword against him,” etc. The means by which the invader is put to flight, and the people whom he has attacked are delivered, are described: “Every man’s sword shall be against his brother; and I will plead against him with pestilence and with blood,” etc.

IV. GREAT AS WAS THE CONFIDENCE OF THE AGGRESSOR, GREATER STILL WAS HIS HUMILIATION. The defeat and consternation of the invader are forcibly depicted. He came in pride; he departed in dishonor and disgrace. He came in numbers; he departed a mere remnant. He came amidst the terror of all beholders; he departed amidst hatred and contempt.

V. GOD GLORIFIED HIMSELF IN THE DESTRUCTION OF HIS FOES AND IN THE DELIVERANCE OF HIS FRIENDS. God magnified and sanctified himself before many nations; and this he did by openly fulfilling his own predictions, by saving his own people, and by confounding all the selfish and rapacious plans of his enemies.

APPLICATION. The principle contained in the prediction is one which is always applicable to all God’s people, and which has an especial reference to those awful crises through which, it may be, the Church of Christ has yet to pass. Mysterious as it seems to us, it is yet a fact that the Omnipotent suffers the powers of error and of sin to gather themselves together against his people. But this should not strike dismay into the breasts of Christians, however they may feel themselves powerless and defense less. When they gaze upon the hosts of their adversaries, let them remember that “he that sitteth in the heavens shall laugh; the Lord shall have them in derision.”T.

HOMILIES BY J.D. DAVIES

Eze 38:1-13

The stability of God’s kingdom.

The lengthened subjection of the Hebrews had sapped their courage and their hope. The promises of a return to Canaan fell upon hearts full of apathy and self-diffidence. A latent fear was growing up that, even should they regain their old possession, they would soon be exposed to fresh invasion from some grasping monarch. They felt their lack of organization, their lack of military prowess, and men devoid of energy felt that it was better to remain in exile than to be more completely crushed alter a temporary restoration. Hence Ezekiel was commissioned to deal with this form of indifference before it grew into active opposition. A vision respecting a great confederacy against Israel is granted to the prophet. God anticipates the gravest evil. He reveals to his people that this criminal conspiracy will end in complete disaster to its originators, and that Israel’s triumph will be complete and perpetual. Ezekiel’s face was set firmly against Gog, because God’s face was against him.

I. GOD‘S KINGDOM IS SECURE AGAINST THE GREATEST WORLDLY CONFEDERACY. The theory that is propounded in this prophetic picture is that possibly all peoples adverse to righteousness will combine against the righteous nation. The empires of the extreme North will, sooner or later, coalesce with the great empires of Asia and Africa in a common greed for the territory and possessions of Israel. The world-power is provoked into active opposition by the presence of a righteous and spiritual kingdom. As darkness is the foe of light, water the foe of fire, death the foe of life, so selfish wickedness is the foe of goodness. Sooner or later, these two great forces shall meet for final and mortal combat on the earth. But the mightiest forces are not those which are visible. Victory will not finally sit on the banners of largest battalions. These numbers count for nothing with God. Minor rivalries are often forgotten by reason of a mightier passion, viz. a common hatred of truth and God.

II. GOD‘S KINGDOM IS SECURE AGAINST THE CLEVEREST MILITARY TACTICS. Men have enormous faith in swords and shields, in rifles, cannons, and dynamite. Against the empire of righteousness the most complete and prudent preparations will be made. No precaution foreseen by human sagacity will be omitted. Each nation will fight with such weapons as they can most skillfully wield. The most clever inventions in offensive artillery will be pressed into service. The hostility will be pressed on with all the arts and machinations possible to the human mind. Yet there is a force enlisted upon the side of the righteous kingdom that shall baffle all human combination, and make all human energy to appear as an embodiment of weakness. Man’s strength and skill are only borrowed instruments.

III. GOD‘S KINGDOM IS SECURE AMID UNFRIENDLY NEUTRALS. “Sheba, and Dedan, and the merchants of Tarshish shall say to thee, Art thou come to take a spoil?” These peoples were neighbors to Israel, unwilling to join openly the ranks of Israel’s foes, yet secretly desiring to see Israel humbled. They were heartless enough to cheer on the aggressive leaders of the foe, moved by a selfish hope that they might avoid the toil and the peril of war, and yet gain some advantage out of Israel’s defeat. Neutrality at such a time and in such a manner was a crime scarcely minor to the crime of invasion, and such neutrality will be covered with disgrace. The most hidden motive of man, Israel’s Ruler will detect, and in proportion to wrongdoing will be the award. Neutrals are usually despised by both sides. Nor can we forget how deeply God felt a selfish neutrality upon a former occasion, when the voice of the angel said, “Curse ye Meroz; curse ye bitterly the inhabitants of Meroz, because they came not to the help of the Lord against the mighty!”

IV. GOD‘S KINGDOM IS SECURE BECAUSE EVERY FOE IS UNDER THE RESTRAINT OF JEHOVAH. Every selfish passion of man is under the control of God. A world of meaning is in that phrase, “I will put hooks into thy jaws.” At any point in the development of the hostile project, God could have defeated it. He could have bridled the malicious impulse of Gog, the originator. He could have deprived him of reason or of life. He could have smitten with blindness all the leaders of the expedition. But God sees it to be best to allow large liberty to wicked men. The inner nature of wickedness is seen when it bears its full and proper fruit. Some plants look well in the shoot and in the leaf, but the fruit thereof is deadly. Men are seldom conscious of the action of God upon them. He “girded Cyrus” with strength and courage for his work, although Cyrus knew him not. And Gog would pursue his brilliant march, proud of himself and of his forces, least of all imagining that his Royal Foe had put already a hook in his jaw, and was simply leading him on to destruction. Utterly insane is the man who dares fight against God. The issue may be early foreseen.D.

Eze 38:14-23

Human malice a contribution to God’s glory.

God has a variety of methods for dealing with rebellious men. Sometimes he allows them to have their willful way up to the margin of success, when suddenly the tables are turned, and apparent success becomes conspicuous defeat. With vain confidence they press on their daring measures, and are led, as it were, into an ambush and completely destroyed. Thus God dealt with Pharaoh at the Red Sea, and thus he purposes to deal with the unscrupulous monarch of the north. Their disastrous fortunes should leave on air surviving minds the vital lesson that Jehovah is the Supreme King, and that he is worthy of universal homage.

I. WICKED MEN ARE THE DUPES OF SLENDEREST TEMPTATION. This ideal monarch-type of worldly kings-was seduced into battle by the appearance of Israel’s conscious security. Here was a nation without an army, without fortresses, without military generals; a nation having no visible means of protection. To evil men this was an irresistible bait. Now men with better dispositions would have argued, “Here is a peaceful nation, bent on the innocent arts of industry, devoid of ambitious aims. They deserve our respect, and (if needful) our protection.” But impiety is as injurious to society as it is offensive to God. The slenderest hope of plunder and of territorial aggrandizement incites them to sharpen their weapons for human destruction. To get an empty bubble of fame, or gain rule over a few square miles, ten thousand precious lives will be sacrificed. Worse still, God’s favor will be forfeited. In this respect man has sunk to a lower level than the beasts of the forest.

II. SEEMING SUCCESS OFTEN A SNARE TO COMPLETE OVERTHROW. “Thou shalt come up against my people Israel, as a cloud to cover the land.” It seemed as if success were certain. What other result was possible? Their multitudinous horde seemed omnipotent by reason of its very numbers. They could compass every town and village so as to prevent a single escape. This over-confidence was weakness; it seemed to underrate the opposing force; it served to relax discipline; it blinded them to the fact that invisible forces might be silently at work against them. Thus it happened to the first Napoleon- His brilliant successes flushed him with vain confidence, led him on to destruction. “Cursed is the man who trusteth in man; ‘ “He that trusteth his own heart is a fool.”

III. HOSTILE INVASION AGAINST ISRAEL IS CLEARLY FORESEEN BY GOD. The knowledge of an enemy’s designs and tactics is half-way towards defeating him. Many military commanders succeed by the secrecy of their projects. If one knows where and when the foe will strike, one can be well prepared. To be forewarned is to be forearmed. In this respect, the servants of God enjoy a great advantage. No design nor project of our foes can escape the eye of our God. The first formation of the evil thought is clearly detected by him, and he keeps us well informed of our adversaries’ schemes. In the case of Gog, the prophets of Jehovah had repeatedly foretold the formidable invasion; and, although Israel seemed unprepared for the assault, Israel’s Defender was well equipped for the occasion. The issue was secured for Israel’s glory.

IV. GOD‘S ENEMIES ARE OFTEN DEFEATED BY INTERNECINE STRIFE. A confederacy cemented by wickedness is never durable. It will not bear any strain of trial Men who fight for spoil soon discover that their interests and their leaders’ interests are distinct and separate things. Sin has no principle of cohesion. In many cases an army has defeated itself by internal discord. Each man’s sword has been turned upon his comrade. So God here announces that he will dissolve their base alliance. “Every man’s sword shall be against his brother.”

V. GOD‘S ARMY IS COMPOSED OF UNEXPECTED FORCES. In ancient times God has employed winds, storms, hail, fire, to defeat the enemies of Israel. The sea was God’s triumphant army against Pharaoh. He sent the hornet to drive out the Canaanite. Locusts have been once and again employed as his invading regiment. Flakes of snow have done his destructive work. Pestilence has often served as his light brigade. Hailstones have been his irresistible artillery. He has turned back an army by the specter of its own superstitious fears. Fire overthrew the cities of the plain. The eruption of Vesuvius did a deadly work. Every force in nature is a servant of the living God, and in a moment can be made a soldier, armed to the teeth. Men am slowly discovering that God’s forces stored in nature are mightier than the brawn of the human arm, and are depending more upon dynamite and gun-cotton than upon human strength and courage. So says God, “I will rain upon him, and upon his bands an overflowing rain, and great hailstones, fire, and brimstone.”

VI. THE TRIUMPH IS WITH GOD, Mere overthrow of the enemy is not the triumph that satisfies God. His aim is to bring light and conviction to men’s mindsto renew and elevate men’s best nature. “I will plead against him.” By means of this defensive contest God will address himself to the minds and hearts of the people. “I will magnify myself.” Impossible! God cannot, magnify himself. He cannot be greater than he is. But he will make his greatness known. By such mighty deeds he will reveal to men his invisible power, his matchless skill, his various excellences, his ineffable goodness. Men shall discover more of his compassion, his patience, his fatherly desire for men’s good; and, instead of hating him, they shall admire and honor him. To a large extent men fight against God because they do not know him. They misconceive his government and his dispositions. Real knowledge of God is the road to life and bliss. As the outcome of the final struggle, even the “heathen shall know” and serve the righteous King. “I will sanctify myself.”D.

HOMILIES BY W. CLARKSON

Eze 38:1, Eze 38:2

The supreme contest.

What is the real significance of this prophecy? Is it to receive a literal or a symbolical interpretation? If not fairly open to the one, in what direction shall we look for the other? Agreeing with the views advocated by Fairbairn, we give his exposition, reproducing his arguments as given in his work on this prophet. And thus guided, we look at

I. THE REASONS FOR REJECTING A LITERAL INTERPRETATION.

1. The name given to the hostile leader points to an “ideal delineation;” while the name of the country is that of a “very indefinite territory,” impossible to define.

2. The extraordinary character of the combination of forces, including those most remote and dissociated from one another, is “the reverse of the natural one,” and points to “the clothing of an idea rather than to a literal reality.”

3. The immensity of the numbers of the allied host makes it impossible that they would actually come up against Israel for plunder; they must necessarily lose rather than gain, even if they succeeded to the full extent of their expectations.

4. The details respecting the wood of the enemy’s weapons (Eze 39:9, Eze 39:10) and the burial of the dead (Eze 39:11, Eze 39:12) are not such as would become historical

5. The particulars, especially as to the exact locality, do not correspond with those given in other prophecies (see Isa 34:1-17.; Joe 3:1-21.; Zec 14:1-21.).

6. The undoubted Messianic element in the prophecy demands a non-literal interpretation; for the kingdom of Christ was not to be established or secured by carnal, but by spiritual means.

II. THE TRUE SPIRITUAL INTERPRETATION. The prophet has already, in previous visions, brought us on to a period when Israel (the Church of Christ) has entered on a time of rest and triumph. The second David, the Divine Shepherd of Israel, presides over his people who dwell in security. But that is not the end; much has still to be done and to be experienced. For:

1. The peace and the prospects of the Christian Church stir up the enmity of the world, and “enlarge the field of conflict;” and “as the whole earth is Christ’s heritage,” there must be conflict until the victory is complete.

2. The war is to be on a gigantic scale, for the question now is “whether God’s truth or man’s sin is to have possession of the field;” in comparison with this great final conflict all previous contests seem small, and the largest numbers are applicable.

3. Great and preponderating as are the odds against the Church, reckoned by material resources, the presence of Divine power and grace on the side of Israel makes her completely victorious, and issues in the defeat of’ the adversary.

4. The kingdom over all the earth becomes the Lord’s. It becomes clear that it was his zeal on behalf of righteousness which led to previous chastisements, and that same zeal now causes them to triumph. Before the Church there stretches a “prospect of eternal peace and blessedness.” The delineation may, or it may not, nave to do with some particular crisis or decisive moment when the “spiritual controversy rises to a gigantic magnitude, and ranges on either side all that is good and all that is evil in the world.”

PRACTICAL SUGGESTIONS.
1. We need not be discouraged because a great and threatening battle has still to be fought out. We have intimations in Scripture that the Church will be called to face overwhelming hosts.

2. We may, by doing our best in the sphere in which we are placed, contribute something to the final triumph of the good.

3. We ought to have some better assurance than the presence of vast and apparently invincible numbers that we are on the winning side. The one decisive question is thisIs God with us or against us?C.

Eze 38:4

Sent back by God.

“I will turn thee back.” “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Pro 14:12). There are paths that attract us, that we enter upon with keen expectancy, that we pursue with pleasure, but that, in time, we find to be wrong; then is it best to turn back, and to “return on our way” at once.

I. MISTAKEN PATHS. Such as those of:

1. Extravagance. A larger expenditure of our means than we can properly afford, pointing toward and leading to financial embarrassment and grave difficulty and distress.

2. Unregulated activity. Such mental or physical work as, either in measure or in method, draws too largely on our resources, and ends in nervous disorder or some serious illness.

3. Self-indulgence; either in unwholesome literature or in the grosser gratifications of the flesh.

4. A skeptical habit. The disposition, which in time becomes a habit, to regard everything with a cynical and distrustful eye, and would rather accept the uncharitable view than the generous one.

5. Worldliness. The way in which the multitudes are walking; the endeavor to find satisfaction and rest in the interests and engagements, in the treasures and the pleasures, of time and sense.

II. A CONVICTION WHICH COMES FROM GOD. The conviction that the way that has been chosen is the wrong one. This assurance may come through one of many channels; it may be the utterance of one of many voices; it may be the solemn warning of some providential occurrence; or it may be the faithful rebuke of a true and fearless friend; or it may be a deep and bitter sense of insufficiency, of failure, of heart-ache, of perversion of power and misuse of opportunity, a sense of wrong and sin; or it may be the direct enlightenment and appeal of the Spirit of God. But the conviction is written on the tablet of the soul that the way is wrong; a voice is heard in the inner chambers of the spirit. “Turn back, return on thy way, pursue a different course, start in an opposite direction, seek another and a better goal.”

III. THE WISDOM OF RETURNING.

1. We can afford to return. It may cost us something; there may be some companions to forsake, but these are best at a distance; there may be some tender regrets, but these are temporary and will soon be left behind; there may be some humiliation to endure, but this is not of an unmanly kind, but, on the contrary, honorable and commendable; there may be some sacrifice of enjoyment or of treasure, but this can very well be borne with a moderate measure of fortitude,we shall very soon reconcile ourselves to that. But:

2. We cannot afford to go on. If we do, we must prepare for the very worst that we can suffer; the wrong road leads not only to embarrassment, but also to saddest loss, to bitter disappointment, to helplessness, to ruin, to death. Moreover, God has met us with a Divine encouragement. He has taught us that:

3. There is a way upward, which we can all take. One has come to us to say, “I am the Way,” Intimate association, living union, with him is the way of wisdom, the way of righteousness, the way of life.C.

Eze 38:11

Spiritual security.

We may treat this subject in two ways, We may have regard to

I. NATIONAL SECURITY. Unfortunately, it is only too typical of our race that a great power should say, “I will go up to the land of unwalled villages,” etc. Taking men and nations as they are, we have to reckon upon:

1. National unscrupulousness. It has been enough that one country has been strong and another weak, one covetous and another wealthy, one well armed and another defenseless, for the military enterprise to be undertaken, the attack to be delivered, and the disaster to be sustained. Then there has to be:

2. Some means and method of national defense. And we may find a country:

(1) Pitiably helpless. Such is the case with Israel (in the text); it has not yet recovered from its past defeats and despoilments; it has not had the opportunity of strengthening itself against attack.

(2) Culpably negligent. It may be so intent on enrichment or enjoyment that it has not given the needful time and strength to make itself secure against assault from without.

(3) Secured by international covenant; as Switzerland.

(4) Wisely regardful of its chief source of safety. This is found, not in regiments and in ships, not in fortresses and in magazinesthough these may not be disregardedbut in the manliness and temperance of its citizens, and in the favor of Almighty God.

II. INDIVIDUAL SECURITY. Every man has to guard the sanctity of his own heart and character, the honor of his own name; his most sacred and bounden duty is to see that it is not invaded and defiled. That it may be preserved in its purity and integrity it becomes him:

1. To recognize the strength of the enemy. To remember and to realize that the adversaries of his soul are many, subtle, and strong; they are such as thesecovetousness, passion, pride, intemperance, worldliness, unbelief.

2. To raise the strongest defenses he can secure. And these are

(1) good principles,the love of that which is true and pure and sound, the hatred of that which is base and shameful and degrading;

(2) good habits,the habits, well cultivated and constantly sustained, of self-command, of temperance, of purity, of through investigation before acceptance and utterance, of devotion. There are “the walls, the bars, and the gates” of the soul, which the adversary must take before he succeeds in his attack, within which the soul should be safely entrenched.

3. To secure the guardianship of God. By simplicity and uprightness of heart, by prayerfulness of attitude and engagement, to secure that gracious and mighty power against which all the devices and all the assaults of evil will not be able to succeed.C.

Eze 38:23

Making God great and holy.

“I magnify myself, and sanctify myself.”

I. GOD MAKING HIMSELF GREAT AND HOLY IN THE SIGHT OF MEN. We may ask:

1. Why God magnifies himself; and the answer will beNot for the mere purpose of self-glorification. We cannot think that of him “whose nature and whose name is Love” (see homily on Eze 36:16-21). We conclude that he desires and determines to make His Name to be had in reverence, and to cause himself to be honored as the Great and Holy One, because

(1) it is inherently right that it should be so; and because

(2) it is altogether and immeasurably advantageous and elevating to his children that it should be so; it is indeed the only way by which they can attain a true and worthy manhood; for it is reverence toward God which is the very root of human excellence and nobility.

2. How he magnifies himself. This is by

(1) all that he has said of himself in his Word;

(2) all that he makes known of his disposition and his character by his Divine providence;

(3) by the revelation of himself in the Person of his Son. In these three ways especially God makes us know how great he is, how great his majesty, his power, his goodness, his righteousness; and how holy he is, how utterly he hates sin, how determined he is to rebuke it, and not only to rebuke it, but to conquer and to expel it. Most especially does he “magnify and sanctify himself” in Jesus Christ; for in his Person and in his work we see the greatness of his love, and the intensity of his hatred of sin and the fixedness of his purpose to subdue and to extirpate it.

II. OUR DUTY TO MAGNIFY HIM.

1. Why we should do so. Because:

(1) It is the one right thing for us to do. The Great One should be exalted; the Holy One should be honored, because he is great and holy, especially because his greatness is the greatness of goodness as well as of power, and because his holiness is crowned with patience and mercy.

(2) To revere God and magnify him in our heart is the one way to our own moral and spiritual elevation, to nobility of character, to excellency of life.

(3) It is distinctly the way to promote the happiness and well-being of the world.

2. How we can do so.

(1) In our spirit; by cherishing in our hearts the reverence that is “due to his Name;” i.e. due to himself for all that he is and has done for us.

(2) In our life. (See Php 1:20.) By bringing all our actions into harmony with the known will of God; by living in such a way that we show ourselves to be loyal subjects of Jesus Christ, consulting his mind and obedient to his Word in everything; by making it clear that we are willing to put forth any effort or submit to any sacrifice in order that Christ may be great in the esteem and in the affections of men; thus we “magnify and sanctify” him.

(3) By our speech. We need not always be introducing the distinctive language of religion into our conversation; yet we may take opportunity in the home, as well as at the desk or in the pulpit, to commend Jesus Christ to the hearts of young and old, as that Divine Savior in whom to trust, as that Divine Lord in whose service they will find freedom, rest, and eternal life.C.

Fuente: The Complete Pulpit Commentary

4. Against Gog and Magog for the Glorification of Jehovah in the World (Ch. 38 and 39)

Chap. 38 1. And the word of Jehovah came to me, saying, 2Son of man, set thy face towards [against] Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy concerning him. 3And say, Thus saith the Lord Jehovah, Behold, I am against thee, Gog, prince of Rosh, Meshech, and Tubal. 4And I lead thee back, and give rings in thy jaws, and bring thee forth, and thy whole army, horses and riders, all of them perfectly clothed, a numerous assemblage, 5with long shield and short shield, all handling swords: Persia, Cush, and 6Phut with them, all of them with shield and helmet: Gomer and all his squadrons; the house of Togarmah, the farthest north, and all his squadrons; many 7nations with thee. Be prepared and hold prepared for thyself, thou and all thy assemblages which assemble around thee, and be a guard unto them. 8After many days thou art visited; at the end of the years thou shalt come to a land recovered from the sword, gathered from many nations, upon the mountains of Israel, which were perpetually for devastation; and it was brought forth out 9of the nations, and all of them dwell securely. And thou ascendest, as a tempest shalt thou come, like a cloud to cover the land shalt thou be, thou and all thy squadrons, and many nations with thee. 10Thus saith the Lord Jehovah: And it comes to pass on that day, words shall ascend upon thy heart, and 11thou devisest an evil device; And sayest, I will go up to a plain country, I will come upon those who are at rest [quiet], who dwell securely, all of them dwelling 12where there is no wall, and they have no bars and gates, To take spoil and to seize prey, to draw back thy hand over (re-) inhabited ruins, and to a people gathered from the heathen, who acquire cattle and goods, dwelling upon 13the navel of the earth. Sheba and Dedan, and the merchants of Tarshish, and all his [her] young lions, will say to thee, Comest thou to take spoil ? hast thou assembled thy assemblages to seize prey ? to lift silver and gold ? to take cattle 14and goods ? to take great spoil ?Therefore prophesy, son of man, and say to Gog: Thus saith the Lord Jehovah, In that day when My people Israel dwell 15securely, shalt thou not know [experience] it? And [yet] thou comest out of thy place, from the farthest north, thou and many nations with thee, all of them 16riding upon horses, a great assemblage [community], and a numerous army; And goest up upon My people Israel, like a cloud to cover the land; in the end of the days it shall be, and [yet] I make thee come upon My land, that the heathen may know Me when I sanctify Myself on thee before their eyes, O Gog. 17Thus saith the Lord Jehovah: Art thou he of whom I spoke in former days by the hand of My servants, the prophets of Israel, who in those days 18prophesied for years that I would bring thee upon them? And it comes to pass on that day, on the day of the coming of Gog upon the land of Israel19sentence of the Lord JehovahMy fury shall come up in My nose. And in My jealousy, in the fire of My wrath, do I speak, if there shall not be on that 20day a great shaking over the land of Israel! And the fishes of the sea, and the fowl of heaven, and the beast of the field, and every creeping thing that creepeth upon the ground, and every man that is on the face of the earth shall tremble before My face; and the mountains are thrown down, and the cliffs 21fall, and every wall shall fall to the earth. And I call the sword upon him at all My mountainssentence of the Lord Jehovahthe sword of every one 22shall be against his brother. And I carry on My plea with him in pestilence and in blood; and overflowing [gushing] rain and hailstones, fire and brimstone, will I rain upon him and upon his squadrons, and upon the many nations that 23are with him. And I show Myself great, and sanctify Myself, and make Myself known before the eyes of many heathen nations, and they know that I am Jehovah.

Eze 38:2. Sept.: … . .. M. Vulg.: terram M., principem capitis de eo. (Another read.: .)

Eze 38:3. … .

Eze 38:4. . . . . . Vulg.: Et circumagam te

Eze 38:6. Another read.: .

Eze 38:7. Sept.: … . . Vulg.: eis in prceptum.

Eze 38:8. . . .

Eze 38:11. Sept.: …

Eze 38:12. … ,

Eze 38:13. … . .

Eze 38:14. …

Eze 38:16. … . is omitted, or they transfer it to following verse.

Eze 38:19. … Vulg.: commotio

Eze 38:20. … . . . Vulg.: et cadent sepes et.

Eze 38:21. …

Eze 38:22. .

Ezekiel 38:24. Sept. … .

EXEGETICAL REMARKS

Eze 38:2. See Eze 6:2 Magog is known from Gen 10:2 (1Ch 1:5); he is one of the Japhetites. The article pointing to what is known, , shows that he, or rather the people denoted by him, is meant. Already Josephus, and doubtless in accordance with generally received tradition, recognises in them the Scythians. Comp. Hv. p. 599 sq., and also Gesen. Lex. When is expressly added, it is not necessary, with Hitzig, to seek in the syllable Ma from the Coptic and the Sanscrit the idea of land. Even if the translation is not to be Gog, prince of the land of Magog, yet it does not need to be translated, with Hvernick and Ewald, as dependent on : against Gog, towards the land of Magog; but is a brief expression for: in or of the land of Magog. As he is immediately entitled , it lies on the surface to see in the king of the land of the people of Magog. A Reubenite Gog is named in 1Ch 5:4.It appears that we have before us rather an official than a personal name. A comparison of the word (in full , like the Arab, yagug) with , roof, the top of the altar, would countenance this, if the latter is to be derived from , , to be high; hence: the high, sublime, supreme. The Tartaric and Turkish kak, chakan, khan, has been thought of (a traveller calls a Tartaric chief of the 13th century Gog Khan). [Cocc.: Gog denotes him who sets himself like the roof in the midst between heaven and earth, between God and men (Eze 28:14; Eze 28:16).] The very probable formation of the name from Magog would confirm the interpretation and derivation which it implies, since the national character (for this people is to be conceived of as on the Caucasus, which Herodotus calls the greatest mountain range of the earth), and thus their nature and residence in the high north, might be very suitably outlined in the official name of their leader and representative. In form it would be as if we said, instead of the Chinese Emperor: the Chin of China. Rev 20:8 takes Gog and Magog from Ezekiel as title for the nations which are in the four corners of the earth. That Gog represents Magog is the less surprising, because Magog on its side represents a whole complex of nations: Rosh, Meshech, and Tubal. For the two latter see on Eze 27:13; Eze 32:26; the former between the sources of the Phasis and Cyrus, below Colchis, the latter on the coast of the Euxine, west of Trapezus. It is not exactly said that they dwelt in the neighbourhood of Magog (Keil), but that they are in a state of subjection, as vassals, to Gog; and this Hengstenberg, like Ewald, and ancient translators and expositors before them, find expressed by , which they render: chief prince (king of kings)a combination which would be allowable ( on coins) if it were meant to be the translation of , whence also it might be repeated unabbreviated in Eze 38:3; Eze 39:1. (It cannot be translated appositionally: the prince, the head of Meshech and Tubal.) But some who are of this opinion appeal more to the non-occurrence elsewhere (in Scripture or in Josephus) of a people Rosh; while on the other side, reference has been made to the Byzantines of the tenth century, who mention , a barbarous people about the north of Taurus. An Arabian writer of the same age knew of the heathen nation Rus, on the Wolga itself. (Whether the inhabitants of Rass, Koran 25:50, are to be cited, is very questionable.) Gesenius observes that it can scarcely be doubtful that the first trace of the Russians is here given. Comp. Hvernick, p. 604. It is curious that Hengstenberg cannot bear to see the poor Russians ranged among the enemies of the kingdom of God. Hitzig points out that also in Genesis 10. there is subjoined to Meshech and Tubal a third nation, Tiras, which von Hammer brings into connection with Rosh, conjecturing their original abode to have been on the Araxes. The name (Ross, horse) seems to indicate an equestrian people, like the Scythians, under which name the Greeks very early comprehended all the nations of the north; especially as living from mares milk, they are described (Iliad, xiii. 5, 6) as mare-milkers. In the name Roxolani (Rhoxalani), whom Bochart combines, ala means the same as horse (Hitzig).

Eze 38:3. Comp. 26:3, 28:22, 29:3, 10.

Eze 38:4. Hitzig translates the Pilel , allure, just as the Targ.: decoy. [Keil: in the sense of: to a dangerous undertaking. Hvern.: with force, as a will-less beast out of his land, away from his former path, and on to the way of destruction.] Hitzig: The Scythian is in the outset thought of as a wild beast, which rushes aside from the path, and must first be brought back. But means properly: to cause one to return (a repeating and strengthening form), a meaning which Hengstenberg justly retains as the simplest and most natural. He interprets thus: in Gog, the earlier enemies of Gods people, namely, the Chaldeans, reappear. For the signification of the word adopted by him he appeals to Eze 38:8 and Eze 39:27, and compares also Eze 38:12, remarking at the same time, that in the appearance of Gog, Eze 38:17 and Eze 39:8, the fulfilment of earlier prophecies is recognised in which Gog is not expressly contemplated. The giving of special prominence to the Chaldeans is not in accordance with Ezekiels manner (see Introd. to Ezekiel 25:32, and on Eze 21:28 sq.). It is at all events more obvious, and permits us to retain exactly the proper signification of , to assume a reference to the inroad of the Scythians (b.c. 633) related by Herodotus (I. 1036), the news of which induced Cyaxares to raise the siege of Nineveh. This effect, and still more the fact that the Scythians were a powerful army (as Herodotus says), which under the command of their king Madyas defeated the Medes, who thereby lost the dominion over Asia, of which the Scythians took entire possession, fitted these latter to be a serviceable form for our prophecy. It was a kind of collision of nations, like the later barbarian migrations. The polemic of Delitzsch (comp. Strauss on Zephaniah) against the Scythian hypothesis, which Winer also calls most uncertain, is well founded as regards Zephaniah, Jeremiah, and Habakkuk. But if the Scythians, whose equestrian hordes, marching south through Syria in b.c. 626, overran Judea, neither plundered nor laid waste Palestine, etc. (Delitzsch, Habakkuk, p. 18.), but quietly went up again along the coast of the Mediterranean as they had come down as far as Philistia (?), at any rate left behind them pre-eminently the impression of a quite sudden (that is the Apocalyptic feature, comp. Luk 17:24) and unexpected irruption, and not that of a definite judgment of God on Israel, like the Assyrians and Babylonians,then the silence of the sacred record regarding this inroad of the Scythians, who (according to Herodotus) let themselves be turned away from Egypt by Psammetichus through means of presents and entreaties, is comprehensible, the question of Eze 38:17 made intelligible, and the compulsory bringing back in our verse explained. As they disappeared after they had shown themselves, to peoples great surprise, so would they also have remained out of sight; but Jehovah will bring them back, according to His purpose and by His power, otherwise than they came the first time, and in a still different manner of appearing. For Kliefoths observation regarding nations hitherto unhistoric, more properly nations not yet come into consideration for the kingdom of God, is applicable to the matter in hand. The prophecy points, as we shall see, far beyond the immediate historic present and its nations; and a complex of nations coming thus from the far north, such as the generic name Scythians (for: uncultivated barbarians) suggested, after the above-mentioned inroad into Media, etc., was excellently adapted for that purpose. Moreover, what is here said in order to give due prominence to the divine direction, and above all to the higher intention and guidance: And give, etc., and bring thee forth, is accounted for in Eze 38:10 sq. from the natural will of the people in these respects. Their wild ungovernableness is evident from the figurative expression: give rings in thy jaws (for which comp. Eze 29:4), coming between and , and explaining both; even to the shambles (Ewald). The force which makes Gog return takes him from his own land. , comp. Eze 27:14. Here, at all events, horses and riders is a decidedly Scythian trait, for the richness in horses of these hordes, mostly equestrian tribes, was already known to Herodotus; while with the expression: all of them perfectly clothed (see Eze 23:12), an Assyrian element is introduced, thus the figure of Gog is enlarged. (Eze 17:17) resumes , in order by the description of the armour (comp. Eze 23:24) to suggest doubtless the Chaldeans. Hitzig rightly considers the large shield as respecting only an army of cavalry. We may suppose infantry, but it is better to suppose a description embracing all and sundry kinds (handling swords, etc.), for the Scythians are only the nucleus ( , loosely combined). To such a description correspond also

Eze 38:5Persia (Eze 27:10), representing the far East, Cush (Eze 30:4 sq.), the remote south, and Phut (Eze 30:5; Eze 27:10), the south-west; thus, especially as the farthest north is expressely added in Eze 38:6, altogether (like Rev 20:8) .(Shield and helmet, as in Eze 27:10.)Gomer, Gen 10:2 (1Ch 1:5), the Cimmerians, already mentioned by Homer (Odyss. 11:14 sq.), dwelling at the end of the earth and Okeanos, where the entrance to the lower world is,wretched men, enveloped in cloud, darkness, and night, and never shone upon by Helios; afterwards placed on the west coast of Lower Italy, near Cum, and still later supposed to be on the northern shores of the Euxine, so that the entrance into the Palus Motis was called the Cimmerian Bosporus; after this they were removed to the Rhipan Mountains, into the neighbourhood of the Hyperboreans, and finally became identified with the German Cimbri and the Celtic Cymry. The old sound of their name is still retained in the mouth of the inhabitants of Wales, who call themselves Cumri or Cymry, and their land Cymru (Delitzsch), May not the name be derived from , corresponding to the cloudy, wintry nature of their territory? (Hesychius interprets .) See Duncker, Gesch. d. Alterth. 1. p. 739 sq.On , comp. on Eze 12:14.The house of Togarmah (Eze 27:14), as Knobel thinks, including the Phrygians; just as the Armenians still to this day call themselves house of Torgom (Torkomatsi)on Assyrian monuments Tarkheler, from Tagoma.A pictorial and manifestly symbolical grouping of nations.

Eze 38:7 announces from the decree concerning Gog the demand made upon him. , inf. abs. Niph. pro imperativo, very energetic, and the more so as imperat. Hiph. (Eze 7:14) follows: he himself is to be ready, and to make everything ready for leading out; or, the former referring to and the latter to , recapitulated and combined by , abstract for concrete, that is, he who takes care of them. [Hengst.: Thou art authority to them = they are obedient to thee. Hvern.: And thou art a law to them, as leader and commander-in-chief. Ewald: And thou servest as ensign to them. Hitzig (Sept.): And thou shalt be to Me a reserve, which I hold in readiness for the coming day (Eze 38:8), etc., or: and stand thou at My order.] Half ironical, for it will be seen immediately how the matter turns out.

Eze 38:8. The time when and the direction in which this preparation and equipment shall take place. , comp. Isa 24:22, according to which parallel, seems to signify: to visit, and that in wrath, as the word (according to Delitzsch) does not occur in the sense of gracious visitation. Hitzig replies that it is not yet time to speak in the connection here of the infliction of punishment, and denies that with accus. of the person signifies to visit in a bad sense. But the ambiguous expression only says even here that the judgment upon Gog will begin to be prepared, hence it is not immediate infliction of punishment; the sallying forth from his land, to which he will be moved, is his visitation referred to in the connection equivalent to , Eze 38:4. The radical signification of the word in the Hebrew is: to seek = to examine, to inspect, to survey, from which to visit easily follows; hardly, however, as Hitzig: thou shalt receive command, or as Hvern.: thou art missed, that is, considered as a nation that has disappeared and perished; then, however, thou burstest forth unexpectedly with so much the more formidable forces into the land of promise. Hvern. according to this takes as antithetical to , whereas the expiration of a long time is expressly supposed to be in the last time, which is the consummation not only of the kingdom of God, but of the world generally. Days and years interchange harmoniously; that which appears in the single event as many days is, for the Apocalyptic eye, which ranges over the whole, the summation for that which is still outstanding, that is, still in arrears, in years or time generally. Of the future in general, and hence of an indefinite time, nothing is accordingly said. Hengst.: the catastrophe belongs to a quite new order of things; both phrases denote the Messianic epoch. (But as to its final terminus), Rev 20:7 sq.That now the land comes to view is for the purpose of joining on to Ezekiel 37, as the mountains of Israel point to Ezekiel 36. What is said of the land, (part. p. Pil., comp. , Eze 38:4), made to return from the sword, that is, after war had raged over it (Eze 6:5), applies in substance to the people of the land, as also (Pu. pass.)comp. Eze 11:17; Eze 20:34; Eze 20:41; Eze 36:24; Eze 37:21shows, and still more clearly , as conclusion. [Hitzig: the turned away from the sword, not in the sense of: which has desisted from war, but: which expects no war, in careless security.] Keil connects with Comp. Eze 37:22. The closer designation of them as perpetually, that is, continuing a long time for devastation (Eze 5:14), rather connects the mountains of Israel with the people assembled upon them, who possess and inhabit them. The time referred to during which they were laid waste is to be considered as previous to what was prophesied in Eze 36:37; moreover, the phrase: from many nations, does not necessarily point beyond the Babylonian exile, although the spiritual sense: that the Son of God gathers, protects, and upholds for Himself an elect church, etc., out of the whole human race, readily results from it. Comp. on , Eze 28:26; Eze 34:25; Eze 34:27.

Eze 38:9. , not a mere vox militaris (Isa 7:1; comp. Rev 20:9), but coloured by , which signifies subversion, destruction, as well the state (waste, desolation), as the cause which produces it; storm, as it may also denote the moment of devastation, the crash (,, to come smashing down). The continuation of the comparison by (Eze 30:18) makes the translation given too obvious for its needing to be interpreted, with Hengstenberg, like ruin. (Gog is, as it were, desolation incarnate.) [The cavalry of the Tanjou frequently consisted of two or three hundred thousand men, formidable by the matchless dexterity with which they managed their bows and their horses, by their hardy patience in supporting the inclemency of the weather: unchecked by torrents or by precipices, by the deepest rivers or by the most lofty mountains, they spread themselves over the face of the country, and overthrew all who opposed them.Gibbon.]But that, notwithstanding this, only the covering is held up to view, limits essentially the evil significance of this expedition; it is in the first instance merely threatening.

Eze 38:10 completes, through means of subjective morality, the representation given theocratically in principle from the divine purpose in Eze 38:4. For although a host not only so numerous, but also so tumultuous, wild, and disorderly, is a temptation, yet Gog too is put in the position with respect to the people and land of peace on the mountains of Israel, to settle down in this peace with his nations and participate in it, as the salvation from the Jews is announced to all the world, even to its remotest corners and ends. If, therefore, Gogs impetuosity and urgency to depart from his abodes is not thence explained, then behind the thoughts of his heart we will have to assume in addition (Rev 20:7 sq.) and his , and to conceive of the relation to Eze 38:4 as of that of 1Ch 21:1 to 2Sa 24:1, and generally to direct our view to the world of nations, which has remained unreceptive, notwithstanding that the gospel has been preached in the whole world . On the expression: on that day, comp. Eze 29:21. illustrates in Eze 38:9. are not: things, but (as and sayest, Eze 38:11, immediately proves) in the first instance: words, which ascend upon the heart, after they were thoughts in the heart (and so proceed out of the heart, Mar 7:21), , to settle something inwardly, to conceive in thought, to devise, especially in a bad sense, denotes the inward process which precedes and accompanies.

Eze 38:11. The evil purpose is well characterized by the contrast to , a plain country, which has no mountain fortresses, no walled cities; whereby is intended, not so much: which lies open on all sides (Hitzig), as: which offers no incentive for conquest; comp. Est 9:19; Zec 2:4. In accordance with this, , in Eze 36:35, is to be understood of a high secure position. The whole description, and particularly what follows, is an idyl, which, rather than matter for dogmatism, has a symbolic character, and is especially designed to bring out the guilt of Gog through his device against such peace of God. Comp. in addition, Jdg 18:7; Jer 49:31; Mic 5:10 sq.

Eze 38:12. As such an attack is an evil device, so also is the intention of plundering. [Hengst. makes the community of God to be depicted in its want of earthly defence or help, in this its disadvantage against the world, while God has reserved to Himself to be its defence. It is not, however, the perception of this defenceless state which presents the occasion for the undertaking of the enemy; this proceeds rather from the wanton self-sufficiency of carnal power and might.] , a fresh instance of what the heathen had done before, connects itself with the and sayest in Eze 38:11. In (see Ges. Lex.) here, while in other passages the sense of the word is otherwise defined (Gen 31:18; Gen 36:6; Gen 34:23), the possession of flocks by the patriarchs is referred to, and the synonym is to be defined in accordance therewith; comp. on Eze 38:13. Very beautifully does the Archaic expression delineate the revival of the patriarchal state, the resemblance which the future bears to the past (Hvern.). [Hitzig: attending to productive labour and commerce. Ewald: who possess land and goods. Both translations obliterate the idyllic character of the description.] As can be said of any height, curved elevation (Mount Tabor!), so it here signifies the same as (Rev 20:9), the symbolical elevated plateau of the earth, in contradistinction to the four corners of the earth,a position thus of prominent centrality (see Hitzig)the highlands of the Spirit, as Lange expresses it. Comp. on Eze 5:5. The designation applies so much the more closely, because the land itself lies high, and, sloping both to the east and the west, exposes a navel to view (Hitzig). Israels peacefulness and significancethe Israel of the fulfilment in Christare meant to be counter-types to the restless and the essentially mean, to the rapacious, materialistic disposition of the Christless heathen world. and show what alone Gog wants with the Lords people. Hvernick rightly remarks that the inward significance of the conflict is meant to be portrayed. The heathen power has assembled its forces, as if about to fight with one of the greatest world-kingdoms. According to mere human opinion, and in view of such disparity of outward power, the evil appears here to march to certain victory. Ought we not also to be able to infer from the representation given, that the community of God has at the time ceased to appear in dominant churches, and has also dispensed with the support of the temporal arm in the way of state churches? It looks here quite like , Luk 12:32, which possesses nothing except the of the Father and the . Hvernick mentions in this connection the true destination of the theocracy, as it is already set before us in the law, and then adds: Israel was not intended to stand out among other nations as a politically great people in the outward sense; its weapons and honour were, in direct contrast to the powers of this world, to belong to an incomparably higher sphere. He nevertheless makes the theocracy be an object of allurement for covetousness and plunder, in that he makes the new nation rich in flocks and possessions, as already the Chaldee Paraphrast does,an idea, however, which the text does not express, and which is not contained in . In that case one could not but choose to hear in Eze 38:13 the similar interest of avarice, the participation in joy over such a robbing expedition; against which Hitzig but why are traders named, and not rather arch-enemies, like Edom and Moab? Sheba; see Eze 27:22-23. Dedan; Eze 27:15; Eze 27:20. The merchants of Tarshish; Eze 27:21; Eze 27:36; Eze 27:12; Eze 27:25. First of all, traffic which crosses sea and land presents a contrast to the settled system and peaceful procedure, Eze 38:11-12. Then further, those named by means of the clause: (Hitzig: its, the land of Tarshishs, authorities; Keil: the rapacious rulers of these commercial nations; Grotius: sea pirates),comp. Eze 19:2-3 (Eze 32:2),are placed alongside of the greedy and rapacious Gog. (The magnates of Tarshish are designated as fierce lions on account of the heartless cruelty which goes hand in hand with the spirit of trade, Hengst.) The meaning, however, is not: where there is spoil the traders gather, so that the question, in the case of affirmation, implies a prospect of joyful participation (Hengst.), for finally they figure as connoisseurs, as men skilled in robbery and plunder; and this not merely for bringing out the evident desire of Gogs hordes (Keil)for if it is evident, what need is there of the bringing out?but rather to place an almost ironical point of interrogation after the greed and rapacity of Gog in respect to the patriarchal possessions and goods mentioned in Eze 38:12; somewhat thus: what wilt thou get then? as if even for them who delight to rob and plunder for their living, the greatness of the attack bore no proportion to the smallness of the object! Moreover, what is put into their mouth is in keeping with this. In the first place, they simply take up Gogs intention (Eze 38:12), asking in his own words, Comest thou with this intention? are thine assemblages for this? Then, however, very characteristically, the merchants, the connoisseurs, immediately speak of silver and gold as that above all which should reward such an expedition as Gogs. This, however, is not mentioned in the description in Eze 38:12, so that the naming again of the looks antithetical, and this the more as the questioners conclude: to take great spoil. To take cattle and goods of that kind must recommend itself poorly to hordes which have come from such a distance.

After those skilled in pillage have given their dictum by their question, Jehovah now says, Eze 38:14, that Gog will find it just as those of kindred spirit to him have already said.Therefore, because in fact it is as those say, the prophet also shall, on Gods part, confirm it (). The interrogatory: And say to Gog, Thus saith the Lord Jehovah, In that day shalt thou not know it? is parallel to the interrogating speakers in Eze 38:13 ( ). It is so, and therefore will also be so when Gog shall be in a position to know it. [ has been most commonly, as already by the Chaldee Paraphrast, understood of knowing through punishment. Hvernick regards at least the whole foregoing leading forth as that of the truth of which Gog shall have living experience. Ewald and Hitzig read (Sept.): wilt thou set thyself in motion?]On that day, Eze 38:10.

Eze 38:11.

Eze 38:15. Although thou comest to this knowledge, nevertheless thou comest, etc., because (Eze 38:16) I make thee come according to My intention.Comp. Eze 38:8; Eze 38:6; Eze 38:9.Riding horses, etc., comp. Eze 23:6. It is related of the Scythians that they eat, drink, and sleep in the saddle. Duncker remarks on Herodotus expedition of the Scythians: Only on the west shore of the Caspian Sea, only through the pass of Denbend was it possible that the numerous bands of cavalry (he supposes the Sarmatian tribes, which pressed forward towards the Caucasus, and that neighbouring hordes of the Scolots, from the Tanais (Don) to the Tyras (Dniester), joined in this movement) could take and open up for themselves the way to the south. It led into the heart of the Median territory.Eze 26:7.

Eze 38:16. Comp. Eze 38:9. combining the two designations of Eze 38:8., the divine purpose at Eze 38:4, in distinction to Gogs purposes, Eze 38:12. That which was meant to end in a plundering expedition issues in the knowledge of Jehovah; while by the expression: when I sanctify Myself on thee, Gog is exhibited as a parallel and at the same time an antithesis to Israel,a parallel as Jehovah has sanctified Himself in judgment, an antithesis as He has sanctified Himself in mercy in His people. [Known as the Holy One, whose honour and estate no one is permitted to touch, even in His weak proteges, Schmieder.] Comp. Eze 20:41; Eze 28:22; Eze 36:23.

The vocative , Eze 38:16, prepares for , Eze 38:17. The interrogative form is not so much intended to make a stronger affirmation, as to call special attention to the former prophetic announcement. The affirmation to the question also does not lie in the last clause of the verse (Keil), for this clause rather expresses the immediate contents of the earlier prophecy referred to,what will come upon the community of God as end and consummation. That the prophets of Israel had already named Gog is directly excluded by the interrogation. If they mentioned names, these were rather other national forms, but behind all these there remained a point of interrogation; and for this reason, that especially accompanying all the prospects of grace for Israel, there remained in prospect a final judgment over his and Gods enemies, over the world that withstands the kingdom of God (over the heathen world). This interrogative realizes itself here in Ezekiel by this Gog. Hence it is not only difficult to point out distinct sayings of the older prophets (Ewald: Isa 10:6; Isa 17:14; Hengst.: Joe 3:3 [Joe 2:30] sq.; Isaiah 24-27, 34; Deuteronomy 32; Keil: Joe 3:2; Joe 3:11 sq.: Isa 25:5; Isa 25:10 sq., Isa 26:21; Isa 30:23; Isa 30:25), but also superfluous to do so, and above all to imagine lost passages (Ewald). The judgment of the world shall, according to the word of the prophets of Israel, be the transforming of the Church militant into the Church triumphant. [The predictions of the earlier prophets are in so far alluded to as the victory of the kingdom of God over the heathen world, and the judgment of the Lord on it, are announced in them. It is only thus that the reference to the prophecies accords with the other contents of the section. The special announcements regarding the invasion and overthrow of Assyria and Babylon may also be included, Hengst.],, what in relation to the speaker, or some one else referred to, belongs to ancient times., Dan 9:10. reproduces , in order to designate by the accusative of duration, , during years, the prophecy as one going through the whole course of the times (Hengst.). [Others, e.g. Hvernick, take it as an asyndeton. Ewald: who prophesied in those days of years.]

Eze 38:18 is, according to Hitzig, a quotation from the former prophecy, of which we do not see the necessity. Our verse brings to actual fulfilment what was prophesied by: that I would bring thee upon them (Eze 38:17).On that day, more definitely: on the day of the coming of Gog, etc., upon the land of Israel, explains upon them (Eze 38:17).Comp. moreover, Psa 18:9; Psa 18:16 (8, 15). , not: in my wrath, but the short breathing of the nose, anthropopathically as the gesture indicative of an angry man, or poetically, as in general also of the horse, lion, crocodile, etc. (, from , i.e. to breathe through the nose, to puff, correl. ,, through the mouth). Comp. Eze 24:8.

Eze 38:19. (Eze 5:13; Eze 36:6.) Comp. Eze 21:31; Eze 22:21., prophetic perfect, not, as Hitzig, = in Eze 38:17, as repetition before introducing the expression left out in Eze 38:18, so that Eze 38:18 continues itself with Eze 38:19 b. Forced and artificial.By , becomes an oath: surely. The shaking is not merely a shaking of the earth, because the land of Israel is immediately mentioned. For this reference is made obvious by the locality of the judgment, and besides, takes place over () the ground and soil of Israel, just as Hupf. on Psalms 18 directs attention to the shaking of the earth by thunder, and the violence of Eastern tempests. What is meant by is explained in Eze 38:20; and at the same time the greatness of the shaking: . That the mountains, etc., are thrown down (Eze 30:4), is only one element in the whole, which, as a whole, is described as a cosmic catastrophe, sympathized in by every (comp. Zep 1:3; Jer 4:25; Gen 7:21), like a worlds overthrow. , according to Gesenius, particularly: stair-like rocks (like ), from , from which Miter deduces the signification: rift, fissure. Proceeding from the Arabic, might denote something to be ascended, a height.Every wall that is to fall includes natural walls, as well as those made by man.

Eze 38:21. , because the judgment of the fury and jealousy of Jehovah is aimed at Gog and his bands.The sword, thus his own weapon (Eze 38:4 , etc., Hitzig distributive: on all, sq.; Keil: towards all, sq., indicating the direction. This, which is certainly not forced into the connection (Hitzig), is explained from Eze 38:9 (16) from the cloud covering the land. Gogs bands are in all directions, therefore also the sword is in all directions (Eze 39:4).My mountains, the Lord says, casting a glance at His people there (Eze 38:8). [Hitzig grounds it on Zec 14:4 sq. (?).] For what purpose the sword is called for is indeed self-evident; but here one assails the other therewith in discord (contrast to the assembling at first, Eze 38:7), probably as usual at the dividing of the booty made. Comp. Zec 14:13. Previous types, Jdg 7:22; 2Ch 20:23. In the first instance Jehovah merely calls.

Eze 38:22. He grasps it still more personally as a judge: , Eze 17:20. The colouring for the farther description reminds us of the plagues of Egypt, whence Hengstenberg makes them be partly taken, and from the destruction of Sodom and Gomorrah, Gen 19:24. Comp. also Eze 28:23, and on Eze 13:11; Eze 13:13 (Jos 10:11). Eze 38:23 proves that it is an intervention of Jehovah Himself, His fighting for His people, who are small compared with the greatness of Gog (Eze 38:15). is to be understood from the contrast to the greatness of Gog. Comp. on Eze 36:23. On , comp. on Eze 38:16., comp. Eze 35:11 (Eze 39:7; Eze 20:5; Eze 20:9).The many heathen nations, corresponding antithetically to the repeatedly-mentioned many nations (according to Eze 38:22).Comp. Eze 38:16.

Additional Note on Ezekiel 38, 39

[Ezekiels object in the chapters before us was, through the Spirit, to present a picture of what might be expected in the last scenes of the worlds history; and according to the native bent and constitution of his mind, the picture must be lifelike. Not only must it be formed of the materials of existing relations, but it must be formed into a perspective with manifold and intricate details; yet so constructed and arranged, that while nothing but the most superficial eye could look for a literal realization, the great truths and prospects embodied in it should be patent to the view of all. What, then, are these? Let it be remembered at what point it is in Ezekiels prospective exhibitions that this prophecy is brought in. He has already represented the covenant-people as recovered from all their existing troubles, and made victorious over all their surrounding enemies. The best in the past has again revived in their experience, freed even from its former imperfections, and secured against its ever-recurring evils. For the new David, the all-perfect and continually-abiding Shepherd, presides over them, and at once prevents the out-breaking of internal disorders, and shields them from the attacks of hostile neighbours. All around, therefore, is peace and quietness; the old enemies vanish from the field; Israel dwells securely in his habitation. But let it not be supposed that the conflict is over, and that the victory is finally won. It is a world-wide dominion which this David is destined to wield, and the kingdom of righteousness and peace established at the centre must expand and grow till it embrace the entire circumference of the globe. But will Satan yield his empire without a struggle? Will he not rather, when he sees the kingdom of God taking firmer root and rising to a higher elevation, seek to effect its dismemberment or its downfall, by stirring up in hostile array against it the multitudinous and gigantic forces that lie scattered in the extremities of the earth? Assuredly he will do so; and God also will direct events into this channel, in order to break effectually the power of the adversary, and secure the diffusion of Jehovahs truth and the glory of His name to the remotest regions. A conflict, therefore, must ensue between the embattled forces of heathenism, gathered out of their far-distant territories, and the nation that holds the truth of God. But the issue is certain. For Gods people being now holiness to Him, He cannot but fight with them and give success to their endeavours. So that the arm of heathenism shall be completely broken. Its mightiest efforts only end in the more signal display of its own weakness, as compared with the truth and cause of God; and the name of God as the Holy One of Israel is magnified and feared to the utmost bounds of the earth.

Such is the general course and issue of things as marked out in this prophecy, under the form and aspect of what belonged to the Old Covenant, and its relation to the world as then existing. But stripping the vision of this merely temporary and imperfect exterior, since now the higher objects and relations of the New Covenant have come, we find in the prophecy the following series of important and salutary truths. 1. In the first place, while the appearance of the new David to take the rule and presidency over Gods heritage would have the effect of setting His people free from the old troubles and dangers which had hitherto assailed them, and laying sure and broad the foundations of their peace, it should be very far from securing them against all future conflicts with evil. It would rather tend to call up other adversaries, and enlarge the field of conflict, so as to make it embrace the most distant and barbarous regions of the earth. For the whole earth is Christs heritage, and sooner or later it must come to an issue between the adherents of His cause and the children of error and corruption. Though the latter might have no thought of interfering with the affairs of Christs kingdom, and would rather wish to pursue their own courses undisturbed (see on Eze 38:4), yet the Lord will not permit them to do so. He must bring the light of heaven into contact with their darkness; so as to necessitate a trial of strength between the powers of evil working in them, and the truth and grace of God as displayed in the kingdom of Christ. 2. From the very nature of the case, this trial would fall to be made on a very large scale, and with most gigantic resources; for the battlefield now is the world to its farthest extremities, and the question to be practically determined is, whether Gods truth or mans sin is to have possession of the field. So that all preceding contests should appear small, and vanish out of sight, in comparison of this last great struggle, in which the worlds destiny was to be decided for good or evil. Hence it seemed, in the distance, as if not thousands, as formerly, but myriads upon myriads, numbers without number, were to stand here in battle array. 3. Though the odds in this conflict could not but appear beforehand very great against the people and cause of Christ, yet the result should be entirely on their side; and simply because with them is the truth and the might of Jehovah. Had it been only carnal resources that were to be brought into play on either side, victory must inevitably have been with those whose numbers were so overwhelmingly great. But these being only flesh, and not spirit; they must fall before the omnipotent energy of the living God, who can make His people more than conquerors over all that is against them. And so in this mighty conflict, in which all that the powers of darkness could muster from the world was to stand, as it were, front to front with the people of God, there were to be found remaining only, on the part of the adversaries, the signs of defeat and ruin. 4. Lastly, as all originated in the claim of Messiah and His truth to the entire possession of the world, so the whole is represented as ending in the complete establishment of the claim. The kingdom through every region of the earth becomes the Lords. He is now universally known and sanctified as the God of truth and holiness. It is understood at last, that it was His zeal for the interests of righteousness which led Him to chastise in former times His own professing people; and that the same now has induced Him to render them triumphant over every form and agency of evil. And now, all counter rule and authority being put down, all disturbing elements finally hushed to rest, the prospect stretches out before the Church of eternal peace and blessedness, in what have at length become the new heavens and the new earth, wherein dwelleth righteousness.

It may still, perhaps, seem strange to some, if this be the real meaning and import of the vision, that the prophet should have presented it under the aspect of a single individual gathering immense forces from particular regions, and at the head of these fighting in single conflict, and falling on the land of Israel. They may feel it difficult to believe that a form so concrete and fully developed should have been adopted, if nothing more local and specific had been intended. But let such persons look back to other portions of this book, especially to what is written of the king of Tyre in Ezekiel 28. (which in form, perhaps, most nearly resembles the prophecy before us), and judge from the shape and aspect there given to the past, whether it is not in perfect accordance with the ascertained characteristics of Ezekiels style to find him giving here such a detailed and fleshly appearance to the future. There Tyre is not only viewed as personified in her political head, but that head is represented as passing through all the experiences of the best and highest of humanity. It is, as we showed, a historical parable, in which every feature is admirably chosen, and pregnant with meaning, but all of an ideal and not a literal or prosaic kind. And what is the present vision, as now explained, but a prophetical parable, in which, again, every trait in the delineation is full of important meaning, only couched in the language of a symbolical representation? Surely we must concede to the prophet, what we would never think of withholding from a mere literary author, that he has a right to employ his own method; and that the surest way of ascertaining this is to compare one part of his writings with another, so as to make the better known reflect light upon the less knownthe delineations of the past upon the visions of the future.

At the same time, let us not be understood as declaring for certain that the delineation in this prophecy must have nothing to do with any particular crisis or decisive moment in the Churchs history. It is perfectly possible that in this case, as in most others, there may be a culminating point, at which the spiritual controversy is to rise to a gigantic magnitude, and virtually range on either side all that is good and all that is evil in the world. It may be so; I see nothing against such a supposition in the nature of the prophecy; but I must add, I see nothing conclusively for it. For when we look back to the other prophecy just referred to, we find the work of judgment represented as taking effect upon Tyre, precisely as if it were one individual that was concerned, and one brief period of his history; while still we know blow after blow was required, and even age after age, to carry forward and consummate the process. Perfectly similar, too, was the case of Babylon, as described in the thirteenth and fourteenth chapters of Isaiah; it seems as if almost one act were to do the whole, yet how many instruments had a hand in it, and over how many centuries was the work of destruction spread! We see no necessity in the form of the representation, or in the nature of things, why it should be otherwise here; none, at least, why a different mode of reaching the result should be expected as certain. We believe that as the judgment of Tyre began when the first breach was made in the walls by Nebuchadnezzar, and as the judgment of Babylon began when the Medes and Persians entered her two-leaved gates, so the controversy with Gog and his heathenish forces has been proceeding since Christ, the new David, came to lay the everlasting foundations of His kingdom, and asserted His claim to the dominion of the earth as His purchased possession. Every stroke that has been dealt since against the idolatry and corruption of the world is a part of that great conflict which the prophet in vision saw collected as into a single locality, and accomplished in a moment of time. He would thus more clearly assure us of the certainty of the result. And though, from the vast extent of the field, and the many imperfections that still cleave to the Church, there may be much delay and many partial reverses experienced in the process; though there may, too, at particular times, be more desperate struggles than usual between the powers of evil in the world and the confessors of the truth, when the controversy assumes a gigantic aspect, yet the prophecy is at all times proceeding onwards in its accomplishment. Let the Church therefore do her part, and be faithful to her calling. Let her grasp with a firm hand the banner of truth, and in all lands display it in the name of her risen Lord. And whichever way He may choose to finish and consummate the process,whether by giving fresh impulses to the hearts of His people, and more signally blessing the work of their hands, or by shining forth in visible manifestations of His power and glory, such as may at once and for ever shame into confusion the adversaries of His cause and kingdom,leaving this to Himself, to whom it properly belongs, let the blessed hope of a triumphant issue animate every Christian bosom, and nerve every Christian arm to maintain the conflict, and do all that zeal and love can accomplish to hasten forward the final result.Fairbairns Ezekiel, pp. 425430.W. F.]

DOCTRINAL REFLECTIONS

1. With our two chapters the prophecy of Ezekiel passes over to the apocalyptic (comp. Introd. pp. 19, 20. Comp. in general what is said by Lange in the introduction to the Revelation of St. John, p. 2 sq.). Characteristic apocalyptic features as to form and contents are perceptible, just as the very circumstance that the New Testament Apocalypse begins with the transition of Ezekiel 37 to Ezekiel 38, to borrow important (eschatological) elements for its closing visions, must suggest something apocalyptic. The prophetic element, the element of doctrine and of application, still pervades Ezekiel 38, 39, but this element will subside, Ezekiel 40 sq.; and our chapters, too, present to us and delineate a tableau of unity,the impressive picture of a national expedition, a migration of nations, a battle of nations, and still more of God. Although contained in the word of prophecy (Thus saith the Lord), yet the description of the march of the army (Ezekiel 38.), and of its fearful over-throw in Israel (Ezekiel 39), assumes, as elsewhere, the appearance of a vision. Scene succeeds scene. The style is typical to such a degree, that what of historical from the past or present may here form the basis, assumes at once the form of pure symbols, whose idea stretches far beyond the Old Testament theocracy, and on to the end of time. The consummation of Israel shows itself as the consummation of the world. The contrast of the world to Israel is in our chapters not so much the traditional one of the heathen as opposed to the people of God, as coarse callousness, resembling insensibility, in relation to the peace in which the royal priesthood, the people of the possession of an eternal covenant of Jehovah (Eze 37:26), delight themselves. Compare the impressions and utterances of Balaam in Num 23:9-10, so very different from Eze 38:11 sq.! On the other hand, the impelling force to the savage irruption into the quietness of such a people in the land is appropriately conceived, viz. on the one part, as divine compulsion of the Judge overruling to the end in view, it is high as heaven (but comp. Eze 38:4 with Eze 38:10 sq.); on the other part, as demoniac selfishness and worldly-mindedness, it is deep as hell. Considering the apocalyptic character of our two chapters, with which the remainder of the book of Ezekiel announces itself, the suddenness of Gogs appearance on the scene and also of his overthrow is worthy of observation, reminding us of the (Luk 18:8), and of the oft-repeated of the Revelation of St. John, and also of the final completeness of the judgment and its execution.

2. Hengstenberg has very justly observed: We have here a good preparation for the exposition of the vision of the new temple. But what he pronounces a specialty of Ezekiel,how wide a space is given by him to painting, how attentive he is to fill the imagination with holy figures,depends rather on the apocalyptic character of the prophecy regarding Gog. Moreover, to confront the imagination of timidity with the imagination of faith, to pour forth light and comfort in opposition to thoughts despairing of the future, is precisely a mark of all apocalypse proper. Lange says beautifully and strikingly of apocalypses in this respect: As they have proceeded from the divine quieting and comforting of a longing of the hearts of elect prophets, which flamed aloft in times of great oppression of the kingdom of God, so they are also designed to direct and guide, to comfort and calm, in the first place, the servants of God, and through them the Church, in times of similar and fresh oppression in the futurenay, even to change for them all tokens of terror into tokens of hope and promise.
3. In Hengstenbergs interpretation, at all events, not only does the so-called biblical realism entirely disappear, to which, as he says, it so often happens to take the garb for the man, but, as the exposition has already incidentally indicated, the nations named in Ezekiel 38 although in themselves historical, appear in the connection here as elements of an idea which is summed up in the symbolic Gog of the land of Magog, namely, as the last outbreak of enmity against the kingdom of God. This symbolized idea is at all events also historicalnay, even world-historical in the highest sense, or pertaining to the universal judgment. The worlds history is theocratically determined by it, determined by the kingdom of God finally developing itself into the consummation of humanity and the world. But Magog, Gomer, Meshech, Tubal, Sheba, Dedan, and Phut are as such no longer historically to be found. Of Cush Hengstenberg asserts: that it is a Christian people, and such a one as, according to recent experience, will scarcely again attain to world-wide influence.

4. As Grotius and others, e.g. Jahn (Introd. 2), interpret of the days of the Maccabees and Antiochus Epiphanes, so Luther found in our chapters the Turk, who, even in the hymns and prayers of the Church, was for a long time firmly held to be, together with the Pope, the chief enemy of German Christianity. While individual Jewish expositors apply what is said sometimes to Rome, and sometimes interpret it of the Crusades, yet we find also in Shabb. 118:1; Berach. Eze 7:2; the Jerusalem Targum on Num 11:25; Deu 34:2, Gog shifted into the times previous to the Messiah, and the battle, in which the Messiah annihilates Gog, discoursed of. Likewise, in reference to the Messianic kingdom, the Sibylline books speak of Gog and Magog, placing him in the farthest south of Egypt (see Hvernick, p. 602). In the notices which the Koran makes of Dzu-Ikarnayn, i.e. Alexander the Great and his adventurous warlike expeditions (Sur. 18 and 21), Yagug and Magug are designated as mischief-makers on earth, and enclosed by an iron wall; which, however, will be at last turned to dust, whereupon Gog and Magog break forth, and the universal judgment ensues. (Sprenger: Das Leben und die Lehre des Mohammad, ii. p. 474 sq.) The fear of these northern nations, says W. Menzel, is very ancient, and has been justified by the Scythian, and afterwards by the Hunnish-Mongolian warlike expeditions, which have already often overrun both Europe and Asia; and this Oriental popular tradition coincides (?) with the widespread German tradition of the armies of Charlemagne or Barbarossa sleeping in the mountain, which will burst forth at the end of the world, and conquer a new golden age.

5. Hvernick adduces the following reasons for the interpretation of the time as the time of the completion of the kingdom of God. (1) The names, which do not so much indicate single nations then existing, as that we have to do with a view of future new relations only starting from the present. Whatever far remote, more or less known, national names can be named, the prophet collects here; and specially important is the free formation of the name Gog. (2) The connection with Ezekiel 36, 37 represents the way prepared for the glorification and completion of the theocracy; the judgment over Edom (Ezekiel 35) is regarded as having taken place, in which old hereditary enemy, the enemies hitherto of the covenant-people appear judged in their immediate neighbourhood. It still remains, however, to marshal the entire (?) world-power in its sinful insurrection against God (?), and thus to perfect the salvation, just as this idea lies at the foundation of the fourth, the Roman empire, prophesied by Daniel, the contemporary of Ezekiel (Euseb. Demonstr. Ev. Eze 9:3). (3) The prophetic denunciation of heathen nations always regards them as representatives and supporters of definite ideas,in Edom the hitherto antitheocratic tendency, in our prophecy the idea of future enmity as experienced by Israel in the completion of its salvation. (4) The fulfilment is, in Eze 38:8; Eze 38:16, expressly placed in the latter days. (5) The announcements of former prophets, referred to in Eze 38:17, point to the judgment of the last day, just as also the prophets picture is made to conform with those models. (6) Lastly, the resumption of the subject in Revelation 20.It tells particularly for the apocalyptic character of the representation given by Gog, that it is pervaded not only by reminiscences of Assyrians and Chaldeansof Edom only locally, indeed (on the mountains of Israel, comp. on this point Ezekiel 35. with Ezekiel 36.)but also by presentiments of much later heathen powers. For it is quite in the apocalyptic way and manner always to present to us types stamped anew from history as it gravitates towards the end of the world.

6. In the Introduction, p. 19, the importance of Ezekiels position in the midst of the Babylonian world, and with that his acquaintance with foreign nations and their relations, have been adverted to. In Babylon, if anywhere, there was a standing-place for surveying the rolling waves of the sea of nations. The prediction regarding Gog, peculiar to our prophet, will have to be conceived of as to its human side from his peculiar abode on such a watch-tower in the midst of the heathen-. Philippson justly observes: We must remember that Ezekiel was placed in the midst of the inner-Asiatic world, and hence had opportunity of observing the great movements therein. Here, in the bosom of the national movements of Asia, it must have been clear to the prophet that these movements were far from having reached their end, that the dynasties would still change often, and that these concussions could not fail to affect also the countries on the Mediterranean. At all events, although our prophecy is not the result of the incidental observations, the far-sighted political reflections, etc., of a gifted man, yet, as the magnificent architecture of Nebuchadnezzar might furnish Ezekiel with views for Ezekiel 40. sq., so the fluctuating sea of nations, which he saw and heard of in Babylonia, may perhaps have furnished him with the colours in which he paints the figure of Gog and his bands.

7. Our prophecy has been explained from the very natural question after Ezekiel 37.will this peace of Israel continue always undisturbed? will the relations of the rest of the world take such a shape that Israel can remain in peace? So Philippson. The dogmatic idea of the prophecy, says Hengstenberg, is very simple: the community of God, renewed by His grace, will victoriously resist all the assaults of the world. This idea the prophet has here clothed with flesh and blood, etc. The prophecy, then, is more or less a parable. We come back to this. The starting-point, continues Hengstenberg, is the fear which penetrates the sick heart. What avails it, is the question that met the prophet, even if we recover, according to thy announcement, from the present catastrophe? The predominance of the heathen still remains. Soon shall we sink under another attack into permanent ruin. Against such desponding thoughts the prophet here offers comfort. He unites all the battles which the restored community has in future still to endure into one great battle, and makes this be decided by one glorious victory of the Lord and His people. The latter is as arbitrary as what has been said regarding the idea of the prophecy is general and superficial. Hvernick, connecting with Ezekiel 37, says: How powerful that protection is which the Lord accords to the new glorified theocracy, is shown by its new relation to the heathen world and its power. The holy people are truly an unassailable, inviolable possession of their God. As such, Israel in its glory is the grandest, the most thorough victory over the heathen world. Hence the future of Israel stands in the most striking contrast to its present. While heathendom is now an instrument in the hand of Jehovah for the chastisement and purification of Israel, then comes the time when Israels destiny is fulfilled, namely, to execute the final judgment on heathendom. In it is then revealed the completion of the victory of the kingdom of God over the heathen world-power. However much of what has been said is right and proper, yet the reason assigned by Hvernick for this fundamental idea is not quite satisfactory as he puts it, namely, that God Himself occasions the battle (the last rallying of the power of heathendom to annihilate the king of God), that His judgment may in it be revealed. God, however, will judge only that which, whether in self-righteousness (Pharisaism), or in worldliness (Sadducism), has, by the rejection of His counsel of salvation in Christ, shown itself ripe for judgment. In. connection with this subjective ripeness for judgment, we are reminded of the deceiving by Satan, Revelation 20. World, or heathendom without further qualification, is not the idea of this so individual prophecy regarding Gog. Lange is entirely in the right when he doubts (Pos. Dogm. p. 1280) whether Gog and Magog represent generally all the future enemies of the kingdom of God; and he gives the hint to the understanding of the chapters before us when he declares: We must, however, think chiefly of the obscure residue of nations which has not come under the full operation of the kingdom of Christ, of barbarous and haughty tribes.

[On the whole of this 7th section, compare the above Additional Note at the close of the Exegetical Remarks.W. F.]

8. For the explanation of the prophecy before us we have not to search after questions of this or that kind put by Israel, which the prophet was bound to answer, as, indeed, nothing like this is intimated in the text (comp. in opposition on Ezekiel 37); but Jehovah, in Ezekiel 38, 39, simply sets the end clearly and truly before His people, at that time in Israel, and in this sense we have here before us. If we want an inscription on the double picture in Ezekiel, Ezekiel 38, 39, there is no more appropriate one than the saying of Christ in Mat 16:18 : a saying not understood in its apocalyptic significance. If we have to understand Ezekiel 37 in Christ, how much more free from doubt will the proper understanding be when the subject is again referred to in such a manner at the end of Ezekiel 39 And so Gog, etc. cannot mean heathenism, or heathenism in the last effects which it may produce, but must mean the obdurate world as opposed to Christianity, the world which has remained farthest away from the spirit and frame of Christianity as we find it described in Ezekiel; the most remote north as opposed to the central in this world (Eze 38:6; Eze 38:15; comp. on Eze 39:12). That which has been maintained regarding the final stiffening down of our planet into ice, has its apocalyptic truth rather in respect of the definitive position of the human heart to Christianity, as possibly our Lord also intimates when He says, Mat 24:12 : . To a finally developed egoism and worldliness, to a materialism ripe for judgment which can no longer think of anything except plunder and robbery, the , as opposed to the ideal powers which go to make up Christianity (righteousness, peace, and joy in the Holy Ghost, Rom 14:17), the community of God, the Lords people, appearand this Ezekiel plainly pictures out (comp. Eze 38:12 with Eze 39:11)in its meaning and essence a high-flown ideal, which men, after having at least ceased to persecute it, partly because they purely ignore it, and partly because they expect with scientific certitude its collapse, its death, after the manner of the old heathen religions (the ), will have to take down from its height and simply crush with force. This, according to Ezekiel 38, is the position of the world in the time of Gog. If the millennial kingdom is to approximate to the picture with which Ezekiel 37. closes, the conception of it will necessarily be very different from what the imagination of many apocalypticists, still adhering to the old Jewish sensuous tradition, dreams it to be. But even in the locus classicus of the millennium, Revelation 20, the putting of Satan in chains is mentioned as the main point for the symbolical thousand years. The binding of him is the necessary preliminary of the millennial kingdom. If he is not to deceive the nations during this time, but after this does so again, then it is clear, even from that to which he afterwards deceives them, that his confinement is above all the cessation of war with violence, of violent combating of the community of God, just as also the immediately following vision of the witnesses unto blood (Rev 20:4) seems particularly to point in the same direction. Regarding the fair reality of the kingdom in its glorious manifestation, the , certainly distinct from the (Eze 39:5), only tells us forcibly thus much in relation to a certain number, that they, given over, indeed, to death by the world, are in reality alive (comp. also Joh 11:25 sq. with Rev 20:6); the thrones, however, and the judgment, already express virtually the reigning as kings, which is only more exactly defined by the expression: with Christ, and that as a reigning in heaven without any express reference to earth, to which the only reference mentioned is the binding of Satan. But this heavenly vision (Eze 39:4 sq.) is assuredly meant for comfort, as is the certainty of final victory (comp. moreover, , Eze 39:3), when Gog and Magog (Rev 20:8) march to battle upon the centre of the earth (Eze 39:9).

9. The misconceptions of the traditional exegesis in respect of the chapters before us, and the corresponding passages in the Revelation of John, thus relate on the one hand to the appearance of Gog, and on the other to the position and state of the true Israel, the Church of Christ, in the last days. With respect to the latter, we have remarked on the idyllic picture in Ezekiel 38.; comp. also the exposition. Rev 20:9, by means of (Eze 38:12) belonging here, points with and rather to Ezekiel 40-48 (at least more to them than to Zec 12:7-8), if these two Old Testament theocratic designations of Israel are not meant simply to denote the Church, the people of God, without any special reference. Yet, considering the reciprocal action between the unseen world and the seen, especially in the last days, when the transformation of the world is at hand and everything is prepared for it, any reflex whatever of the Church triumphant in heaven will unquestionably affect its earthly compeer, the Church on earth, during the thousand years. If it holds true for this time also that , sq., according to Php 3:20 sq., then something corresponding in the Church on earth of the last days must run parallel to the life, the enthronement, the reigning with Christ of them who have overcome,a time of great peace and festivity, as Lange expresses it, an ideality of life, shining so much the more brightly as the rest of mankind are under the sway of materialism, have become the slaves of enjoyment, and serve Mammon; and if the judgment on the world will be realized in presence of the latter-day community, yet on the other hand a time of final, and perhaps most successful activity previous to that may be reckoned upon; comp. in our prophet Eze 37:28; Eze 36:36. As the Chaldean world-power of Ezekiels time, with its many nations (), out of which, in the first place, Israel is gathered, Ezekiel 38-39 (Eze 39:12, ), is reproduced as (Rev 14:8; Rev 17:5; Rev 18:2), so also, as in Ezekiel from the passages cited, not only will many nations (Eze 38:16; Eze 38:23) besides Gog and Magog have to be supposed in the Revelation of John, but the binding also of Satan, that he should deceive the nations no more (Rev 20:3), suggests the operation of the community of God upon them to bring them to the knowledge of Him. Nay, since Gog, brought up by Jehovah, like Balaam formerly, is in a position to view the people of peace assembled and encamped upon their hillsthis view, which can scarcely entice a nation supposed to be rude and barbarous but still simple, may symbolize to us a virtual mission, the latest missionary activity which the community of God on earth, as such, puts forth; so that, alongside of the temptation which leads to being deceived by Satan through the besetting sin of Gog (Eze 38:10 sq.), who is perfectly conscious of what his heart purposes and expresses in Eze 39:11-12, we not only hear the ironical incitements of Eze 39:13, but above all the aspect of the community of God, virtually giving testimony everywhere of salvation and peace upon this earth, as it lives securely solely by faith in its King, without worldly protection or power, is to be looked upon as a last dispensation and expression of Gods long-suffering and grace in relation to Gog, which he in his ripeness for judgment despises (comp. the exposition). That Gogs purpose and expedition are to be aimed directly against God is a feature at least foreign to Gog as drawn by Ezekiel, and has to be inferred even in Rev 20:9; for the final attack is rather directly against the people of the Lord, and only indirectly against Himself, who, however, manifests Himself from heaven in behalf of His people.

10. Although the Reformation regained the knowledge of the truth, both as respects the supreme authority, the word of God, and the foundation laid, namely, Christ, yet church life as church life was not reformed, but only the Csar Pope succeeded to the Pope Pope. The episcopal power was given over to the hands of the State, and thereby the Church only sank into a new servitude, which was a purely secular one. This may well be called the Babylonish captivity of the community of God. Pietism, however much it emphasized life in opposition to creed, furnished the theory for this, since its method is solely to influence and form the individual. Thus the Reformation made no breach with Byzantinismit may be said that that was not the antithesis of the Reformers; but they left it possible for the State also to become evangelical. As since the Reformationi.e., the attempt of ecclesiastical reconstruction upon the foundation of the apostles and prophets, in which Christ is the corner-stonethe modern sovereign-powers have come forward politically, as Ranke says, so since then, under the title of the gospel, a State-churchism has been more and more developed, which, when compared with the fundamental declaration of Christ regarding His kingdom (Joh 18:36), is no less a caricature of the holy than is the Church-state. If the whore become wife (Revelation 17.), who formerly rode upon the beast, is finally to be destroyed by the beast, perhaps we are near to this point of time. The complete apocalyptic history of Antichristianism, however (Revelation 13.), sets also in prospect the case that the spirit of a fallen Christianity, the false prophet, can be active, in the service of the political world-power, to bring about something of the form of a universal world-church, with legally social exclusiveness. The judgment of Antichristianism, as of pseudo-Christianity (Rev 19:17 sq.), appears in relation to their adherents as a spiritual, moral destruction, namely, by the sword of Him who sits upon the white horse, and which goes out from His mouth; so that the Antichristian world, slain as with a sword by the word of Christ, which should have rescued them to life, now affords room for the enjoyment of peace and dominion to the quiet community of the latter days. If the description of the closing battle against Christ in the Apocalypse of John, borrowed from Ezekiel 39. sq., consciously conforms itself to the description given there, that will intimate that it has an affinity with Gogs final war against the Christian Church, that what begins with the Head has to be completed with the members, but that the victory of the King with His army contains in it the assurance of victory for His people to the end. But does not the very fact that rude force like that of Gog and his bands will bring about the conclusion of the development of Christian salvation for this world, also imply the corresponding recompense for the being sunk in materialism, in the common mock-reality of earthly things? And how, then, accordingly do the first heavens and the first earth pass away? It may farther be worth observing, for the social form of the world during the time previous to Gogs making his appearance, that after the judgment in Rev 19:17 sq. no kings of the earth figure any more, that the Revelation of John significantly renews Gog and Magog solely as national titles. The social democracy threatened for the future discuss only materialistic themes, just as the science destitute of philosophy labours in a similar sphere. But the victory of Christianity, the absolutely religious truth, will always be on this earth only a spiritual victory. The victory that overcame the world is our faith, 1Jn 5:4. Comp. besides, Joh 18:36, which is called, in 1Ti 6:13, the (Eze 39:12). The idea of a preliminary transformation of the world, even when put into a more real shape, as a mediating transition-period, conformable to the laws of life and to the development of life, remains, however, affected with a certain show, a mere display, the necessity of which is so much the more difficult to see, as Gog, notwithstanding, again comes up over it; and it would be much more in accordance with the moralo-theocratic law of the ripening of mankind for final judgment, that this ripening for judgment should fill up its measure on the quiet community of God, which presents in opposition to the materialistic world and its spirit of the times nothing but its unique ideality in Christ and with Christthis indeed in a purity and sanctity unsullied by any secularity and worldliness. Comp. Eze 36:38; Eze 37:28, and the burying of Gogs dead recorded afterwards, Ezekiel 39, in a way that tells for such a character. The church-idyl of Ezekiel in the chapters before us may be compared with the apostolic church of primitive Christianity. The first period and the last, when thus laid together, form a circle.

11. Neither as to letter or spirit was this prophecy fulfilled under the Old Covenant, and, moreover, many single passages of it are incapable of being understood in the literal sense. For example, when at the end of Ezekiel 39. the Israelites are to be brought back from the lands of their enemies without a single one of them remaining behind, and that God poured out His Spirit on the house of Israel. As the kingdom promised in Ezekiel 36. is in this world, indeed, but not of this world, so the resurrection of the dead in Ezekiel 37. places itself under the saying of Christ, Joh 5:25, etc. (Cocceius).

12. The enemies of the Old Covenant were curbed; and those of the New, who will once more rise up against the kingdom of the Messiah, are, to the terror of the world, overthrown on the day of judgment, and the New Covenant solemnizes its final victory (Umbreit).

13. The appearance of Gog shall be liable to no contingency, and its necessity for the consummation of things is apparent, Eze 38:4; Eze 38:8; Eze 38:16, etc. That even evil intent only serves the cause of Gods kingdom is a fundamental view of Holy Scripture.

14. From the symbolical style and character which pervades the chapters before us, a geographical inquiry respecting the burial-place of Gog (Ezekiel 39.) will be of little use. All the more, however, may such thoughts suggest themselves as the contrast generally of the low ground, where Gogs lofty purpose makes a grave for himself, with his going up on the mountains of Israel, and then also the contrast of these heights with their security and his grave, which secures against him, confines him. Gogs grave in Israel, lying east of the sea, makes significant allusion to the sea, the apocalyptic term for the birthplace and cradle of the heathen nations; who, moreover, ought not to have found downfall and destruction in Israel, but, on the contrary, sunrise, to which they are described as coming virtually out of darkness and the shadow of death, from the farthest north. That Gog finds his grave in Israel is so much the more striking as Israel himself comes out of his grave in Ezekiel 37.

15. But still more significant is the closing verse of Ezekiel 39, which refers back to Ezekiel 37, 36. What Israel is to be or to signify according to his idea, he becomes only through divine sanctification in the Spirit, whose final and full impartation, in contradistinction to all occasional and partial givings, is made plain, as pouring out upon the house of Israel. As the outpouring of the Spirit, according to the earlier announcements of the prophet himself and his predecessors, bears an essentially Messianic character, and is connected with the coming of the Good Shepherd of Davids line, on whom (Isa 11:1) the whole fulness of the Spirit rests (Hengst.), so the predictions of the chapters before us point to the course in the world of the Christian Church, which was founded by the outpouring of the Divine Spirit, and may live in the certainty that not one soul destined to be gathered into it shall remain behind in the world, as its faith, its confession, is to rely with confidence on a grace which is eternal.

HOMILETIC HINTS
On Ch. 38

Eze 38:1 sq. The prophet evidently speaks of the last times. A good part of his sayings are riddles, which the fulfilment alone must solve and explain (Berl. Bib.).The enemies of the Church are great, strong, and many; but however great their strength may be, it can effect nothing against the community of the Lord, for the Lord is its protection, 2Ch 32:7-8 (Tb. Bib.).The Christian Church never remains unmolested, but is always persecuted by internal and external enemies, or otherwise plagued with crosses, tribulations, and adversities of all kinds, 2Ti 3:12; 1Co 11:19 (W.).The adversity which befalls the Church of God does not befall her accidentally, but according to the divine counsel and will, Rev 2:9-10 (Starke).Gog is so briefly mentioned in Revelation 20. according to the economy of Holy Scripture, because here so fully (Richter).Gog is not the Antichrist (the beast), nor yet the pseudo-Christ (the false prophet), but the anti-Israel of the latter days. The last attack on the community of God, in contempt of its mission of peace and salvation, from self-confidence and worldliness.

Eze 38:3. He will, however, be of kindred disposition with Antichrist, a circumstance which is to be observed, and which at the same time explains why the Lord is so angry at him (Berl. Bib.).

Eze 38:4. He means to march against Jehovah, but in reality Jehovah has him in tow: he must march whither He wills to his own destruction, as Pharaoh of old did not set aside the purposes of the God of Israel when he refused to let His people go, but acted so because Jehovah Himself had hardened his heart in order to hurl him to destruction (Hengst.).

Eze 38:5 sq. It is, however, of little moment to know whether the present nations and which of them are to be understood under those designations; for those ancient nations no longer exist separately, and the Holy Spirit intended to designate under this name generally only such peoples and nations as in the latter days lie outside of the sphere of the civilisation of the Church of Christ (Heim-Hoffmann).

Eze 38:7. The equipment even of His enemies is subject to Gods word.The ungodly are bound with and to one another by the cord of malice (Starck).

Eze 38:8. A glance into the latter days of the Church of God and of the world.Gog meant to visit the people of God, but in reality he is himself visited. It is very consolatory to the Church, that God not merely conquers her enemies, but that even their hostile undertaking is under His guidance, that they move neither hand nor foot except at His command (Hengst.).Thus God visits in grace and also in wrath (Starck).The Church is thus described: from her persecutions, according to her calling, as the fulfilment of Israel, from her devastation by Antichrist, because of her separation from the world, according to her rest in God (Cocc).

Ver 9. In the world we have anguish to the end; before we expect it, a tempest arises, and heaven and earth appear to be hid from our eyes. Our security is peace with God: Christians wish, indeed, peace with all men, but the world keeps no peace with them. Such is its turbulence that it has no rest, such its darkness that it would like to shut out all light; even God is not to be our lamp.If great armies resemble clouds, how soon can a wind disperse them! 2Ki 19:35 (Starke).

Eze 38:10. Thus God is a heart-searcher, He knows the evil purpose in the man himself(Starck).

Eze 38:11. What a confession from the mouth of an enemy! for the Church and against himself.

Eze 38:12. How good it is to possess the goods which cannot be stolen,the joy, for example, which no one shall take from us!To the end the world seeks only the temporal, the earthly.

Eze 38:14. It is bad when we observe only when it is too late.

Eze 38:15 sq. That is already the victory when God says, It is My people that ye seek to injure.Yea, all things revolve around the community of God on earth; hell must assail it, and yet suffer shipwreck on the faith of the true confessors. Therefore we ought simply to keep Gods word pure, and not to care about the great multitude (Diedrich).

Eze 38:17. Everything has been told before; they who hold to the word have to fear no surprises.

Eze 38:18 sq. Fury is the glow which bursts forth in the breathing of wrath. The wrath of God is the holy jealousy with which He, for the protection of His kingdom, the kingdom of peace, dashes down the wicked; and this wrath of eternal protecting love is fearful (Schmieder).

Quantus tremor est futurus,

Quando Judex est venturus,

Cuncta stricte discussurus.

Even the saints will tremble, but with adoration and hope. Comp. Psalms 46. (Schmieder).

Eze 38:21. Even the sword is the Lords servant, which He needs only to call for and it comes at His word.How one may become the sword of another!When God determines to inflict His judgments, the best friends must become the worst enemies, that one may receive from the other the merited reward, Jdg 7:22 (Starke).

Eze 38:23. The conclusion is, that the result of everything is to magnify and sanctify God. We ought, therefore, to begin all our affairs with God.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

We have in this Chapter the Lord’s judgment upon Gog, and his folly is exposed, in his threats against Israel.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The curious in searching for the discovery of what is concealed, more than for the improvement of what the Lord hath made known, have been much puzzled and perplexed to explain what is meant by Gog and Magog. Some have contended, that this is the same Gog and Magog mentioned in the Revelations. Chapter 20:8. Others insist upon it, that they were princes in the neighborhood of Israel. But while curious unenlightened men have presumed to be wise above what is written, it will be a safer path, in prosecuting our subject, to leave the prophetical part of this, and the following Chapter, until the Lord (as in all his other prophecies hath done,) shall explain the prediction by the event; and take the words here delivered in a general way. We have in them a very plain scripture before us, if we accept what is here said as the Lord’s declaration against all the enemies of God’s Christ; whether Turks or Russians, Jews or Greeks. When Jehovah saith, Behold, I am against thee, as in this scripture: this is enough to prove the utter destruction of that nation, or people, who fell under this awful sentence. Reader! let you and I be more concerned to discover, whether in and through the Lord Jesus Christ, we are freed from this decree, than to enquire what nation or people is meant for Mesech or Tubal, Persia or Gomar. For what a dreadful thing will it be in the end, if men, professing Christianity, and even writing their opinions upon the prophecies , be found among those concerning whom the Lord saith, Behold, I am against thee! See Mat 7:22-23 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

XVIII

PROPHECIES OF THE RESTORATION

Ezekiel 33-39

The subject of this chapter is Ezekiel’s prophecies of the restoration of Israel. Jeremiah (Jeremiah 30-33) gave a similar group of prophecies, and in the book of Isaiah (40-66) we find this same theme: The restoration of Israel and its future glory. Here Ezekiel discusses the same theme.

We saw in the last chapter that Ezekiel had, in a prophetic way, disposed of the foreign nations, the enemies of Israel, having predicted the entire overthrow of all those who had been the means of Israel’s downfall with the exception of Babylon. He gave no direct prophecy of the downfall of Babylon, only an indirect one prophesying her rule over Egypt for about forty years, which implied that he believed that Babylon would fall at the end of that period. Thus it may be seen that these chapters on the restoration of Israel are in their logical place in his prophecies. He had predicted the fall of Jerusalem, the capital, and the scattering of the people among all the nations. Then he predicted the fall of all the nations that were her enemies, and having finished with them, the way was made clear for his predictions regarding the future of Israel. He devotes these seven chapters to the blessed age, the messianic age, which follows the return of Israel from her exile in these foreign lands.

The great function of the prophet is here set forth. He is to be a watchman (Eze 33:1-20 ). The figure, of course, is an Oriental one. It was the custom in those lands to build a watchtower on the border of their territories, or at the approaches to their cities, or near their great centers, and appoint a man to stand upon the watchtower and when he saw an army coming he was to blow his trumpet and warn the people. There were many throughout Israel and all Oriental lands. The prophet transfers the figure to spiritual functions as regards the people of Israel.

The duty and responsibility of the watchman are set forth in Eze 33:1-6 , which are easy to comprehend and which need not be commented upon except that the watchman has the responsibility for the lives of those over whom he watches. If he sees the foe coming and warns, his duty is done. If he sees the foe coming and does not warn and any of the inhabitants lose their lives, their blood shall be required at his hands because he had failed in his duty. He shall suffer as a result of that failure.

This duty and responsibility were impressed upon Ezekiel thus: The Lord speaks unto Ezekiel and says, “So thou, son of man, I have set thee a watchman unto the house of Israel. …. When I say unto the wicked, O wicked man, thou shall surely die, and thou dost not speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at thy hand. Nevertheless, if thou warn the wicked of his way to turn from it, and he turn not from his way; he shall die in his iniquity, but thou hast delivered thy soul.”

A glance at the situation will explain this more clearly. Ezekiel in Eze 18 , prophesied and brought before the people that great doctrine of individual responsibility and liberty. He exploded the old theory that a man is the slave of his environment and must necessarily suffer for the sins of his fathers. It is not necessary that he should perish because of the sins of his fathers. Ezekiel brought before them the great doctrine that Jehovah does not will the death of any man; that Jehovah has given to all men the privilege and possibility of repenting and if they repent and turn, the penalties of their past sins or their father’s sins are forever abrogated and they are free from them. The doctrine of individualism is there set before us, and this chapter is an application of that principle.

Ezekiel now realizes that, since his nation is destroyed, their capital in ruins, the center of religious worship is gone, that his duty is to speak to individuals; that now it is with individual Israelites. His duty is to warn them of their own sins and the dangers that are consequent upon their sins. He is not to speak to the nation in the mass any more, but he is to deal with individuals and put each individual upon his own personal responsibility and relationship to God. He can thereby prepare the people to return to the land and begin anew the nation God has purposed they should become.

The condition of the minds of the people is that of despondency, making the prophet’s appeal of no effect. Eze 33:10-20 , especially in Eze 33:10 , we have the condition of their minds set forth: “Thus ye speak, saying, Our transgressions and our sins are upon us, and we pine away in them; how then can we live?” This indicates at once that the people were in a state of despair. They had no hope; they believed that their doom was inevitable; that it was useless for them to think of enjoying fellowship with God and life any more. To counteract that complaint and that condition of mind, Ezekiel brings before them four great principles which are found in the remainder of this section, and I will embody the substance of these verses in these four statements:

1. That Jehovah desires that men shall live.

2. That man is not irrevocably bound by the past, but may repent.

3. That men are to come to God individually and thus come into the new Israel.

4. That men are judged more by what they are than by what they have been.

Let us now discuss the theme, occasion, and date of the prophecy of Ezekiel in Eze 33:21-33 . On hearing of the fall of Jerusalem, Ezekiel announces the conditions of return. These conditions are moral and religious. In Eze 33:21 we have the date of this prophecy: the twelfth year, that is one year after the fall of Jerusalem, tenth month and fifth day of the month, almost eighteen months after the fall. He says, “One that had escaped out of Jerusalem came unto me, saying, The city is smitten.” Some find a chronological difficulty here. Some of the ancient versions say it was in the eleventh year and tenth month, which means that Ezekiel heard of the fall of Jerusalem six months after that event occurred. According to this account of Ezekiel it was a year and six months. It seems to them almost incredible that it would require eighteen months for the news of that great event to reach the prophet and much more likely, he received the news at the end of six months, that being ample time for the caravans to reach Babylon and the news to spread. But it is better to take it as it stands, allowing for probable delays on the part of this messenger in getting to Babylon.

Now, after he received news that the city was smitten, he had a word to say to the people that remained in Palestine; that remnant spoken of in Jeremiah (40-44), Ezekiel addresses in Eze 33:23-29 . Note verse Eze 33:24 : “Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance,” which seems to refer to the miserable remnant that was left at Mizpah, Bethlehem, and various other places. They say, “Abraham was one, only one, and he inherited the land, but we are many and the land is given us for an inheritance.” Their idea is that since to Israel was given this land, and they were the nucleus of Israel, and since Abraham being only one, developed into such a large nation, they who are many have as many more chances of developing into a great nation, and therefore they remain in Palestine believing that they will become a great nation and possess the land for all the future. The people who said that were still practicing their idolatry. Ezekiel says, “Thus saith the Lord God: As I live, surely they that are in the waste places shall fall by the sword; and him that is in the open field will I give to the beasts to be devoured; and they that are in the strongholds and in the caves shall die of the pestilence.”

In Eze 33:30-33 , we have the effect of Ezekiel’s prophecies upon the people with whom he dwelt, there by the river Chebar in Babylon. Here is a passage of great comfort to a preacher sometimes. Ezekiel has now become popular and he is drawing fine congregations; the people are flocking to hear him, and they say, verse Eze 33:30 : “And as for thee, son of man, the children of thy people talk of thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord.” And he goes on to say how they came and heard the words but did them not, for with their mouth they show much love but their heart goeth after their gain. They have a great many good things to say to their preacher but their hearts go after their gain. “And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not.” “Fine sermon, very lovely song, prayed splendidly,” they say but they never think of heeding what the preacher says.

The evil shepherds are described (Eze 34:1-10 ). They feed themselves, not the flock. Jeremiah had something to say regarding those evil shepherds. Ezekiel has a strong denunciation of them in these ten verses. These shepherds feed themselves and care for themselves, but care nothing for the sheep, and the sheep wander through the forests and the deserts and upon every high hill and are scattered among all the nations of the earth and there are none that seek after them to bring them back. As a result the shepherds are denounced verse Eze 34:10 : “Thus saith the Lord God, Behold, I am against the shepherds; and I will require my sheep at their hand, and cause them to cease from feeding the sheep; neither shall the shepherds feed themselves any more; and I will deliver my sheep from their mouth, that they may not be food for them.”

But Jehovah takes care of his sheep after disposing of the evil shepherds. Jehovah will undertake the care of the flock in the restoration period (Eze 34:11-19 ). Notice particularly verse Eze 34:11 : “Behold, I myself, even I, will search for my sheep, and will seek them out.” Latter part of verse Eze 34:12 : “So I will seek out my sheep; and I will deliver them out of all places whither they have been scattered in the cloudy and dark day.” Verse Eze 34:15 : “I myself will be the shepherd of my sheep, and I will cause them to lie down, saith the Lord God.” Jehovah says that he will be the shepherd. He makes no reference here to a messianic Saviour, the Christ, or King that is to come. He himself is going to do it. And then in Eze 34:17-22 , Jehovah says that he is going to separate and distinguish between different parts of the flock.

Verse Eze 34:17 : “I judge between sheep and sheep, the rams and the he-goats.” He is going to see that the leaders among the people of Israel are not like cattle that go down to the stream and drink and muddy the water, thus making it unfit for the others to drink. Jehovah is going to distinguish between them and see that they are in their proper places. Then from Eze 34:23-31 it says that Jehovah will raise up David as Shepherd and there shall be great prosperity. He said before, “I will be the Shepherd,” but now he says, “I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.” This is messianic and refers to the work of Christ. In the latter part of Eze 34:26 , he describes the prosperity that shall come: “There shall be showers of blessing.” Here is where the words of the song, “There Shall Be Showers of Blessing,” came from. The prophet continues the magnificent description of the prosperity of the country and how all shall flourish under the rule and care of this great Shepherd, David, not David himself in person, but a member of his dynasty and of his family, who is Christ, our Lord.

There is a prophecy against Edom in Eze 35 . The substance of this chapter is this: Mount Seir, or Edom, had sinned against Judah and Jerusalem at the time of her calamity (Eze 35:5 ). He charges Edom with two sins: (1) “Thou hast had a perpetual enmity”; (2) “Thou hast given over the children of Israel to the power of the sword in the time of their calamity.” When Edom, or Mount Seir, found Israel down, they trampled on her as hard as they could. Eze 35:10 mentions a third sin, and that is (3) “Thou hast said, These two nations and these two countries (northern and southern Israel) shall be mine, and we will possess it.” The point is this: When Israel was deported to Babylon and the country left desolate, the Edomites came from the south and took possession of all the land of Judah they possibly could and began to inhabit and make it their possession. Because of that the prophet’s denunciation is buried against them, prophesying the downfall of their capital and their country. It was necessary for the prophet to do this. They were encroaching upon Israel, and they must be driven forth from the land to make way for Israel.

Then there is a prophecy concerning the land of Israel in Eze 36:1-15 . This is the counterpart, or the other side, of the prophecy (6) where he denounced the mountains of Israel because they were the high places of worship and predicted their desolation and overthrow. In the future age, the mountains of Israel shall be delivered out of the hand of the enemies, and they shall become abundantly fruitful. Notice, especially, verse Eze 36:8 : “But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people Israel; for they are at hand to come,” i.e., “Ye shall till and sow and I will multiply men upon you; all the house of Israel, and the cities shall be inhabited and the waste places shall be builded.” Then he says, “And I will multiply upon you man and beast,” carrying forward his glowing description of the prosperity and fruitfulness of the land.

In Eze 36:16-23 the prophet says that Jehovah will do this thing for his name’s sake and in honor of his own holy name: “Therefore say unto the house of Israel, Thus saith the Lord God: I do not this for your sake, O house of Israel, but for my holy name which ye have profaned among the nations whither ye went.”

In Eze 36:24-38 , we have the restoration and regeneration of Israel. Here we come to the New Testament ground, in the gospel dispensation. This is Ezekiel’s deepest, sweetest, and best prophecy. This passage calls to mind a notable challenge of Alexander Campbell, substantially in these words: “The whole world is challenged to produce even one passage in any part of God’s Word, from Genesis to Revelation, proving that God ever commanded prophet, priest, preacher, or layman to sprinkle or pour water just water pure water, on man, beast, or thing as a moral ceremonial or religious rite.” In response to the challenge the one passage cited was this scripture, Eze 36:25 . Of course it was easy for Mr. Campbell to show the irrelevancy of this passage. It does not meet the requirements of the challenge because:

(1) It is not a command of God to any man to do any sprinkling whatever, but an express declaration of some kind of sprinkling that God himself will do.

(2) The clean water of the text was not even in its type just water, but was a compound called the water of purification whose recipe is found in Num 19:1-10 . This was a liquid compound of ashes and water. A red heifer was burned. Into the burning was cast cedar wood, hyssop, and scarlet cloth. The ashes of this burning were gathered up and mingled with water and this mixture was called the water of cleansing, or of purification.

(3) The typical efficacy of this mixture was in the ashes of the red things burned: the red heifer, the red cedar wood, red hyssop, and scarlet cloth; red signified blood. The antitype is the blood of Christ, Heb 9:13-14 : “For if the ashes of a heifer sprinkled on the unclean sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, cleanse your conscience from dead works to serve the living God?”

(4) The whole passage in Eze 36:21-38 refers to those last gospel days when the Jews, long disobedient, blinded, and scattered, will be gathered and saved, as set forth by Paul (Rom 11:25-36 ). This salvation will be of grace (Eze 36:22 ). It will be by regeneration (Eze 36:25-26 ). This regeneration will produce a spirit of obedience (Eze 36:27 ). This regeneration consists of at least two parts, cleansing and renewal. The cleansing (Eze 36:25 ) is effected by the application of Christ’s blood typified by the water of purification, the antitype of which is the blood of Christ (Heb 9:13-14 ; 1Jn 1:7 ). The renewal (Eze 36:26 ) is the change of man’s nature. Both of these ideas appear in Joh 3:5 : “Except one be born of water and the Spirit, he cannot enter into the kingdom of God.” This is one birth. It is the Spirit birth. The water signifies cleansing; the Spirit, renewal. The same ideas appear in Tit 3:5 : “The washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Lord.” In none of these passages is there the slightest reference to baptism.

Now let us consider the vision of dry bones (Eze 37:1-14 ) and its interpretation. What are these dry bones? Is this a literal resurrection from the dead, or is this a conversion, a spiritual resurrection? It is not either. Eze 37:11 gives the clue to the interpretation. These bones are the house of Israel. What makes them so dry? “Behold, they say, Our bones are dried up, and our hope is lost; we are clean cut off.” They have no hope whatever as to the resurrection, or renewal of their national existence. They were saying, “We are scattered among all the nations. Our city and our capital is gone and there is no hope for our nation and our people any more.” Nationally or religiously, they were as dry bones which had no hope of a resurrection. Now there is no distinct reference to any resurrection of the body, nor of any spiritual regeneration. It is national.

The prophet was required to preach to them. He preached and the bones began to come together and he kept on preaching and flesh came upon them, and by and by they stood up. The whole house of Israel raised to a new national life and existence! Then he kept on preaching and the result was as we see in verse Eze 37:14 : “I will put my spirit within you and ye shall live and I shall place you in your own land and ye shall know that I am Jehovah.” That was fulfilled to some extent in the return of the 50,000 after the decree of Cyrus, but it was never completely fulfilled. An army of about 50,000 whose spirit Jehovah stirred up, returned at first, and that stirring up was the result of the preaching of Ezekiel and Jeremiah and the study of the latter part of the book of Isaiah. The figure of the resurrection is used in Eze 37:12 , thus: “I will open your graves and cause you to come out of your graves,” but the graves are national graves, not literal. This is referred to by Paul (Rom 11:15 ) as a resurrection and contemplates the final gathering of the Jews before the millennium.

The union of Judah and Israel is symbolized in Eze 37:15-28 : “Take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim.” These two sticks he joined together. This is a symbolic action similar to many other actions of Ezekiel which we have already considered. The meaning of it is this: “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 companions; and I will put them with it, even with the stick of Judah, and make them one stick, and they shall be one in my hand.” Jeremiah prophesied the same thing; so did Isaiah in substance; so did Hosea; so did Amos, Micah, and Zephaniah.

It was the belief of all the prophets that when Israel returned from exile it would be one nation, a united nation. Ezekiel goes on, “I will make them one nation in the land, upon the mountains of Israel; and one king shall be to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all.” In Eze 37:24 the king is called “David my servant,” that is, one of his descendants; a member of his dynasty shall be king over them and they shall have one shepherd. Then he says, “I will make a covenant of peace with them; it shall be an everlasting covenant with them.” Verse Eze 37:27 : “My tabernacle also shall be with them; and they shall be my people,” all of which has its fulfilment in the millennial age. This reminds us of Rev 21:3 .

An account of the invasion of Gog and Magog is found in Ezekiel 38-39. This is the picture of the last and final struggle of all the nations with God. We find that John refers to the same struggle in Rev 20:7-9 : “When the thousand years are finished, Satan shall be loosed out of his prison, and shall come forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war: the number of whom is as the sand of the sea. And they went up over the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down out of heaven and devoured them.” Ezekiel says, Eze 38:2 : “Son of man, set thy face toward Gog, of the land of Magog, the chief prince of Rosh, Meshech and Tubal, and prophesy against him,” nations lying probably away to the north of Israel on the borders of the Caspian and Black Seas representing the great barbarian hordes that infested central Asia and northern Armenia on the very outskirts of the then known world. “I will bring thee forth, and all thine army, horses and horsemen, all of them clothed and in full armor, a great company with buckler and shield, all of them handling swords.”

What does this mean? Ezekiel is picturing the millennial age, the messianic age, and away in the future after the glorious age has been in progress, for how long we cannot tell, he sees this vision of the final struggle. Israel has been enjoying the blessedness of that age for centuries and the nations around her have been destroyed. The nations lying far off on the outskirts of the world now rouse themselves for a final onslaught on God’s kingdom. “And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell securely, all of them dwelling without walls, and having neither bars nor gates.” Thus the people are unprotected; they are living in the messianic age when all is peace and harmony. “I will go to them that are at rest.” What for? “To take the spoil and to take the prey.” This is the final conflict of the barbarian nations of the world with their vast hosts, against the messianic kingdom.

What is to be the result? We find in Eze 38:17-23 , Ezekiel says the prophets have for a long time been prophesying of this very thing, though we do not have any distinct reference to the prophecy. As Gog, with his hosts, encompasses the whole land of Israel and surrounds the city, then Ezekiel says in the latter part of Eze 38:18 , “My wrath shall come up into my nostrils . . . I will rain upon him, and upon his hordes, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone.” That is to be the end of Gog and his innumerable hordes.

Then we have this statement, Eze 39:4 : “Thou shalt fall upon the mountains of Israel, thou, and all thy hordes and the peoples that are with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured.” And in Eze 39:9 , he says, “And they that dwell in the cities of Israel shall go forth, and shall make fires of the weapons and burn them, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall make fires of them seven years.” Eze 39:12 says that the people of Israel are going to bury all those that fall and they are to be seven months burying the dead, and are to have a rule that when any person finds a bone he is to set up a mark by it until the body has been buried outside in the valley. Then we have the feast of all the birds of the air and the beasts of the field upon the slain. The chapter closes with a description of Israel’s restoration (Eze 39:28-29 ). The best commentary on the destruction of Gog is found in that short passage, in Rev 20 , where John pictures Satan as raising an insurrection among all the nations of the world at the close of the millennium. Ezekiel pictures it as taking place a long while after the restoration and the blessed messianic age. (See the author’s discussion of this subject in his book on Revelation.)

QUESTIONS

1. What is the theme of this section and where do we find the same subject discussed in Jeremiah and Isaiah?

2. Show the logical order of these prophecies.

3. What is the great function of the prophet and how is it here set forth?

4. What is the duty and responsibility of the watchman?

5. How was this duty and responsibility impressed upon Ezekiel?

6. What is the condition of the minds of the people and how does the prophet meet it?

7. What is the theme, occasion, and date of the prophecy of Ezekiel in Eze 33:21-33 , and what is the chronological difficulty here and its solution?

8. Whom does the prophet address in Eze 33:23-29 , what the occasion of this address and what the prophet’s message to them?

9. What is the effect of Ezekiel’s preaching on the people in exile (Eze 33:30-33 )?

10. How are the evil shepherds described in Eze 34:1-10 , what the prophet’s denunciation of them and how does Jehovah take care of his sheep?

11. What is the prophecy against Edom in Eze 35 and why?

12. What is the prophecy concerning the land of Israel in Eze 36:1-15 ?

13. What is the motive of Jehovah in doing all this (Eze 38:16-23 )?

14. Expound Eze 36:24-38 , showing the controversy about it, and its true interpretation in the light of the New Testament.

15. What the vision of dry bones (Eze 37:1-14 ) and what its interpretation?

16. How is the union of Judah and Israel symbolized and what the glorious picture that follows (Eze 37:15-28 )?

17. Give an account of the invasion of Gog and Magog and the result (Ezekiel 38-39). Discuss fully.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Eze 38:1 And the word of the LORD came unto me, saying,

Ver. 1. And the word. ] This particle and showeth the dependence of this discourse upon the former. God’s people shall be brought to their own country. The Lord Christ also shall sit upon the throne of his father David. But between these two great benefits the Church shall suffer much, and her enemies a great deal more, when once God takes them to do.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Ezekiel Chapter 38

Next follow two chapters which contain a prediction of God’s judgment to fall in the last days, when Israel is restored, on a great north-eastern chief with his vast array of satellites and allies on the mountains of the Holy Land.

But it may be well to clear away some mistakes which have long, and for most readers, overhung the translation of verse 2 to the detriment of the sense. Happily the oldest version (the Septuagint) gives the true meaning; and the Greek versions of Theodotion and Symmachus did not abandon but confirm it. It is impossible on any just principles to deny that the Septuagint and those who hold with it rightly give . . for ‘nasi rosh’. I am aware that the Chaldee Targum of Jonathan and the Greek version of the Jew Aquila take it, like our English Bible, as “the chief prince,” the Vulgate as prince of the head or chief (like our margin), the Syriac as “ruler and chief,” the Arabic as “prince of the princes,” etc.

But none of these affords a tolerable or even intelligible meaning, save the latter two which desert the text. It is true that ‘rosh’, when the context requires it to be a common appellative, means “head” or “chief;” but it is this sense which in the present instance brings in confusion. There can be no doubt therefore that it must be taken as a proper name, and here not of a man as in Gen 26:2 , if the common reading stand, but of a race. This at once furnishes a suitable sense, which is strengthened by the term which precedes it as well as by those that follow. For, as ‘nasi’ regularly means the head of a tribe, or a prince in general, So Meshech and Thubal fix ‘rosh’ as meaning a Gentilic name (Rosh). They were in fact three great tribes, by the ancients called Scythians, the first of them apparently deriving its name from their proximity in those days to the river Rha, or Volga (though some think the Araxes), and supplying that of the modern Russ, as the others are reproduced in Moscow or Muscovy, and in Tobolsk.* There is of course no difficulty in supposing migrations northward from the original seats, supposing that they may have been the races in the north of Asia Minor during the days of Ezekiel, and familiar to us as the Moschi, Tibareni, and perhaps other tribes named in later authors of Greece.

* Those who wish to go farther into the evidence may see it more fully in the Appendix to a volume of mine containing “Lectures on the Second Coming and Kingdom of our Lord Jesus.” They will find there the more important extracts and interesting discussion in J Von Hammer’s Origines Russes, drawn from Oriental MSS. (St. Petersburg , 1825) – a work which few can see for themselves. The author tries to make out that the Tiraz of Gen 10 was the progenitor of the Ros or Ras of the Bible and the Koran, that is, of the Russians. Meshech and Tubal are undoubtedly given there. Prefixes and suffixes were often thus added, and hence the same name appears in more than one form. It was very common in the East, and we find it also in the Bible. Gomer appears to be the head of the Cimmerian or Celtic race, as Togarmah of the Armenians. Cush and Phut are those translated Ethiopia and Libya. It only needs to be added here that part of Cush settled on the Euphrates, part on the Nile, being thus Asiatic as well as African. Compare Isa 18 for Cush.

The great questions are, what, where, and when, they are viewed when the vision applies, not when it was written. And of this the place it occupies in the prophetic series, the precise language of the vision and the character of the judgment pronounced, ought to leave no doubt for any believer. It can apply only in the last days when the chosen nation are peacefully restored to their land, and it speaks of such a judgment on their enemies, countless though they may be, as has never been witnessed since Ezekiel prophesied, nor anything approaching to it. The Grotian effort to merge it in Antiochus Ep. is of course a pitiable failure. Equally unsatisfying is the very vague “ideal” of Fairbairn and the modern German school. Nor are the Futurists more right who confound with the beast and the false prophet this great leader of the north-eastern nations, not without followers from the south.

Let us now look into the opening of this remarkable prediction. Who can deny that the rapid and immense development of the Russian empire bears its unmistakable witness to the judgment that is coming, as here declared so long before?

“And the word of Jehovah came unto me, saying, Set thy face against Gog, the land of Magog, prince of Rosh, Meshech, and Tubal, and prophesy against him, and say, Thus saith the Lord Jehovah, Behold I am against thee, O Gog, prince of Rosh, Meshech, and Tubal; and I will turn thee back, and put my hook into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed elegantly, a great company with bucklers and shields, all of them handling swords; Persia, Cush, and Phut with them, all of them with shield and helmet; Gomer and all his bands; the house of Thogarmah of the north quarters; many people with thee. Be thou prepared, and prepare thyself, thou and all thy company that are assembled unto thee, and be thou a guard unto them. After many days shalt thou be mustered; in the latter days thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples against the mountains of Israel which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them. Thou wilt ascend and come like a storm; thou wilt be like a cloud to cover the land, thou and all thy bands, and many people with thee.” (Ver. 1-9)

Here the case stands clearly defined in all but the name, which seems to be probably symbolic. It is the last enemy of Israel who confronts us. He dwells in the land of Magog, that son of Japhet who overspread in due time the vast steppes of what was anciently called Scythia. He is autocrat of all the Russias, prince of Rosh, Meshech and Tubal. Thus we have himself, his land, and his people. But the Lord Jehovah is against him who, instead of seeing when good comes to a long-troubled people, would fain aggrandize himself, and thus finds himself in array against not merely the Israel of God but the God of Israel. Cursed must he be who thus trusts in man and makes flesh his arm; and so does Gog prove. For Jehovah declares that He will turn him back, put hooks in his jaws, and cause him to go forth, him and all his host.

Then will it appear as a final lesson that no king is saved by the multitude of his host, that a mighty man is not delivered by much strength, and that a horse is a vain thing for safety. Israel at length are poor in spirit; and Jehovah brings the counsel of the heathen to nought, whilst His counsel stands for ever. There they come clothed to perfection, a great company, with shield and buckler, all of them grasping swords; Persia too is there, obliged to follow the train of the mighty northern leader, Cush and Phut with them; Gomer, and all his bands; the house of Thogarmah from the sides of the north, and all his bands: many people indeed with Gog! With grave irony he is told to be prepared and prepare himself, and he and all his vast confederacy, and be their guard – if he can!

Long, long ago had been the prophetic warning. No great nation in the old world had been so slow to take up the leadership of the populous East. But, delayed as it might be, the epoch is seen vividly by the seer of the Chebar. “After many days thou wilt be mustered; in the last of the years thou wilt come into the land” of Israel, where they are then dwelling safely. As a storm Gog comes, as a cloud he covers the land. But no weapon formed against Israel shall prosper. Such is their heritage, when their righteousness is of Jehovah. They may as yet be few, their adversaries countless; but what is this to the Lord but an opportunity for showing Himself the enemy of His people’s enemies? This Gog finds out, as we shall see, too late not only for himself and his enormous following, but for those he had left quietly at home. It is the day of just retribution and of divine government on earth, when the manslayer, so long estranged yet preserved, returns to the land of his possession. And shall not God avenge His own elect when he whose trust is in his numbers numberless casts his greedy look on the land where Jehovah’s eyes rest continually?

The prophecy then supposes the return of the people as a whole to their land, not of a remnant only, as after the Babylonish captivity. But there is more. It supposes a condition of unsuspected quiet such as differs from any period of Israel’s history in the past. Of this Gog is to take advantage, but to his own ruin. He has no faith in God’s love for His people, and never thinks of His taking His place in their midst for their defence against their foes.

“Thus saith the Lord Jehovah, It shall also come to pass in that day that things shall come into thy mind, and thou shalt devise a wicked device, and thou wilt say, I will go up to the land of villages, I will invade those who are at ease, that dwell securely, all of them dwelling without walls, and having neither bars nor gates to take spoil and to take prey, to turn thy hand against the wastes that are inhabited and against a people gathered out of the nations, gathering cattle and goods, dwelling in the midst [or on the height] of the land.” (Ver. 10-12)

If the day is come for Israel to be blessed in the mercy of God, it is no less the day for the judgment of the nations. Of these we have here the last in order, and perhaps the widest in extent, the awfully impressive lesson at the final confederacy before the reign of peace and righteousness. Nothing can exceed the graphic force with which the prophet describes all. Gog calculates on finding an easy prey in a people apparently so exposed and powerless. He little thinks that on those heights of Israel he and his immense host are about to perish at the hand of Jehovah, if not by one another. Nor is it only that the actual combatants are thus taken in their own snare, but those who look on have to learn that He whose name alone is Jehovah is the Most High over all the earth. “Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?” (Ver. 13) They may be eager to treat with the spoiler, and profit by the purchase of the expected booty, but they too shall soon say, Verily there is a reward for the righteous; verily He is a God that judgeth in the earth.

“Therefore, son of man, prophesy and say unto Gog, Thus saith the Lord Jehovah; In that day when my people of Israel dwelleth safely, shalt thou not know it? And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army: and thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes.” (Ver. 14-16) It will be noticed that the downfall of Gog is here expressly set down to “the latter days,” as well as to “that day when my people Israel dwell safely.” Not only was none of this true in the days of Zerubbabel, as Theodoret imagines, or when Antiochus persecuted the returned remnant, but the scale of destruction is wholly inapplicable. In no case whatever since Ezekiel’s time is there so much as a point of contact. The prediction therefore, beyond just question, awaits its fulfilment in days to come.

“Thus saith the Lord Jehovah: Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them? And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord Jehovah, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel; so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him throughout all my mountains, saith the Lord Jehovah; every man’s sword shall be against his brother. And I will plead against him with pestilence and with blood; and I will rain upon him and upon his bands, and upon the many people that are with him an overflowing rain, and great hailstones, fire, and brimstone. Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am Jehovah.” (Ver. 17-23)

It is the notion of not a few authors that Gog must be the great western antagonist of the Jews as in Daniel, etc. But this is to mistake the scope of our prophet who never enters on the system of the four imperial powers that were to tread down Jerusalem till the times of the Gentiles be fulfilled. Even Nebuchadnezzar is viewed as Jehovah’s servant for accomplishing His work: as head of the image he does not appear. Gog belongs to another character of enemy and perishes afterwards when, blinded by the lust of territorial aggrandisement, he sees not that he is assailing Jehovah in seeking to plunder and destroy Israel. Isaiah speaks of him in Isa 33 as the rest do in more general terms. Here attention is drawn to the long standing predictions of this final effort. (Ver. 17). But after all God alone governs, whatever the pride or greed or will of Gog: Jehovah brought him against Israel for his own destruction. Yet when be does come, “my fury,” says the Lord Jehovah, “shall come up in my face” (literally, nose). No more fears for the land of Israel, no need of fresh blows on the Gentiles, at least till the muster of the nations a thousand years afterwards to which this invasion lends its name, the one at the beginning, the other at the end, of Messiah’s reign.

That this is none other than the last destruction of Israel’s foes before the millennium should be plain enough from the words that follow, not to speak of the chapter after this, and all the rest of the prophecy. To take the words as merely symbols of political revolution is quite uncalled for, yea, contrary to the context. There is no change of government whatever in Israel, nor do they suffer more, but these distant enemies who are congregated on their hills are to perish for ever. The mighty concussion in Canaan adds to the solemnity of the scene, land and sea, heaven and earth, thus owning the presence of Him who made all things espousing the cause of Israel, not mutual slaughter only in the ranks of the foe, but pestilence and blood, overflowing rains and great hailstones, fire and brimstone. No wonder that the rationalistic Rosenmller is forced to own how plain it is on the strongest evidence that Antiochus Epiphanes cannot be meant here. There is no difficulty whatever to the believer who looks for the future dealings of God in behalf of Israel. The efforts to apply it to the church would be ridiculous, if they were not flagrant and sinful unbelief, falsifying every right thought of our place as called to suffer on earth and to reign in resurrection glory with Christ at His coming.

I may add that the thought of some that the Turks are meant is evidently unfounded; for they on the contrary have been for ages allowed by God to possess the land in insulting defiance over a Christendom as guilty and idolatrous as the Jews were before Babylon carried them captive. Here, on the contrary, it is the mighty leader of the north in the latter days, followed by his myriads from the east down to the south of Asia, who perishes with all his host under the most signal judgment of God when essaying to possess himself of the kind of Israel brought back from their long dispersion.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Eze 38:1-6

1And the word of the LORD came to me saying, 2Son of man, set your face toward Gog of the land of Magog, the prince of Rosh, Meshech and Tubal, and prophesy against him 3and say, ‘Thus says the Lord GOD, Behold, I am against you, O Gog, prince of Rosh, Meshech and Tubal. 4I will turn you about and put hooks into your jaws, and I will bring you out, and all your army, horses and horsemen, all of them splendidly attired, a great company with buckler and shield, all of them wielding swords; 5Persia, Ethiopia and Put with them, all of them with shield and helmet; 6Gomer with all its troops; Beth-togarmah from the remote parts of the north with all its troops many peoples with you.

Eze 38:1 the word of the LORD came to me saying See note at Eze 1:3.

Eze 38:2 Son of man See note at Eze 2:1.

set your face toward See note at Eze 13:17.

prophesy This is the second IMPERATIVE in Eze 38:2. The VERB (BDB 612, KB 659, Niphal IMPERATIVE) is used often in several forms. For a discussion of Niphal and all the Hebrew VERBAL STEMS see the Introductory Articles.

1. Niphal PERFECT, Eze 4:7; Eze 37:7

2. Niphal INFINITIVE CONSTRUCT, Eze 11:13; Eze 37:7

3. Niphal PARTICIPLE, Eze 12:27; Eze 13:2; Eze 13:16; Eze 38:17

4. Niphal IMPERATIVE, Eze 6:2; Eze 11:4 (twice); Eze 13:2; Eze 13:17; Eze. 21:2, 7, 14, 33; Eze 25:2; Eze 28:21; Eze 29:2; Eze 30:2; Eze 34:2 (twice); Eze 35:2; Eze 36:1; Eze 36:3; Eze 36:6; Eze 37:4; Eze 37:9 (twice),Eze 37:12; Eze 38:2; Eze 38:14; Eze 39:1

5. Hithpael PARTICIPLE, Eze 13:17; Eze 37:10

It is often used in connection with set your face (i.e., judgment oracle). It denotes that the message Ezekiel delivers to Israel, Judah, and the nations is from YHWH, not the prophet.

Eze 38:2 Gog This (BDB 155, KB 182) could refer to

1. Gyges (Gugu in Ashurbanipal’s records, ABD, vol. 2, p. 1056), seventh century king (670-652 B.C.) of Lydia, who lived several generations before Ezekiel (also spelled Giges or Gogo, Encyclopedia Judaica, vol. 7, p. 691)

2. Gaga or Gagaia (Amarna Letters), used as a general name for northern people groups

3. Gaga (Ras Shamra Texts), an Akkadian or Babylonian god (cf. Enuma Elish)

4. Gagi, a ruler of the city of Sabi (ZPBE, vol. 2, p. 770)

5. Gog or Gug, a Summerian word for darkness and thereby a metaphor for evil (ABD, vol. 2, p. 1057, and W. F. Albright)

6. leaders of the Scythians (Josephus, Antiq. 1.6.1, ZPBE, vol. 2, p. 770), a people who lived on the fringe of the Roman Empire and invaded it from the northeast

7. Gasga, a name appearing in Hittite texts and referring to a rebellious area on the border of Armenia and Cappadocia (Introduction To the OT by R. K. Harrison, p. 842)

The key to understanding this term is not to identify the exact person to whom it refers, but to see its symbolic usage (cf. #5) as an/the evil enemy from the north. In Jeremiah the north represents invasion (cf. Eze 1:13-15; Eze 4:6). Because of the desert between Mesopotamia and Palestine, Assyria and Babylon invaded from the north. The word itself became a symbol of evil invasion. This is not meant to be a geographical direction, although Magog, Rosh, Meshech, and Tubal are probably located in modern Turkey (i.e., Asia Minor) or between Cappadocia and Media (ZPBF, vol. 2, p. 770).

Gog is the eschatological enemy from the north (cf. Rev 20:8)! This would correspond to the Man of Sin of 2 Thessalonians 2 or the Antichrist of 1 John. Evil is personified as a personal enemy and attempted replacer of Christ (the Davidic seed, cf. Eze 34:24; Eze 37:24-25).

A good source for possible geographical identifications is Edwin Yamauchi’s Foes From the Northern Frontier.

Eze 38:2 the land of Magog The term in Akkadian means place/land of Gog/Gyges (Gen 10:2). Here in Ezekiel it is a land, but in John’s use of it in the book of Revelation, Rev 20:8, it is another evil nation (cf. LXX). These terms are also found in the apocalyptic writings called the Sibylline Oracles (cf. 3:319, 512).

NASB, NKJVthe prince of Rosh

NRSVthe chief prince of

TEVchief ruler

NJBthe paramount prince of

The NRSV, TEV, and NJB translations take rosh (BDB 910) as head or chief (i.e., Exo 18:25; Eze 39:1), following the Aramaic Targums, Vulgate, and Aquila translations. However, it is a nation in Isa 66:19.

Meshech KB 646 identifies it (BDB 604) with the mountain dwellers of Asia Minor (cf. Herodotus 3:94; 7:72). It is always associated with Tubal (cf. Gen 10:2; 1Ch 1:5; Eze 27:13; Eze 32:26; Eze 38:2-3; Eze 39:1; Isa 66:19). In the Assyrian documents Meshech is Mushku of central Anatolia and Tubal is Tabal of eastern Anatolia (cf. IVP Bible Background Commentary, p. 723).

Tubal The name’s meaning is, like the others, uncertain. BDB (1063) thinks it is a territory related to Asia Minor or Cappadocia. KB (1694) lists several other options (i.e., craftsman tribe, possibly related to the Kenites).

All of these specific leaders are from the line of Japheth (cf. Genesis 10). Now at the end, all of the descendants of Noah attack the lines of Seth (cf. Gen 4:25-26) and Shem (cf. Gen 9:26-27)!

Eze 38:4-6 all your army Notice the wide geographical aspect of this end-time army assembled against the people of God.

1. Persia, Iran, and Afghanistan (old Assyria [it is surely possible that has been confused with , since Pathros is mentioned in Ezekiel as connected to Egypt, cf. Eze 29:14; Eze 30:14, which is also like #3 in north Africa])

2. Ethiopia (Cush)

a. below Egypt (cf. Gen 10:6-7) or

b. in Mesopotamia (cf. Gen 10:8)

3. Put

a. Libya (LXX, but note Nah 3:8) or

b. Somalia

4. Gomer, a son of Japheth (cf. Gen 10:2), probably Cimmerians, who occupied Asia Minor in 8th century B.C. (i.e., Herodotus, cf. ABD, vol. 2, p. 1074)

5. Beth-togarmah, a son of Gomer (cf. Gen 10:3). Josephus identified them as Phrygians because of Eze 27:14. However,

a. an Assyrian inscription (i.e., Til-Garimmu) makes it a city in east Cappadocia (ZPBE, vol. 4, p. 766)

b. a Hittite text locates it (i.e., Tegaramara) at the head waters of the Euphrates River (ABD, vol. 6, p. 595). (Possibly #a and #b are the same site)

c. Jewish Study Bible (p. 1115) identifies it with Armenia.

Eze 38:4 I will turn you about This VERB (BDB 996, KB 1427, Polel PERFECT) is also used in Eze 39:2. It denotes YHWH’s direct involvement (cf. Isa 37:29). He is in complete control of world events for His own purpose (cf. Isa 10:5-19; Hab 1:5-11). History is in His hand (cf. Rom 8:28-30)!

put hooks into your jaws This parallel phrase also denotes YHWH’s direct actions.

1. causing Israel to go to Egypt, Eze 19:4

2. causing Israel to go to Babylon, Eze 19:9

3. destroying Egypt, Eze 29:4

Here it denotes YHWH’s control and manipulation of these foreign empires (cf. Eze 38:5; Eze 29:4). YHWH will instigate the final conflict with evil (cf. Eze 29:3-5), so as to destroy it once and for all. This is the theme that John uses in Revelation 20. Evil must be destroyed and removed for the purpose of creation (i.e., fellowship between God and humanity) to reach its full potential and design.

buckler and shield These two terms (BDB 857 and 171) refer to two kinds of shields.

1. The first is a large shield to protect the whole body as well as another person, usually an archer. These were usually used in siege warfare.

2. The second is a smaller shield carried into battle by individuals.

When they are used together (cf. Eze 23:24; Eze 38:4), they denote soldiers fully armed for conflict.

Eze 38:6 from the remote parts This term (BDB 438) denotes the extreme north (cf. Eze 38:15; Eze 39:2), which is also the site of God’s mountain (cf. Psa 48:2; Isa 14:13). This phrase may be parallel to from the ends of the earth, used in Deu 28:49 and Isa 5:26. The nations from afar serve YHWH’s purposes. As YHWH brought Babylon (cf. Isaiah 13), so too, now Gog.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD. Hebrew. Jehovah. App-4. Ih

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 38

Now in chapter 38:

The word of the LORD came unto me, saying, Son of man, set your face against Gog, the land of Magog, the chief ( Eze 38:1-2 )

And the word translated chief is the word Rosh. And most Bible scholars say that the Rosh translated chief should be translated in modern English, Russia, for Rosh is a reference to the modern Russia, the word chief there. So,

the land of Magog, the prince of Rosh, Meshech and Tubal ( Eze 38:2 ),

Meshech is the ancient name for Moscow, Tubal of Tobolsk, the Russian cities.

And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the prince of Rosh, Meshech and Tubal: And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all of your army, horses and horsemen, all of them clothed with all sorts of armor, even a great company with bucklers and shields, all of them handling swords: [along with] Persia, Ethiopia, and Libya with them; and all of them with shield and helmet: Gomer, and all of his bands; the house of Togarmah of the north quarters, and all of his bands: and many people with thee ( Eze 38:3-6 ).

So now the prophecy turns and is directed towards Magog, which is the ancient name for those people who lived in the area of the Caucasus and the mountains north of the Caucasus, which is the present day area of Russia, along with Meshech and Tubal, which people were the ancient Scythians that inhabited the area known as Russia today.

Along with Persia, which, of course, Russia, part of Russia is a part of the ancient Persia along with Iraq and Iran. Ethiopia and Libya, along with Gomer, which is Germany, but mainly eastern Germany and Poland. Along with Togarmah, which are your Balkan States: Turkey, and Yugoslavia, Romania.

Be thou prepared, and prepare for thyself, thou, and all of your company that are assembled unto thee, and be a guard unto them. For after many days ( Eze 38:7-8 )

Now here’s the time of the prophecy.

After many days thou shalt be visited: in the [last] latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have always been waste: but is brought forth out of the nations, and they shall dwell safely all of them ( Eze 38:8 ).

Now, God is predicting that when Israel is gathered back into the land, that there will come an invasion by these nations. Combining themselves together in a massive invasion of the land of Israel. Russia, eastern Europe, the Balkan States, Iraq, Iran, Libya, and Ethiopia.

Thou shalt ascend and come like a storm, thou shall be like a cloud to cover the land, thou, and all thy bands, and many people with thee. Thus saith the Lord GOD; It shall also come to pass, that at the same time shall things come into thy mind, and thou shall think an evil thought: And thou shalt say, I will go up to the land of unwalled villages ( Eze 38:9-11 );

Or into a land that really is not able to defend itself against my great power.

I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, To take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land. [Now at the time of the invasion] Sheba, and Dedan, and the merchants of Tarshish, with all of the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, and to take away the cattle and the goods, and a great spoil? ( Eze 38:11-13 )

Sheba and Dedan are Saudi Arabia. Tarshish is England. The young lions could conceivably be the United States, Canada, Australia. Are going to object to this invasion. Now the interesting thing to me is that Saudi Arabia is one of those that objects to the invasion of Russia. Big flack recently over the sale of these AWACS to Saudi Arabia. Israel sought hard to lobby against the sale of these radar-geared planes to Saudi Arabia. I really didn’t get troubled or involved in the issue because knowing the scriptures I know that when the real showdown comes, Saudi Arabia will be an ally of sorts to Israel. So Israel really doesn’t need to be worried or concerned about the AWAC sale to Saudi Arabia. And if they’d only read their own Bible they’d discover that. So that there will be an objection to this invasion by, first of all, Saudi Arabia, England, and the young lions thereof, which again could conceivably be the United States.

Therefore, son of man, prophesy and say unto Gog ( Eze 38:14 ),

That is the chief prince of Magog.

Thus saith the Lord GOD; In that day when my people Israel dwells safely, shalt thou not know it? And thou shalt come from thy place out of the north parts ( Eze 38:14-15 ),

Now take the map, look at Israel and go straight north from Jerusalem. And you find you come right on in to Russia and Moscow lies almost due north of Jerusalem. “Thou shalt come from thy place out of the north parts,”

thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army: And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days [it’s going to take place in the latter days], and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes ( Eze 38:15-16 ).

Now let me say that there has nothing been taken place in history that can be related to these particular prophecies, so let no man tell you that these prophecies have already been fulfilled in some historic experience of the past. For there is nothing in history that can be fitted into these predictions. But the very fact that it says it’s in the latter days when Israel has become a nation again and is dwelling in the land puts it in the days in which we presently live.

Thus saith the Lord GOD; Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years, that I would bring thee against them? And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel; So that the fish of the sea, the fowls of the heaven, the beasts of the field, and all of the creeping things that creep upon the earth, and all men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, every wall shall fall to the ground. And I will call for a sword against him throughout all my mountains, saith the Lord GOD: every man’s sword shall be against his brother ( Eze 38:17-21 ).

Very interesting prophecy. There will come an internal revolution in the Russian forces. Now we know that there’s a lot of problems presently in some of the satellite countries of Russia. Poland, real problem; Hungary, Czechoslovakia, and the prediction here is that part of the destruction will come from a civil war as men begin to turn their swords against their brothers. But then God said,

And I will plead against him with pestilence and with blood; I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone ( Eze 38:22 )

God has wiped out enemies of Israel in the past with these same types of weapon, raining upon the enemies of Israel the fire and brimstone from heaven. You remember Joshua at the battle at Ajalon where God rained down these rocks and fire from heaven upon their enemy.

Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the LORD ( Eze 38:23 ).

So a tremendous earthquake, a great shaking, civil war, or internal discord along with this heavy rain, hailstones, fire and brimstone, God will destroy this invading army. Will it involve atomic warfare? Will the United States be involved? This could only be speculation. We don’t know. Could the fire and brimstone, the rain of fire and brimstone be atomic warfare? Possibly. Could it be that there will be an atomic exchange between Russia and the United States? Quite possibly. It could be that he is describing the effects of a nuclear holocaust. And it is quite possible that there will be a massive exchange of nuclear weapons between Russia and the United States. The Bible doesn’t say that. That’s only speculation as far as, yes, it is possible that that would take place.

I do believe that the rapture of the church is going to be taking place simultaneously with these events, as we will point out as we get into chapter 39. It would be very interesting indeed if there was a nuclear holocaust and the church was translated out of the earth during the time of the nuclear holocaust. They would surely be able to explain the disappearance of many people in a very natural way without causing, really, too much great alarm. Something to think about. The Bible doesn’t say. It is only speculation and something to consider, something to think about. However it happens, by whatever means it takes place, these will be the events: a great shaking, even the mountains and the steep places being shaken, so tremendous avalanches, this heavy rain, great hailstones, the fire and the brimstone, plus the civil war. And thus, God will deal with this great invading army of Russia. “

Fuente: Through the Bible Commentary

Eze 38:1-6

EZEKIEL 38-39

GOG AND MAGOG

It is agreed by all scholars that these two chapters are a single oracle regarding Gog and Magog, only a short paragraph at the end of Ezekiel 39 having any reference to anything else.

We are a little embarrassed at the prevailing ignorance of scholars concerning who Gog is and who are the nations associated with him. There are many assertions of how difficult this chapter is, several referring to it as the most difficult in the Old Testament. We are repeatedly told that Gog is unknown, as are most of the other places mentioned in this oracle.

Adam Clarke’s comment is typical: “This is allowed to be the most difficult prophecy in the Old Testament. It is difficult to us because we know not the king nor people intended by it: but I am satisfied they were well known in the times when the prophet wrote.

Our embarrassment comes from the certainty we feel with regard to their identification; but we claim no originality whatever in the knowledge. The Lord has told us exactly who Gog and Magog actually are. After the thousand years reign of Christ has ended, after Satan has been loosed for a little while, prior to the Judgment of the Great Day, Satan will go forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war; the number of whom is as the sand of the sea (Rev 20:7-10).

The New Testament is very specific about this. Gog and Magog are the heathen nations far out on the perimeter of the known world of that era, referred to here as “the uttermost parts of the earth.”

And when the thousand years are finished, Satan shall be loosed out of his prison, and shall come forth to deceive the nations that are in the four corners of the earth, Gog and Magog, to gather them together to the war: the number of whom is as the sand of the sea. And they went up over the breadth of the earth, and compassed the camp of the saints about, and the beloved City: and fire come down out of heaven and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet; and they shall be tormented day and night forever and ever (Rev 20:7-10).

The identification of Gog and Magog here is certain. They are categorically stated to be the nations that dwell in the four corners of the earth, at the time of the end. The names here mean nothing at all except as symbols of that last company of heathen nations that, under the deception of Satan shall oppose God’s people and be destroyed in the great holocaust that shall come at the end of time and the onset of the Day of Judgment.

As Plumptre noted, “All of the nations mentioned in these chapters are depicted as coming from the four quarters of the globe. Persia is from the extreme east; Ethiopia or Cush is from the south; Libya or Put represent the extreme west; and the house of Togarmah was in the extreme north. Tarshish is also mentioned, and that city lay on the southwest coast of Spain on the extreme west. In fact, all of the places here fall into the category of being from the uttermost parts of the earth, or the four-corners of the earth.

The very great number of this host is another mark of its identification. Ezekiel’s chapters here mentioned that they were so numerous that it took seven months to bury them and that their weapons left by their sudden death were enough to keep Israel in firewood for seven years! All of this is only another way of saying that, “The number of them was as the sand of the sea.”

Notice also the instantaneous manner of the death of this vast host. Ezekiel mentioned no battle, no military engagement at all. God simply liquidated the whole multitude. The Revelation indicated that fire from heaven came down and devoured them. The fire and brimstone are even mentioned in both passages (Rev 20:10; Eze 38:22).

According to the passage in Revelation, the total and final destruction of Satan followed immediately upon the destruction of Gog and Magog. According to our understanding of this, as extensively outlined in my commentary on Revelation (Vol, 12, of the New Testament Series), false religion, called the False Prophet, false and oppressive government, called The Beast, and Satan himself called the Dragon, are all prophesied to be destroyed simultaneously at the end of the Millennium (which is nothing more nor less than the age of the reign of Christ, which has been in progress since the Day of Pentecost).

In Revelation, there are three other symbols under which these ancient enemies of God and his people are depicted. The Great Whore of Revelation 17 is false religion; the scarlet beast with seven heads and ten horns upon which the Whore rides is false and oppressive government; and the mighty Dragon which was cast out of heaven, drawing a multitude of stars with his tail, is none other than Satan himself. In the Apocalypse of the apostle John, these enemies are introduced as (1) the Dragon; (2) the scarlet Beast (the Sea Beast); and (3) the Great Harlot, (the Land Beast) (Rev 12:13); and then the destruction of these continual enemies of God and his people is prophesied in the reverse order of their introduction! The Great Harlot is destroyed in Revelation 17-18; the Sea Beast, false and oppressive government was destroyed in Revelation 19; and Satan, the Old Serpent, the Dragon, the Accuser, the devil, met his doom in Revelation 20, his very last act, as depicted in these two chapters of Ezekiel, being an assault upon the people of God.

In analyzing what Ezekiel has here written about it, we must remember that there were many things, when Ezekiel received this prophecy, that God had not yet revealed. Ezekiel knew nothing about the New Israel that would replace the Old Israel, nor the New Jerusalem that in the future would be the true “Mother of all God’s people” (Gal 4:26), nor of the final apostasy of even the New Israel and of all mankind that would motivate God’s leading Gog and Magog, under Satan, to attack God’s sinful Israel, an attack that would precipitate the final end of the Christian dispensation. However, nothing that Ezekiel here wrote is in the slightest disagreement with any of this.

GOG’S PREPARATION TO ATTACK ISRAEL (Eze 38:1-9)

Eze 38:1-6

“And the word of Jehovah came unto me, saying, Son of man, set thy face toward Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him, and say, Thus saith the Lord Jehovah: Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal: and I will turn thee about, and shall put hooks into thy jaws, and I will bring thee forth and all thy army, horses and horsemen, all of them clothed in full armor, a great company with buckler and shield, all of them handling swords; Persia, Cush, and Put with them, all of them with shield and helmet; Gomer, and all his hordes; the house of Togarmah in the uttermost parts of the north, and all his hordes; even many peoples with thee.”

The personification of Gog here as the leader of all those terminal nations of mankind suggests his identification with Satan, in the same way that Jesus said to Peter, on an occasion, “Get thee behind me, Satan.” Also, back in Ezekiel 28, Ezekiel referred to Satan as the “king of Tyre,” despite the ruling monarch’s identification as a human being. Certainly the whole campaign of Gog was instigated and motivated by the Evil One.

“Rosh, Meshech, and Tubal …” (Eze 38:2). “There is no evidence that a country named Rosh ever existed.” This is no problem at all. We believe all of these place-names are symbolical representatives of the the terminal nations of the human race at a time just prior to the Eternal Judgment; and it would appear that the true names of those nations at that time are not known to anyone. The names of them, after all, are of no importance whatever.

Plumptre is one of very few scholars whom we have consulted who referred us to Rev 20:8 as the place to seek light on this chapter.

Beasley-Murray thought the time of this uprising and overthrow of God was “just prior to the Millennium”; but this cannot be true because the Lord has revealed that it will be after the thousand years reign of Christ (Rev 20:7). On the contrary, it will occur as the terminal action of Satan’s opposition to God and just prior to his overthrow in hell.

Keil called attention to the fact that, “Ezekiel gives prominence to the leading of God in causing the nations to come against God’s people, whereas in Rev 20:7-10, Satan is mentioned as the seducer of the nations. This is no problem, because in the final hardening of all mankind that will be taking place at that very time, there are three sources of the hardening, (1) the willful sins of the people hardened, (2) God’s `giving them up’ to a reprobate mind. (3) and the active `blinding’ by Satan, `the god of this world.’

Jamieson’s comment on this was: “Satan thought to have his own way; but his will was bent by a superior power to turn upon a course that would end in his destruction. Satan, by an overruling providence, was permitted to deceive the nations unto their min. Although none of this appears in Ezekiel’s prophecy, the nations whom Satan deceived were by no means blameless but fully deserved the destruction that came upon them.

Feinberg enumerated half a dozen positions which various scholars have taken as to the time of which these chapters in Ezekiel prophesy. But Rev 20:7-10 clearly places the time just prior to the terminal Judgment of the Great Day. As Keil put it, “It will be in the end of the days, the last time, not the future generally, but the final future, the Messianic time of the completion of God’s kingdom.

This mighty onslaught against the people of God will occur “after many years” at a time long, long after the return of racial Israel to Canaan, after their final hardening, after their rejection of the Saviour, after the formation of the New Israel, and after God’s judgment and scattering of racial Israel a final time, and after the progressive hardening, blinding, and apostasy even of . the New Israel; and in that time of which Jesus asked, “When the Son of man cometh shall he find faith on the earth (Luk 18:8)?” At that time Gog inspired by Satan would make the final move against God.

Fuente: Old and New Testaments Restoration Commentary

The final message concerning the nation dealt with matters far removed from the times of the prophet. In the dim distance he saw Gog of the land of Magog, prince of Rosh, Meshech, and Tubal, gathering against Israel. He saw them, however, gathering under divine compulsion to this very manifestation of antagonism, the message of Jehovah plainly declaring, “I will turn thee about and put hooks into thy jaws, and bring thee forth.” This last antagonism would consist of a confederacy of Magog and other nations from the uttermost part of the earth. Their coming would be terrible, like a storm.

As the prophet looked into the future he saw the prophecy of Zechariah fulfilled in the case of Jerusalem, for she dwelt securely without walls, and was a city of villages. Against this safely-dwelling people a vast confederacy would move in malice. The prophet then showed that their coming ostensibly against Israel would really be a definite and positive act of rebellion against Jehovah. Therefore His wrath would proceed against them with the result so constantly referred to, that Jehovah would magnify Himself and sanctify Himself, and make Himself known in the eyes of many nations.

Fuente: An Exposition on the Whole Bible

Chapter Thirty-eight

A Vast Northern Confederacy Of Israels Enemies

Chapters 38 and 39 really form one complete prophecy and have to do with a vast confederation of nations from north of the Black and Caspian Seas, extending down to Persia on the east, and to North Africa on the southwest, who in the latter days will be leagued together in a great offensive against the Jewish nation after its return to the land of Palestine. There has been much attention directed to these chapters during recent years and many idle speculations as to the exact time when these northern powers will make an onslaught upon the land of Palestine. Some consider that the complete fulfilment of the prophecy may take place at any time, even while the Church is still here on earth and the Jews are gathering back to their ancient land in unbelief. Others who have a clearer conception of the prophetic plan and recognize the fact that many Old Testament predictions of judgment have not yet been fulfilled, believe these chapters have to do largely with conditions that will prevail during the last seventieth week of Daniels great time-prophecy, as given in his ninth chapter. To these it seems unthinkable that this prophecy should have its fulfilment during the present age, in the great parenthesis between the sixty-ninth and seventieth weeks. Some indeed whose deep insight into the prophetic Word cannot be denied, have held and taught that it would be after the Lord had actually returned and set up His kingdom in Palestine, possibly between the close of the 1290 days and the end of the 1335 days of Daniel 12, that this onslaught would take place. This seems incongruous, as the words of the Holy Spirit, Behold, He cometh with clouds; and every eye shall see Him (Rev 1:7), would seem to teach us very definitely that the Lords second advent will be visible, not only in Palestine but also in some remarkable sense throughout the whole world: therefore, one can scarcely imagine vast populations unaware that He has actually returned and set up the throne of David in Jerusalem, and their venturing to attempt to subjugate Israels land subsequent to this glorious event.

In Zec 14:1-4 we are told of the gathering of all nations against Jerusalem, an event which certainly takes place just prior to the manifestation of Christ as King, when His feet shall stand upon the Mount of Olives. It would seem, therefore, that these northern and eastern hordes must be included among the armies that will then invade Palestine, and therefore the onslaught depicted in this chapter will take place toward the close of the great tribulation.

It is well to remember, however, that there are doubtless many details of unfulfilled prophecy concerning which we may not have an absolutely clear understanding at the present time, but which will all become plain after the Church has been caught away from this scene and God is dealing with the remnant of Israel, whose eyes will be opened to understand their own Scriptures in a way that we perhaps cannot.

And the word of Jehovah came unto me, saying, Son of man, set thy face toward Gog, of the land of Magog, the prince of Bosh, Meshech, and Tubal, and prophesy against him, and say, Thus saith the Lord Jehovah: Eehold, I am against thee, O Gog, prince of Bosh, Meshech, and Tubal: and I will turn thee about, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed in full armor, a great company with buckler and shield, all of them handling swords: Persia, Cush, and Put with them, all of them with shield and helmet; Gomer, and all his hordes; the house of Togarmah in the uttermost parts of the north, and all his hordes; even many peoples with thee-vers. 1-6.

Gog is said to mean extension, and Magog expansion. The two terms might well indicate the ruler of a vast territory, greater perhaps than that over which anyone else holds authority. Gog is designated as the prince of Rosh, Meshech, and Tubal.

The word Rosh admittedly is used again and again in Scripture for head or chief; but the construction of the text here has led the revisers as well as many other translators, even one so conservative in some respects as James Moffatt, to take the word Rosh as indicating a country. Remembering that there are no vowels in the Hebrew, it seems that Rosh then is really that land which we know as Russia. Meshech and Tubal-names found in the book of Genesis-have been identified as the progenitors of Scythian tribes located in the region of the Black and Caspian Seas. There seems to be little reason to doubt but that these tribes were the progenitors of the peoples in both Europe and Asia, who eventually were welded into the vast Russian empire.

Russia has been dominated in late years, as we know, by a thoroughly atheistic group of leaders opposed to everything in the way of divine revelation and the recognition of spiritual realities. While the Russian people are incurably religious even to superstition, yet their leaders have, ever since the Revolution, been committed to an anti-religious program.

In the last days the final head of the Russian people will look with covetous eyes upon the great developments going on in the land of Palestine, and will determine that Russia must have her part of the wealth there produced. Consequently, we have the picture which the prophet brings before us-that of a vast army augmented by warriors from Persia, Cush, and Put, marching down toward Palestine.

Cush seems to refer to Ethiopia, but there was also a Cush in the Arabian Peninsula; it may be impossible to identify the exact people referred to until the prophecy is actually being fulfilled.

Put, or Phut, as it is in the Hebrew, seems to be identical with Libya in North Africa. These allied nations with all the hordes of the Cimmerians-or as the Authorized Version renders it, Gomer, which is generally supposed to refer to the tribes that dwelt along the Danube and the Rhine, later forming the German empire-and with the house of Togarmah, or Armenia, will become a formidable host indeed as they move on toward the mountains of Israel. To them it will seem as though the taking of that land will be an easy accomplishment, but they are to know eventually that it is not the Jews with whom they have to do but the Eternal One, the God of Israel.

In verses 7 to 9 we note the spirit that actuates them.

Be thou prepared, yea, prepare thyself, thou, and all thy companies that are assembled unto thee, and be thou a guard unto them. After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples, upon the mountains of Israel, which have been a continual waste; but it is brought forth out of the peoples, and they shall dwell securely, all of them. And thou shalt ascend, thou shalt come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy hordes, and many peoples with thee-vers. 7-9.

It is after many days that this great confederation will be formed, in the latter years after Israel returns to the land-that is, brought back from the sword. That country which has been so long a continual waste will become prosperous because of its productive or chards, vineyards, and dairy farms, its chemical plants, on the shores of the Dead Sea, and great manufacturing concerns, which will be developed there through Jewish ingenuity. All this will stir the cupidity of Gog and his confederates so that they shall come down like a great cloud to cover the land, determined to subject it to their own authority, but they will find soon who it is with whom they have to do.

Thus saith the Lord Jehovah: It shall come to pass in that day, that things shall come into thy mind, and thou shalt devise an evil device: and thou shalt say, I will go up to the land of un-walled villages; I will go to them that are at rest, that dwell securely, all of them dwelling without walls, and having neither bars nor gates; to take the spoil and to take the prey; to turn thy hand against the waste places that are now inhabited, and against the people that are gathered out of the nations, that have gotten cattle and goods, that dwell in the middle of the earth. Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take the spoil? Hast thou assembled thy company to take the prey? to carry away silver and gold, to take away cattle and goods, to take great spoil?-vers. 10-13.

Thinking that it will be an easy thing to subdue a people practically unarmed and dwelling in a land of unwalled villages, this great army sets forth with boldness and self-assurance, determined to enrich themselves by the spoils of Israel: however, they are to find themselves antagonized by a group of peoples who have befriended the Jew. Sheba, Dedan, and the merchants of Tarshish will be aroused and alarmed, and will prepare to come to the defense of Israel.

Sheba and Dedan doubtless refer to Arab peoples, but Tarshish is generally identified with the lands of the far west of Europe, including perhaps a part of Spain but very definitely Great Britain. It was from Tarshish of old that the Phoenicians obtained tin, and the word Britannia means the land of tin, as we have noted before. Britain has for many centuries been a friend of the Jews, and possibly with the help of other nations, she will prepare to defy the armies of Gog; but that help will not be needed, for God Himself is going to deal with this vast atheistic power.

In the verses that follow we see the hosts of Gog moving on in their might, knowing not that they are simply going to their doom.

Therefore, son of man, prophesy, and say unto Gog, Thus salth the Lord Jehovah: In that day when My people Israel dwelleth securely, shalt thou not know it? And thou shalt come from thy place out of the uttermost parts of the north, thou, and many peoples with thee, all of them riding upon horses, a great company and a mighty army; and thou shalt come up against My people Israel, as a cloud to cover the land: it shall come to pass in the latter days, that I will bring thee against My land, that the nations may know Me, when I shall be sanctified in thee, O Gog, before their eyes-vers. 14-16.

Having returned to Palestine the Jews will engage in building up their interests in that country. They will be alarmed as word reaches them concerning the many peoples and the mighty army coming against them: but their alarm will be needless, for they are to learn that it is God Himself who, in the latter days, will bring Gog against the land in order that He may deal with him in judgment, and thus be sanctified in the eyes of those who have boldly declared, There is no God.

The form which that judgment will take comes out clearly in the closing section of the chapter.

Thus saith the Lord Jehovah: Art thou he of whom I spake in old time by My servants the prophets of Israel, that prophesied in those days for many years that I would bring thee against them? And it shall come to pass in that day, when Gog shall come against the land of Israel, saith the Lord Jehovah, that My wrath shall come up into My nostrils. For in My jealousy and in the fire of My wrath have I spoken, Surely in that day there shall he a great shaking in the land of Israel; so that the fishes of the sea, and the birds of the heavens, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at My presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him unto all My mountains, saith the Lord Jehovah: every mans sword shall be against his brother. And with pestilence and with blood will I enter into judgment with him; and I will rain upon him, and upon his hordes, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone. And I will magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am Jehovah-vers. 17-23.

When it will seem as though Palestines doom is sealed and Israel will be unable to escape the power of these selfish and vindictive enemies, Jehovah Himself will deal with them: He will speak in His indignation, and the nations shall learn that He is concerned about the deliverance of His people. First will come a mighty-earthquake that will wreak havoc upon the enemies of Israel, filling the hearts of their followers with fear and dread as well as destroying many of them. This will be followed by anarchy, and pestilence will break out among the hosts led by Gog, and great natural calamities, hailstones, fire, and brimstone falling from the skies, will literally annihilate the over-confident armies led by the prince of Kosh.

The details of their destruction are given us in the next chapter.

Fuente: Commentaries on the New Testament and Prophets

Eze 38:1-23; Eze 39:1-29. There will be at that time of restoration a great and final invasion of the land of Israel. Gog and Magog will invade the land that is brought back from the sword, and is gathered out of many people. The invaders come against the mountains of Israel which have always been waste; but it is brought forth out of the nations, and they shall dwell safely, all of them. In Eze 38:11, the evil purpose of the invader is made known. From all this we learn that the invasion takes place at the time when the Lord has brought back His people and resumed His relationship with the remnant of Israel.

The invasion will happen some time after the beastly empire with its beast head, the revived Roman empire, in its final ten kingdom form and the clay, with the little horn as leader Dan 7:1-28; Rev 13:1-18 and the false prophet, the personal Antichrist Rev 13:11, etc. have been dealt with in judgment Rev 19:19-21. The stone out of heaven has then fallen upon the feet of the great dream image of Nebuchadnezzar; and as far as the western confederated world power is concerned, it is now ended. But other nations gather now for an assault. It is a northern confederacy which sweeps southward to invade the land, as Antiochus Epiphanes did in the past, as well as the Assyrian in the days of Isaiah. These final invading hosts, under the leadership of a powerful king, come like a storm, and like a cloud to cover the land.

But who are they?

The leader is the prince of Rosh (not as the Authorized Version has it the chief prince) of Meshech and Tubal. This prince is the head of the confederacy and with him allied are Persia, Cush, Phut, Gomer and Togormah. They come out of the north, or, as it is in Hebrew, out of the uttermost north (Eze 38:15). Inasmuch as the Prince of Rosh is addressed in Eze 38:3 as Gog, we take it that Gog is the name given to this prince and leader of these nations. His dwelling place is in the land of Magog. We know from Gen 10:2, that Magog was the second son of Japheth. Gomer, Tubal and Meshech were also sons of Japheth; Togormah was a grandson of Japheth, being the third son of Gomer. Magogs land was located in what is called today the Caucasus and the adjoining steppes. And the three, Rosh, Meshech, and Tubal were called by the ancients Scythians. They roamed as nomads in the country around and north of the Black and the Caspian Seas, and were known as the wildest barbarians. We learn from this that the invading forces, which fall into Israels land in the future, when Israel has been regathered, come from a territory north of Palestine which today is in the hands of Russia. And here we call attention to the prince, this northern leader, or king, who is the head of all these nations. He is the prince of Rosh. Careful research has established the fact that the progenitor of Rosh was Tiraz Gen 10:22, and that Rosh is Russia. All students of prophecy are agreed that this is the correct meaning of Rosh. The prince of Rosh, means, therefore, the prince or king of the Russian empire. But he also is in control of Meshech and Tubal, which are reproduced in the modern Moscow and Tobolsk. Russia, we may well conclude from this, will furnish the man who will lead this confederacy of nations. We write this at a time when Russia is passing through horrors upon horrors. A revolution changed the autocratic government into a democracy, and that gave way to anarchy, produced by satanic powers. From what is written in this chapter, we learn that Russia will ultimately return to the old regime, and will once more become a monarchy to fulfill her final destiny as made known in this sublime prophecy. Well known it is that Russia has been in the past the most pronounced and bitterest enemy of the Jewish people. What she passes through today is but a fulfillment of what the Lord has spoken: I will curse them that curse thee. Today, the Jews in Russia may have bright hopes of getting their rights and complete emancipation at last. For a time this may come to pass, but ultimately Russia will turn against them; and, as Pharaoh did, when Israel had left his domain, so this coming king of the north, the prince of Rosh, when Israel is back in the land, will turn against them.

With him come the other nations. Persia, which is even now in part occupied by Russia, will finally be a vassal to this prince of Rosh. Ethiopia and Phut are also in this confederacy. There also is Gomer and all its bands. Gomer, says Delitzsch, is most probably the tribe of the Cimmerians, who dwell, according to Herodotus, on the Maeotis, in the Taurian Chersonesus, and from whom are descended the Curmi or Cymry in Wales and Britain, whose relation to the Germanic Cimbri is still in obscurity. Valuable information is given in the Talmud; Gomer is there stated to be the Germani, the Germans. That the descendants of the Gomer moved northward and established themselves in parts of Germany seems to be an established fact. All this is of much interest. Germany did not belong to the Roman empire, at least the greater part of Germany was never conquered by Rome. She will therefore not participate in the Western confederacy. Will she then become united to Russia and march under the prince of Rosh into the land of Israel? We cannot be sure about all these things. This, however, we know, that a powerful confederacy of nations, under the leadership of the prince of Rosh, Meshech and Tubal, will come up against Immanuels land, when Israel has been restored and dwells safely.

The judgment and destruction of the invading hosts are vividly pictured in the thirty-fourth to thirty-ninth chapters as well as their burial. Compare Eze 39:17-20 with Rev 19:17-18; though the great supper in Revelation and Jehovahs sacrifice here in Ezekiel are not identical, yet both are judgments. The final paragraphs of this chapter (Eze 39:21-29) give the promise of glory.

The last verse contains an important statement. The Lord says that He hides His face no more from them. This in itself shows that all this is not yet here; for still He hides His face from them. The hiding of His face from them will be no more when His Spirit is poured upon them. I have poured out My Spirit upon the house of Israel, saith the Lord GOD. There comes then a time when the house of Israel, the literal descendants of Abraham, will receive an outpouring of the Spirit of God. Such is also the message of Joel, in which restoration and spiritual blessing, through the outpouring of the Spirit are blended together Joe 2:1-32). We call attention to another passage which should be linked with the statement in this chapter.Isa 32:13-20 is a very striking prophecy. There is an announcement made first of all concerning the judgment which is to fall upon Israels land. Upon the land of My people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city, etc. But this is not to last forever. An until follows. Until the Spirit be poured upon us from on high. This is the same future outpouring of the Spirit of God. Up to now it has not been. The Holy Spirit on the day of Pentecost came to form the body of Christ; but this outpouring in connection with Israel has another significance.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Reciprocal: Isa 11:14 – spoil Isa 24:21 – the Lord Zec 12:3 – in that Rev 16:12 – that the Rev 20:8 – Gog

Fuente: The Treasury of Scripture Knowledge

EZEKIEL 38

FINAL DELIVERANCE FOR GODS PEOPLE

Apparently the messages delivered on the night prior to the arrival of the fugitive from Jerusalem continue in chs 38-39 (cf. Eze 33:21-22). These chapters deal with the efforts of some archenemy of Gods people to invade and devastate the land of Israel. The tranquil scene with which the previous chapter closed does not go unchallenged. The new Israel of God undergoes testing, as did national Israel of Old Testament times. These chapters are apocalyptic in nature. The language is highly symbolical and at times deliberately shadowy and even cryptic. These two chapters are one of the most difficult parts of this book.

Chapters 38-39 consist of seven oracles, each introduced with the formula, Thus says the Lord God. For the purpose of this discussion, the material can be divided into four major units: (1) the invasion by Gog (Eze 38:1-13); (2) the overthrow of Gog (Eze 38:14-23); (3) the destruction of Gog (Eze 39:1-20); and (4) the results of Gogs destruction (Eze 39:21-24). To this is appended a note of consolation for the exiles in Babylon (Eze 39:25-29).

INVASION BY GOG

Eze 38:1-13

Announcement of Divine Hostility

(Eze 38:1-6):

The introduction of Gog (38:1-2): The word of the LORD came unto me, saying, (2) Son of man, set your face toward Gog… Ezekiel is to address an oracle to Gog.6 0 Scholars have wrestled with the etymology of the name Gog. Among the more interesting suggestions are the following: (1) Gog is derived from the Sumerian gug, i.e., darkness. Gog would then be a personification of all that is dark and evil.” (2) Gog is the exact equivalent of the Assyrian name Gugu, king of Lydia in Asia Minor from 685-652 B.C. (3) Gog is a name artificially constructed from Magog, the land over which this anonymous ruler is said to have ruled.

In truth there probably never will be general acceptance of any etymology for the name Gog. But more important is this question: Who is it that is given the name Gog? Almost every character of note in the Hellenistic period has been nominated. Probably Gog should not be identified with any figure of history. Gog is an apocalyptic figure of the end-time.

The identification of Gog (Eze 38:2 b): Concerning the identification of Gog, only two clues are given.

He is from a distant land (Eze 38:2 b): from the land of Magog… Magog, along with Meshech and Tubal, is mentioned in the Table of Nations in Genesis 10 as being among the sons of Japheth (cf. 1Ch 1:5). Many scholars follow Josephus (Ant. 1.6.1) in identifying the Magogites as the ruthless Scythians. These warriors were infamous in the ancient world for their practice of pausing to drink the blood of the first enemy soldier killed in battle.

He is leader of a confederation (Eze 38:2 c): prince of Rosh, Meshech and Tubal. Gog is introduced, not as the ruler of some vast empire, but as the leader of a number of confederated national groups. This shadowy figure was not a contemporary of Ezekiel. Gog will irrupt into history after many days, at the end of years (cf. Eze 38:8). Probably the original readers of Ezekiel’s book had no more idea who Gog is than does a modern reader. Gog is prince of Rosh, Meshech and Tubal. The identification of Rosh (chief, head) is problematic. A country called Rashu is mentioned in one Assyrian text that also mentions Mushki and Tubal. This identification is likely. On the other hand, some scholars believe that Rosh is a general designation for all northern territories. A more positive identification can be made for Meshech and Tubal, two other lands ruled by Gog. In Assyrian literature these peoples were known as Mushki and Tabal. They inhabited the region of central and eastern Anatolia near the headwaters of the Tigris. The Mushki entered the Near East in the twelfth century B.C. During the time of Sargon II the Mushki were ruled by the famous King Mita-Midas of classical and mythical fame.

The hostility toward Gog (Eze 38:2-3): Prophesy against him, (Eze 38:3) and say: Thus says the Lord GOD: Behold, I am against you, O Gog, prince of Rosh, Meshech and Tubal…. Ezekiel is to address Gog with the challenge or encounter formula I am against you. These ominous words indicate that Gog is antithetical to Yahweh, his people, and all for which he stands. Unlike the Assyrians in Isaiah, or Nebuchadnezzar in Jeremiah, there is no hint here that Gog in any way serves as God’s instrument of chastisement against Israel.

The failure of Gog (Eze 38:4): I will turn you about, put hooks in your jaws and bring you and your army out-horses and horsemen, all of them clothed gorgeously, a great company with buckler and shield, all of them handling the sword: Ezekiel is using the thought-forms of his day as vehicles for this eschatological prophecy. Throughout Old Testament history, prophets warned of an attack upon Gods people from the north (cf. Jer 4:5 to Jer 6:26). Ezekiel anticipates that Gods people would face one last dreadful onslaught by the forces of evil out of the north, the traditional region of national Israels enemies.

The evil designs of Gog against Gods people cannot succeed. Like a wild beast captured and led about by hooks in the jaws, Gog is forcefully turned back. Though his force is well- equipped, vast in number and gloriously arrayed, Gog cannot defeat the people of God (Eze 38:4).

The allies of Gog (Eze 38:5-6): Five allies of Gog are named.

a.Persia (Eze 38:5 a): The Persians were an Indo-European people who entered the Iranian plateau late in the second millennium B.C. They were located east of the Persian Gulf.

b.Cush (Eze 38:5 b):. The Cushites were a Hamitic nation (Gen 10:6-8; 1Ch 1:8-10) residing south of Egypt. Cush is roughly equivalent to Ethiopia

c.Put (Eze 38:5 c): and Put with them,all of them with shield and helmet; War-like

inhabitants of Put were a Hamitic people (Gen 10:6; 1Ch 1:8). They are mentioned elsewhere as allies of Egypt (Nah 3:9; Jer 46:9; Eze 30:5) and Tyre (Eze 27:10). Put was certainly an African nation, but its location is disputed. Probably Put is Libya in North Africa.

d.Gomer (38:6a): Gomer, and all her bands; Gomer was a Japhethic people (Gen 10:2-3). They probably are to be identified with the ancient Gimirrai (Cimmerians). These people invaded the Fertile Crescent from their Ukrainian homeland sometime before the eighth century B.C.

e.Togarmah (Eze 38:6 b): the house of Togarmah in the uttermost parts of the north, all his bands; even many people with you. These Japhethic peoples (Gen 10:3; 1Ch 1:6) were mentioned earlier by Ezekiel as trading partners with Tyre (Eze 27:14). In the fourteenth century, Tegarama is described as lying between Carchemish and Haran on a main trade route through southwest Armenia. Some commentators refer to house of Togarmah as the Armenians.

Announcement of Future Invasion

(Eze 38:7-9):

Preparation for invasion (Eze 38:7): Be prepared, and prepare yourself, you and all your congregation who have congregated about you, and for whom you are a guard. God exhorts Gog to prepare for the invasion of Israel and to assume the guardianship or command of the various people who had assembled about him.

Period of the invasion (Eze 38:8 a): After many days you will be mustered for service, at the end of the years you will come… Verse 8 serves to underscore the timeframe of the entire prophecy. The attack will take place (1) after many days. This phrase suggests that, for a long period of time, Gog and his confederates will be dormant. But at the appropriate time they will be mustered for service, i.e., they will reappear on the stage of history. (2) The attack will transpire at the end the years, i.e., the conclusion of the period consisting of years (Zimmerli). This points to the final end-time period.

Treachery of the invasion (Eze 38:8 b): It is against that has been rescued (38:8b): against the land that is brought back from the sword, that is gathered out of many peoples… Gog’s attack will occur after the restoration of the people of God. Ezekiel underscores the treachery of Gogs crime. He will attack a people that had been rescued from the sword of national death by being gathered out of all peoples where they had been held captive.

It is against a land that has suffered greatly (Eze 38:8 c): against the mountains of Israel, that have been a continual waste; The attack is against a land that already had suffered immeasurably, having been uninhabited a long time.

It is against a people who are at peace (Eze 38:8 d): but they have been brought forth from peoples, and they dwell safely all of them. Finally, the attack is against a land that enjoyed security and peace. Restored Israel is a type of the kingdom of Christ. Here is another clue regarding the timeframe of Gog’s invasion. The phrase dwell safely (cf. Eze 38:11; Eze 38:14; Eze 39:26) is used in Ezekiel as a description of messianic security of the new Israel of God. The author of the Book of Revelation seems to allude to this same event, viz., the last battle between the powers of evil and the church of God. He placed this battle immediately before the final judgment and the emergence of the new heavens and the new earth (Rev 20:8).

Enormity of the invasion (Eze 38:9): You will go up, you will come like a storm, you will be like a cloud to cover the land, you and all of your bands, and many people with you. At the conclusion of the future golden age, the awesome armies of Gog come up against the land of Canaan (kingdom of God) like a terrible storm cloud.

Revelation of Gog’s Intention

(Eze 38:10-13)

Wickedness of the plot (Eze 38:10): Thus says the Lord GOD: It will come to pass in that day, that things will come up upon your heart. You will devise an evil plot. Ezekiel shifts back in time to the point where Gog first hatched the plot to attack Israel. In that day when Israel was dwelling safely in Canaan, Gog devised an evil plan against the people of God.

Design of the plot (Eze 38:11-12): You will say, I will go up against the land of unwalled villages. I will come upon those who are quiet, who dwell safely, all of them dwelling without walls, having neither bars nor gates; (12) to take spoil and seize prey; to turn your hand against the waste places that are now inhabited, and against the people that are gathered from the nations, that have acquired cattle and goods, that dwell in the middle of the earth. The security of Gods people is such that they had not made any preparation to meet such an onslaught. The defenseless, unwalled villages would be an open invitation to tyrants like Gog to invade the land (Eze 38:11). Even before the attack, Gog counted the spoil and captives he would take. He would turn his hand, i.e., take strong measures, in this campaign. Yet those who are the objects of his wrath- Gods people-certainly had done nothing to raise the ire of Gog. He came from the distant north; Israel lived in the center (lit., navel) of the earth. Certainly a people so far removed from Magog could pose no threat. The attack of Gog is an act of naked aggression.

Encouragement in the plot (Eze 38:13): Sheba and Dedan, and the merchants of Tarshish, with all its powerful ones, will say to you: Have you come to take spoil? Have you assembled a congregation to seize prey? to carry away silver and gold, to take cattle and goods, to take great spoil? In his evil scheme, Gog is encouraged by neighboring merchant nations-Sheba, Dedan, Tarshish (cf. Eze 27:12; Eze 27:15; Eze 27:22). They hoped to enrich themselves by purchasing and reselling the plunder of Israel.

OVERTHROW OF GOG

Eze 38:14-23

God’s Use of Gog

(Eze 38:14-16):

Gog’s purpose (Eze 38:14-15): Therefore, son of man, prophesy, and say to Gog: Thus says the Lord GOD: In that day, when my people Israel dwell safely, will you not know it? (Eze 38:15) You will come from your place, from the uttermost parts of the north, you and many people with you, all of them riding on horses, a great congregation and a mighty army. The plan of Gog utterly fails. He takes note of the unpretentious and peaceful people. He anticipates no difficulty in overwhelming them. With his vast armies coming from the north (Eze 38:15), he arises suddenly and ominously against Israel, like a storm cloud.

God’s purpose (Eze 38:16): You will go up against my people Israel like a cloud to cover the land; it will be at the end of days that I will bring you against my land in order that the nations might know me, when I am sanctified through you before their eyes, O Gog. The more common at the end of days replaces the unique formula at the end of the years of Eze 38:8. Apparently the two formula mean the same thing. Little do the heathen realize that they are unwittingly carrying out the plans of God. He had brought them in the sense that he had permitted them to make this attack. Through the destruction of this vast throng God will prove conclusively to all that he is king of the universe. He will be sanctified i.e., honored as holy, through the destruction of Gogs forces.

God’s Wrath Against Gog

(Eze 38:17-23):

General announcement

(Eze 38:17-19 a):

God’s prior announcements (Eze 38:17): Thus says the Lord GOD: Are you he of whom I spoke in former days by the hand of my servants the prophets of Israel who prophesied in those days for (many) years, that I would bring you against them? The invasion by Gog was part of Gods foreordained scheme of self-vindication. Long before the invasion occurred, the servants of the Lord predicted such an invasion. The prophecy here in Ezekiel is certainly in view, and possibly passages in Zephaniah (ch 1) and Jeremiah (Eze 4:5 ff.) as well. In a variation of the final assault theme, Joel (ch 3) and Zechariah (ch 14) depict final attempts of hostile armies to crush Jerusalem.

God’s burning anger (Eze 38:18-19 a): It will come to pass in that day, when Gog comes against the land of Israel (oracle of the Lord GOD), that my wrath will rise up in my nostrils. (19) For in my jealousy, in the fire of my wrath I have spoken. The fate of Gog, as well as the fact of the invasion, is announced by Ezekiel. The furious wrath of God would be manifested against Gog (Eze 38:18). In that day is used five times in chs 38-39. It refers to the day of the Lord, the day of judgment or salvation (cf. Eze 7:7-19; Eze 30:2-18).

Divine jealousy or zeal was aroused whenever man outraged his immutable law. The linkage between anger and jealousy/zeal was previous used in describing Edom’s wrath against Israel (cf. Eze 35:11). The fire of my wrath is used of Yahweh’s anger (Eze 21:31; Eze 22:21; Eze 22:31).

Specific examples

(Eze 38:19-23)

Earthquake (Eze 38:19-20): Surely in that day there will be a great shaking upon the land of Israel. (Eze 38:20) Fish of the sea, birds of the heavens, beasts of the field, and every creeping thing that creeps upon the ground, and every man who is upon the face of the earth will shake at my presence. The mountains will be ripped open. The steep places will fall. Every wall will fall to the ground. Yahweh brings a great shaking, i.e., an earthquake, in the land (Eze 38:19). The shaking causes consternation and confusion in man and beast alike. Mountains and massive walls crumble (Eze 38:20).

Mutual slaughter (Eze 38:21): I will call against him a sword throughout all my mountains (oracle of the Lord GOD); every mans sword will be against his brother. In the panic caused by this awesome display of divine power, the enemy soldiers engage in suicidal strife with one another.

Other weapons (Eze 38:22): And I will enter into judgment with him with pestilence, and with blood. An overflowing shower, great hailstones, fire and brimstone I will rain upon him and upon his bands, and upon the many peoples who are with him. In this judgment against Gog, God employs pestilence and bloodshed. A violent, overflowing storm of hailstones, fire and brimstone (cf. Eze 13:11; Eze 13:13) finally brings about the demise of Gog (Eze 38:22).

Result (Eze 38:23): Thus I will magnify myself, and sanctify myself and make myself known before the eyes of many nations; and they will know that I am the LORD. The stroke against Gog, and consequent rescue of Israel, causes citizens of many nations to recognize the majesty and power of the Lord.

Ezekiel Chapter Thirty-Eight

Verse 1

Ezekiel 38-39

GOG AND MAGOG

It is agreed by all scholars that these two chapters are a single oracle regarding Gog and Magog, only a short paragraph at the end of Ezekiel 39 having any reference to anything else.

We are a little embarrassed at the prevailing ignorance of scholars concerning who Gog is and who are the nations associated with him. There are many assertions of how difficult this chapter is, several referring to it as the most difficult in the Old Testament. We are repeatedly told that Gog is unknown, as are most of the other places mentioned in this oracle.

Adam Clarke’s comment is typical: “This is allowed to be the most difficult prophecy in the Old Testament. It is difficult to us because we know not the king nor people intended by it: but I am satisfied they were well known in the times when the prophet wrote.”[1]

Our embarrassment comes from the certainty we feel with regard to their identification; but we claim no originality whatever in the knowledge. The Lord has told us exactly who Gog and Magog actually are. After the thousand years reign of Christ has ended, after Satan has been loosed for a little while, prior to the Judgment of the Great Day, Satan will go forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war; the number of whom is as the sand of the sea (Rev 20:7-10).

The New Testament is very specific about this. Gog and Magog are the heathen nations far out on the perimeter of the known world of that era, referred to here as “the uttermost parts of the earth.”

And when the thousand years are finished, Satan shall be loosed out of his prison, and shall come forth to deceive the nations that are in the four corners of the earth, Gog and Magog, to gather them together to the war: the number of whom is as the sand of the sea. And they went up over the breadth of the earth, and compassed the camp of the saints about, and the beloved City: and fire come down out of heaven and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet; and they shall be tormented day and night forever and ever (Rev 20:7-10).

The identification of Gog and Magog here is certain. They are categorically stated to be the nations that dwell in the four corners of the earth, at the time of the end. The names here mean nothing at all except as symbols of that last company of heathen nations that, under the deception of Satan shall oppose God’s people and be destroyed in the great holocaust that shall come at the end of time and the onset of the Day of Judgment.

As Plumptre noted, “All of the nations mentioned in these chapters are depicted as coming from the four quarters of the globe. Persia is from the extreme east; Ethiopia or Cush is from the south; Libya or Put represent the extreme west; and the house of Togarmah was in the extreme north.”[2] Tarshish is also mentioned, and that city lay on the southwest coast of Spain on the extreme west. In fact, all of the places here fall into the category of being from the uttermost parts of the earth, or the four-corners of the earth.

The very great number of this host is another mark of its identification. Ezekiel’s chapters here mentioned that they were so numerous that it took seven months to bury them and that their weapons left by their sudden death were enough to keep Israel in firewood for seven years! All of this is only another way of saying that, “The number of them was as the sand of the sea.”

Notice also the instantaneous manner of the death of this vast host. Ezekiel mentioned no battle, no military engagement at all. God simply liquidated the whole multitude. The Revelation indicated that fire from heaven came down and devoured them. The fire and brimstone are even mentioned in both passages (Rev 20:10; Eze 38:22).

According to the passage in Revelation, the total and final destruction of Satan followed immediately upon the destruction of Gog and Magog. According to our understanding of this, as extensively outlined in my commentary on Revelation (Vol, 12, of the New Testament Series), false religion, called the False Prophet, false and oppressive government, called The Beast, and Satan himself called the Dragon, are all prophesied to be destroyed simultaneously at the end of the Millennium (which is nothing more nor less than the age of the reign of Christ, which has been in progress since the Day of Pentecost).

In Revelation, there are three other symbols under which these ancient enemies of God and his people are depicted. The Great Whore of Revelation 17 is false religion; the scarlet beast with seven heads and ten horns upon which the Whore rides is false and oppressive government; and the mighty Dragon which was cast out of heaven, drawing a multitude of stars with his tail, is none other than Satan himself. In the Apocalypse of the apostle John, these enemies are introduced as (1) the Dragon; (2) the scarlet Beast (the Sea Beast); and (3) the Great Harlot, (the Land Beast) (Rev 12:13); and then the destruction of these continual enemies of God and his people is prophesied in the reverse order of their introduction! The Great Harlot is destroyed in Revelation 17-18; the Sea Beast, false and oppressive government was destroyed inRevelation 19; and Satan, the Old Serpent, the Dragon, the Accuser, the devil, met his doom in Revelation 20, his very last act, as depicted in these two chapters of Ezekiel, being an assault upon the people of God.

In analyzing what Ezekiel has here written about it, we must remember that there were many things, when Ezekiel received this prophecy, that God had not yet revealed. Ezekiel knew nothing about the New Israel that would replace the Old Israel, nor the New Jerusalem that in the future would be the true “Mother of all God’s people” (Gal 4:26), nor of the final apostasy of even the New Israel and of all mankind that would motivate God’s leading Gog and Magog, under Satan, to attack God’s sinful Israel, an attack that would precipitate the final end of the Christian dispensation. However, nothing that Ezekiel here wrote is in the slightest disagreement with any of this.

GOG’S PREPARATION TO ATTACK ISRAEL (Eze 38:1-9)

Eze 38:1-6

“And the word of Jehovah came unto me, saying, Son of man, set thy face toward Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him, and say, Thus saith the Lord Jehovah: Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal: and I will turn thee about, and shall put hooks into thy jaws, and I will bring thee forth and all thy army, horses and horsemen, all of them clothed in full armor, a great company with buckler and shield, all of them handling swords; Persia, Cush, and Put with them, all of them with shield and helmet; Gomer, and all his hordes; the house of Togarmah in the uttermost parts of the north, and all his hordes; even many peoples with thee.”

The personification of Gog here as the leader of all those terminal nations of mankind suggests his identification with Satan, in the same way that Jesus said to Peter, on an occasion, “Get thee behind me, Satan.” Also, back in Ezekiel 28, Ezekiel referred to Satan as the “king of Tyre,” despite the ruling monarch’s identification as a human being. Certainly the whole campaign of Gog was instigated and motivated by the Evil One.

“Rosh, Meshech, and Tubal …” (Eze 38:2). “There is no evidence that a country named Rosh ever existed.”[3] This is no problem at all. We believe all of these place-names are symbolical representatives of the the terminal nations of the human race at a time just prior to the Eternal Judgment; and it would appear that the true names of those nations at that time are not known to any one. The names of them, after all, are of no importance whatever.

Plumptre is one of very few scholars whom we have consulted who referred us to Rev 20:8 as the place to seek light on this chapter.[4]

Beasley-Murray thought the time of this uprising and overthrow of God was “just prior to the Millennium”;[5]but this cannot be true because the Lord has revealed that it will be after the thousand years reign of Christ (Rev 20:7). On the contrary, it will occur as the terminal action of Satan’s opposition to God and just prior to his overthrow in hell.

Keil called attention to the fact that, “Ezekiel gives prominence to the leading of God in causing the nations to come against God’s people, whereas in Rev 20:7-10, Satan is mentioned as the seducer of the nations.”[6] This is no problem, because in the final hardening of all mankind that will be taking place at that very time, there are three sources of the hardening, (1) the willful sins of the people hardened, (2) God’s `giving them up’ to a reprobate mind. (3) and the active `blinding’ by Satan, `the god of this world.’

Jamieson’s comment on this was: “Satan thought to have his own way; but his will was bent by a superior power to turn upon a course that would end in his destruction. Satan, by an overruling providence, was permitted to deceive the nations unto their min.”[7] Although none of this appears in Ezekiel’s prophecy, the nations whom Satan deceived were by no means blameless but fully deserved the destruction that came upon them.

Feinberg enumerated half a dozen positions which various scholars have taken as to the time of which these chapters in Ezekiel prophesy. But Rev 20:7-10 clearly places the time just prior to the terminal Judgment of the Great Day. As Keil put it, “It will be in the end of the days, the last time, not the future generally, but the final future, the Messianic time of the completion of God’s kingdom.”[8]

This mighty onslaught against the people of God will occur “after many years” at a time long, long after the return of racial Israel to Canaan, after their final hardening, after their rejection of the Saviour, after the formation of the New Israel, and after God’s judgment and scattering of racial Israel a final time, and after the progressive hardening, blinding, and apostasy even of . the New Israel; and in that time of which Jesus asked, “When the Son of man cometh shall he find faith on the earth (Luk 18:8)?” At that time Gog inspired by Satan would make the final move against God.

Verse 7

“Be thou prepared, yea, prepare thyself, thou, and all thy companies that are assembled unto thee, and be thou a guard unto them. After many days thou shalt be visited: in the latter years, thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples, upon the mountains of Israel, which have been a continual waste, and they shall dwell securely, all of them. And thou shalt ascend, and shall come like a storm, thou shalt be like a storm to cover the land, thou, and all thy hordes, and many peoples with thee.”

“Thou shalt come into the land …” (Eze 38:18) This speaks of the time when Satan shall enter “the land” itself, arriving like a great storm cloud and covering the whole land (Eze 38:9). This will not happen soon.

“After many days … in the latter years …” (Eze 38:8). It will be at the time spoken of a few paragraphs above, when the complacency, indifference, unbelief and apostasy of the New Israel shall give Satan the opportunity to enter the holy Church itself. Gog (in whom Satan dwelt) is said to enter the land, which in the language of Ezekiel, meant God’s people. Note the land was “covered,” an indication that the true faith was almost extinguished. That was the appropriate time for “The End” to come; and this prophecy indicates that that is indeed when it will come (Eze 38:16).

Verse 10

“Thus saith the Lord Jehovah: It shall come to pass in that day, that things shall come into thy mind, and thou shalt devise an evil device: and shalt say, I will go up to the land of unwalled villages, I will go to them that are at rest, that dwell securely, all of them dwelling without walls, and having neither bars nor gates; to take the spoil and to take the prey, to turn thy hand against the waste places that are now inhabited, and against the people that are gathered out of the nations, that have gotten cattle and goods, that dwell in the middle of the earth. Sheba, and Dealart, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take the spoil? hast thou assembled thy company to take the prey? to carry away silver and gold, to take away cattle and goods, to take great prey? Therefore, Son of man, prophesy and say unto Gog, Thus saith the Lord Jehovah; In that day when my people Israel dwelleth securely, shalt thou not know it? And thou shalt come from thy place out of the uttermost parts of the north, thou, and many peoples with thee, all of them riding upon horses, a great company, and a mighty army: and thou shalt come up against my people Israel, as a cloud to cover the land: it shall come to pass in the latter days, that I will bring thee against my land, that the nations may know me, when I shall be sanctified in thee, O Gog, before their eyes.”

THE MOTIVATION FOR GOG’S ATTACK (Eze 38:10-16)

At this point, we should inquire as to the reason why God desired that Satan through Gog and associates should come up against his people; and the reasons are clear enough as stated in this paragraph. God’s people had allowed themselves to become defenseless. They were without walls, gates, bars, or any other means of protection. This has no reference whatever to earthly fortifications. What is meant is that the church has left off the whole armor of God, They have forsaken the holy doctrines of the Church of Christ; worldliness, licentiousness, drunkenness, and the works of the flesh are freely indulged by them. They no longer believe in a personal God; they do not accept the Holy Bible as God’s Word; they have accepted a New Morality; they propose to be saved by Faith alone; and they have abandoned doing any work at all in the kingdom of God.

“I will go to them that are at rest …” (Eze 38:11). Is resting the work of God’s church on earth? No! His people are not fighting the good fight of faith; they are not working in the vineyard of the Lord; they are not preaching the gospel to the whole creation; they have forgotten the admonition of the Lord who said, “Work for the night is coming when no man can work.” On no! They are at rest!

“The spoil … silver, gold … cattle and goods … the prey … the great spoil …” (Eze 38:12-13). Notice the abundant use of this type of terminology in this paragraph. It is not hard to see what has aroused the cupidity, the avarice, and the jealous greed of the heathen. The so-called Christian world is the most affluent, the richest, wealthiest and most blessed of all the inhabited earth; but the Christians have lavished it all upon their own comforts, convenience, and luxurious preferences instead of evangelizing the world with it, as God commanded.

Thus, the three reasons why God announced in this prophecy that he would bring upon them Gog and Magog are: (1) they have forsaken God’s Word which alone was their defense; (2) they are doing nothing for God, but merely resting in ease and luxury, and (3) they have grown wealthy and complacent. Anyone who is familiar with the religious picture in America today can hardly miss seeing this.

“That dwell in the middle of the earth …” (Eze 38:12). The literal Hebrew here has “the navel of the earth.” The ancients thought that the middle part of the earth was naturally the best part of it. Not merely Israel, but other nations also claimed the same location for their land.

“Things shall come into thy mind …” (Eze 38:10). “We learn in Eze 38:12-13 what those evil designs were.”[9] Gog would behold the defenseless church, their incomparable wealth, their idleness and complacency in God’s service; and he proposed to go into the land (a metaphor for entering the Church), to rob and plunder it; and did he do it!

Verse 17

“Thus saith the Lord Jehovah: Art thou he of whom I spake in old time by my servants the prophets of Israel, that prophesied in those days, that I would bring thee against them? And it shall come to pass in that day when Gog shall come against the land of Israel, saith the Lord Jehovah, that my wrath shall come up into my nostrils. For in my jealousy, and in the fire of my wrath have I spoken. Surely in that day there shall be a great shaking in the land of Israel; so that the fishes of the sea, and the birds of the heavens, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him unto all my mountains, saith the Lord Jehovah: every man’s sword shall be against his brother. And with pestilence and with blood will I enter into judgment with him; and I will rain upon him and upon his hordes, and upon many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone. And I will magnify myself, and sanctify myself, and I will make myself known in the eyes of many nations; and they shall know that I am Jehovah.”

GOD ANNOUNCES THE OVERTHROW OF GOG (Eze 38:17-23)

“Art thou he of whom I spoke in old time by my servants the prophets of Israel …” (Eze 38:17). Note that this verse teaches that the prophets of Israel spoke, not their own words, but the Word of God.

“That prophesied that I would bring thee (Gog) against them (Israel) …” (Eze 38:17). Some believe this is a reference to prophecies that may have been lost;[10] but Keil stated that, “It is evident enough that there is no reference here to lost prophecies about Gog and Magog, but to general prophecies that are met with throughout the Old Testament.”[11] Moses, the greatest of the Old Testament prophets specifically prophesied of the overthrow of Israel in case of their apostasy (Deuteronomy 28); and there are many other examples of God’s prophecies to bring the heathen against Israel in case of their disobedience. Among these are the following cited by Alexander: Deu 30:7; Isa 26:20-21, and Jer 30:18-24.[12] Cooke has stated concerning this prophecy of Gog’s overthrow that “the writer may have been thinking of Zep 1:3.”[13] Such a comment points up the difference in thinking between the authors of the International Critical Commentary and those of this writer. We believe that God is the one who had Zephaniah in mind here; and it is by no means certain that Ezekiel fully understood exactly what God was saying. The apostle Peter states categorically in 1 Peter 10-12 that such prophets did not understand the full meaning of their prophecies; and we feel certain this applies especially to Ezekiel in this chapter.

Yes indeed, Zephaniah is a prophecy of the final judgment day; and that passage is supplementary and parallel to this prophecy through Ezekiel in Ezekiel 38-39. If there had been any doubt of it, Eze 38:17-23 make it obvious.

“There shall be a great shaking in the land of Israel …” (Eze 38:19). “Of course, this refers to an actual earthquake,”[14] often referred to in both the Old Testament and the New Testament as an invariable accompaniment of the Final Judgment Day (Rev 6:12-17).

“The fishes … the birds … the beasts …” (Eze 38:20). The prophet Zephaniah spoke of the destruction of all of these, along with mankind as a feature of “The Day of Jehovah,” that is the Great and Final Day of God’s judgment of the rebellious and apostate race of Adam (Zep 1:3-5).

“The mountains shall be thrown down, etc. …” (Eze 38:21). See again the passage in Rev 6:12-17.

“With pestilence and with blood will I enter into judgment with him …” (Eze 38:22). This is one of several ways in which God will destroy the whole heathen world (Gog and Magog) at the end of probation for the human family, at which time God will execute his wrath upon evil; and there will be fulfilled and carried out the sentence against Adam and Eve, the parents of all living, which God passed upon them in consequence of their eating of the forbidden tree in Eden. That sentence shall be executed upon Adam and Eve “in the same day they sinned,” namely, the seventh day of Creation, the day that is still going on and has not ended yet. The sentence shall result in the death of Adam and Eve in the person of their total posterity, the sole exceptions being the redeemed of all ages and dispensations “in Jesus Christ.”

“Every man’s sword shall be against his brother …” (Eze 38:21). As Cooke noted, “This refers to a situation as in a panic, such as that in Jdg 7:22.”[15] The panic mentioned there, it will be remembered, resulted in the victory of Gideon over the Midianites.

“With pestilence and with blood will I enter into judgment with him …” (Eze 38:22). Medical scientists are striving constantly to deliver mankind from the scourge of all kinds of diseases; but, as any medical doctor knows, there are hundreds, perhaps even thousands, of potential diseases, any one of which could develop in epidemic proportions at any time. Back in the middle of this century, Dr. Hans Victor Reisser, writing in An American Doctor’s Odyssey, very convincingly stressed this potential development of diseases. As soon as Medical science triumphs over one disease, another suddenly appears, as, for example, in the development of AIDS in our own generation. At the proper time, God will call forth just the correct disease for destroying Gog and Magog.

“Hailstones, fire, and brimstone …” (Eze 38:22). These also are usually cited in scripture as appearing in connection with the Final Judgment of Adam’s race (Rev 16:20-21).

“And I shall make myself known in the eyes of many nations, and they shall know that I am Jehovah …” (Eze 38:23). This also fits into the Final Judgment scene. See Rev 6:12-17, where the kings, the princes, the chief captains, the rich and the poor, every bondman and every freeman cried for the rocks and the mountains to fall upon them and hide them from the wrath of the Lamb. Thirty seconds after the onset of the Eternal Judgment Day, there will remain no more in the whole world, either an agnostic or an infidel.

Fuente: Combined Bible Commentary

Section 1 (Eze 38:1-7).

The leaders in this final conflict.

{Verse 5: Cush was the son of Ham, and the father of Nimrod. Cush, or Ethiopia, has reference in general to a powerful kingdom to the south of Egypt, while the connection with Nimrod associates the family with the first kingdom in Babylonia. -(J. Bloore).

The A. V. gives Libya, the Greek name for the region along the Mediterranean, west of Egypt. The Hebrew name is Phut. -(J. Bloore)

Verse 6, Gomer was the eldest son of Japheth, and father of Ashkenaz, Riphath, and Togarmah. He is the supposed progenitor of certain branches of the Celtic family. His descendants settled to the north of the Black Sea, spreading to the South and West of Europe. -(J. Bloore)

Verse 7 ‘Guard,’ “Or, “chief,” “commander.”

Verse 8 ‘end of years’: This expression would seem to have the same meaning as another of very distinct prophetic connection, i.e., “the last,” or “latter (end of, New Trans.) days,” which occurs just 14 times (Gen 49:1; Num 24:14; Deu 4:30; Deu 31:29; Isa 2:2; Jer 23:20; Jer 30:24; Jer 48:47; Jer 49:39; Eze 38:16; Dan 2:28; Dan 10:14; Hos 3:5; Mic 4:1), in all of which the reference is clearly to the closing scenes of Jacob’s time of trouble and the establishment of the Millennial kingdom, as a study of the context of these passages will show. -(J. Bloore)}

1. The leaders in the conflict soon to ensue are first set before us. It is the Lord Jehovah as against Gog, prince of Rosh, Meshech, and Tubal. For faith this must at once settle the issue. “Who may stand in Thy sight when once Thou art angry?” Who? -for it is the hour when the earth must fear and be still, God having arisen in judgment “to save all the meek of the earth” (Psa 76:1-12).

Gog is evidently a ruler of great power and influence, for he is able to gather under his leadership a complex group of nations, on behalf of whom Jehovah commands him to prepare in view of the coming conflict, and to whom he is to be a “guard” or “commander.” This marks him as a military organizer and leader. Here we have simply the statement of his great assemblage. The time at which it takes place and the object, are given later in the chapter.

These nations do not fill a large place in prophecy. Persia alone has any measure of prominence. They are not immediately adjacent to the land, nor do they belong to the western confederacy. They are the Gentile nations external to the groups mentioned in Daniel and Revelation, and largely descendants of Japheth, from whom come the inhabitants of “the isles of the sea” (Gen 10:5). In a general way these peoples have been located near to and north of the Black Sea, Rosh pointing to Russia. It seems clear that we have in this assemblage a great northern confederacy which becomes the last instrument in Satan’s hand by which he will seek the destruction of the chosen people then restored to the land under Messiah.

We must also distinguish this company and this invasion (which takes place early in the Millennium) from that which comes after the 1000 years of Messiah’s reign, though Gog and Magog are again introduced (see notes on Rev 20:7-9) .

Fuente: Grant’s Numerical Bible Notes and Commentary

PROPHECY AGAINST GOG

It is fitting that following the prediction of Israels restoration and blessing, there should come another showing judgment upon her enemies. Only it is doubtful if these enemies are those spoken of hitherto. Those were contiguous to Israel, but this is a north-eastern power which gathers its allies on the mountains of the Holy Land. There is reason to identify it with Russia. She and the northern powers allied with her have been the latest persecutors of dispersed Israel, and it is congruous both with divine justice and Gods covenants with Israel that destruction should fall at the climax of the last made attempt to exterminate her in Jerusalem.

Let not the similarity of names with Rev 20:7-8 lead to the supposition that the same event is in mind, as that takes place at the close of the millennium, and this near its beginning.

IDENTIFICATION WITH RUSSIA

Gog is probably a common name of the kings of the land like Pharaoh in Egypt. The chief prince is more properly Prince of Rosh or Russ, which suggests Russia, to say nothing of Meshec and Tubal, which are almost identical with Moscow and Tobolsk. It is more difficult to locate Gomer and Togarmah, but the whole military combination never having been referred to prior to this time, strengthens the contention in favor of a Russian alliance of some sort.

THE PERIOD AND THE PLAN

Note the time and conditions in Eze 38:8. The latter years the end of this age. Israel is brought back, restored, and is dwelling safely (also Eze 5:11). Note the enemys motive or plan (Eze 38:10-13), and compare Jehovahs in permitting this to come to pass (Eze 38:14-16). The closing verses show the punishment superhuman in character, and final in its result. No more fears for Israel until the muster of the nations at the close of the millennium.

THOROUGHNESS OF THE JUDGMENT (Ezekiel 39)

The prophecy is continued in this chapter, and verses 8-10 describe the going forth from the cities of Palestine to burn the arms of the foe. There is difficulty here, but seven is the sacred number (Eze 39:9) indicating the completeness of the cleansing in Israels zeal for purity. Nothing belonging to the enemy should be left to pollute the land. How different from the earlier times when Israel not only left the arms but the heathen themselves among them, to corrupt them.

A Public Burial Ground

Where the enemy expected to take the land for a possession, he would find a grave. Eze 39:11 might be translated: I will give unto Gog a place for burial in Israel, the valley of the passengers on the east of the Sea; and it shall stop the passengers; and there shall they bury Gog and all his multitude.

The travelers shall not stop their noses because of the smell, but the great number of mounds in evidence shall stay their progress, and lead them to think upon the vengeance poured out. This is the sense of the passage. In other words these graves shall be in no obscure spot, but in the direct pathway of travelers.

Eze 39:15 is striking as compared with the foregoing. In Eze 39:13, all the people of the land are burying the dead for seven months. In Eze 39:14, at the end of that time, special men are employed to continue the task to a finish; while in Eze 39:15, the passers-by are helping them by setting up a sign near any exposed bone to identify it until removed.

Eze 39:17-20 describe the fowls and the beasts feasting on the slain by rams, lambs, goats, etc. (Eze 39:18) being meant men of different ranks and callings.

QUESTIONS

1. With what Gentile nation is this chapter probably dealing?

2. State two or three reasons for your belief.

3. What period of time is in mind?

4. What shows the superhuman character of the punishment?

5. What illustrates its thoroughness?

Fuente: James Gray’s Concise Bible Commentary

Eze 38:2. Set thy face against Gog, the land of Magog. Gog is here taken for the king, or collectively for the princes of Scythia, Iberia, and the east. The Scythians descended from Magog. Gen 10:2. They inhabited mount Caucasus, and the country east of the Black sea. The Mogul Tartars are also called Magog. The primitive fathers of the church give us no explication of Gog and Magog, except vaguely and figuratively referring the names to heretics, and to the persecutors of the church. Magog is most assuredly the country inhabited by the progeny of Japheths second son; and it would seem, for I speak with deference, that when the Jews shall be restablished in their own land, the Turks here alluded to, or the Turks and Tartars, will unite their forces to afflict the Jews, who are supposed to be but partially converted to christianity when this shall happen; and that the Messiah will, by some transient and visible appearance, destroy the unhallowed host, as he once destroyed the blaspheming Assyrians. This and the following chapter seem to import as much; and Zechariah appears also to speak decidedly on this point: Zec 14:3-15. The conversion of the Jews, it is then supposed, will be perfected by looking on Him whom their fathers have pierced. A finishing stroke will be given to infidelity, and the glorious millennium will immediately commence: yet there is no proof of Christs personal reign a thousand years on earth. I mention these glosses of prophecy merely as a ground of hope; the Lord will rectify our well-intended mistakes in the day of his glory.

Eze 38:3. Behold, I am against thee, oh Gog. Professor Cocceius, whom I follow with pleasure, gives us quite another idea of Gog, Meshech, and Tubal. He cites cardinal Bellannine, De Romans Pont. lib. 3. cap. 18, who admits that this prophecy belongs to new-testament times, as is stated in the nineteenth and twentieth chapters of the Revelation, where it is said that Satan is gone out to seduce the nations from the four comers of the earth: as though he had in view those nations, the identical Gog and Magog of whom the prophet Ezekiel had spoken. We find in both those books the same invitation to the fowls of heaven, to gather themselves together to the supper of the great God, when the beast and the false prophet shall be taken alive, and cast into the abyss burning with fire and sulphur. All these events were to happen in the end of the days, and in the last times. How preposterous then must it be in Grotius and other Arians, to contend that Antiochus was the Gog of Ezekiel. After his days the calamities of the nations were not abated, but one woe followed another. After his days we hear of no Goel, no Redeemer coming to Zion, to those that turn from transgression in Jacob. Isa 59:20. By consequence, if the beast and the false prophet be the true Gog and Magog, the enemies of truth and righteousness, who spurn the easy yoke of Christ, they must expect a day of visitation, tremendous as the grace which they despise.

Eze 38:5. Persia, Ethiopia, and Libya. These comprise the Mahomedans in Asia and Africa, and therefore indicate to us, that the Turkish religion, propagated by the sword, shall be put down by the sword. But infidel christians are equally aliens to the covenant and the promises, and shall therefore drink of the bitter cup. In this view the beloved city may prove to be, not Jerusalem beneath, but the new-testament church, whose wrongs the Redeemer will avenge, and so renew the evidences of revelation as to chace atheism and crime from the earth.

Eze 38:6. The house of Togarmah. Gomer and Togarmah are the descendents of Japheth. Gen 10:1-3. Gomer is generally identified with the Germans, and the descendents of Togarmah are supposed to inhabit the northern parts about the Black sea. These united are all that remain of the three first monarchies, the Babylonian, the Persian, and the Grecian, and are eventually to be confederate with Gog, the prince of Mosc and Tubal, inhabiting the land of Magog, the region between the Volga and the Don, to invade the land of Palestine after the return of the Jews, to take a prey and to take a spoil, but who are instantaneously to be destroyed by the immediate interposition of providence, in a manner similar to that of the ancient Sodomites: Eze 38:22.

Eze 38:8. After many days thou shalt be visited: in the latter years. Surely this, and to the fourteenth verse, cannot be restricted to the times of Judas Maccabeus, full of blood and tumult. No doubt it is a prediction that the Jews shall be gathered in the latter day, and that the Turks shall in part be destroyed.

Eze 38:16-17. Oh Gogart thou he of whom I have spoken in old time by my servants the prophets? Of whom have the prophets spoken, as drinking the cup of red wine from the Lords hands? Answer: all the enemies of the church, of whatever name or nation. It is especially noticed that God would now be sanctified in Gog, and by his visitations all the nations should know the equity of his judgments.

Eze 38:19-20. Surely in that day there shall be a great shaking in the land of Israel. Not in Palestine alone, but in all the earth; for the shaking shall reach the fishes of the sea, the fowls of heaven, and the creeping things of the earth. What can that be but the shaking of all nations, and the luminous introduction of a new ra into the annals of redemption? Jerusalem below is too confined a spot for the Redeemers arm to be made bare, and all his enemies to be put under his feet. The Lord therefore, as in Eze 38:23, will magnify himself in the eyes of many nations, and they shall know that he, and he alone, is the Lord, the Christ, the King of kings, the blessed and only Potentate.

Eze 38:22. I will plead against him with pestilence and with blood. These most terrific judgments on the Turks, who may regard the Jews as obtruding on their country, are as just as they are terrific. They have had christians scattered about in their country, and they have oppressed them in every city. They have had the light, but have resisted it, and have instituted the most bloody laws against any Turk who may embrace the christian faith. Justice will therefore one day drench them with the dregs of vengeance.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Ezekiel 38. Gogs Invasion (Eze 38:1-9), Design (Eze 38:10-16), and Destruction (Eze 38:17-23).Gog, of the land of Magog, seems from the names of the peoples that follow (cf. Eze 27:13) to represent the mysterious hordes of the north, and were probably suggested to Ezekiel by the Scythian invasion (cf. Eze 39:3) of Western Asia about 630 B.C. He, with a confederacy of peoples from the extreme south (Eze 27:10; Eze 27:14 : Gomer = Cimmerians or Cappadocians), is summoned by Yahweh to swoop down upon the land of Israel, which has long since recovered from her desolation and is now enjoying security and prosperity. (In Eze 38:8, visited = mustered for service.)

Eze 38:10-16. The security is pictorially suggested by the defenceless condition of the cities, which are without walls, bars, or gates. This is Gogs opportunity, and he comes against Israel with Arab slave dealers in his train (cf. Eze 27:15; Eze 27:22) and thoughts of plunder and destruction in his heart, lured all unwittingly by Yahweh to his own destruction, which will redound to the glory of Yahweh. (In Eze 38:12, for thine hand read, with LXX, my hand. In Eze 38:13, for young lions read traders or perhaps Cyprians. In Eze 38:14, for know it read, with LXX, bestir thyself.)

Eze 38:17-23. This experience is in fulfilment of earlier propheciesEzekiel may be thinking of prophecies like Zephaniah 1, Jeremiah 3-6, with their intimations of Scythian invasion. Then, when those motley hordes were gathered on the soil of Israel, there would come a fearful earthquake and Yahweh would send every sort of terror (so, with LXX, should be read the first clause of Eze 38:21)the terrors being elaborated in Eze 38:22which would inspire those alien hosts with supernatural panic culminating in their mutual destruction. Thus would Yahwehs greatness and holiness be revealed before all the world.

Fuente: Peake’s Commentary on the Bible

The enemy of restored Israel 38:1-9

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Lord commanded Ezekiel to utter an oracle of judgment against Gog (cf. 1Ch 5:4; Rev 20:8), who was the prince (king) over Rosh, Meshech, and Tubal. His land was Magog (cf. Gen 10:2; Rev 20:8).

The identity of this ruler has been the subject of much study and speculation. The possibilities include a Reubenite prince (1Ch 5:4), a former king of Lydia named Gugu (or Gyges), an unknown "dark" figure (from the Sumerian word gug, meaning "darkness"), a man named Gagu who ruled over Sakhi (an area north of Assyria), an unspecified official ruler (taking "Gog" as a title) of a particular land (Magog), a general personal name for an otherwise unidentified enemy of Israel, or a code name for Babylon. [Note: See Alexander, "Ezekiel," p. 929; and Cooper, pp. 331-33.] It is probably safe to say at least that "Gog" refers to the name or title of a ruler who will be active in history while Israel is dwelling safely in her land (cf. Eze 38:8). Perhaps Ezekiel referred to this unnamed future enemy of Israel as a dark figure (unknown and evil) calling him "Dark" much as we might refer to such a person as a new Hitler. [Note: Allen, Ezekiel 20-48, pp. 204-5.] This may be the future "king of the North" (cf. Dan 11:40-45). I think it is here, but Gog also represents another important eschatological figure.

The land of Magog probably refers to the former domain of the Scythians, who lived in the mountains between the Black and Caspian seas. [Note: Josephus, Antiquities of . . ., 1:6:1. Cf. Carl Armerding, "Russia and the King of the North," Bibliotheca Sacra 120:477 (January-March 1963):50-55.] Gog will also have authority over Rosh, Meshech, and Tubal. Rosh (lit. "head" or "chief") has not been identified either by biblical or extrabiblical references. The idea that it refers to Russia rests on etymological similarities, but the name Russia only came into existence in the late eleventh century A.D. [Note: Alexander, "Ezekiel," p. 930.] Thus a linguistic connection between Rosh and Russia is very tenuous. [Note: Jon Ruthven, "Ezekiel’s Rosh And Russia: A Connection?" Bibliotheca Sacra 125:500 (October 1968):324-33, sought to support this connection.] Rosh may be an adjective describing the ruler of Meshech and Tubal. Meshech and Tubal occur together in Scripture (Eze 27:13; Eze 32:26; Gen 10:2; 1Ch 1:5) and apparently refer to regions of Anatolia (modern western Turkey), the areas that became known as Phrygia and Cappadocia. Some writers have connected Mesheck and Tubal with the Russian cities of Moscow and Tobolsk. [Note: E.g., The Scofield Reference Bible, p. 881.] Another writer concluded that Gomer referred to Germany. [Note: A. C. Gaebelein, The Prophet Ezekiel: An Analytical Exposition, p. 259.] But again the connection is only etymological similarity. There is no literary or historical support for these identifications. The whole region would be what is now parts of southwestern Russia, Georgia, eastern Turkey, Armenia, and Azerbaijan.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

JEHOVAHS FINAL VICTORY

Eze 38:1-23; Eze 39:1-29

THESE chapters give the impression of having been intended to stand at the close of the book of Ezekiel. Their present position is best explained on the supposition that the original collection of Ezekiels prophecies actually ended here, and that the remaining chapters (40-48) form an appendix, added at a later period without disturbing the plan on which the book had been arranged. In chronological order, at all events, the oracle on Gog comes after the vision of the last nine chapters. It marks the utmost limit of Ezekiels vision of the future of the kingdom of God. It represents the denouement of the great drama of Jehovahs self-manifestation to the nations of the world. It describes an event which is to take place in the far-distant future, long after the Messianic age has begun and after Israel has long been settled peacefully in its own land. Certain considerations, which we shall notice at the end of this lecture, brought home to the prophets mind the conviction that the lessons of Israels restoration did not afford a sufficient illustration of Jehovahs glory or of the meaning of His past dealings with His people. The conclusive demonstration of this is therefore to be furnished by the destruction of Gog and his myrmidons when in the latter days they make an onslaught on the Holy Land.

The idea of a great world-catastrophe, following after a long interval the establishment of the kingdom of God, is peculiar to Ezekiel amongst the prophets of the Old Testament. According to other prophets the judgment of the nations takes place in a “day of Jehovah” which is the crisis of history; and the Messianic era which follows is a period of undisturbed tranquillity in which the knowledge of the true God penetrates to the remotest regions of the earth. In Ezekiel, on the other hand, the judgment of the world is divided into two acts. The nearer nations which have played a part in the history of Israel in the past form a group by themselves; their punishment is a preliminary to the restoration of Israel, and the impression produced by that restoration is for them a signal, though not perhaps a complete, {Cf. Eze 39:23} vindication of the Godhead of Jehovah. But the outlying barbarians, who hover on the outskirts of civilisation, are not touched by this revelation of the divine power and goodness; they seem to be represented as utterly ignorant of the marvellous course of events by which Israel has been brought to dwell securely in the midst of the nations. {Eze 38:1-12} These, accordingly, are reserved for a final reckoning, in which the power of Jehovah will be displayed with the terrible physical convulsions which mark the great day of the Lord. {Eze 38:19-23} Only then will the full meaning of Israels history be disclosed to the world; in particular it will be seen that it was for their sin that they had fallen under the power of the heathen, and not because of Jehovahs inability to protect them. {Eze 39:23}

These are some general features of the prophecy which at once attract attention. We shall now examine the details of the picture, and then proceed to consider its significance in relation to other elements of Ezekiels teaching.

I.

The thirty-eighth chapter may be divided into three sections of seven verses each.

1. Eze 38:3-9.-The prophet having been commanded to direct his face towards Gog in the land of Magog, is commissioned to announce the fate that is in store for him and his hosts in the latter days. The name of this mysterious and formidable personage was evidently familiar to the Jewish world of Ezekiels time, although to us its origin is altogether obscure. The most plausible suggestion, on the whole, is perhaps that which identifies it with the name of the Lydian monarch Gyges, which appears on the Assyrian monuments in the form of Gugu, corresponding as closely as is possible to the Hebrew Gog. But in the mind of Ezekiel Gog is hardly a historical figure. He is but the impersonation of the dreaded power of the northern barbarians, already recognised as a serious danger to the peace of the world. His designation as prince of Rosh, Meshech, and Tubal points to the region east of the Black Sea as the seat of his power. He is the captain of a vast multitude of horsemen, gorgeously arrayed, and armed with shield, helmet, and sword. But although Gog himself belongs to the “uttermost north,” he gathers under his banner all the most distant nations both of the north and the south. Not only northern peoples like the Cimmerians and Armenians, but Persians and Africans, all of them with shield and helmet, swell the ranks of his motley army. The name of Gog is thus on the way to become a symbol of the implacable enmity of this world to the kingdom of God; as in the book of the Revelation it appears as the designation of the ungodly world-power which perishes in conflict with the saints of God. {Rev 20:7 ff.}

Gog therefore is summoned to hold himself in readiness, as Jehovahs reserve, against the last days, when the purpose for which he has been raised up will be made manifest. After many days he shall receive his marching orders; Jehovah Himself will lead forth his squadrons and the innumerable hosts of nations that follow in his train, and bring them up against the mountains of Israel, now reclaimed from desolation, and against a nation gathered from among many peoples, dwelling in peace and security. The advance of these destructive hordes is likened to a tempest, and their innumerable multitude is pictured as a cloud covering all the land (Eze 38:9).

2. Eze 38:10-16.-But like the Assyrian in the time of Isaiah, Gog “meaneth not so”; he is not aware that he is Jehovahs instrument, his purpose being to “destroy and cut off nations not a few.” {Isa 10:7} Hence the prophet proceeds to a new description of the enterprise of Gog, laying stress on the “evil thought” that will arise in his heart and lure him to his doom. What urges him on is the lust of plunder. The report of the people of Israel as a people that has amassed wealth and substance, and is at the same time de-fenceless, dwelling in a land without walls or bolts or gates, will have reached him. These two verses (Eze 38:11-12) are interesting as giving a picture of Ezekiels conception of the final state of the people of God. They dwell in the “navel of the world”; they are rich and prosperous, so that the fame of them has gone forth through all lands; they are destitute of military resources, yet are unmolested in the enjoyment of their favoured lot because of the moral effect of Jehovahs name on all nations that know their history: To Gog, however, who knows nothing of Jehovah, they will seem an easy conquest, and he will come up confident of victory to seize spoil and take booty and lay his hand on waste places reinhabited and a people gathered out of the heathen. The news of the great expedition and the certainty of its success will rouse the cupidity of the trading communities from all the ends of the earth, and they will attach themselves as camp-followers to the army of Gog. In historic times this role would naturally have fallen to the Phoenicians, who had a keen eye for business of this description. But Ezekiel is thinking of a time when Tyre shall be no more; and its place is taken by the mercantile tribes of Arabia and the ancient Phoenician colony of Tarshish. The whole world will then resound with the fame of Gogs expedition, and the most distant nations will await its issue with eager expectation. This then is the meaning of Gogs destiny. In the time when Israel dwells peacefully he will be restless and eager for spoil; his multitudes will be set in motion, and throw themselves on the land, covering it like a cloud. But this is Jehovahs doing, and the purpose of it is that the nations may know Him and that He may be sanctified in Gog before their eyes.

3. Eze 38:17-23.-These verses are in the main a description of the annihilation of Gogs host by the fierce wrath of Jehovah; but this is introduced by a reference to unfulfilled prophecies which are to receive their accomplishment in this great catastrophe. It is difficult to say what particular prophecies are meant. Those which most readily suggest themselves are perhaps the fourth chapter of Joel and the twelfth and fourteenth of Zechariah; but these probably belong to a later date than Ezekiel. The prophecies of Zephaniah and Jeremiah, called forth by the Scythian invasion, {Zepaniah 1- Zep 3:8; Jer 4:1-31; Jer 5:1-31; Jer 6:1-30} have also been thought of, although the point of view there is different from that of Ezekiel. In Jeremiah and Zephaniah the Scythians are the scourge of God, appointed for the chastisement of the sinful nation; whereas Gog is brought up against a holy people, and for the express purpose of having judgment executed on himself. On the supposition that Ezekiels vision was coloured by his recollection of the Scythians, this view has no doubt the greatest likelihood. It is possible, however, that the allusion is not to any particular group of prophecies, but to a general idea which pervades prophecy-the expectation of a great conflict in which the power of the world shall be arrayed against Jehovah and Israel, and the issue of which shall exhibit the sole sovereignty of the true God to all mankind. It is of course unnecessary to suppose that any prophet had mentioned Gog by name in a prediction of the future. All that is meant is that Gog is the person in whom the substance of previous oracles is to be accomplished.

The question of Eze 38:17 leads thus to the announcement of the outpouring of Jehovahs indignation on the violators of His territory. As soon as Gog sets foot on the soil of Israel, Jehovahs wrath is kindled against him. A mighty earthquake shall shatter the mountains and level every wall to the ground and strike terror into the hearts of all creatures. The host of Gog shall be panic-stricken, each man turning his sword against his fellow; while Jehovah completes the slaughter by pestilence and blood, rain and hailstones, fire and brimstone. The deliverance of Israel is effected without the help of any human arm; it is the doing of Jehovah, who thus magnifies and sanctifies Himself and makes Himself known before the eyes of many peoples, so that they may know Him to be Jehovah.

4. Eze 39:1-8.-Commencing afresh with a new apostrophe to Gog, Ezekiel here recapitulates the substance of the previous chapter-the bringing up of Gog from the farthest north, his destruction on the mountains of Israel, and the effect of this on the surrounding nations. Mention is expressly made of the bow and arrows which were the distinctive weapons of the Scythian horsemen. These are struck from the grasp of Gog, and the mighty host falls on the open field to be devoured by wild beasts and by ravenous birds of every feather. But the judgment is universal in its extent; it reaches to Magog, the distant abode of Gog, and all the remote lands whence his auxiliaries were drawn. This is the day whereof Jehovah has spoken by His servants the prophets of Israel, the day which finally manifests His glory to all the ends of the earth.

5. Eze 39:9-16.-Here the prophet falls into a more prosaic strain, as he proceeds to describe with characteristic fulness of detail the sequel of the great invasion. As the English story of the Invincible Armada would be incomplete without a reference to the treasures cast ashore from the wrecked galleons on the Orkneys and the Hebrides, so the fate of Gogs ill-starred enterprise is vividly set forth by the minute description of the traces it left behind in the peaceful life of Israel. The irony of the situation is unmistakable, and perhaps a touch of conscious exaggeration is permissible in such a picture. In the first place the weapons of the slain warriors furnish wood enough to serve for fuel to the Israelites for the space of seven years. Then follows a picture of the process of cleansing the land from the corpses of the fallen enemy. A burying-place is assigned to them in the valley of Abarim on the eastern side of the Dead Sea, outside of the sacred territory. The whole people of Israel will be engaged for seven months in the operation of burying them; after this the mouth of the valley will be sealed, and it will be known ever afterwards as the Valley of the Host of Gog. But even after the seven months have expired the scrupulous care of the people for the purity of their land will be shown by the precautions they take against its continued defilement by any fragment of a skeleton that may have been overlooked. They will appoint permanent officials, whose business wilt be to search for and remove relics of the dead bodies, that the land may be restored to its purity. Whenever any passer-by lights on a bone he will set up a mark beside it to attract the attention of the buriers. “Thus” (in course of time) “they shall cleanse the land.”

6. Eze 39:17-24.-The overwhelming magnitude of the catastrophe is once more set forth under the image of a sacrificial feast, to which Jehovah summons all the birds of the air and every beast of the field (Eze 39:17-20). The feast is represented as a sacrifice not in any religious sense, but simply in accordance with ancient usage, in which the slaughtering of animals was invariably a sacrificial act. The only idea expressed by the figure is that Jehovah has decreed this slaughter of Gog and his host, and that it will be so great that all ravenous beasts and birds will eat flesh to the full and drink the blood of princes of the earth to intoxication. But we turn with relief from these images of carnage and death to the moral purpose which they conceal (Eze 39:21-24). This is stated more distinctly here than in earlier passages of this prophecy. It will teach Israel that Jehovah is indeed their God; the lingering sense of insecurity caused by the remembrance of their former rejection will be finally taken away by this signal deliverance. And through Israel it will teach a lesson to the heathen. They will learn something of the principles on which Jehovah has dealt with His people when they contrast this great salvation with His former desertion of them. It will then fully appear that it was for their sins that they went into captivity; and so the knowledge of Gods holiness and His displeasure against sin will be extended to the nations of the world.

7. Eze 39:25-29.-The closing verses do not strictly belong to the oracle on Gog. The prophet returns to the standpoint of the present, and predicts once more the restoration of Israel, which has heretofore been assumed as an accomplished fact. The connection with what precedes is, however, very close. The divine attributes, whose final manifestation to the world is reserved for the far-off day of Gogs defeat, are already about to be revealed to Israel. Jehovahs compassion for His people and His jealousy for His own name will speedily be shown in “turning the fortunes” of Israel, bringing them back from the peoples, and gathering them from the land of their enemies. The consequences of this upon the nation itself are described in more gracious terms than in any other passage. They shall forget their shame and all their trespasses when they dwell securely in their own land, none making them afraid. The saving knowledge of Jehovah as their God, who led them into captivity and brought them back again, will as far as Israel is concerned be complete; and the gracious relation thus established shall no more be interrupted, because of the divine Spirit which has been poured out on the house of Israel.

II.

It will be seen from this summary of the contents of the prophecy that, while it presents many features peculiar to itself, it also contains much in common with the general drift of the prophets thinking. We must now try to form an estimate of its significance as an episode in the great drama of Providence which unfolded itself before his inspired imagination.

The ideas peculiar to the passage are for the most part such as might have been suggested to the mind of Ezekiel by the remembrance of the great Scythian invasion in the reign of Josiah. Although it is not likely that he had himself lived through that time of terror, he must have grown up whilst it was still fresh in the public recollection, and the rumour of it had apparently left upon him impressions never afterwards effaced. Several circumstances, none of them perhaps decisive by itself, conspire to show that at least in its imagery the oracle on Gog is based on the conception of an irruption of Scythian barbarians. The name of Gog may be too obscure to serve as an indication; but his location in the extreme north, the description of his army as composed mainly of cavalry armed with bows and arrows, their innumerable multitude, and the love of pillage and destruction by which they are animated, all point to the Scythians as the originals from whom the picture of Gogs host is drawn. Besides the light which it casts on the genesis of the prophecy, this fact has a certain biographical interest for the reader of Ezekiel. That the prophets furthest vista into the future should be a reflection of his earliest memory reminds us of a common human experience. “The thoughts of youth are long, long thoughts,” reaching far into manhood and old age; and the mind as it turns back upon them may often discover in them that which carries it furthest in reading the divine mysteries of life and destiny.

“Thus while the Sun sinks down to rest

Far in the regions of the west,

Though to the vale no parting beam

Be given, not one memorial gleam,

A lingering light he fondly throws

On the dear halls where first he rose.”

For it is not merely the imagery of the prophecy that reveals the influence of these early associations; the thoughts which it embodies are themselves partly the result of the prophets meditation on questions suggested by the invasion. His youthful impressions of the descent of the northern hordes were afterwards illuminated, as we see from his own words, by the study of contemporary prophecies of Jeremiah and Zephaniah called forth by the event. From these and other predictions he learned that Jehovah had a purpose with regard to the remotest nations of the earth which yet awaited its accomplishment. That purpose, in accordance with his general conception of the ends of the divine government, could be nothing else than the manifestation of Jehovahs glory before the eyes of the world. That this involved an act of judgment was only too certain from the universal hostility of the heathen to the kingdom of God. Hence the prophets reflections would lead directly to the expectation of a final onslaught of the powers of this world on the people of Israel, which would give occasion for a display of Jehovahs might on a grander scale than had yet been seen. And this presentiment of an impending conflict between Jehovah and the pagan world headed by the Scythian barbarians forms the kernel of the oracle against Gog. But we must further observe that this idea, from Ezekiels point of view, necessarily presupposes the restoration of Israel to its own land. The peoples assembled under the standard of Gog are those which have never as yet come in contact with the true God, and consequently have had no opportunity of manifesting their disposition towards Him. They have not sinned as Edom and Tyre, as Egypt and Assyria have sinned, by injuries done to Jehovah through His people. Even the Scythians themselves, although they had approached the confines of the sacred territory, do not seem to have invaded it. Nor could the opportunity present itself so long as Israel was in Exile. While Jehovah was without an earthly sanctuary or a visible emblem of His government, there was no possibility of such an infringement of His holiness on the part of the heathen as would arrest the attention of the world. The judgment of Gog, therefore, could not be conceived as a preliminary to the restoration of Israel, like that on Egypt and the nations immediately surrounding Palestine. It could only take place under a state of things in which Israel was once more “holiness to the Lord, and the firstfruits of His increase,” so that “all that devoured him were counted guilty”. {Jer 2:3} This enables us partly to understand what appears to us the most singular feature of the prophecy, the projection of the final manifestation of Jehovah into the remote future, when Israel is already in possession of all the blessings of the Messianic dispensation. It is a consequence of the extension of the prophetic horizon, so as to embrace the distant peoples that had hitherto been beyond the pale of civilisation.

There are other aspects of Ezekiels teaching on which light is thrown by this anticipation of a world-judgment as the final scene of history. The prophet was evidently conscious of a certain inconclusiveness and want of finality in the prospect of the restoration as a justification of the ways of God to men. Although all the forces of the worlds salvation were wrapped up in it, its effects were still limited and measurable, both as to their range of influence and their inherent significance. Not only did it fail to impress the more distant nations, but its own lessons were incompletely taught. He felt that it had not been made clear to the dull perceptions of the heathen why the God of Israel had ever suffered His land to be desecrated and His people to be led into captivity. Even Israel itself will not fully know all that is meant by having Jehovah for its God until the history of revelation is finished. Only in the summing up of the ages, and in the light of the last judgment, will men truly realise all that is implied in the terms God and sin and redemption. The end is needed to interpret the process; and all religious conceptions await their fulfilment in the light of eternity which is yet to break on the issues of human history.

Fuente: Expositors Bible Commentary