{"id":21460,"date":"2022-09-24T09:01:19","date_gmt":"2022-09-24T14:01:19","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-ezekiel-391\/"},"modified":"2022-09-24T09:01:19","modified_gmt":"2022-09-24T14:01:19","slug":"exegetical-and-hermeneutical-commentary-of-ezekiel-391","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-ezekiel-391\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Ezekiel 39:1"},"content":{"rendered":"

Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I [am] against thee, O Gog, the chief prince of Meshech and Tubal: <\/i><\/b><\/h3>\n

1<\/strong>. Cf. Eze 38:2-3<\/span>.<\/p>\n

chief prince<\/em> ] prince of Rosh<\/strong>, Meshech, &c., Eze 38:2<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

The present chapter describes the defeat of Evil and the triumph of God and His people. As the prophet predicted the advance of Evil under the figure of the invasion of an actual army; so he declares the overthrow of Evil by the figure of a host routed and slain, and the consequent purification of a land, partially overrun and disturbed. Some forgetting that this is a figure, have searched history to find out some campaign in the land of Israel, some overthrow of invaders, on which to fix this prophecy, and have assigned localities to the burial-place Hamon-Gog Eze 39:11<\/span>.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

CHAPTER XXXIX <\/P>

The prophet goes on to denounce the Divine judgments against<\/I><\/P>

Gog and his army<\/I>, 1-7;<\/P>

and describes their dreadful slaughter<\/I>, 8-10,<\/P>

and burial<\/I>, 11-16,<\/P>

in terms so very lofty and comprehensive, as must certainly<\/I><\/P>

denote some very extraordinary interposition of Providence in<\/I><\/P>

behalf of the Jews. And to amplify the matter still more, the<\/I><\/P>

prophet, with peculiar art and propriety, delays the summoning<\/I><\/P>

of all the birds and beasts of prey in nature to feast on the<\/I><\/P>

slain, (in allusion to the custom of feasting on the remainder<\/I><\/P>

of sacrifices,) till after the greater multitudes are buried;<\/I><\/P>

to intimate that even the remainder, and as it were the<\/I><\/P>

stragglers of such mighty hosts, would be more than sufficient<\/I><\/P>

to satisfy their utmost rapacity<\/I>, 17-20.<\/P>

The remaining verses contain a prediction of the great<\/I><\/P>

blessedness of the people of God in Gospel times, and of the<\/I><\/P>

stability of the kingdom of Christ<\/I>, 21-29.<\/P>

It will be proper to remark that the great northern expedition<\/I><\/P>

against the natural Israel, described in this and the preceding<\/I><\/P>

chapter, is, from its striking resemblance in the main<\/I><\/P>

particulars, put by the writer of the Apocalypse,<\/I><\/P>

(Eze 20:7-10<\/span>,)<\/P>

for a much more formidable armament of a multitude of nations<\/I><\/P>

in the four quarters of the earth against the pure Christian<\/I><\/P>

Church, the MYSTICAL Israel; an event still extremely remote,<\/I><\/P>

and which it is thought shall immediately precede the<\/I><\/P>

destruction of the world by fire, and the general judgment.<\/I> <\/P>

NOTES ON CHAP. XXXIX<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

1.<\/B> Repeated from Eze38:3<\/span>, to impress the prophecy more on the mind.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Therefore, thou son of man, prophesy against Gog<\/strong>,…. As he had been ordered to do before, and must still continue to do it:<\/p>\n

behold, I am against thee, O Gog<\/strong>; which is repeated for the confirmation of it, and to inject terror into him; for terrible it is to have God against any:<\/p>\n

the chief prince of Meshech and Tubal<\/strong>; [See comments on Eze 38:2]<\/span>, the Septuagint version adds “Ros” here as there.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Further Description of the Judgment to Fall upon Gog and his Hosts<\/p>\n

Eze 39:1-8<\/span>. General announcement of his destruction. – Eze 39:1<\/span>. And thou, son of man, prophesy against Gog, and say, Thus saith the Lord Jehovah, Behold, I will deal with thee, Gog, thou prince of Rosh, Meshech, and Tubal. <\/em> Eze 39:2<\/span>. I will mislead thee, and conduct thee, and cause thee to come up from the uttermost north, and bring thee to the mountains of Israel; <\/em> Eze 39:3<\/span>. And will smite thy bow from thy left hand, and cause thine arrows to fall from thy right hand. <\/em> Eze 39:4<\/span>. Upon the mountains of Israel wilt thou fall, thou and all thy hosts, and the peoples which are with thee: I give thee for food to the birds of prey of every plumage, and to the beasts of the field. <\/em> Eze 39:5<\/span>. Upon the open field shalt thou fall, for I have spoken it, is the saying of the Lord Jehovah. <\/em> Eze 39:6<\/span>. And I will send fire in Magog, and among those who dwell in security upon the islands, that they may know that I am Jehovah. <\/em> Eze 39:7<\/span>. I will make known my holy name in the midst of my people Israel, and will not let my holy name be profaned any more, that the nations may know that I am Jehovah, holy in Israel. <\/em> Eze 39:8<\/span>. Behold, it comes and happens, is the saying of the Lord Jehovah; this is the day of which I spoke.<\/em> – The further description of the judgment with which Gog and his hosts are threatened in Eze 38:21-23<\/span>, commences with a repetition of the command to the prophet to prophesy against Gog (Eze 39:1<\/span>, cf. Eze 38:2-3<\/span>). The principal contents of Eze 38:4-15<\/span> are then briefly summed up in Eze 39:2<\/span>. , as in Eze 38:4<\/span>, is strengthened by , , . ., is not connected with in the sense of “I leave a sixth part of thee remaining,” or afflict thee with six punishments; but in the Ethiopic it signifies to proceed, or to climb, and here, accordingly, it is used in the sense of leading on (lxx , or, according to another reading, ; Vulg. educam <\/em>). For Eze 39:2<\/span><\/em>, compare Eze 38:15<\/span> and Eze 38:8<\/span>. In the land of Israel, God will strike his weapons out of his hands, i.e., make him incapable of fighting (for the fact itself, compare the similar figures in Psa 37:15<\/span>; Psa 46:10<\/span>), and give him up with all his army as a prey to death. , a beast of prey, is more precisely defined by , and still further strengthened by the genitive : birds of prey of every kind. The judgment will not be confined to the destruction of the army of Gog, which has invaded the land of Israel, but (Eze 39:6<\/span>) will also extend to the land of Gog, and to all the heathen nations that are dwelling in security. , fire, primarily the fire of war; then, in a further sense, a figure denoting destruction inflicted directly by God, as in Eze 38:22<\/span>, which is therefore represented in Rev 20:9<\/span> as fire falling from heaven. Magog<\/em> is the population of the land of Magog (Eze 38:2<\/span>). With this the inhabitants of the distant coastlands of the west (the ) are associated, as representatives of the remotest heathen nations. Eze 39:7<\/span>, Eze 39:8<\/span>. By this judgment the Lord will make known His holy name in Israel, and show the heathen that He will not let it be blasphemed by them any more. For the fact itself, compare Eze 36:20<\/span>. For Eze 39:8<\/span>, compare Eze 21:12<\/span>, and for , see Eze 38:18-19<\/span>.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

The Judgment of Gog and Magog.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 585.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD<\/B>; Behold, I am<\/I> against thee, O Gog, the chief prince of Meshech and Tubal:   2 And I will turn thee back, and leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountains of Israel:   3 And I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand.   4 Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is<\/I> with thee: I will give thee unto the ravenous birds of every sort, and to<\/I> the beasts of the field to be devoured.   5 Thou shalt fall upon the open field: for I have spoken it,<\/I> saith the Lord GOD<\/B>.   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<\/I> the LORD<\/B>.   7 So will I make my holy name known in the midst of my people Israel; and I will not let them<\/I> pollute my holy name any more: and the heathen shall know that I am<\/I> the LORD<\/B>, the Holy One in Israel.<\/P>

      This prophecy begins as that before (ch.<\/I><\/span> xxxviii. 3, 4<\/span>, I am against thee, and I will turn thee back<\/I>); for there is need of line upon line, both for the conviction of Israel’s enemies and the comfort of Israel’s friends. Here, as there, it is foretold that God will bring this enemy from the north parts,<\/I> as formerly the Chaldeans were fetched from the north, Jer. i. 14<\/span> (Omne malum ab aquilone–Every evil comes from the north<\/I>), and, long after, the Roman empire was overrun by the northern nations, that he will bring him upon the mountains of Israel<\/I> (v.<\/I><\/span> 2<\/span>), first as a place of temptation, where the measures of his iniquity shall be filled up, and then as a place of execution, where his ruin shall be completed. And that is it which is here enlarged upon. 1. His soldiers shall be disarmed and so disabled to carry on their enterprise. Though the men of might may find their hands,<\/I> yet to what purpose, when they find it is put out of their power to do mischief, when God shall smite their bow out of their left hand<\/I> and their arrow out of their right?<\/I> v.<\/span> 3<\/span><\/U><\/I><\/span>. Note, The weapons formed against Zion shall not prosper. 2. He and the greatest part of his army shall be slain in the field of battle (v.<\/I><\/span> 4<\/span>): Thou shalt fall upon the mountains of Israel;<\/I> there they sinned, and there they shall perish, even upon the holy mountains of Israel,<\/I> for there broke he the arrows of the bow,<\/I> Ps. lxxvi. 3<\/I><\/span>. The mountains of Israel shall be moistened, and fattened, and made fruitful, with the blood of the enemies. “Thou shalt fall upon the open field<\/I> (v.<\/I><\/span> 5<\/span>) and shalt not be able even there to make thy escape.” Even upon the mountains he shall not find a pass that he shall be able to maintain, and upon the open field he shall not find a road that he shall be able to make his escape by. He and his bands;<\/I> his regular troops, and the people that are with him<\/I> that follow the camp to share in the plunder, shall all fall with him.<\/I> Note, Those that cast in their lot<\/I> among wicked people (Prov. i. 14<\/span>), that they may have one purse<\/I> with them, must expect to take their lot with them,<\/I> and fare as they fare, taking the worse with the better. There shall be such a general slaughter made that but a sixth part shall be left<\/I> (v.<\/I><\/span> 2<\/span>), the other five shall all be cut off. Never was army so totally routed as this. And, for its greater infamy and reproach, their bodies shall be a feast to the birds of prey, v.<\/I><\/span> 4<\/span>. Compare v.<\/I><\/span> 17<\/span>, Thou shalt fall,<\/I> for I have spoken it.<\/I> Note, Rather shall the most illustrious princes (Antiochus was called Epiphanes–the illustrious<\/I>) and the most numerous armies fall to the ground<\/I> than any word of God; for he that has spoken will make it good.<\/I> 3. His country also shall be made desolate: I will send a fire on Magog<\/I> (v.<\/I><\/span> 6<\/span>) and among those that dwell carelessly,<\/I> or confidently, in the isles,<\/I> that is, the nations of the Gentiles. He designed to destroy the land of Israel, but shall not only be defeated in that design, but shall have his own destroyed by some fire, some consuming judgment or other. Note, Those who invade other people’s rights justly lose their own. 4. God will by all this advance the honour of his own name, (1.) Among his people Israel; they shall hereby know more of God’s name, of his power and goodness, his care of them, his faithfulness to them. His providence concerning them shall lead them into a better acquaintance with him; every providence should do so, as well as every ordinance: I will make my holy name known in the midst of my people.<\/I> In Judah is God known; but those that know much of God should know more of him; we should especially increase in the knowledge of his name as a holy name. They shall know him as a God of perfect purity and rectitude and that hates all sin, and then it follows, I will not let them pollute my holy name any more.<\/I> Note, Those that rightly know God’s holy name will not dare to profane it; for it is through ignorance of it that men make light of it and make bold with it. And this is God’s method of dealing with men, first to enlighten their understandings, and by that means to influence the whole man; he first makes us to know his holy name, and so keeps us from polluting it and engages us to honour it. And this is here the blessed effect of God’s glorious appearances on the behalf of his people. Thus he completes his favours, thus he sanctifies them, thus he makes them blessings indeed; by them he instructs his people and reforms them. When the Almighty scattered kings for her she was white as snow in Salmon,<\/I> Ps. lxviii. 14<\/I><\/span>. (2.) Among the heathen; those that never knew it, or would not own it, shall know that I am the Lord, the Holy One in Israel.<\/I> They shall be made to know by dearbought experience that he is a God of power, and his people’s God and Saviour; and it is in vain for the greatest potentates to contend with him; none ever hardened their heart against him and prospered.<\/P><\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

EZEKIEL – CHAPTER 39<\/p>\n

THE TERRIBLE OVERTHROW AND FALL OF GOG<\/p>\n

Verses 1-24:<\/p>\n

Verse 1 calls <\/strong>upon Ezekiel again to prophesy against Gog, the administrative civil ruler of Meshech and Tubal; And make it plain that the Lord was against him in his thoughts and purposes of action against Israel, as in Eze 38:1-3<\/span>.<\/p>\n

Verse 2 warns <\/strong>Gog that the Lord would cause him (enable him) to sweep down over the mountains of Israel from the north, then turn him back in defeat so severe that only one sixth of all his army would survive, as also described Dan 11:40-41<\/span>; Dan 11:45<\/span>. The hook of six teeth in his jaws referred to six plagues that fell: 1) Pestilence, 2) blood, 3) a flood, 4) hailstones, 5) fire, and 6) brimstone, Eze 38:4<\/span>; Eze 38:22<\/span>.<\/p>\n

Verse 3 adds <\/strong>that the Lord would effect this fall of Gog by smiting the bow out of his left hand, causing the arrow to fall from his right hand, to leave him helpless, defenseless on the battlefield, Psa 7:11-12<\/span>.<\/p>\n

Verse 4 further <\/strong>declares that he will fall in death, upon the mountains of Israel, both he and all his bands of soldiers with him. The Lord further certifies that He will cause the ravenous, flesh-eating birds, fowls, and vultures of every sort, to feast on their carcasses as well as the carnivorous beasts of the field. Such would be their inglorious burial and scattering on the battlefield mountains of Israel, Eze 33:27<\/span>; Dan 11:45<\/span>.<\/p>\n

Verse 5 <\/strong>restates with emphasis of certainty that God would fall upon his face, in humiliation, on the open field of battle, Pro 29:1<\/span>.<\/p>\n

Verse 6 continues <\/strong>to warn that the Lord will send a fire on the land of Magog, and upon those who consorted with them in the isles, merchantmen, to destroy Israel and be partakers of her spoils, Neh 1:6<\/span>; Amo 1:4<\/span>; See also Psa 72:10<\/span>; Isa 66:19<\/span>; Jer 25:22<\/span>; Zep 2:11<\/span>; Eze 38:20<\/span>.<\/p>\n

Verse 7 asserts <\/strong>that by this fiery judgment of Gog and his cohorts, in mercenary collusion with him on land and sea, the Lord would make known His holy name, in the midst of Israel, and not permit them to pollute it any more, Lev 18:21<\/span>. Then the heathen will come to recognize that He is the Lord, the holy one of Israel, Eze 38:16<\/span>; Exo 20:1-2<\/span>.<\/p>\n

Verse 8<\/strong> declares that the utter defeat of Gomer and his colluding cohorts had been accomplished, in regards to the day whereof he had spoken. The idea is that the irrevocable purpose and decree of God, to destroy Gog, was so fixed and certain that it was spoken as if the event were already completed, though yet to be fulfilled, Isa 33:10<\/span>; Isa 33:12<\/span>; Eze 7:2-10<\/span>; Rev 16:17<\/span>; Rev 21:6<\/span>; See also Jdg 7:22<\/span>; 1Sa 14:10<\/span>; Eze 38:17<\/span>; Rom 4:17<\/span>.<\/p>\n

Verse 9 <\/strong>states that the dwellers in the cities of Israel shall go out and set on fire and burn all instruments of warfare, such as the: arrows, hand-staves or javelins, spears, bows, shields, and bucklers, until none is left to pollute the land; The completion of the cleansing in the scriptures, Num 29:11<\/span>. How different these of Israel were from those of their forefathers who left both battle arms and many of the heathen to live among them, Jdg 1:27-28<\/span>.<\/p>\n

Verse 10<\/strong> instructs <\/strong>that Israel shall take no wood out of the fields or cut down no trees out of the forest for these seven years, but burn the weapons of warfare with fire till the last is gone. They were directed then (to spoil, loot, and rob those who had come down with supplies to spoil them) by the Lord, who owns the earth and all things in it, Isa 14:2<\/span>.<\/p>\n

Verse 11 foretells <\/strong>that the Lord will give or deed to Gog a place of graves in Israel, the very land he meant to seize, along the valley of the passengers or travelers, on the high road east of the Dead Sea, from Syria to Petra and Egypt. The valley of open graves was to give up a stench of corruption that would stop the noses of those who passed by. There Gog and his inglorious horde would be buried, and the place would come to be known as Hamon-gog, meaning “the multitude of God,” v. 15.<\/p>\n

Verse 12 declares <\/strong>that it will take Israel seven months to bury the corpses of these fallen heathen, as the burial was required to cleanse the land area, Deu 21:23<\/span>.<\/p>\n

Verse 13 explains <\/strong>that all the people of the land of Israel will be involved in the seven months of burial activities, of these Gog-led enemies, who had arrayed themselves against God’s chosen people, to ravage and rape their land. The long and repulsive task of burying these heathen corpses, was to be recalled in all Israel as a day or period of renown, a day the Lord was to be glorified, by His judgment in the land, Psa 126:2<\/span>; Eze 28:22<\/span>.<\/p>\n

Verse 14 further <\/strong>foretells that those employed in full time burial of bodies of Gog’s decaying army corpses should seek out and enlist those who passed by as highway sojourners to delay their travel and assist in searching out and burying the bodies, until seven months had passed.<\/p>\n

Verse 15 directs <\/strong>that travelers passing through the land, upon seeing a corpse, were to drive down a stake, or set up or build a sign by it, until the body could be buried, that they might cleanse their land from pollution or defilement of unclean, putrefied flesh of the heathen dead in the holy land.<\/p>\n

Verse 16 also <\/strong>directs that the name of the city of the dead was to be called Hamonah, meaning “the city of the multitude of the dead,” overthrown by the Lord, Eze 38:18-23<\/span>. Thus they were to cleanse the land, as the Lord will one day cleanse His church, Eph 5:26-27<\/span>.<\/p>\n

Verse 17 recounts <\/strong>the Lord’s command to Ezekiel to call every feathered fowl and every beast of the field to come to a sacrificial slaughter feast that He had prepared for them, to give them flesh to eat, and blood to drink on every side, upon the mountains of Israel, as described Isa 18:6<\/span>; Isa 34:6<\/span>; Jer 12:9<\/span>; Zep 1:7<\/span>; Mar 9:45<\/span>; Rev 19:17-18<\/span>.<\/p>\n

Verse 18 offers <\/strong>to them the flesh of the mighty rulers, and their armed men, to eat, and their blood to drink. They too were offered the rams, lambs, goats, and bullocks, all fatlings of Bashan, ungodly men on which to glut themselves, much as related Rev 19:18<\/span>; Deu 32:14<\/span>; Psa 22:12<\/span>; Zep 1:7<\/span>; Mar 9:45<\/span>.<\/p>\n

Verses 19, 20 explains <\/strong>that in this manner, carnivorous birds and beasts would eat fat and drink blood, until they were full or bloated; After this manner these unclean fowls or vultures and beasts would be filled with the dead flesh of men and horses of chariots, on the top of the mountain table, where their mighty men of politics, commerce, and war had been slain, at the word of the Lord God, Psa 76:6<\/span>; Eze 38:4<\/span>; Hag 2:22<\/span>; Rev 19:18<\/span>; 1Sa 17:4<\/span>.<\/p>\n

Verse 21 adds <\/strong>that through this judgment hand of the Lord, laid on Gog and his conspirators, the Lord will set His glory before the heathen, so that they will recognize the judgment that He has laid upon His and Israel’s enemies at last, Exo 9:16<\/span>; Exo 14:4<\/span>; Isa 26:11<\/span>; Mal 1:11<\/span>; Exo 7:4<\/span>; See also Eze 36:23<\/span>; Eze 38:16<\/span>.<\/p>\n

Verses 22, 23 declare <\/strong>that the house of Israel shall recognize, from that day and forever, that the Lord is God. And the heathen will realize that the house of Israel went into captivity for their iniquity, Eze 36:18-20<\/span>; Eze 36:23<\/span>. They will then understand why the Lord hid His face or turned His back upon them, giving them into the hand of their enemies, Deu 31:17<\/span>; Isa 59:2<\/span>.<\/p>\n

Verse 24 concludes <\/strong>that it was solely because of their uncleanness and transgressions that He gave them over to the consequence of their chosen ways of anarchy against Him and His laws, Exo 20:1-5<\/span>; Num 32:23<\/span>; Gal 6:7-8<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

PROPHECY AND THE RED RUSSIAN MENACE<\/strong><\/p>\n

Eze 38:14<\/strong><\/span> to Eze 39:22<\/strong><\/span><\/strong>.<\/strong><\/p>\n

THOSE who have given audience to this pulpit, for thirty-five years now, will consent that it has never strained prophecy in its interpretation of the same.<\/p>\n

Some expositors can see types and symbols and prophetic certainties where we fail entirely to find them; but in the treatment of this text it seems to us that the Scripture selected demands the consideration of its relation to the future of Russia.<\/p>\n

For the last thirty years, or since this Century began, the eyes of the world have been upon Russia. First we looked at her with compassion as we saw her suffering under Czarist control. When the Great War came on, her central place in, and her poor equipment for the same, excited the pity of all peace-loving people. The War over, the Revolution immediately following, flung her into such shadows, sorrows, and suffering that the civilized nations of the world were moved at one and the same time to both sympathy and disgust; sympathy with her murdered and oppressed peoples, and disgust with her crass and cruel rulers.<\/p>\n

But our purpose in this discussion is not a further delineation of present-day Russian conditions, but rather a careful inquiry into the place assigned her by the prophetic Word of God.<\/p>\n

Ezekiel seems to have been that Prophet to whom God gave this revelation in its greater fullness; and present-day Russia is now such as to show how easily the fulfilment of the prophetic Word may come to pass.<\/p>\n

In our last address we called attention to the back-gathering of Israel in unbelief to the Land of Promise, and showed how the prophetic Word indicated that that gathering would greatly increase and in the course of time the old borders of Promise would be literally and perfectly filled by the chosen people.<\/p>\n

Another step in prophetic history, therefore, involves for that land,<\/p>\n

THE RUSSIAN INVASION<\/strong><\/p>\n

Therefore, son of man, prophesy and say unto Gog, Thus saith the Lord God; 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:<\/em><\/p>\n

And thou shalt come up against My people of Israel, as a cloud to cover the land; it shall he in the latter days, and I will bring thee against My land, that the heathen may know Me, when I shall he sanctified in thee, O Gog, before their eyes.<\/p>\n

This description of Russia is quite definite.<\/strong><\/p>\n

The name Gog first appears in the Bible as a descendent of the tribe of Reubenthe son of Shemai, the son of Joel;<\/strong> but according to no less an authority than the International Standard Bible Encyclopedia, He is the prince of Rosh (or Russia) Meshech and Tubal (Eze 38:2<\/em><\/span><\/em> f<\/em>. and Eze 39:1-16<\/em><\/span><\/em>)<\/em>. His territory was known as the land of Magog, and he was the chief of those northern hordes who were to make a full onslaught upon Israel.<\/p>\n

Dr. Scofield, whose Reference Bible is among the best of all present-day Scripture productions, says, ness; and present-day Russia is now such as to show how easily the fulfilment of the prophetic Word may come to pass.<\/p>\n

In our last address we called attention to the back-gathering of Israel in unbelief to the Land of Promise, and showed how the prophetic Word indicated that that gathering would greatly increase and in the course of time the old borders of Promise would be literally and perfectly filled by the chosen people.<\/p>\n

Another step in prophetic history, therefore, involves for that land,<\/p>\n

Dr. Scofield, whose Reference Bible is among the best of all present-day Scripture productions, says, That the primary reference is to the northern (European) powers, headed up by Russia, all agree. The whole passage should be read in connection with Zec 12:1-4<\/span>; Zec 14:1-9<\/span>; Mat 24:14-30<\/span>; Rev 14:14-20<\/span>; Rev 19:17-21<\/span>. Gog is the prince; Magog his land. The reference to Meshech and Tubal (Moscow and Tobolsk) is a clear mark of identification. Russia and the northern powers have been the latest persecutors of dispersed Israel, and it is congruous both with Divine justice and with the covenants (e. g. Gen 15:18<\/em><\/span><\/em>, note; Deu 30:5<\/em><\/span><\/em>, note)<\/em> that destruction should fall at the climax of the last mad attempt to exterminate the remnant of Israel in Jerusalem. The whole prophecy belongs to the yet future day of Jehovah (Isa 2:10-22<\/em><\/span><\/em>; Rev 19:11-21<\/em><\/span><\/em>),<\/em> and to the battle of Armageddon (Rev 16:14<\/em><\/span><\/em>; Rev 19:19<\/em><\/span><\/em>, note),<\/em> but includes also the final revolt of the nations at the close of the Kingdom-age (Rev 20:7-9<\/em><\/span><\/em>).<\/em><\/p>\n

The time of this approaching event is fixed. <\/strong><\/p>\n

It is the end of this age, and while that date is indefinite, so far as mans knowledge is concerned, it is fully known to God. That is the peculiar characteristic of every inspired prophecy. Possibly this indefiniteness is not due to the arbitrary will of God, nor yet to His mere disposition to retain for Himself prophetic secrets. It may, in a large part, rest upon the circumstance of the uncertainty of mans action. While God knows what man will do, He does not compel his action. The individual is free to follow his own will, and nations to mark out their own way, and God, who sees the end from the beginning notes those human actions that constitute history.<\/p>\n

It certainly is a marvelous and suggestive thing that Russia is just now the object of world-interest; the subject of world-wide study.<\/p>\n

In 1905, Richard Hayes McCartney published a little volume through the press of Chas. C. Cook, New York, entitled That Jew! and on page 47 of that edition he referred to the beginnings of the Zionist Movement, and said,<\/p>\n

This Movement will hardly die. If it should, it will soon be replaced by another-more determined movement that will most surely be the means of taking back part of the people scattered and peeled to the home of their forefathers.<\/p>\n

How marvelously that statement has since been fulfilled! At that time there was little prospect of the World War; and yet it came, and through it the prophetic Scriptures found their way of fulfilment. The city surrendered from Gentile hands back to the administration of a Jew, and the land was opened to the incoming of their hordes.<\/p>\n

No one would charge God with the responsibility of the World War. Germany is still seeking to escape that indictment, but even she does not intimate that God was to blame for it. But while God did not bring on the War, acting upon that principle which is consonant with His character, He made it to work together for good for the people of His promise, and that which is begun, will, in the course of human events, move on until the land is again in possession of the people to whom God pledged it, well-nigh forty centuries ago.<\/p>\n

There is also another most significant fact to be faced here, namely,<\/p>\n

The present preparation for the fulfilment of this prophecy.<\/strong> Who would have believed at the beginning of this Century that Russia would so quickly pass into the most flagrant revolution experienced by any country in fifty centuries?<\/p>\n

Of all the Imperialistic governments of the world it endured the most arrogant and dictatorial rule. The slightest wish of the Czar was the exacting law of the land. He who was at the head of the administrative end of the government was also a dictator in its executive branches. The martial powers, fitly armed for the enforcement of his will, were supposed to be subject to his command, and the preacher of 1900 who would have prophesied a Soviet rule for the north country<\/em> by 1920, would have been laughed at as an idle dreamer whose words were the mere products of a distempered imagination.<\/p>\n

But, history is stranger than fiction. In the vast territory of Russia, covering as it does one-seventh of the worlds surface, the only memorials of that former Imperialism left to the eye of the present-day tourist of Russia are the desecrated castles, the commercialized church houses, and the cheap slabs that mark the burial places of the decapitated aristocracy.<\/p>\n

Just as might be expectedthe former Russian home has been destroyed, family ties dissipated and despised, the former forms of law stripped of their authority, and one hundred and fifty million of people brought into a new slaverythe outrages, sufferings, and hardships of which have never been equalled by any nation of kindred size within the limits of human history.<\/p>\n

The program adopted by the rulers denies God, seeks the annihilation of the church, defies world opinion, and super-induces a spite against all suggestions of holiness that may result for the generations to come in a hatred against Israel as intense and destructive as has been Israels retention of the name of God and determination of worship.<\/p>\n

One writer says, Communism in Russia has resulted in depravity, anarchy and immorality in forms hitherto unknown in humanitys history.<\/p>\n

John Haynes Holmes, a writer whose socialistic tendencies are well understood, a man whose reception in Russia has been sufficiently cordial to cause all American conservatives to suspicion his loyalty to our forms of government, evidently expects that Russia will mark progress in spite of all these things, and play a conspicuous part in future history, for he says,If I had to gamble on the future of the various European nations a decade or a quarter of a century hence, I would place my stakes on Soviet Russia, every time.<\/p>\n

If there be any basis whatever for this prophecy of Holmes, then the peril of its fulfilment must be appreciated by all civilized men, for it is simple stupidity to disregard the statement of Russias Red Dictator in these words,<\/p>\n

Our industry is putting into practice the mechanization and motorization of the Red Army. The practical work to ensure armaments and other requirements from our industry will soon reach the highest pitch of perfection. All the orders placed by the army authorities will be executed. Every effort is being made also to make full use of our chemical resources for war needs. The difficulties shall be overcome and our fighting capacity raised to the highest in the world.<\/p>\n

There are sleepy Americans who have an idea that Russia is engaged in the quiet, peaceful endeavor of socializing the state; and such have not heard of the 1,776,687 murders of which the Reds had been guilty by 1924; nor yet the latest butchery of fifty Ukraine Christians who, but yesterday, dared object, when the police came to take down their church bells to melt them up for bullets.<\/p>\n

It is another one of those internal proofs of the authority, integrity, and inspiration of the Word of God that prophecy so perfectly outlines for us the rising Red terror of present Russia.<\/p>\n

But, the same prophecy that depicts it, tells of its final failure, its complete overthrow; and so, we call attention to what the Scriptures have to say upon<\/p>\n

<\/span>THE DIVINE REPROOF<\/strong><\/p>\n

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?<\/em><\/p>\n

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.<\/p>\n

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;<\/p>\n

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.<\/p>\n

And I will call for a sword against him throughout all My mountains, saith the Lord God: every mans sword shall be against his brother.<\/p>\n

And I will plead against him with pestilence and with blood; and I will ram upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone.<\/p>\n

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.<\/p>\n

Surely these Scriptures clearly suggest the following lessons:<\/p>\n

The Lords Offense Will Amount to Fury,<\/p>\n

God Himself Will Eight Through the Forces of Nature, and<\/p>\n

The Russian Slaughter Will Pale That of All Past Centuries.<\/p>\n

The Lords offense will amount to fury!<\/strong><\/p>\n

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 (Eze 38:18<\/em><\/span><\/em>).<\/em><\/p>\n

For in My jealousy and in the fire of My wrath hade I spoken, Surely in that day there shall be a great shaking in the land of Israel (Eze 38:19<\/em><\/span>).<\/em><\/p>\n

The Russian himself, at this present moment, is inviting God to battle. Again and again Red leaders have defied Him. Some of them have even taken their guns and pistols and fired them toward Heaven to express their challenge to combat.<\/p>\n

The official publication some years ago presented a cartoona Russian with a sledge hammer in his hands, smiting a whiskered old man, named God, in the head, and with an oath saying to Him, We have rid ourselves of the Czars of the earth, and now, damn You, we will brain You.<\/p>\n

God is not a petulant tyrant. His patience has been tested again and again by the sins and insolence of men. He is, indeed, long-suffering, not willing that any should perish;<\/em> but, on the other hand, He is not a drooling old grandfather, incapable of fury, or a doting old grandmother who can see nothing wrong in the conduct of the children of men.<\/p>\n

In the Person of the Son He names Himself The Prince of Peace,<\/em> but in the interest of justice, He is also called A Man of War.<\/em><\/p>\n

There comes a time when patience has had its perfect work. The hour can arrive when even the proffer of Divine Grace can be tried to the point of fury, and if history illustrates anything, it illustrates the fact that Gods fury is a storm before which none can stand.<\/p>\n

The worlds first murderer faced that frown, and went out from the Garden of Eden, a fugitive and a vagabond in the earth.<\/em> The antedeluvians presumed on the patience of God until the day<\/em> * * the flood came, and took them all away.<\/em> Sodom and Gomorrha laughed in the Divine face and shook their fists in derision in the same, and went on with their iniquities until the fire fell<\/em> and only Lot and his house were left alive. Pharaoh continued his oppression of Gods people until the Red Sea claimed not only his dead body, but the bodies of his entire army as well.<\/p>\n

And the God of yesterday is still on the Throne! The World War illustrated the fact that He is neither dead nor indifferent to the conduct of nations. Once more His arm was bared and while, as is always true, all involved nations and even the innocent by-standers suffered by reason of that bloody experience, the deepest afflictions endured voiced the Divine judgment, and God proved Himself again capable of rebuking the wrong.<\/p>\n

The forces of nature are often Gods instruments of battle.<\/strong> When San Francisco developed and encouraged the rotten heart, the earthquake and ensuing fires cleansed the same. When San Pierre became the most immoral city on the face of the earth, its holy mountain suddenly belched forth death, and in a few seconds reduced that city to ruins and ashes. When Florida became a haven of greed, and the rendezvous of all conceivable fleshly lusts, a storm came out of the ocean and swept it with such devastation that immediately its gambling profits ended and its songs of ribaldry, its music and dancing were silenced, and men who had long forgotten God, and women who had no other thought than passion and pleasure, were forced to their knees in prayer.<\/p>\n

One day the Red Menace will find that God who created the world can shake it from its center to its circumference, that the mountain fastnesses that they have made the place from which to hurl their attack upon the Sacred City, and to which to retreat for recuperation and fresh attack, can be thrown down, and the very walls that constitute its barriers against the enemy, by action of cyclone can grind their creators to a pulp. Then famine and pestilence; who can measure their destructive power?<\/p>\n

The fact is that when John, who stood nearer to this final overthrow of Rosh, nearer to the conclusion of this battle of Armageddon than did Ezekiel, looked on this last conflict that shall close the age and introduce the Millennium, he saw the Angel of the Lord thrust His sickle into the earth, and blood flowed even to the horses bridles.<\/p>\n

He heard the angel who stood in the sun cry<\/p>\n

with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;<\/em><\/p>\n

That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great (Rev 19:17-18<\/em><\/span>).<\/em><\/p>\n

What opponent shall abide when fury comes into Gods face?<\/p>\n

The slaughter of that day will pale that of past centuries.<\/strong> The last war was a holocaust of death. The cemeteries of Belgium and France make the heart sick as one looks upon the resting place of the millions dead! Perhaps in all the wars that preceded that of 1914-18 not more men had been destroyed, than were slain in that single four-year conflict; and yet, all intelligent observers know that the present-day indications are for a vastly greater slaughter when the next world war occurs.<\/p>\n

But, only believers in the inspired Book, and intelligent students of prophecy have any conception of the staggering conflict that will close the present age. Military men who are looked to for leadership by the nations are studying with furious haste maps of seas and lands. They are marking out to the utmost of their ability the places and equipment of national defenses on sea and land. They are giving themselves assiduously to new forms of fighting material and to every scientific discovery that might yield to an individual nation some decided advantage in the great day for which each and every one of them is preparing.<\/p>\n

But, strangely enough, with a few exceptions, they are utterly ignoring the one source of information, valuable above all others, the source, which if studied by some of them, would strike terror into their souls as they read prophetic defeat; and that source is the Sacred Scripture.<\/p>\n

Daniel foretold the doom of Babylon, the rise and fall of Medo-Persia, the brief, but glorious day of Greece, and the final world-rulership of Rome. But alas! Most of those nations disregarded him, and, by their defiance of Gods Word, fulfilled its prophetic parts to the last letter, and since the day of Romes decline every foolish aspirant for the rulership of a fifth world monarchy has faced the inevitable,the declaration of the inspired Word, It cannot be! And after failure upon failure to disprove it or escape its clear announcement, both Napoleon of France and William of Germany, had to find out by bitter experience that the Word of God changeth not.<\/strong><\/p>\n

Oh, Russia! Your day of doom is written in the Divine Word of God! God may long and patiently wait, and proffer opportunity upon opportunity for repentance; but when the hour comes that you, as leader, assemble the sympathetic nations and call to your aid the islands themselves, and go up against the apparently puny land of Judea, and supposedly weak people of Israel, that day your slain will fill the ravines, cover the valleys, be piled in heaps on the mountain side, and the vultures of the world will find for themselves a feast the like of which has never been known since God created these consumers of carrion, that they might save the world from foul air and pestilence and further death.<\/p>\n

Finally,<\/p>\n

<\/span>THIS IS THE WAR THAT WILL END WAR<\/strong><\/p>\n

There are some features of this prophecy before which modern man stands amazed. Because he cannot comprehend them, he holds them to scorn and explains them on the ground that the writer was ignorant of how the 20th Century would have marked material and scientific progress, undreamt by the prophets of the old day.<\/p>\n

For instanceThe implements of this war are primitive. Shield, buckler, bow and arrow, hand stave and spear<\/strong> to be left by the dead, so that Israel, will need to take no wood of the field, nor cut down any out of the forest, but by burning these weapons shall find themselves before comfortable fires.<\/p>\n

What is the explanation? Is it possible that our modern mechanical devices will be lost to us, as were lost the arts and sciences of the early civilization, and we will be forced back again to the primitive methods and instruments of warfare?<\/p>\n

When one reminds himself what has taken place in history on this very point it certainly is a possibility. Still more possible is it that men will voluntarily give up their modern devices for destruction, and prompted by that humanitarianism which is now everywhere preached, being made even a substitute, by many, for Christianity itself, will adopt the old-time instruments.<\/p>\n

In San Diego County, a year or two ago, I saw men working on the highway just north of San Diego City with picks and shovels, while the big caterpillar engine, sidetracked, was left to rust; and, when I asked the reason, the foreman responded, Sir, men are better than machines. The men must have work or become a social menace, and San Diego County has decided that not one road will be built this year by machinery because men need employment and the right to earn an honest living.<\/p>\n

One who has studied the counsels of the League of Nations must be impressed with the fact that they have argued against many of the modern devices for destruction, and have even agreed unanimously to advise their nations to enter into a sworn purpose to put them away.<\/p>\n

Still further, a friend gives me this scientific suggestion, namely<\/p>\n

The nations are today deeply engaged in erecting the Frankinstine Monster that shall in the end destroy those who created it. All ingenuity of the modern laboratory is being directed against more deadly and super-efficient weapons of warfare. So terrible are some of the latest devices of mans ingenuity that it will soon be necessary for man to revert to primitive weapons of conflict, not only in order that a remnant might be saved from future wars, but by the very nature of the weapons now being perfected.<\/p>\n

We recently saw a demonstration, from the laboratory of the greatest electrical research organizations in the world, of the broadcasting of power by the vacuum tube. This has been a dream of physicists for some years; but, like most of mans practical dreaming, it has now come to pass. Exactly as sound is broadcast by the radio, so now we have entered into an era of the broadcast of power.<\/p>\n

At present the beam is so restricted in its field that it can only be picked up by certain types of alloys. These peculiar metal plates act for the broadcast beam as does the antenna for the radio.<\/p>\n

In the first experiment a metal plate composed of the proper alloy was placed out in the open and a tea kettle, full of water, was set on the plate. Fifty miles away the laboratory broadcast the beam of power from its new vacuum tube, and in ten minutes the tea kettle was boiling.<\/p>\n

Later, a second experiment was tried, when a tea kettle was made of this same metal alloy. This instrument was filled with water and frozen into the heart of an artificial cake of ice and laid out in the field, thirty-five miles away from the broadcasting station. The beam was directed and projected, and in less than fifteen minutes the tea kettle was so hot it had melted its way down through the cake of ice, and was steaming merrily.<\/p>\n

At the present writing this beam can only be received by certain alloys. The process is in its infancy; but there is every reason to believe that when the development of this beam has caught up with the development of the radio we will be able to heat metals to an incandescent temperature at least fifty miles away.<\/p>\n

Consider then the case of a foot-soldier whose rifle turns red hot in his hands, whose cartridges explode in his belt. Consider the case of the artillery who have gone into action with metal guns in the face of a beam of broadcast power that heats those guns to the melting point.<\/p>\n

It would be impossible to have an ammunition dump or a caisson containing ammunition within a hundred miles of the scene of battle. Tanks will become obsolete as they are made of metal, and the broadcast beam, making them red hot, would cause them to be unmanageable by any human power.<\/p>\n

The practical application of this amazing development will be that men will have to fight, if they do battle, with wooden weapons exclusively.<\/p>\n

Then the light of science once more illuminates an obscure prophecy of the Word of God to show us how the ingenuity of man will bring to pass those things that God has foretold.<\/p>\n

And yet, the slaughter by natures forces, of these men who came to battle with the primitive instruments of death is so great,<\/p>\n

That many months will be required to bury them.<\/strong><\/p>\n

And seven months shall the House of Israel be burying of them, that they may cleanse the land.<\/em><\/p>\n

Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord God (Eze 39:12-13<\/em><\/span>).<\/em><\/p>\n

In the wars of the past the cover of night has commonly sufficed to bury the dead slain in the day. It is a rare thing that many bodies have been left to vultures; and if in this war it was merely destruction by the instruments of mans creation it would still be true that burial of the dead would keep pace with the on-going of the war itself. But not so, when natures forces are loosed at the Divine Word.<\/p>\n

In Georgia, Alabama, several days now have been spent in finding and burying the dead swept down by the recent wind storm.<\/p>\n

When San Pierre was destroyed by volcanic action, the fires and ashes covered and cleansed; and yet, months were required to dig out such bodies as lay near the surface.<\/p>\n

Seismology is a practically modern science. The ancients tried to explain earthquakes, but their philosophies are supposed, by modern scientists, to have been altogether fanciful. Until the Middle Ages their occurrence was not accurately recorded; but since the great earthquake of Lisbon in 1755, accurate attention has been given to them all, and it is now pretty generally conceded by the scientists themselves that earthquakes are increasing in number and extent, confirming the prophetic Scriptures in placing the mightiest of them all at the end of this age.<\/p>\n

John Newton must have been thinking of this very time when, in 1799, not so long after the Lisbon quake, he wrote: <\/p>\n

Day of judgment, day of wonders,<\/p>\n

Hark! the trumpets awful sound,<\/p>\n

Louder than a thousand thunders,<\/p>\n

Shakes the vast creation round:<\/p>\n

How the summons<\/p>\n

Will the sinners heart confound!<\/p>\n

See the Judge, our nature wearing,<\/p>\n

Clothed in majesty Divine;<\/p>\n

You who long for His appearing<\/p>\n

Then shall say, This God is mine:<\/p>\n

Gracious Saviour,<\/p>\n

Own me in that day for Thine.<\/p>\n

At His call the dead awaken,<\/p>\n

Rise to life from earth and sea;<\/p>\n

All the powers of nature, shaken <\/p>\n

By His looks, prepare to flee:<\/p>\n

Careless sinner,<\/p>\n

What will then become of thee?<\/p>\n

But to those who have confessed,<\/p>\n

Loved, and served the Lord below,<\/p>\n

He will say, Come near, ye blessed;<\/p>\n

See the Kingdom I bestow:<\/p>\n

You forever <\/p>\n

Shall My love and glory know. <\/p>\n

Finally,<\/p>\n

This war will indeed be the end of human wars.<\/strong> It will not be the last battle that the world will ever see, because the battle of Rev 20:7-9<\/span> is at the end of the Millennium; but the Millennium itself is parenthesized by the two. That battle is not human and natural,it is super-human and super-natural. The battle of Revelation 20<\/span> will end the Millennium and introduce Eternity; but this Armageddon will end this age and introduce the Thousand Years of Christs reign.<\/p>\n

It is impossible to depict the fulfilment of this prophecy without perturbation of heart. The Prophet of God whose lips these words originally passed, must have felt that the words themselves scalded, as he spake them! But, as health is the more appreciated after one has passed through a burning fever, as the morning light is the more grateful after one has gone through the horrors of an anguished night, so the promised coming of the Lord of Glory to have mercy upon the whole House of Israel, to pardon their trespasses and sins, to save them and be sanctified in them, and openly acknowledged by them, and at the same time to close an age of blood and battle with the proclamation of a Thousand Years Peace, an age of sorrow, of suffering, with the sure promise of joy and rejoicing, an age of sin and death with the introduction of holiness and life in excelsis<\/strong>,ah, that is a prospect that makes possible even the anticipation of this agonizing day with both patience and hope. <\/p>\n

It came upon the midnight dear,<\/p>\n

That glorious song of old,<\/p>\n

From angels bending near the earth <\/p>\n

To touch their harps of gold:<\/p>\n

Peace to the earth, good-will to man,<\/p>\n

From Heavens all gracious King:<\/p>\n

The earth in solemn stillness lay,<\/p>\n

To hear the angels sing.<\/p>\n

Still through the cloven skies they come,<\/p>\n

With peaceful wings unfurled;<\/p>\n

And still their Heavenly music floats <\/p>\n

Oer all the weary world:<\/p>\n

Above its sad and lowly plains <\/p>\n

They bend on hovering wing,<\/p>\n

And ever oer its babel sounds <\/p>\n

The blessed angels sing.<\/p>\n

O ye, beneath lifes crushing load,<\/p>\n

Whose forms are bending low,<\/p>\n

Who toil along the climbing way,<\/p>\n

With painful steps and slow,<\/p>\n

Look up: for glad and golden hours <\/p>\n

Come swiftly on the wing;<\/p>\n

O rest beside the weary road,<\/p>\n

And hear the angels sing.<\/p>\n

For, lo! The days are hastening on <\/p>\n

By Prophet bards foretold,<\/p>\n

When with the ever-circling years <\/p>\n

Comes round the age of gold;<\/p>\n

When peace shall over all the earth <\/p>\n

Its ancient splendors fling,<\/p>\n

And the whole world give back the song <\/p>\n

Which now the angels sing.<\/p>\n

<\/span><\/strong><\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

THE DESTRUCTION OF GOG AND HIS VAST ARMIES. (Chap. 39)<\/p>\n

EXEGETICAL NOTES.Eze. 39:2<\/span>. I will leave but the sixth part of thee<\/strong>I will six thee; i.e.,<\/em> afflict thee with six plaguespestilence, blood, overflowing rain, hailstones, fire, brimstone (chap. Eze. 38:22<\/span>). Or, draw thee back with a hook of six teeth (chap. Eze. 38:4<\/span>)the six teeth being those six plagues. The rendering in the text supposes that the verb is derived from the Hebrew numeral six; but this rendering is not recognised by the LXX. or the Vulgate. The verb has an Ethiopic root, and the passage should be renderedI will lead thee along<\/em>to thy ruin.<\/p>\n

Eze. 39:3<\/span>. I will smite thy bow out of thy left hand.<\/strong> The Scythians were renowned as archers. The left hand holds the bow, the right bends it and fits on the arrow. God will strike the weapons out of his hand, so that he shall be incapable of fighting. Thou shalt fall upon the mountains of Israel.<\/strong> The scene of Israels preservation shall be that of Gogs destruction.<\/p>\n

Eze. 39:6<\/span>. I will send a fire among them that dwell in the isles.<\/strong> The judgment described in chap. Eze. 38:20<\/span> as universal is here extended to the isles to show that it should fall not only on Gog and his land, but on those who share his feelings of hatred and opposition to the kingdom of God, and who had perhaps helped Gog with fleets and troops.<\/p>\n

Eze. 39:7<\/span>. I will not let them pollute My holy name<\/strong>by seeming to desert My people. He would profane His name if He were to abandon His people continually to the heathen world. The revelation of holiness in Israel precludes further profanation of Jehovah in reference to Israel among the heathen.<\/p>\n

Eze. 39:8<\/span>. Behold it is come, it is<\/strong> done<\/strong>very expressive, denoting the absolute certainty of the event. The prophet sets it down as already past, as it is the nature of faith to see that which is not as if it already existed.<\/p>\n

Eze. 39:9<\/span>. They shall burn them with fire seven years.<\/strong> The weapons of the army left on the battlefield shall be so numerous as to supply fuel for the people of the land for seven years. Seven years<\/em> is a hyperbolical term derived from the intensive significancy of the number in Hebrew usage and designed to express a very long time. Seven was the number connected with the cleansing after contact with the dead (Num. 19:11<\/span>), and this purification of the land by the clearance of the heathenish spoils was a holy work, and indicated how thorough would be the judgment of God upon His enemies.<\/p>\n

Eze. 39:11<\/span>. I will give unto Gog a place of graves.<\/strong> Gog meant to bury the people of God and appropriate their land; but he is buried by them, and receives only so much of the land as suffices for a grave. The valley of the passengers on the east<\/strong>referring to its position on the east side of the Dead Sea, along which lay the highroad for traffic to Petra and Eziongeber. It would thus be notoriously public, and, arresting travellers in their progress, would compel them to reflect on the signal judgment inflicted on the enemies of the covenant-people. There is also, as is common in Hebrew, a play upon wordsthere were passengers<\/em> to be buried, passengers<\/em> to walk over their graves, passengers<\/em> to bury them (Eze. 39:15<\/span>). It shall stop the noses of the passengers<\/strong>arrest the attention and impede the progress of the passers by the multitude of graves and the strong odour of decay. Their graves would be close to those of their ancient prototypes, Sodom and Gomorrah in the Dead Sea, both alike being signal instances of Gods judgments.<\/p>\n

Eze. 39:14<\/span>. Men of continual employment.<\/strong> Literally, men of continuance<\/em>, men regularly appointed to this business, to express the magnitude of the work and the systematic way in which it is performed. After the end of seven months shall they search<\/strong>to see if the work was complete.<\/p>\n

Eze. 39:16<\/span>. Thus shall they cleanse the land.<\/strong> According to the Mosaic law, a dead body caused a peculiar defilement to all with which it came in contact. So that, as the land of Israel represents figuratively the Church of Christ, the purification of that land is a proper part of the figure to indicate such a sanctification and cleansing of His Church as St. Paul describes in Eph. 5:26-27<\/span>.<\/p>\n

Eze. 39:17<\/span>. Speak to every feathered fowl and every beast: gather yourselves to My sacrifice.<\/strong> This bold imagery is quite in the style of Ezekiels poetic genius. The invited guests are represented as being filled not only with the flesh of the victims in general, but with that of the horses and the charioteers. The entire passage is strikingly parallel with Rev. 19:17<\/span>; Rev. 19:19<\/span>. Compare also Isa. 18:6<\/span>; Isa. 34:6<\/span>; Zep. 1:7<\/span>; Mar. 9:49<\/span>.<\/p>\n

Eze. 39:18<\/span>. Fatlings of Bashan<\/strong>often applied in the prophets to proud, despotic, wanton enemies of God and His people, Bashan being renowned for its fat meadows. Fatness implies prosperity, which often makes men refractory towards God (Deu. 32:14-15<\/span>).<\/p>\n

Eze. 39:22-23<\/span>. The house of Israel shall know; and the heathen shall know.<\/strong> The terrible judgment upon Gog will have this twofold effect as a revelation of the glory of GodIsrael will know that the Lord is, and will continue to be, its God; and the heathen will know that He gave Israel into their power and thrust it out of its own land, not from weakness, but to punish it for its faithless apostasy.<\/p>\n

Eze. 39:25<\/span>. And have mercy on the whole house of Israel.<\/strong> The restorations of Israel heretofore have been partial; there must be one yet future that is to be universal (Hos. 1:11<\/span>; Rom. 11:26<\/span>).<\/p>\n

Eze. 39:26<\/span>. After they have borne their shame<\/strong>after they shall have borne in full the punishment of their sin: after they have become sensible of their guilt and ashamed of it (chaps. Eze. 20:43<\/span>; Eze. 36:31<\/span>).<\/p>\n

Eze. 39:28<\/span>. And have left none of them any more there.<\/strong> After the fall of the Chaldean monarchy, access to their native land was free to all Israel; and those who voluntarily remained had yet in Canaan their home and in the Temple at Jerusalem their spiritual dwelling-place.<\/p>\n

Eze. 39:29<\/span>. I have poured out My Spirit.<\/strong> Comp. Joe. 2:28<\/span>; Zec. 12:10<\/span>; Act. 2:17<\/span>. There St. Peter distinctly appropriates these prophecies to the outpouring of the Holy Spirit on the day of Pentecost, and the inauguration of the Church of Christ by that miraculous event. But this was the beginning of the fulfilment of these verses of the prophets. They shall find their consummation when time shall be no more.<\/p>\n

HOMILETICS<\/em><\/p>\n

THE SIGNAL DEFEAT OF THE ENEMIES OF GODS PEOPLE<\/p>\n

(Eze. 39:1-29<\/span>.)<\/p>\n

In<\/strong> this chapter we have a prophetic description of the ultimate fate of Gog, the ideal impersonation of the power of evil, and the utter destruction of his vast armies. The embattled hosts march to the conflict with proud ostentation and confident of victory. Their swords shall soon provide a banquet for the birds of prey that hover over them, and for the wild beasts whose hungry growls are heard around them, little dreaming that the stricken bodies of the invaders must furnish the feast. An unseen and irresistible power lures them on to their ruin; they are smitten with paralysis, their weapons drop from their hands and cover the ground like corn newly cut with the reaper; they perish in myriads on the mountains and the open fields, the birds and beasts are summoned to gorge themselves on the human carrion, and the only remnants of the once formidable warriors of Gog are found in innumerable graves. In this boldly conceived vision we have a realistic picture of the final and utter destruction of all the enemies of Gods people.<\/p>\n

I. This defeat will be an act of Divine judgment<\/strong> (Eze. 39:1-7<\/span>). The champions of evil do not sufficiently consider what is involved in the fact that God is against them. Little do they know about the infinite resources of the power they have to reckon with. They see in the people of God only the apparently helpless victims of their hatred and fury: they know not, nor do they care to know, the real character of their Almighty Defender. The silence of God they mistake for indifference; the patience of God they misconstrue into weakness; the threatenings of God are meaningless vauntings, or if they mean anything, they apply to every one else but themselves; their attitude and spirit is a combination of blasphemous and reckless defiance. God is slow to punish, full of long-suffering and mercy, careful to afford ample space for repentance; and yet all the time a finely attuned ear may detect the Divine refrain rising on the air, already palpitating with the breath of coming vengeanceShall I not visit for these things, saith the Lord; and shall not My soul be avenged on such a nation as this? (Jer. 5:9<\/span>; Jer. 5:29<\/span>; Jer. 9:9<\/span>). At last the thunderbolt crashes out of the gathering clouds, the enemies of God are stricken with fear, their forces routed, and all are involved in terrible and irrevocable destruction.<\/p>\n

II. This defeat will be on a scale of unexampled vastness<\/strong>. This is evident<\/p>\n

1. From the number of weapons strewn on the battlefield (Eze. 39:8-10<\/span>). <\/p>\n

2. From the time and space occupied in burying the slain (Eze. 39:11-16<\/span>). <\/p>\n

3. From the greatness of the feast provided for the birds and beasts of prey (Eze. 39:17-22<\/span>). Many of the wars of history were waged on a gigantic scale, and the wars of the Jews were often attended with great slaughter. The two rival kingdoms of Judah and Israel were in perpetual feud with each other, and there were few wars in the history of the world marked with greater ferocity and destruction. It is computed that in one battle the number of the slain amounted to no less than 500,000 Israelites. But the greatest battle of the ages will not exceed in calamity and carnage the final overthrow of the enemies of Gods people. Their widespread combinations, their vast hosts cleverly marshalled in battle array, their compacted unity, will make their defeat the easier, the more direct and complete. They will be allured to gather into a mass, that in a mass they may perish.<\/p>\n

III. This defeat will make clear to the nations the unchanging equity of the Divine procedure<\/strong>. <\/p>\n

1. That the people of God, like all other peoples, are punished because of their iniquities<\/em> (Eze. 39:23-24<\/span>). The Israelites wilfully and stubbornly trespassed against God; therefore He hid His face, withdrew His protection, and abandoned them to the cruelty of their enemies. They could not complain that they were unjustly or harshly treated. According to their uncleanness and their transgressions they were dealt with. They deserved all they got, and when they came to themselves, they would be the first to acknowledge it. It was not Gods vindictiveness but their own iniquities that plunged them into misery. He simply deals with them as with all other offenders, of whatever nationality. God is the implacable foe of sin wherever and in whomsoever found (Rom. 2:6-11<\/span>). He is unchangeably faithful in justice, mercy, and truth. <\/p>\n

2. That all who faithfully respond to the teaching of the Divine Spirit shall enjoy the protection and favour of God<\/em> (Eze. 39:25-29<\/span>). While God will punish evil-doers, He does not overlook the least symptoms of repentance, and is eager to make known His clemency. Those who have injured Him the most are assured of His mercy. It is said the Emperor Adrian, meeting a man who had insulted him before he came to the throne, said to him, Approach; you have nothing to fear; I am an emperor. It is God-like to be free from resentment. The Spirit is given to convince of sin, to melt the soul into contrition, to direct it to the great source of help, and to bring it face to face with God, where all is light and peace and safety. God hides His face from the incorrigible sinner, but reveals it to the truly penitent.<\/p>\n

LESSONS.<\/p>\n

1. The most powerful combinations of the wicked are impotent when in conflict with Jehovah<\/em>. <\/p>\n

2. The Divine honour is pledged to ensure the ultimate triumph of righteousness<\/em>. <\/p>\n

3. Disobedience to the Divine law in individuals or in nations will be visited with terrible punishment<\/em>.<\/p>\n

GERM NOTES ON THE VERSES<\/em><\/p>\n

Eze. 39:1-29<\/span>. The present chapter proceeds to describe the defeat of evil and the triumph of God and His people. We must bear in mind that Ezekiel is not predicting the invasion of an actual army, but the advance of evil under that figure. So he declares the overthrow of evil by the figure of a host routed and slain, and the consequent purification of a land partially overrun and disturbed. It is the manner of Ezekiel to dwell upon the details of the figurative acts which he portrays, bringing them before the mind as vivid pictures, and employing, so to speak, the strongest colouring. This has led some so to rest on the picture as to forget that it is a figure. Thus they have searched history to find out some campaign in the land of Israel, some overthrow of invaders, on which to fix this prophecy, and have assigned localities to the burial-place, and even thought to discover the spot to which belongs the appellation, Hamon-Gog<\/em>. But in truth the details are set forth in order to carry out the allegory, and their very extravagance, so to speak, points out that we have but the shadow of a great spiritual reality, which man can only faintly represent and feebly grasp in a figure<\/em>.Speakers Commentary<\/em>.<\/p>\n

We find in the prophecy the following important and salutary truths:<\/p>\n

1. 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, it should be 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.
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, 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.
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 certainly on their side, and simply because with them is the truth and the might of Jehovah.
4. 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. 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, the prospect stretches out before the Church of eternal peace and blessedness in what at length become the new heavens and the new earth, wherein dwelleth righteousness.Fairbairn<\/em>.<\/p>\n

Eze. 39:1-7<\/span>. Gods Dealings with His Enemies<\/strong>. <\/p>\n

1. Those who are enemies unto the Church, God is an enemy unto them.
2. Wicked men may be in great honour and have great power.
3. There are seeming contradictions in Holy Scripture. God was with Gog and against Gog: with him by His providence to bring him forth to manifest his spleen and gall against the laud of Israel; and against him by His power and justice to destroy him for his cruelty and bloodiness. There are many scriptures seeming to destroy one another; but if rightly understood do sweetly comply and shake hands together.
4. Gods hand is in the undertakings of enemies against the Church. 5. It is in the Lord to disable and disappoint warriors when they are ready for battle.
6. That in the same place where God shows rich mercy to the godly, there He executes severe judgments upon the enemies.
7. That armies and others are exposed to public shame and miserable ends is of God.
8. What the Lord speaks, that shall certainly take place.
9. When God begins to visit the enemies of His Church, He makes progress therein.
10. When God shows mercy to His Church and destroys the enemies of it, He provides for His own honour, sanctifies His name, and makes Himself to be known distinct from all other gods.Greenhill<\/em>.<\/p>\n

The Infatuation of the Wicked<\/strong><\/p>\n

1. Renders them reckless in their attack upon a superior Power (Eze. 39:1<\/span>). <\/p>\n

2. Blinds them to the fact that they are being led to destruction by the Power they defy (Eze. 39:2<\/span>). <\/p>\n

3. Knows not the moment they may be suddenly reduced to helplessness (Eze. 39:3<\/span>). <\/p>\n

4. Involves them in terrible and universal destruction (Eze. 39:4-6<\/span>). <\/p>\n

5. Makes their punishment a means of exalting the justice and holiness of the Being they madly opposed (Eze. 39:7<\/span>).<\/p>\n

Eze. 39:2-5<\/span>. As the land of Israel shall be the scene of Gogs wicked attack on the people of God, so shall it be the scene of the awful punishment inflicted upon Gog and of the deliverance of Israel. How often God thus marks the retributive justice of His dealings (as in the case of Ahabs and Jezebels obtaining possession of Naboths vineyard through false accusation, murder, and robbery) by visiting the transgressor with judgment on the very scene of his guilt! (1Ki. 21:19<\/span>; 1Ki. 22:38<\/span>; 2Ki. 9:21<\/span>; 2Ki. 9:25-26<\/span>; 2Ki. 9:36<\/span>).Fausset<\/em>.<\/p>\n

Eze. 39:3<\/span>. The Man of War<\/p>\n

1. An imposing figure when fully armed for battle.
2. Should carefully weigh the merits of the cause he espouses.
3. Exposes his folly when he proudly boasts about his individual prowess.
4. May in a moment be deprived of both strength and weapons.<\/p>\n

I will disarm thee. As Herodotus reports of Sennacherib and his Assyrians in Egypt, that their quivers, bow-strings, and targets were gnawed to pieces by mice and rats in one night, so that they were forced to fly for their lives. And as our chroniclers tell us that in the battle between Edward III. of England and Philip of France there fell such a piercing shower of rain as dissolved their strings and made their bows useless.Trapp<\/em>.<\/p>\n

Eze. 39:6<\/span>. Those who shall abet Gog, virtually though not actively joining him in the invasion, shall, be taught by bitter experience to know that their fancied security in their sea-girt or sea-washed and distant lands is a self-deceit; a fire from the Lord shall consume them, so that they shall know, to their cost, the God of power, whom they refused to know as the God of grace and love. Self-confidence and careless living, under the mistaken notion of security, have proved the ruin of millions of immortal souls.Fausset<\/em>.<\/p>\n

The fire of God upon sympathies with evil.The far-reaching effect of Divine judgment.Lange<\/em>.<\/p>\n

Eze. 39:7<\/span>. Israel hereafter shall, by the special grace of God, be kept from dishonouring the holy name of their God by their sins and the consequent judgments which made the heathen think that Jehovah was unable or unwilling to save His people. How joyful is the prospect to the people of God that the time is ere long coming when they shall be placed under the blessed necessity of uninterrupted obedience to Gods will! Temptations from the flesh, the world, and Satan, which now harass them, shall then be at an end. Sin, which is now their greatest sorrow because it most dishonours the name of their Lord, shall be no more; and the Lord shall make known His holy name with such attractive power that He will not let them pollute it any more.Fausset<\/em>.<\/p>\n

Eze. 39:8<\/span>. The Infallible Certitude of the Divine Word<\/strong>. <\/p>\n

1. Notwithstanding that all natural appearances are against it.
2. Though its fulfilment is in the future.
3. Notwithstanding the most desperate opposition.
4. Confirmed by many notable examples.
5. Because the Lord hath spoken it.
6. Should induce an unfaltering confidence.<\/p>\n

Fulfilled Prophecy<\/strong>. <\/p>\n

1. There is a certain time determined for the destruction of the Churchs enemies, which God looks upon as present and done.
2. The particular time is hidden from men and known only unto God.Greenhill<\/em>.<\/p>\n

Eze. 39:9-10<\/span>. The Spoils of a Great Victory<\/strong>. <\/p>\n

1. God will give victories to His Church and people which seem incredible.
2. The Lord makes that advantageous to His people which their enemies intended to damnify and ruin them by.
3. After the overthrow of Gog and Magog, Antichrist and his adherents, the Church of God shall have great peace.
4. The people of God shall have a day of recompense for the wrongs and injuries they have sustained.Greenhill<\/em>.<\/p>\n

It may be wondered they burn these weapons which might be of use to them for defence and safety; but it was done partly because they were weapons of the uncircumcised, partly because they were anathemata,<\/em> as all Jericho was, but chiefly in testimony that God was their safety and defence.Pool<\/em>.<\/p>\n

Mariana in his History of Spain says, that after the Spaniards had given that signal overthrow to the Saracens in 1212, they found such a vast quantity of lances, javelins, and such-like that they served them for four years for fuel.
The fire of Christianity comes at last over all the weapons of this world. They then warn instead of injuring. If God is our shield, then it is seen what becomes of all the shields of men, long and short. Let not yourself be covered and screened by the world. The world, with its pomp and power, after all exists only to furnish fuel for the children of God. Thus the godly man finally gains the upper hand, however long and strongly the ungodly have behaved proudly.Lange<\/em>.<\/p>\n

Eze. 39:11-16<\/span>. The Burial of the Slain<\/strong>. <\/p>\n

1. God disappoints the expectation of the wicked while living, yet sometimes affords favour when they are dead.
2. After great victories wherein many are slain people should, for public good, be careful to bury the dead, though it require time, be troublesome and chargeable.
3. By great victories over enemies God honours His own name and makes His people to have a name.
4. After conquering there ought to be cleansing.Greenhill<\/em>.<\/p>\n

Where Gog shall expect to find a spoil and a possession, he shall only find a grave; and that a grave near the sea that entombs his ancient prototypes, the fire-blasted cities of Sodom and Gomorrahthe Dead Sea. The publicity of this place of burial will arrest the attention of the many that pass that way. These shall recognise the righteous judgment of the Lord in the destruction of Gog. How often are the transgressors deeply-laid plans brought to nothing in a moment, and the mischief which he prepares for others recoils on himself! Those who have experienced great deliverances should be thoroughly zealous in promoting a complete and radical reformation. Every man should render the utmost help he can towards furthering the good work. Sin, the polluting thing, needs to be searched out in its most secret recesses. Let not the casual passer-by think that he is exempt from the duty of exerting himself in word and deed for the glory of God and the good of the Church, any more than the stationary dweller in his own home. All have their place and work to do; and it is only by general co-operation that the work of the Lord can be most completely effected.Fausset<\/em>.<\/p>\n

Eze. 39:11<\/span>. The Fate of the Proud<\/strong>. <\/p>\n

1. A defeat where they expected victory.
2. Execration and disgust where they expected applause.
3. Oblivion where they expected fame.
4. A grave where they expected riches.
5. It is a testimony to the sacredness of the human body that even the proud and cruel are honoured with a grave.
6. Justice leaves its dead victim at the graves mouth: Mercy tenderly buries it.<\/p>\n

Besides many other reasons for burying these slaughtered multitudes, the humanity that religion is full of would guide the Jews to it, and God tells us that Gog shall have a grave in Israel. He came to take possession, and so he shall, but not as he purposed and hoped, but as God intended: Gog shall possess his house of darkness in that land which he invaded to make a prey of. He shall have one place therea grave.Pool<\/em>.<\/p>\n

Like Gog, many a one finds a grave where he least expccted it. The grave, a quiet answer to so many loud questions, the echo to so many and various forms of I will! Here the proudest and most foaming waves will subside. Masters cease at the brink of the grave; the continuation followsi.e.,<\/em> rottenness, horror, judgment of survivors on the dead, to say nothing of the judgment of God, who has from the beginning had the same decision regarding them.Lange<\/em>.<\/p>\n

Eze. 39:13<\/span>. It shall be to the house of Israel a renown, a commendation, matter of praise, that they did, like men, bury the dead, who otherwise must have been all dung on the face of the earth, and the swelling hill rising from their buried bones shall be a monument to the praise of Israels courtesy. Or else thus, the day of My being glorified shall be a renown to Israel. As it is an honour to be owned of God, so when God shows He owneth such, He gives them honour among all that observe it.Pool<\/em>.<\/p>\n

Eze. 39:15<\/span>. The Sacredness of the Human Body<\/strong>. <\/p>\n

1. It is designed to be the temple of the Divine (1Co. 7:19<\/span>). <\/p>\n

2. Shall ultimately be raised from the dead (Rom. 8:23<\/span>; 1Co. 15:35<\/span>). <\/p>\n

3. Should ensure it reverent burial.
4. Not a single bone to be treated with indignity.<\/p>\n

Eze. 39:16<\/span>. The world, the city of the deadHamonah. What a stillness of death after the bustle of so many departing things and departed men!The enemies of the Church leave after their death a shameful name behind them (Act. 12:20-23<\/span>).Lange<\/em>.<\/p>\n

Eze. 39:17-29<\/span>. The destruction of the enemy, viewed as to its results with reference to the people of God. The purposes of the past dispensation shall be made clear to Gods people themselves and to the heathen. All shall see that the judgments which have fallen upon the chosen race were no sign of any change of purpose of the Almighty, but the consequence of their sins, and that, these sins once abandoned, the favour of their God will return in yet more abundance.Speakers Commentary<\/em>.<\/p>\n

Eze. 39:17-20<\/span>. Evidences of Divine Judgment<\/strong>. <\/p>\n

1. That all creatures are at the command of God, and ordered to do this or that according to His wise providence (Eze. 39:17<\/span>). <\/p>\n

2. That God doth execute some great and signal judgment when He summons the creatures to eat the flesh and drink the blood of the slain (Eze. 39:18-19<\/span>) <\/p>\n

3. It is matter of delight and pleasure unto God to destroy the enemies of His Church and people (Eze. 39:17<\/span>). <\/p>\n

4. God is impartial in His judicial dispensations; He punisheth the great delinquents as well as the lesser (Eze. 39:18<\/span>; Eze. 39:20<\/span>). <\/p>\n

5. Great men and vulgar ones also may be a prey to the creatures, and lie without burial for a season. <\/p>\n

6. God provides for the brute and dumb creatures, and that abundantly (Eze. 39:17<\/span>).Greenhill<\/em>.<\/p>\n

A Strange Banquet<\/strong>. <\/p>\n

1. If we consider the guests invitedthe birds and beasts of prey (Eze. 39:17<\/span>). <\/p>\n

2. If we consider the kind of food providedthe flesh of princes and mighty men (Eze. 39:18<\/span>). <\/p>\n

3. If we consider the horrible surfeiting of the wild revellers (Eze. 39:19-20<\/span>). <\/p>\n

4. A revolting spectacle of humbled pride.<\/p>\n

Eze. 39:17<\/span>. What an end after such a beginning! The beginning was, Israel shall fall a prey to Gog; now the end is, that Gog lies there a prey to the very beasts of the field.Lange<\/em>.<\/p>\n

Eze. 39:21-24<\/span>. The Final Issue of Divine Punishment<\/strong>. <\/p>\n

1. The great end of Gods judgments upon sinful men is His glory (Eze. 39:21<\/span>). <\/p>\n

2. Dreadful judgments upon the wicked are engaging mercies unto the godly (Eze. 39:22<\/span>). <\/p>\n

3. God doth withhold mercies from His people and lay sad judgments upon them for their sins (Eze. 39:23<\/span>). <\/p>\n

4. God will convince His enemies of the true cause of His executing dreadful judgments upon His people (Eze. 39:23<\/span>). <\/p>\n

5. None have just ground of complaint whatsoever judgments are upon them, howsoever God deal by them (Eze. 39:24<\/span>).Greenhill<\/em>.<\/p>\n

Eze. 39:23-29<\/span>. The Hidden and the Open Face of God<\/strong>. <\/p>\n

1. That human sin obscures the vision of Gods face (Eze. 39:23-24<\/span>). <\/p>\n

2. That when God hides His face His people are exposed to the ravages of the enemy (Eze. 39:23<\/span>). <\/p>\n

3. That while God hides His face His hand is employed in promoting the interests of His people (Eze. 39:25<\/span>; Eze. 39:27-28<\/span>). <\/p>\n

4. That when suffering humbles the soul into genuine repentance the face of God reappears. Repentance is the soul coming to the knowledge of God (Eze. 39:26<\/span>; Eze. 39:28<\/span>). <\/p>\n

5. The work of the Divine Spirit upon the soul prepares it for the everlasting vision of the open face of God (Eze. 39:29<\/span>; comp. 2Co. 3:18<\/span>).<\/p>\n

Eze. 39:23<\/span>. The heathen thought meanly of the God of Israel, and reckoned they came into captivity because the people of some greater god had by the power of their god prevailed against Israels God and His people; but by this overthrow given to Gog they shall see it was not impotence in Israels God, but iniquity in Israels people, that brought them into captivity. When God withdrew His defence, as fenceless, they fell under the sword of the enemy, for it is He that subdueth enemies and giveth victory.Pool<\/em>.<\/p>\n

Eze. 39:25-29<\/span>. God<\/strong>s<\/em><\/strong> Goodness a Motive for His Activity<\/strong>. <\/p>\n

1. The afflictions of Gods people may be long and sharp, yet they shall not be always; they shall have an end. <\/p>\n

2. There is a day of mercy to come for the Jews, even all of them (Eze. 39:25<\/span>). <\/p>\n

3. The great things God doth for His people are not done for their worth or merits, but for His holy names sake (Eze. 39:25<\/span>). <\/p>\n

4. Sin brings men to shame and punishment, which they must undergo somewhere or other (Eze. 39:26<\/span>). <\/p>\n

5. In times of peace and safety usually men forget God and sin against Him (Eze. 39:26<\/span>). <\/p>\n

6. The Lord by openly delivering His people from an afflicted condition doth sanctify His own name and hath it sanctified by others (Eze. 39:27-28<\/span>). <\/p>\n

7. There is a time when the Jews shall not only have mercy, but abundant and lasting mercy (Eze. 39:29<\/span>). Now they are like dead trees without any sap in them; but then they will be like trees well-rooted, full of sap, and in their greatest gloryfull of branches, leaves, blossoms, fruit, and the sun shining upon them (Rom. 11:15<\/span>).Greenhill<\/em>.<\/p>\n

Eze. 39:25<\/span>. This restoring captive Jews is mere mercy. It is very true by sin they deserved to be made captives, and it is as true they never did or could deserve a deliverance from captivity. It was not extremity of justice that so punished, but it was the riches of mercy that so pardoned and redeemed.Pool<\/em>.<\/p>\n

Eze. 39:27<\/span>. Sanctified by their accepting punishment, repenting for sin, loathing their former ways and themselves for them, acknowledging God to be holy, engaging themselves in covenant of perpetual obedience to God and keeping it; by these things God will be sanctified among the Israelites and in sight of the nations, when they see the furnace hath purified them.Pool<\/em>.<\/p>\n

Eze. 39:29<\/span>. The Promise of the Spirit<\/strong>. <\/p>\n

1. The constant theme of Old Testament prophets.
2. Blessedly realised in the history of the Church in all ages.
3. Fulfilled in the remarkable advances of the Gospel in the present day.
4. The guarantee of future universal victory.<\/p>\n

It is the Spirit of the Lord, which, when poured out, inclines the heart to appreciate aright Gods marvellous grace, and so produces repentance. The same Spirit in the heart is also the earnest to assure the children of God that their now reconciled Father will hide His face from them no more. May the promise of the full outpouring of the blessed Spirit in the latter days on both Israel and the Church be soon realised; and for this end may the spirit of prayer more and more pervade all the professing disciples of the Lord Jesus!Fausset<\/em>.<\/p>\n

Which as a Spirit of truth shall enlighten their minds, and make them wise unto salvation; as a Spirit of grace shall regenerate and create them anew; as a Spirit of power shall strengthen them for every duty and enable them to withstand and conquer every temptation; as a Spirit of holiness shall cleanse them from sin, sanctify their souls, and stamp them with Mine image; and as a Spirit of adoption and consolation shall inspire them with confidence and hope, and render every branch of obedience and every exercise of piety and virtue sweet and delightful to them.Benson<\/em>.<\/p>\n

The true Israel, the people of the Spirit. The outpouring of the Spirit of Jehovah is the end of all the ways which He has gone with Israel in anger and compassion, and the consummation of Israel in the Christian Church.Lange<\/em>.<\/p>\n

The deliverance of the Hebrews was wrought out in a most remarkable manner. Mattathias, raising the standard of patriotism, called around him the pious portion of his countrymen. His party increased rapidly till they became a considerable army. He appointed his third and bravest son Judas military commander, by whom the Syrian generals that were sent against him were defeated. In battle after battle he proved victorious. Even the army which Lysias sent into Judea could not stand before him. Though composed of thirty thousand foot and seven thousand cavalry, and increased by auxiliaries from the provinces, it proved powerless before him. Putting the enemy to flight, he secured immense booty. The like success attended him the following year, when he defeated an army of sixty thousand men, made himself master of several strong cities, and, retaking Jerusalem, purified the Temple and restored its solemn services. His brothers, Simon and Jonathan, proved themselves worthy successors of this devoted patriot; the independence of the Jews was finally secured, and the royal dignity vested in the Asmonan family, in which it continued till the time of Herod the Great.Henderson<\/em>.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

III. THE DESTRUCTION OF GOD 39:120<\/p>\n

In the first main division of chapter 39 Ezekiel emphasizes the certainty of the overthrow of God by repeating the substance of what he has already said about that defeat (Eze. 39:1-8<\/span>). He then stresses the completeness of the destruction (Eze. 39:9-20<\/span>).<\/p>\n

A. The Certainty of Cogs Destruction 39:18<\/p>\n

TRANSLATION<\/strong><\/p>\n

(1) And as for you, son of man, prophesy against God, and say. Thus says the Lord GOD: Behold, I am against you, O God, prince of Rosh, Meshech and Tubal; (2) and I will turn you about, and lead you on, and bring you up from the uttermost parts of the north; and I will bring you against the mountains of Israel; (3) and I will smite your bow from your left hand, and I will cause your arrows to fall from your right hand. (4) Upon the mountains of Israel you will fall, you and all your bands and peoples that are with you; I will give you to birds of prey of every sort and to beasts of the field, to be devoured. (5) Upon the face of the ground you shall fall; for I have spoken (oracle of the Lord GOD). (6) And I will send fire against Magog, and against the inhabitants of the isles who dwell safely; and they shall know that I am the LORD. (7) And My holy name I will make known in the midst of My people Israel; I will not defile MY holy name again; and the nations shall know that I am the LORD, the Holy One in Israel. (8) Behold, it comes, and it shall come to pass (oracle of the Lord (;01)); that is the day of which I have spoken.<\/p>\n

COMMENTS<\/strong><\/p>\n

Chapter 39 gives an even more vivid description of the overthrow of Cog. The chapter begins with a declaration of divine hostility directed toward God (Eze. 39:1<\/span>; cf. Eze. 38:3<\/span>). God would turn God about, i.e., frustrate his purpose. God would lead him to his destruction upon the mountains of Israel (Eze. 39:2<\/span>). Gods skillful archers would be of no value in the battle which would transpire there (Eze. 39:3<\/span>).<\/p>\n

God and all his confederates would fall on the mountains of Israel. Their corpses would be left unburied, a prey to beast and bird alike (Eze. 39:4<\/span>). By no means would God be able to avert this calamity, for this destruction had been decreed by the Lord (Eze. 39:5<\/span>). Even the lands from which the invaders came would experience divine judgment, for God would send a fire against those lands. The fire here as frequently in the Old Testament probably symbolizes warfare (Eze. 39:6<\/span>). No more would the heathen profanely mock the impotence of Israels God. The divine presence in the midst of Israel would be obvious to all when the Lord made known His name, i.e., His character, person, presence, in this mighty judgment upon God (Eze. 39:7<\/span>).<\/p>\n

The destruction of God was a foregone conclusion; it was as good as accomplished. The Lord cannot lie, and He had announced it (Eze. 39:8<\/span>).<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

1-5<\/strong>. <\/strong> The prophecy continues against Gog, who is still represented as the leader of the heathen hordes who occupy “the uttermost parts of the north” (Eze 39:2<\/span>, R.V.), and who in the far distant future will rise up against the new Israel (see notes Eze 28:2-3<\/span>). He comes with a vast army (Eze 39:9<\/span>; Eze 38:15<\/span>), and supposes himself to be able to fulfill his will against Israel without any reference whatever to an overruling Providence; but Jehovah says, “I will turn thee about, and will lead thee on” (Eze 39:2<\/span>, R.V.; see notes Eze 38:4<\/span>; Eze 38:14-16<\/span>). God never interferes with a man’s free choice of good or evil, but he is able in his wisdom to so “turn” and “lead” the evil-wisher that even the wrath of man is made to serve a divine purpose. He smites the invaders with death (Eze 38:21-22<\/span>), and the weapons drop from the hands of the fierce warriors (Eze 39:3<\/span>), and they fall upon the mountains and the open fields which they expected to be such an easy prey (xxxviii, 11, 12), and their dead bodies become the spoil of the vultures and jackals (Eze 39:4-5<\/span>). As John Wesley says: “Gog came to take possession, and so he shall, but not as he purposed and hoped. He shall possess the house of darkness in the land which he invaded.”<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

God’s Judgment on Gog.<\/p>\n

<\/strong><\/p>\n

“And you, son of man, prophesy against Gog, and say, Behold I am against you, O Gog, chief prince of Meshech and Tubal. And I will turn you about and lead you on (shshw), and will cause you to come from the uttermost parts of the north, and I will bring you on the mountains of Israel. And I will smite your bow out of your left hand, and will cause your arrows to fall out of your right hand.”<\/p>\n

For the name and description see on Eze 38:2<\/span>. Once again it is emphasised that Gog is under Yahweh’s control. Nothing can happen outside God’s remit. The meaning of the verb shshw is unknown. The versions support ‘lead on’ (Eze 38:4<\/span> has instead ‘put hooks in your jaws’ which implies the same thing). Again ‘the uttermost parts of the north’ are stressed (compare Eze 38:6<\/span>; Eze 38:15<\/span>), the lands shrouded in mystery from which anything can come. And the mountains of Israel are the backbone of Israel. So the picture is of the mysterious Gog, descending from an equally mysterious region, at the instigation of Yahweh, onto the backbone of Israel.<\/p>\n

That is then followed by the shattering of his weapons, that is, his strength, by the hand of Yahweh. He will be left helpless and defenceless, as he previously thought that Israel was (Eze 38:11<\/span>). His bow and arrows will be smitten from his hands. It is noteworthy that Gog is depicted as carrying a bow. The same was true of the rider on the white horse in Rev 6:2<\/span> who symbolised false religion and the deceitfulness of Satan. In Psa 120:4<\/span> lying lips and a deceitful tongue are likened to ‘the sharp arrows of the mighty’, and both the psalmist and Hosea speak of ‘the deceitful bow’ (Psa 78:57<\/span>; Hos 7:16<\/span>). Thus the bow, with which men are taken by surprise and brought down, was seen as a weapon of deceit, carried by the great deceiver.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Eze 39:2<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> Why would God leave a sixth part alive. John Hagee suggests that He will do it to leave some people who would take back a testimony to their nations that the God of Israel is the true God. [47]<\/p>\n

[47] John Hagee, John Hagee Today <\/em> (San Antonio, Texas: John Hagee Ministries), on Trinity Broadcasting Network (Santa Ana, California), 24 November 2008, television program.<\/p>\n

Eze 39:4<\/strong><\/span> Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured.<\/p>\n

Eze 39:4<\/strong><\/span><\/strong> <\/strong> Comments – Eze 39:4<\/span><\/em><\/strong> refers to the birds and beasts of the field feasting upon the carcasses of those enemies slain in battle. In the Eastern mindset honor is everything. The most dishonorable thing to happen to a person is to lie in the field without an honorable burial and their bodies be feed to the birds and beasts of the field. Scholars believe that Rev 19:17-19<\/span> is a parallel reference to the same event.<\/p>\n

Rev 19:17-19<\/span>, “And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.”<\/p>\n

Eze 39:7<\/strong><\/span> So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel.<\/p>\n

Eze 39:7<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> Why is God displaying His wrath at the Battle of Armageddon; so that Israel will know that YHWH is their God, and the Jews will accept Jesus Christ as their Messiah? It is a part of His work of redemption for God’s people. In addition, this great display of God’s wrath will serve as a testimony to the Gentile nations that God is Lord over the nations as well, so that they will repent and embrace the Gospel of Jesus Christ.<\/p>\n

Eze 39:8<\/strong><\/span> Behold, it is come, and it is done, saith the Lord GOD; this is the day whereof I have spoken.<\/p>\n

Eze 39:8<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> God, who “calleth those things which be not as though they were” (Rom 4:17<\/span>), has made the decree that these prophetic events will take place.<\/p>\n

Rom 4:17<\/span>, “(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.”<\/p>\n

Eze 39:17-20<\/strong><\/span> <\/strong> Comments – The Fowls and Beasts are Called to Devour the Slain <\/em><\/strong> <\/strong> Note a parallel passage in Rev 19:17-18<\/span>, which describes the same event.<\/p>\n

Rev 19:17-18<\/span>, “And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.”<\/p>\n

Eze 39:25-29<\/strong><\/span> <\/strong> Comments The Establishment of the Nation of Israel <\/em><\/strong> When God destroys the armies that have gathered against the newly gathered Israel, He will establish Himself as their God and they will acknowledge and serve Him, thus, the need for the restoration of the Temple in the following chapters of Ezekiel. <\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Israel’s Glorification <\/strong> Eze 35:1<\/span> to Eze 48:35<\/span> 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<\/em> (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.<\/p>\n

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).<\/p>\n

Here is a proposed outline:<\/p>\n

1. Judgment upon Edom Eze 35:1-15<\/span><\/p>\n

2. The Restoration of Israel as a Nation Eze 36:1<\/span> to Eze 37:28<\/span><\/p>\n

3. The Battle against Gog and its Allies Eze 38:1<\/span> to Eze 39:23<\/span><\/p>\n

4. The Restoration of the Temple and its Worship and Land Eze 40:1<\/span> to Eze 48:35<\/span><\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

The Battle against Gog and its Allies <\/strong> Eze 38:1<\/span> to Eze 39:28<\/span> 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<\/span> to Eze 39:29<\/span> 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<\/span>; Rev 19:11-21<\/span> in which we have a description of an event popularly called the Battle of Armageddon, a term taken from Rev 16:16<\/span>, 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<\/span>), 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. <\/p>\n

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<\/span>). 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<\/span>). It will take place during the “latter years” (Eze 38:8-9<\/span>). 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<\/span>). 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<\/span>). When God fights against Gog and his allies He will do so in three ways (Eze 38:18-22<\/span>). He will bring a great earthquake upon the land (Eze 38:19-20<\/span>), then He will bring confusion so that every man will turn his sword against his brother (Eze 38:21<\/span>), followed with a great rain of fire, hail and brimstones (Eze 38:22<\/span>). 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<\/span>) and those carcasses will become a feast for the birds and beasts of the field (Eze 39:4<\/span>). This feast is very likely described in Rev 19:17-19<\/span>.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

The Destruction of Gog and his Hosts<\/p>\n

v. 1. Therefore, thou son of man, prophesy against Gog,<\/strong> in a further statement concerning the Lord’s vengeance upon him, and say, Thus saith the Lord God, Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal,<\/strong> rather, “the prince of Rosh, Mesheeh, and. Tubal,” Eze 38:2-3<\/span>, <\/p>\n

v. 2. and I will turn thee back,<\/strong> leading him back from his projected attack on the children of the Lord, and leave but the sixth part of thee,<\/strong> literally, “lead thee about,” or “drive thee on,” and will cause thee to come up from the north parts,<\/strong> to the attack against the people of God which led to Gog’s destruction, and will bring thee upon the mountains of Israel,<\/strong> apparently for a successful assault upon the Church of the Lord, an expectation, however, in which he would be sorely disappointed; <\/p>\n

v. 3. and I will smite thy bow out of thy left hand,<\/strong> which held the bow, while the right hand bent it, and will cause thine arrows to fall out of thy right hand,<\/strong> as they were fitted in place to be sent to their mark. <\/p>\n

v. 4. Thou shalt fall upon the mountains of Israel,<\/strong> in the very place where the enemy hoped to gain a victory, thou and all thy bands,<\/strong> the hosts which had joined him for the attack upon the Lord’s people, and the people that is with thee. I will give thee unto the ravenous birds of every sort,<\/strong> the feathered or winged beasts of prey, from the great vultures down to the tiny parasite, and to the beasts of the field to be devoured,<\/strong> in a most ignominious death. <\/p>\n

v. 5. Thou shalt fall upon the open field, literally,<\/strong> “the face of the field”; for I have spoken it, saith the Lord God,<\/strong> who carries out His threats, like His promises, with unfailing accuracy and telling effect. <\/p>\n

v. 6. And I will send a fire on Magog,<\/strong> that of warfare and of divine destruction, and among them that dwell carelessly,<\/strong> in a self-confident, fancied security, in the isles; and they shall know that I am the Lord. <\/p>\n

v. 7. So will I make My holy name known in the midst of My people Israel,<\/strong> for the destruction of the enemies would be to the people of God a proof of His almighty power and would therefore serve to enhance the glory of His Name; and I will not let them pollute My holy name any more,<\/strong> literally, “I will not permit the name of My holiness to be polluted any more,” namely, by such blasphemous attacks on the part of the heathen, and the heathen shall know that I am the Lord, the Holy One in Israel,<\/strong> set apart for exclusive veneration on the part of all men, whether by willing reverence or by cringing deference. <\/p>\n

v. 8. Behold, it is come, and it is done, saith the Lord God,<\/strong> the fulfillment being assured with a definiteness of an accomplished fact; this is the day whereof I have spoken,<\/strong> the final overthrow of the enemy signifying the definite deliverance of the Lord’s people. <\/p>\n

v. 9. And they that dwell in the cities of Israel. shall go forth<\/strong>, the Lord’s children taking a walk, as it were, to take a look at the fallen enemies, and shall set on fire and burn the weapons,<\/strong> the armor of the enemies, both the shields and the bucklers,<\/strong> the enemies weapons of defense, the bows and the arrows,<\/strong> the weapons of offense, and the band-staves,<\/strong> which some commentators think were the riding-switches of the invaders, and the spears, and they shall burn them with fire seven years,<\/strong> this number being used as the holy number of the Bible. <\/p>\n

v. 10. so that they shall take no wood out of the field, neither cut down any out of the forests,<\/strong> that is, there was no need for them to get fuel in the usual way and from the usual places; for they shall burn the weapons with fire,<\/strong> this being sufficient for all their needs; and they shall spoil those that spoiled them, and rob those that robbed them,<\/strong> the wealth of the enemies, all the treasures in which they trusted, thus becoming the property of the children of God, saith the Lord God. <\/p>\n

v. 11. And it shall come to pass in that day,<\/strong> the time of the great Judgment at the latter end, that I will give unto Gog a place there of graves in Israel,<\/strong> where this arch-enemy could be buried, the valley of the passengers on the east of the sea,<\/strong> literally, “the valley of the passers-through,” a place which was much frequented, the picture being that of a valley extending toward the Dead Sea; and it shall stop the noses of the passengers,<\/strong> literally, “it stops the passers-through,” arresting their attention, almost compelling them to take notice of this instance of God’s judgment; and there shall they bury Gog and all his multitude,<\/strong> the enemy fallen in the very sight of the Lord’s city which he had intended to take by storm; and they shall call it The Valley of Hamon-gog,<\/strong> of the great multitude of Gog. <\/p>\n

v. 12. And seven months shall the house of Israel be burying of them,<\/strong> engaged in this task of disposing of the corpses of the enemies, that they may cleanse the land,<\/strong> for the presence of dead bodies polluted the land. <\/p>\n

v. 13. Yea, all the people of the land shall bury them,<\/strong> in willing zeal to cleanse the land of corruption; and it shall be to them a renown,<\/strong> it will give them a name before men, as being anxious to appear as a people consecrated to the Lord, the day that I shall be glorified,<\/strong> by the overthrow of the enemies, saith the Lord God. <\/p>\n

v. 14. And they shall sever out men of continual employment,<\/strong> delegating them for just this task, passing through the land to bury with the passengers those that remain upon the face of the earth,<\/strong> some of the men making the search for dead bodies and others attending to their burial, to cleanse it,<\/strong> so that the land would no longer he polluted; after the end of seven months shall they search,<\/strong> to complete the work begun by the entire multitude of people. <\/p>\n

v. 15. And the passengers that pass through the land,<\/strong> those delegated to search for dead bodies, when any seeth a man’s bone,<\/strong> the skeleton of one of the slain enemies, then shall he set up a sign by it,<\/strong> a mark or guide-post of stone, till the hurlers have buried it in the Valley of Hamon-gog. <\/p>\n

v. 16. And also the name of the city shall be Hamonah,<\/strong> that is, “great multitude,” or “tumult. ” Thus shall they cleanse the land. <\/strong> All these descriptive details are added in order to bring out the complete defeat of the Lord’s enemies in a most vivid manner. <\/p>\n

v. 17. And, thou son of man, thus saith the Lord God, Speak unto every feathered fowl,<\/strong> Cf v. 4, and to every beast of the field,<\/strong> the beasts of prey that follow armies on their campaigns, Assemble yourselves and come; gather yourselves on every side to My sacrifice that I do sacrifice for you,<\/strong> in slaughtering the enemies by this shameful defeat and overthrow, even a great sacrifice upon the mountains of Israel,<\/strong> the rapacious birds and beasts being invited to the gruesome sacrificial feast, that ye may eat flesh and drink blood. <\/p>\n

v. 18. Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth,<\/strong> for it is in this class of people that the Lord’s enemies are most numerous, of rams, of lambs, and of goats,<\/strong> literally, “great goats,” or “he-goats,” of bullocks, all of them fatlings of Bashan,<\/strong> this name being applied to the ungodly men of might because the province of Bashan, beyond Jordan, was famed for its fat and strong cattle. Cf Psa 22:12<\/span>. It is evident that the various animals named represent the various ranks among the hosts of the Lord’s enemies, rulers, leaders of men, as well as common soldiers, those of a lower station in life. <\/p>\n

v. 19. And ye shall eat fat till ye be full and drink blood till ye be drunken, of My sacrifice which I have sacrificed for you,<\/strong> the sacrificial feast of God’s fury prepared by the overthrow of His enemies. <\/p>\n

v. 20. Thus ye shall be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord God. <\/strong> No matter what means the enemies use in trying to overcome the Church of God, no matter what form their hostility takes, they are powerless before His almighty arm. The vividness of the presentation and the detailed manner of description serve to emphasize the complete overthrow of all those who presume to attack the City of God. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

Of the two main divisions of this chapter, the first (Eze 39:1-20<\/span>) depicts the greatness of the overthrow of Gog; the second (Eze 39:21-29<\/span>) records the impression made by it upon Both Israel and the heathen, and adds a closing promise to the former.<\/p>\n

Eze 39:1-20<\/span><\/strong><\/p>\n

In the first main division Ezekiel repeats the substance of what has already been advanced concerning the defeat of Gog (verses 1-8), after which he strives to represent its completeness (verses 9-20), by setting forth<\/p>\n

(1)<\/strong> the immense quantity of spoil Israel should obtain from the fallen foe (verses 9, 10).<\/p>\n

(2)<\/strong> the length of time it should take Israel to bury the dead and cleanse the land from defilement (verses 11-16, and<\/p>\n

(3)<\/strong> the horrible carnage which should ensue on Gog’s destruction, symbolized by a vast sacrificial feast prepared by Jehovah for the beasts and birds (verses 17-20).<\/p>\n

Eze 39:1<\/span><\/strong><\/p>\n

The chief prime of Meshech and Tubal<\/strong>; or, prince<\/em> of Rosh<\/em>, Meshech<\/em>, and Tubal <\/em>(see <\/em>on Eze 38:2<\/span>).<\/p>\n

Eze 39:2<\/span><\/strong><\/p>\n

I will leave but the sixth part of thee<\/strong>. The word is derived either from the numeral six, , or from the root , the import of which is uncertain, although a cognate root in Ethiopic suggests the idea of “going on” or “proceeding”a meaning Havernick also finds in the Hebrew. The former derivation has been followed by the Authorized Version, which renders in the margin, “I will strike thee with six plagues,” or “draw thee back with a hook of six teeth,” and by Hengstenberg, With whom Plumptre agrees, “1 will six thee,” i.e.<\/em> “afflict thee with six plagues,” viz. those mentioned in Eze 38:22<\/span>. The latter derivation, presumably the more correct, is adopted by the LXX<\/strong>. (), the <\/em>Vulgate (educam<\/em>), the Revised Version (“I will lead thee on”), and by modern expositors generally. Hitzig and Smend approve of Ewald’s translation, “I entice thee astray, and lead thee with leading, strings.”<\/p>\n

Eze 39:3<\/span><\/strong><\/p>\n

I will smite thy bow out of thy left hand<\/strong>. Bows and arrows were characteristic weapons of the Scythians, whom Herodotus (4:46) styles <\/em>(comp. Jer 5:16<\/span>; Jer 6:23<\/span>; and see note on Eze 38:15<\/span>).<\/p>\n

Eze 39:4-6<\/span><\/strong><\/p>\n

I will give thee unto ravenous birds of every sort<\/strong>; or, wing. The language depicts an army on the march, followed by jackals, vultures, and other birds of prey, ready to feast upon the corpses of slaughtered men (comp. Eze 33:27; 1Sa 17:46<\/span>; and Homer’s ‘Iliad,’ 1.4, 5). In addition to destroying Cog, causing him to fall upon the mountains of Israel and upon the open field<\/strong>; literally, upon the face of the field<\/em>, <\/em>Jehovah engages to carry the fire of war and generally of devastation (cf. Eze 33:22<\/span>; Amo 2:2<\/span>, Amo 2:5<\/span>; Rev 20:1-15 :29) into Cog’s own land, Magog<\/strong> (see on Eze 38:2<\/span>), and among them that dwell carelessly<\/strong> (better, securely<\/em>) <\/em>in the isles<\/strong>; or, coast-lands (Eze 27:7<\/span>); i.e. not merely the merchants of Tarshish or the “isles” of the trading nations mentioned in Eze 38:13<\/span>, as Hengstenberg and Plumptre prefer, but, as Smend, Schroder, and Keil explain, all the distant peoples of the coast-lands from whom Gog’s armies were drawn (Eze 38:5<\/span>, Eze 38:6<\/span>), and in whom were many of Gog’s sympathizers.<\/p>\n

Eze 39:8<\/span><\/strong><\/p>\n

Behold! it is come<\/strong>. “The words which a man might speak on he-holding his purpose accomplished are, with Ezekiel’s Bold anthropomorphism, put into the mouth of Jehovah” (Plumptre).<\/p>\n

Eze 39:9<\/span><\/strong>, <\/strong>Eze 39:10<\/span><\/strong><\/p>\n

set forth as the first proof of the greatness of Gog’s overthrow the immense booty in the shape of weapons of war which should be obtained by the inhabitants of the cities of Israel. So huge should be the quantity of weapons left behind by the slain, that the Israelites should burn them with fire seven years<\/strong>. This burning of the weapons has been explained by Havernick, on the ground that weapons of war, as incompatible with Messianic times, should be no more required (cf. Isa 2:4<\/span>); by Ewald, as in accordance with the custom of the Hebrews (Isa 9:5<\/span>) and other ancient peoples (Livy, 38.23; Virgil, ‘AE<\/strong>neid,’ 8.562); by Hitzig and Smend, as prompted by the consideration that Israel, for whom Jehovah had fought, should have no further need of weapons; by Schroder, as indicating that for Israel these warlike instruments should then so completely lose their power to terrify that they might be looked upon simply as so much firewood; and by Keil, as designed to annihilate the enemy and remove every trace of him. Kliefoth appears nearest the mark, in suggesting that the emphasis lies upon the length of time the burning should continue; and that this was intended, by conveying an idea of the vastness of the spoil, to represent the thoroughness of Gog’s destruction and of Israel’s deliverance. That the whole delineation is symbolical appears from the number of years the weapons are said to serve for fuel, viz. seven, and from the character of the weapons themselves, which, if not entirely wooden, were at least all combustible. Of the “armor” generally (, “something joined,” from a root signifying “to join”) the pieces mentionedthe shields and the bucklers<\/strong> (see Eze 38:4<\/span>), the bows and arrows<\/strong> (see Eze 39:3<\/span>), the hand-staves<\/strong>, or, javelins <\/em>(margin), perhaps, as Hitzig and Smend suggest, the staff with which a horseman strikes his beast (see Num 22:27<\/span>), and the spears<\/strong>were mostly composed of timber. When all should have been given to the flames, it would then appear that on their late owners the lex talionis<\/em> had worked out its literal avengement, that they who had intended to despoil Israel were themselves spoiled; and they who hoped to plunder Israel were themselves plundered (comp. Isa 17:14<\/span>).<\/p>\n

Eze 39:11-16<\/span><\/strong><\/p>\n

Contain a second proof of the completeness of Gog’s destruction, viz. the length of time occupied in burying the slain and cleansing the land.<\/p>\n

Eze 39:11<\/span><\/strong><\/p>\n

Gog, who should invade Israel in the hope of acquiring the entire mastery of her land, would obtain at Jehovah’s hands only a place there of graves<\/strong>, i.e.<\/em> either, as Hitzig, Ewald, Keil, and Smend suggest, a place where a grave might be possiblea place large enough to receive his slaughtered carcasses; or as Havernick proposes, “an altogether special grave as no other in Israel;” or as Schroder interprets, “a place where there is a grave for him and nothing else.” Concerning both the designation and the site of this divinely provided sepulcher controversy has arisen.<\/p>\n

(1)<\/strong> As to its site<\/em>. The notion of Michaelis and Eiehhom, that the valley of the passengers on the east of the sea<\/strong> was in some way related to the mountains of Abarim mentioned in Num 27:12<\/span> and Deu 32:49<\/span>, and that of Hitzig, that it signified “the valley of the opposite heights,” as in 1Sa 17:3<\/span>, and was to be sought for in the “very great valley” of Zec 14:4<\/span>, may at once be dismissedthe former as untenable, and -the latter as far-fetched. The suggestion of Hengstenberg and Kliefoth, that by the burial-place of Gog was meant the valley of Megiddo, where Josiah fell in battle against Pharaoh-Necho (2Ki 23:29<\/span>), derives support from these considerations, that the very name of Megiddo points to battles, that in its vicinity are found such passes as are here described, and that its modern designation Lejun <\/em>(Leqio<\/em>), in all probability contains a reminiscence of the present passage. It is, however, open to the obvious objections that the place of Gog’s burial was not contiguous to the field of his overthrow, and that the clause locating it “on the east of the sea<\/em>,” <\/em>by which on this hypothesis must be understood the Mediterranean, is rather descriptive of the entire land than of any particular spot therein. Hence the view of Havernick, Ewald, Keil, and Smoud, which finds the valley in the neighborhood of the Dead Sea, is to be preferred, though, even with agreement as to this, interpreters are not unanimous as to the spot intended. Ewald thinks of “the horrible, unwholesome valley over against the sea, i.e.<\/em> (comp. Eze 47:8<\/span>) the Dead Sea, that valley which covers the ancient overbearing ones (die Zerreisenden<\/em>), the Sodomites, who resemble these;” Keil, translating kidmath <\/em>as “in front of,” holds by “the valley of the Jordan above the Dead Sea;” Havernick and Smend advocate “a place outside the Holy Land,” though the clause, “a grave in Israel,” seems against this. Dr. Currey, in the ‘Speaker’s Commentary,’ hints, net without reason, that the valley was “imaginary.”<\/p>\n

(2)<\/strong> As to its designation<\/em>. That in the word “passengers” lies a paronomasia is apparent; but whether threefold or only twofold is uncertain.<\/p>\n

In the present verse may signify either<\/p>\n

(1)<\/strong> such travelers as were wont to pass through the valley (Keil), which is the obvious and natural interpretation; or<\/p>\n

(2)<\/strong> the warriors of Gog (Ewald, Hitzig), who intended to pass through the land, but whose invasion had only proved a passing storm; or<\/p>\n

(3)<\/strong> the commissioners who should be appointed to pass through the land in search of bones (Zec 14:15<\/span>). The notion of Ewald, who derives from , and translates “haughty,” “overbearing,” meaning the Gogites, is countenanced by no ether expositor. If the first sense be taken, then the verse will read, “The valley of the passers through, and it (the valley, in consequence of having become the grave of Gog) stops (the way of) the passers through;” i.e. <\/em>it becomes thereafter impassable for travelers (Rosenmller, Keil); or, it stops the noses, or breath, of such travelers by reason of its horrible stench (Ewald, Havernick). If the second meaning be selected, the valley must be understood to have afterwards received its name from the fact that Gog’s warriors lay entombed beneath its sod, and “the stopping of the passengers” to signify that whereas Gog purposed to overrun the land, his destructive career was there ignominiously arrested (Schroder). If the third rendering be preferred, then the valley will be held to have derived its designation, after the event, from the passing through it or through the land of the searchers, in which case the stepping of the passengers can only have alluded to the fact that, as the “buriers” proceeded with the work of interment, they were compelled to turn away their faces and stop their noses because of the noisome effluvium which arose from the corpses. The first interpretation is the best, though the first and second might be combined by making the first “passengers” stand for the travelers and the second for the invaders, whose career should there be stopped; and to this view a certain countenance is lent by the statements which follow, that there should Gog and all his multitude<\/strong>literally, all his noisy tumultbe <\/em>buried, and that the valley ever afterwards should bear the name of Hamon-gog<\/strong>, or, Gog<\/em>‘ s multitude<\/em>.<\/p>\n

Eze 39:12<\/span><\/strong>, <\/strong>Eze 39:13<\/span><\/strong><\/p>\n

The time that should be occupied in Gog’s funeral should be seven monthsso great should be the number of the deadthe sacred number seven recalling the seven years consumed in the burning of the weapons (Eze 39:9<\/span>), and reminding one of the “seven times heated” furnace into which the Hebrew children were cast, and of the “seven times” of Nebuchadnezzar’s humiliation (Dan 3:19<\/span>; Dan 4:23<\/span>). The parties who should conduct his obsequies should be the house of Israel<\/strong>, even all the people of the land<\/strong>, indicating the common joy occasioned by the barbaric chieftain’s overthrow. The motive which should impel them in their work would be a desire to cleanse the land<\/strong> from the defilement it had contracted from the corpses of the slain (comp. Num 19:11<\/span>,Num 19:22<\/span>; Num 31:19<\/span>; Num 35:33<\/span>); and the end should be that the work should be to them, not for “a remembrance” (Ewald), but a renown<\/strong>, not because they should have helped to bury Gog (Hengstenberg), or through burying Gog should have proved themselves his conquerors (Smend), and in virtue of Jehovah’s protection the possessors of his grave (Hitzig), but because in the day when Jehovah glorified himself through Gog’s destruction, he (Jehovah) should also be glorified by their (Israel’s) zeal “to show themselves a holy people by sweeping all uncleanness away” (Keil).<\/p>\n

Eze 39:14<\/span><\/strong><\/p>\n

When the work of burying Gog should have gone on for seven months, at the end of that time the Israelites should sever out (comp. Deu 10:8<\/span>) men of continual employment<\/strong>; literally, men of con-<\/em>t\/nuance; i.e.<\/em> persons hired for a continuous work or devoted to a constant occupation, whose business it should be passing through the land to bury with the passengers those that remain<\/strong>or, as the Revised Version reads, to bury them that pass through<\/em>, that remainupon <\/em>the face of the land. Here, again, the old play upon the word “passengers” recurs, and with it two or three difficulties.<\/p>\n

(1)<\/strong> It is not clear whether the commissioners consisted of two classes of officers, “passers through,” or “searchers,” who scoured the land in search of unburied skeletons or bones, which, however, they did not bury; and “buriers” proper, who, accompanying these searchers, conducted the interment of suck skeletons or bones as were found (Hengstenberg, Keil); or whether the commissioners were only one body, who both searched and buried (Ewald and Smend).<\/p>\n

(2)<\/strong> It is doubtful whether the in should be taken as the sign of the accusative, and the clause translated as in the Revised Version, in which case the “passengers” that should be buried could only be the “invaders” as above (see Eze 39:11<\/span>); or as a preposition, in which case the rendering of the Authorized Version must stand, and the “passengers” be regarded as the “searchers.”<\/p>\n

(3)<\/strong> It is open to debate whether Eze 39:14<\/span> should not close with the initial words of Eze 39:15<\/span>, as Ewald proposes, “And the passengers shall search and pass through in the land;” or at least whether the first clause in Eze 39:15<\/span> should not form an independent sentence, thus: “And they that pass through in the land shall pass through,” as in the Revised Version, in which case the sighting of unburied bones (Eze 39:15<\/span>) would not necessarily be the work of “searchers,” but of any one, the verb being impersonal. It is impossible to decide dogmatically in a question of so much difficulty; but the Revised Version appears to present the most exact rendering of the Hebrew, and upon the whole the most intelligible account of what was intended to take place, viz. the appointment of a special body of commissioners, who should be designated both “passengers,” in ironical allusion to Gog who had meant to pass through the land, and “buffers,” from the nature of the task delegated to them, viz. the interment of the “passengers,” i.e. the Gogites, and who should begin their work after the main body of the slain had been removed, i.e. <\/em>at the end of the seven months of burying.<\/p>\n

Eze 39:15<\/span><\/strong><\/p>\n

describes the method of procedure these “searchers” and “buriers,” should follow. If these were distinct from each other, the “searchers”if they were the same, any otherson discovering a man’s bone should set up a sign by it<\/strong>; literally, build near it a pillar<\/em>; <\/em>erect a heap of stone to call the attention of the butlers, who, on coming to the spot, should inter it in the valley of Hamon-gog. <\/p>\n

Eze 39:16<\/span><\/strong><\/p>\n

As another mark to distinguish Gog’s tomb, a city should arise in its vicinity, bearing the name Hamonah<\/strong>, or “Multitude” (comp. Isa 19:18<\/span>, “the city of destruction”), though Schmieder thinks it must have been “a city of graves,” since a city of houses could not exist in such a valley of the dead, and indeed the LXX<\/strong>. gives as the city’s name , <\/em>by which later Greek writers were accustomed to call the common ground in a cemetery as distinguished from its paternal sepulchers. If quite improbable that Bethshan or Scythopolis near Megiddo was Ezekiel’s Hamonah, it is possible the actual city may have been named after the ideal. Plumptre cites as a modern parallel the English town of Lichfield (or “Field of corpses”), which, according to tradition, commemorates the destruction of the Danes. When the work of the buriers should be finished, the land would be completely cleansed.<\/p>\n

Eze 39:17-20<\/span><\/strong><\/p>\n

exhibit in a third way the severity of Gog’s overthrow by setting forth the bloody carnage which should attend it.<\/p>\n

Eze 39:17<\/span><\/strong><\/p>\n

Expanding the thought of Eze 39:4<\/span>, and borrowing the imagery of the older prophets, Isaiah (Isa 34:6<\/span>; Isa 56:9<\/span>) and Jeremiah (Jer 46:10<\/span>; Jer 1:1-19 :29; Jer 51:40<\/span>), Ezekiel represents Gog’s destruction as a great sacrifice<\/strong>literally, slaying<\/em>; <\/em>hence a sacrificial feast or simply banquet (as in Gen 31:54<\/span>)upon the mountains of Israel<\/strong>, prepared by Jehovah for the fowls of the air and the beasts of the field, which he, therefore, invites to come from all quarters to eat flesh and drink blood.<\/p>\n

Eze 39:18<\/span><\/strong><\/p>\n

specifies the victims whose flesh and blood should form their banquet, viz. the mighty<\/strong>, as in Eze 32:12<\/span>, Eze 32:27<\/span>, and the princes of the earth<\/strong>, meaning the nobles and other dignitaries in Gog’s army, who, in accordance with the symbol of a feast, are spoken of as “rams,” “lambs,” “goats,” “bullocks,” <\/em>and “fatlings of Bashan” (comp. Psa 22:12<\/span>). “Per haec animantium, quae in saarificiis usurpari solebant, nomina varii hominum ordines intelliguntur, principum, ducum, militum, quod et Chaldaeus observat<\/em>“ <\/em>(Grotius. Comp. Rev 19:17<\/span>, Rev 19:18<\/span>). In Zep 1:7<\/span> the heathen are the guests, and his people the victims, at Jehovah’s banquet.<\/p>\n

Eze 39:21-29<\/span><\/strong><\/p>\n

record the impression Gog’s overthrow should make upon both Israel and the heathen.<\/p>\n

Eze 39:22<\/span><\/strong><\/p>\n

The house of Israel shall know that I am the Lord their God from that day forward<\/strong>. What should convince them of this would be their triumph and deliverance through Gog’s annihilation.<\/p>\n

Eze 39:28<\/span><\/strong>, <\/strong>Eze 39:24<\/span><\/strong><\/p>\n

And the heathen shall know<\/strong>. The special lesson for them should be not so much teaching concerning God’s supremacy over them, or concerning their relation to Israel, as concerning the principles of God’s dealings with Israel. They should learn that if Israel had for a season been abandoned to the sword and driven into exile, it was not because of Jehovah’s inability to protect them, but because of their wickedness which had caused him to hide his face from theman expression which in Ezekiel occurs only here and in verse 29, though it is found in the Pentateuch (Deu 31:17<\/span>, Deu 31:18<\/span>) and in the older prophets (Isa 8:17<\/span>; Isa 54:8<\/span>; Isa 57:17<\/span>; Isa 64:7<\/span>; Jer 33:5<\/span>).<\/p>\n

Eze 39:25-29<\/span><\/strong><\/p>\n

This section Hengstenberg regards as the close of the whole system of prophecies of a predominantly comforting character from Eze 33:21<\/span> onwards;” Keil views it as the proper conclusion to the prophecy concerning Gog and the series of predictions from Eze 35:1<\/span> onwards. It is in substance a recapitulation of God’s gracious promise to bring again the captivity of Israel, of which the prophet had just been reminded in verse 23, and to which accordingly he now in thought goes back. It traces the whole course of the Divine dealings with the nation from the point of the exile onwards.<\/p>\n

Eze 39:25<\/span><\/strong><\/p>\n

I will bring again the captivity of Jacob<\/strong>. (For the use of “Jacob” as a designation of the people, see Eze 28:25<\/span>; Eze 37:25<\/span>.) The promise goes back to Deu 30:3<\/span>; Jer 29:14<\/span>; Jer 30:3<\/span>; Jer 31:23<\/span>; Jer 32:44<\/span>; and other passages. That its fulfillment began with the return from Babylon is not inconsistent with the view that its fulfillment will terminate with the final ingathering of Israel out of the nations by her conversion to Christianity, and her consequent admission to the Church. That its first cause will be “mercy” to the whole house of Israel will not prevent that cause from being at the same time a jealous regard for the Divine holiness (comp. Eze 36:21<\/span>, Eze 36:22<\/span>).<\/p>\n

Eze 39:26<\/span><\/strong><\/p>\n

After they have borne their shame<\/strong> (comp. Eze 16:52<\/span>, Eze 16:54<\/span>; Eze 32:24<\/span>, Eze 32:30<\/span>; Eze 34:29<\/span>; Eze 36:6<\/span>). The captivity of Israel would not be brought back until her people had been thoroughly chastised for their iniquities, and that chastisement had wrought in them a spirit of penitence and a disposition towards obedience. Then should Jehovah interpose for their deliverance by gathering them out of their enemies’ lands and leading them back to their own land; and these two experiences, the Captivity and the Restoration, the driving out and the bringing in, should complete their conversion to Jehovah, and secure their perpetual enjoyment of Jehovah’s favor.<\/p>\n

Eze 39:29<\/span><\/strong><\/p>\n

I have poured out my Spirit upon the house of Israel<\/strong>. Already Jehovah had promised to put his Spirit in his people (Eze 36:27<\/span>; Eze 37:14<\/span>); now the fact that he has implemented that promise by a copious effusion of the same he cites as a proof that Israel shall no more forfeit his favor because no more shall she forsake his ways (comp. Isa 59:21<\/span>). The same promise had been previously given by Joel (Joe 2:28<\/span>), and was afterwards renewed by Zechariah (Zec 12:10<\/span>). The citation of Joel’s words by Peter on the Day of Pentecost (Act 2:17<\/span>) shows that he regarded the remarkable effusion of the Holy Ghost on that memorable occasion as a fulfillment of the premise here recorded by Ezekiel. Yet the promise was not then exhausted. Rather it has often since been implemented, and will doubtless receive its consummation in the New Jerusalem. “No historical Church, Jewish or Gentile,” writes Plumptre, “has ever yet realized the picture here sketched by Ezekiel. We ask, as beforeWill it ever be realized on earth? or must we look for it only in the heavenly city whose Builder and Maker is God?”<\/p>\n

NOTE.<\/strong>In addition to what has been stated at the beginning of this prophecy (Eze 38:1<\/span>) with reference to the general significance of this invasion by and overthrow of Cog, that it points to some tremendous conflict in the latter days between the powers of the world and the Church of Christ, a few words may be offered in support of the preposition that nevertheless there is no reason to expect that this conflict will take the form of an actual invasion of the land of Israel or of a real fire-and-sword battle with the Church, or that Gog will step upon the field as a veritable flesh-and-blood personality, and his armies find a grave in the manner sketched by the prophet. That the whole delineation is symbolic, and embodies spiritual truths under material emblems, will hardly be doubted by one who impartially weighs the following considerations, which have been admirably brought together by Fairbairn.<\/p>\n

1.<\/strong> The designation given to the great assailant of the latter timesGog, which discovers itself to be an ideal name, if by nothing else by the manner in which it has been formed.<\/p>\n

2.<\/strong> The composition of his army, which is drawn from the four quarters of the globe, in fact, from the extremities of the earth, and consists of peoples not only remote from one another, but “the most unlike naturally to act in concert for any particular purpose.”<\/p>\n

3.<\/strong> The object of his attackthe land of Israel, a territory so small that it is inconceivable a host so great should have been required to capture it, and so poor that had the invaders got all it contained it “could not have served to maintain them for a single day.”<\/p>\n

4.<\/strong> The fruits of Israel’s victoryfirewood for seven years out of the enemies’ weapons, and seven months of labor in burying their corpses. “It would be but a very moderate allowance, on the literal supposition, to say that a million of men would thus be engaged, and that on an average each would consign two corpses to the tomb in one day; which for the hundred and eighty working days of the seven months would make an aggregate of three hundred and sixty millions of corpses! Then the putrefaction, the pestilential vapors arising from such masses of slain victims, before they were all buried. Who could live at such a time?”<\/p>\n

5.<\/strong> The impossibility of harmonizing prophecy on the hypothesis that Ezekiel’s picture must receive a literal interpretation, since Isaiah (34.), Joel (Joe 3:12<\/span>, Joe 3:14<\/span>), and Zechariah (14), who all appear to depict the same conflict as Ezekiel portrays, each pitches its scene in a different locality.<\/p>\n

6.<\/strong> The gross carnality of the whole picture on the assumption that it must be literally interpreted, which is wholly inconsistent with that spirituality one associates with the Messianic times. “Persons,” writes Fairbairn, “who in the face of all these considerations can still cling to the literal view of this prophecy, must be left to themselves; they are incapable of being convinced in the way of argument.” <\/p>\n

HOMILETICS<\/strong><\/p>\n

Eze 39:8<\/span><\/strong><\/p>\n

God’s purpose accomplished.<\/strong><\/p>\n

The prophet does not dream dreams of idle fancy, build castles in the air, or terrify men with nightmares of unreal judgments. The Word of God comes true. The predicted day arrives, the promised action is performed”It is come, and it is done.”<\/p>\n

I.<\/strong> IN<\/strong> CREATION<\/strong>. God spake, and it was done. He said, “Let there be light; and light was.” The creative word was with power. Men plan great things, but they are quite incompetent to carry the best of them out. The greater the artist is the more he must feel that his execution falls lamentably short of his design. It is not so with God. When he carries out his idea in his work it can be said of each stage of creation, “And God saw that it was good.” He is mighty to perform all his will.<\/p>\n

II.<\/strong> IN<\/strong> REDEMPTION<\/strong>. This new creation was a harder work than the first creation. No human agent could accomplish it, and God’s own arm brought salvation. But though it involved the sacrifice of his Son, he carried out his great design of redeeming the lost world. The dying Jesus exclaimed, “It is finished!” The application of this redemption is not yet complete. The promise concerning this is, “He shall see of the travail of his soul, and shall be satisfied” (Isa 53:11<\/span>). But St. Peter looked forward to the grand restitution of all things, when all shall be brought in subjection to Christ (Act 3:21<\/span>). We know that he who has begun a good work in us is able to finish it (Php 1:6<\/span>).<\/p>\n

III.<\/strong> IN<\/strong> JUDGMENT<\/strong>. If God accomplishes his designs in creation and redemption, it cannot be supposed that he will fail to carry them out in regard to judgment. Delay is no proof of failure, for the long-promised Messiah was slow to appear, yet in due lime Christ was born. The mercy of God is no sign of the failure of judgment, for God was as merciful when he threatened wrath as he will be when the time comes for executing the threat. The day of judgment, that dreadful “day of the Lord,” as the prophets called it, came to the nations and to Israel with fearful calamities. Assuredly it will come, and its work will be done also among all sinners.<\/p>\n

IV.<\/strong> IN<\/strong> PROVIDENCE<\/strong>. God made great promises to Abraham, and the patriarch did not live to reap their accomplishment. Yet God was true to his word. All the might of Egypt could not frustrate God’s gracious designs. He has great purposes for his people now. Satan may oppose the execution of them; sin, unbelief, and worldliness may rise up against them. Yet God will not desert his own inheritance. Indeed, he does now accomplish his gracious providential designs in spite of all opposition.<\/p>\n

V.<\/strong> IN<\/strong> OBEDIENCE<\/strong>. There is one region in which the purpose of God is more slow to realize itself. That is the region of human will. There man is free to resist its demands for obedience. God’s kingdom has not yet fully come, his will is not yet done on earth as it is in heaven. But we pray for this glorious consummation. It is our duty to labor to help it on. If God’s design is accomplished in every other respect, it is monstrous for man’s stubborn will to hold out against it. The spirit of the life of Christ”Lo, I come to do thy will, O God”is the spirit which should animate his people.<\/p>\n

Eze 39:21<\/span><\/strong><\/p>\n

God’s glory among the heathen.<\/strong><\/p>\n

I.<\/strong> GOD<\/strong> IS<\/strong> CONCERNED<\/strong> FOR<\/strong> HIS<\/strong> GLORY<\/strong> AMONG<\/strong> THE<\/strong> HEATHEN<\/strong>. It may be a light thing to us that his Name is unknown or dishonored among the heathen; but it is no light matter m the sight of God. He does not confine his gaze to the little spot of light where he is recognized and loved. He is the Creator of the universe, and he is concerned with what happens everywhere throughout his dominion. Consider why he desires his glory to be spread among the heathen.<\/p>\n

1.<\/strong> For its own sake<\/em>. <\/em>God cares for his glory and desires to be glorified. Such a conception applied to a man would suggest selfishness. This is not the case with God, because his glory resides in his goodness. The spread of his glory is the vindication of righteousness. The eternal claims of holiness demand assertion. To suppress them is to give the victory to sin; to spread the glory of God is to assert them.<\/p>\n

2.<\/strong> For the sake of the heathen<\/em>. <\/em>Ignorance of God’s glory is their loss. To know God is life eternal. It is for the supreme good of men that they should understand their heavenly Father. “Acquaint now thyself with him, and be at peace” (Job 22:21<\/span>). <\/p>\n

II.<\/strong> GOD<\/strong> HAS<\/strong> MEANS<\/strong> FOR<\/strong> SPREADING<\/strong> HIS<\/strong> GLORY<\/strong> AMONG<\/strong> THE<\/strong> HEATHEN<\/strong>.<\/p>\n

1.<\/strong> In judgments<\/em>. <\/em>This seems to be the method suggested in the chapter now under consideration. The restoration of Israel and the accompanying overthrow of her enemies will strike dismay into the host of the enemy, and so impress them with the might and majesty of the true God. This is a fearful process in the eyes of the heathen, and yet it is educational, and may help to lead them out of superstition and foolish opposition to wiser ways. God arrests the careless now by his judgments.<\/p>\n

2.<\/strong> In the gospel<\/em>. <\/em>When the gospel is preached to the heathen God’s glory is revealed among themsurely the happier method of making it known. This was already foreshadowed in Old Testament times (Isa 52:15<\/span>). It was in part accomplished by the labors of St. Paul. Now, we must ever bear in mind that this is God’s work. Though human agents preach the gospel, God himself shows forth his glory in his truth. He too awakens the souls of the hearers by his Spirit. All perception of the glory of God comes from his own revelation of himself.<\/p>\n

III.<\/strong> CHRISTIANS<\/strong> SHOULD<\/strong> TAKE<\/strong> PART<\/strong> IN<\/strong> SPREADING<\/strong> GOD<\/strong>‘S GLORY<\/strong> AMONG<\/strong> THE<\/strong> HEATHEN<\/strong>. We sometimes hear missionary enterprises described as quixotic schemes of amiable fanatic, and so-called practical people tell us that we had much better spend our money and our energies in endeavoring to better the condition of the poor of our own cities. “These ought ye to have done, and not to leave the other undone” (Mat 23:23<\/span>). It is Christ’s command that his gospel should be preached to all people, and whether our wisdom commend the command or not, if we are true Christians it is our plain duty to render unquestioning obedience (Mat 28:19<\/span>). But the heathen need the knowledge of the truth of Christ. Experience proves that the most ignorant and the most cultivated can both receive it and profit by it. There is no more practical work than that of wise labor in the missionary field. It is the bounden duty of all Christians to support it. The Church that has no missionary spirit is not Christian, for it has not the Spirit of Christ.<\/p>\n

Eze 39:23<\/span><\/strong>, <\/strong>Eze 39:24<\/span><\/strong><\/p>\n

Sin and its consequences.<\/strong><\/p>\n

I.<\/strong> THE<\/strong> DREADFUL<\/strong> EVIL<\/strong> OF<\/strong> SIN<\/strong>. Pain is a mystery, but sin is a darker mystery. We instinctively shrink from death as the last dread enemy, but death is not so great a foe as sin. We must go to the Bible for a revelation of sin in its extent and its depth. The Greeks were acute thinkers on most subjects connected with human experience, but they were singularly obtuse to moral distinctions. In the Bible we see a true mirror held up to the world’s sin. There we discover that events, which the secular historians would ascribe to political causes, have moral causes behind them. Thus the Captivity would seem to the eye of ordinary observers to be a natural result of the fanatical patriotism of a little mountain kingdomthe Montenegro of antiquitywhen opposed to the irresistible march of a great conquering empire. But more lay behind. The corruption of the Jews made them an easy prey to their enemy, and their sin deprived them of the providential protection of God. This sin is seen in four aspects.<\/p>\n

1.<\/strong> In relation to righteousness<\/em>. <\/em>It is iniquity. It is falling short of what is right, an unjust treatment of life, a living lie. The sinner is unequal. He does not truly balance his life. His whole being is corrupted and distorted.<\/p>\n

2.<\/strong> In relation to God<\/em>. <\/em>It is a trespass against him. The prodigal confesses that he has sinned against Heaven, as well as in his father’s sight (Luk 15:21<\/span>). David even describes the murder of Uriah as a sin against God only, so utterly does the transgression of God’s Law swallow up all other considerations (Psa 51:4<\/span>). Whenever we sin we directly rebel against our Father. Sin always has this ugly personal feature.<\/p>\n

3.<\/strong> In relation to purity<\/em>. <\/em>Uncleanness.<\/p>\n

4.<\/strong> In relation to law<\/em>. <\/em>Transgression.<\/p>\n

II.<\/strong> THE<\/strong> DISMAL<\/strong> CONSEQUENCES<\/strong> OF<\/strong> SIN<\/strong>.<\/p>\n

1.<\/strong> The loss of the vision of God<\/em>. <\/em>“Therefore hid I my face from them.” This is the first consequence of sin. It is reaped immediately the soul falls away from God. Without holiness it is impossible to see him (Mat 5:8<\/span>). To some it may seem a light penalty. Like Adam and Eve, they may even try to hide themselves from God. But the attempt is vain, because, though we may easily lose sight of God, he never ceases to behold us. Moreover, though we may not be aware of our loss, it is not the less great. But to the sensitive soul this spiritual consequence of sin is most bitter to endure. Such a one will beseech God not to hide his countenance, and will cry, “Take not thy Holy Spirit from me” (Psa 51:11<\/span>). All joy and hope vanish from the Christian life when the sweet vision of God is darkened by sin.<\/p>\n

2.<\/strong> Fearful external ruin<\/em>. <\/em>“And gave them into the hand of their enemies: so fell they all by the sword.” If men do not care for the present spiritual consequences of sin, other more easily recognized consequences will follow. The most blunt and hardened soul can be made to quake under the wrath of God.<\/p>\n

In conclusion, observe that all this was to be known to the heathen,<\/p>\n

(1)<\/strong> that they might not boast themselves as though the result were directly due to their prowess;<\/p>\n

(2)<\/strong> that they might not despise God as though his designs were frustrated;<\/p>\n

(3)<\/strong> that they might take warning. God warns us by the history of the past punishment of sin. But he also points out a way of escape in Jesus Christ, who came to save his people from their sins.<\/p>\n

Eze 39:25-29<\/span><\/strong><\/p>\n

The glorious restoration.<\/strong><\/p>\n

I.<\/strong> THE<\/strong> PEOPLE<\/strong> WHO<\/strong> ENJOY<\/strong> IT<\/strong>.<\/p>\n

1.<\/strong> The<\/em> people of God<\/em>. <\/em>This is promised for the Jews, the ancient people of God. God does not forget his people in their captivity any more than he forgot them in their Egyptian bondage. Now, we know that God regards the whole human race as one family (Act 17:26<\/span>). Though many reject him and many know him not, he cares for all. As all belong by right to their heavenly Father, so the perfect restoration in Christ is now offered to all men.<\/p>\n

2.<\/strong> Sinners<\/em>. <\/em>This gracious promise is not only for the unfortunatelike the Hebrews in Egypt; it is for the guilty who were driven into captivity on account of their own wickedness. This fact shows<\/p>\n

(1)<\/strong> the grace of God, who is willing to be reconciled to his worst foes, to pardon his rebel subjects, to receive back his lost and disgraced children; and<\/p>\n

(2)<\/strong> the hope of the world. The peculiarity of the mission of Christ was that he came to seek and to save that which was lost. The most degraded may hope to share in the glorious restoration of Israel if they will rightly seek to have their part in it.<\/p>\n

II.<\/strong> THE<\/strong> MEANS<\/strong> BY<\/strong> WHICH<\/strong> IT<\/strong> IS<\/strong> BROUGHT<\/strong> ABOUT<\/strong>.<\/p>\n

1.<\/strong> God<\/em>‘s saving work<\/em>. <\/em>God <\/em>brought back the captivity of Israel. If Nebuchadnezzar was his servant for punishment, Cyrus was even his “Messiah” for restoration (Isa 45:1<\/span>). The great restoration of souls is God’s work. He does not wait for men to regenerate their own characters, and then consent to give them a welcome home. He himself effects the regeneration. It was God’s thought to send his Son to be the Savior of the world. This Divine action springs<\/p>\n

(1)<\/strong> from God’s mercy;<\/p>\n

(2)<\/strong> from his jealousy for his holy Name.<\/p>\n

God is most glorified in saving his people. Righteousness is most honored not by the punishment of sin, but by the cure of it.<\/p>\n

2.<\/strong> On condition of confession<\/em>. <\/em>“And they shall take upon them their shame, and all their trespass which they have committed against me.” The restored Jews will own the guilt of the sin that drove them into captivity. Thus the chastisement will produce its bitter but wholesome fruit. God only forgives sin on condition of man’s confession (1Jn 1:9<\/span>). When the penitent takes the shame of his sin God removes the guilt of it.<\/p>\n

III.<\/strong> THE<\/strong> BLESSINGS<\/strong> WHICH<\/strong> IT<\/strong> BRINGS<\/strong>.<\/p>\n

1.<\/strong> Return to the old home and its privileges<\/em>. <\/em>The Jews came back to Palestine from their captivity. Redeemed man is restored to the true human inheritance which he has lost by sin. Science, art, literature, social and domestic life, etc; will be enjoyed at their best when men are regenerated in heart. The earth will never yield her choicest increase until the people of God inherit it. But with these secular advantages, and far above them, is restoration to the spiritual hometo the kingdom of heaven here, to the glory of heaven hereafter.<\/p>\n

2.<\/strong> Peace and security<\/em>. <\/em>“When they dwell safely in their land, and none make them afraid.” This suggests a striking contrast to the former position, when Israel was harassed by enemies on every sidenot the least being those of their own household in the long feud between the northern and the southern kingdoms. That feud was now ended forever. Still, the subsequent time was scarcely one of solid security. We must look to the spiritual restoration for the perfect accomplishment of the happy vision. The redeemed people of God enjoy peace and safety. Christ said, “My peace I give unto you” (Joh 14:27<\/span>).<\/p>\n

3.<\/strong> Closer communion with God<\/em>. <\/em>Then they shall know God better than before, with the knowledge of experience, and enjoy the never-failing light of his countenance. This is the Christian’s highest privilege.<\/p>\n

Eze 39:29<\/span><\/strong><\/p>\n

The restored vision of God.<\/strong><\/p>\n

This is a great; we may say the supreme and final, result of the restoration of Israel. While the people are eagerly craving a return to their farms and villages, with temporal prosperity, the prophet teaches them that, though these advantages are to be received in the good time coming, a better blessing wilt be the restored vision of God enjoyed by means of the pouring out of his Spirit upon the house of Israel. This is the best, the highest, the most spiritual, result of Christ’s redemption of the world.<\/p>\n

I.<\/strong> THE<\/strong> BEATIFIC<\/strong> VISION<\/strong> OF<\/strong> GOD<\/strong>. God will no more hide his face.<\/p>\n

1.<\/strong> The<\/em> restoration of God<\/em>‘s favor<\/em>. <\/em>The averted countenance signifies disapproval. God hides his countenance when he refuses to hold communion with those of his creatures with whom he is angry. Therefore we are here reminded that sin leads to an action on God’s partto his veiling his bright countenance. There m then a need, not only for man to be reconciled to God, but for God to change his grieved and wrathful attitude towards man. This is an essential element in the atonement, which is suggested by the word “propitiation” (Rom 3:25<\/span>; 1Jn 2:2<\/span>). When God ceases to hide his countenance he looks favorably on his people.<\/p>\n

2.<\/strong> The enjoyment of God<\/em>‘s presence<\/em>. <\/em>The favor of a king secures many privileges, and the favor of God the best privileges; but no gift of God can equal in value the enjoyment of his own presence To behold his countenance is to have the greatest of blessings.<\/p>\n

(1)<\/strong> God is our Father; to see him is to be at home.<\/p>\n

(2)<\/strong> He is the center of all light and truth; the vision of God is the highest knowledge.<\/p>\n

(3)<\/strong> He is supreme brightness and beauty; to behold God is to gaze on the “beatific vision.” Heaven consists in the undimmed vision of God.<\/p>\n

3.<\/strong> An eternal blessedness<\/em>. <\/em>God will not hide his face any more. The hiding was an abnormal thing. The words before us suggest the idea that it is natural for God to reveal himself, and that the hiding was something temporally superinduced by man’s sin. Not to know God is a monstrously defective experience. When the black cloud has been dispelled the sun will shine out in unwaning splendor. There is no fading of the glory of heaven. The blessedness of God’s restored people is eternal.<\/p>\n

II.<\/strong> THE<\/strong> INSPIRATION<\/strong> THAT<\/strong> RESTORES<\/strong> THE<\/strong> VISION<\/strong> OF<\/strong> GOD<\/strong>. This vision has been lost, and God now promises a restoration of it, indicating the means by which the happy result will be brought to pass. It is because God has poured out his Spirit upon the house of Israel. Revelation is a result of inspiration. This is the process in prophecy. God reveals his will through prophets, i.e. <\/em>by means of inspired men. Here we see that the spiritual revelation of the saint, who may learn no new truth, but who is brought into the enjoyment of the favor of God and into communion with him, is also a result of inspiration.<\/p>\n

1.<\/strong> Christ<\/em>‘s redemption leads to a bestowal of the Spirit of <\/em>God. John the Baptist promised that he who came after him would baptize with the Holy Ghost (Mat 3:11<\/span>). Christ promised the Spirit as “the Comforter” (Joh 14:16<\/span>, Joh 14:17<\/span>). Pentecost followed the crucifixion and resurrection of Christ. Christ has ascended up on high to give gifts unto men; and the best of his gifts, the gift that includes all others, is that of the Holy Spirit.<\/p>\n

2.<\/strong> The bestowal of the Spirit of God unveils the countenance of God<\/em>.<\/p>\n

(1)<\/strong> It purges men’s hearts of the thick film of doubt and earthly-mindedness that hides the vision of God.<\/p>\n

(2)<\/strong> It puts men into right relations with God, so that he can manifest his grace to them.<\/p>\n

(3)<\/strong> It directly opens the eyes of the soul to see the truth of God.<\/p>\n

(4)<\/strong> It is itself a communing Spirit communicating God to us.<\/p>\n

HOMILIES BY J.R. THOMSON<\/strong><\/p>\n

Eze 39:7<\/span><\/strong><\/p>\n

The Lord’s care for His own Name.<\/strong><\/p>\n

In several passages of his prophecies, Ezekiel lays stress upon the honor shown to the Name of Jehovah. He does this especially in connection with the predictions of Israel’s deliverance, and of the defeat and humiliation of the foes of Israel and of God. The idiom is a Hebrew one, and deserves attention; while the broad moral lessons conveyed are of a nature to strengthen our faith in the providential government of God.<\/p>\n

I.<\/strong> WHAT<\/strong> IS<\/strong> GOD<\/strong>‘S NAME<\/strong>? An examination of the passages in Old Testament Scripture in which the expression occurs will convince the student that by the Name we are to understand the attributes and the character of God. It is generally held that the name Jehovah <\/em>signifies the self-existing Being; and it might be argued that all Divine perfections are involved in and may be developed from the very definition. But it will be found that when “the Name” of God is used, as in this passage, it calls attention to these two attributes of Deity.<\/p>\n

1.<\/strong> He is righteous in his judgments.<\/p>\n

2.<\/strong> He is faithful to his promises.<\/p>\n

II.<\/strong> AMONG<\/strong> WHOM<\/strong> WOULD<\/strong> GOD<\/strong> MAKE<\/strong> HIS<\/strong> NAME<\/strong> KNOWN<\/strong>? To whom would he have his attributes and the characteristics of his moral government revealed with clearness and unmistakable power? The text gives an explicit answer to this question.<\/p>\n

1.<\/strong> Among the Hebrews: “In the midst of my people Israel.” These, his people, had been prone to forget or to misunderstand his Name, and needed that their attention should be recalled to the revelation which Jehovah had given of himself.<\/p>\n

2.<\/strong> Among the heathen: “The heathen shall know that I am the Lord, the Holy One in Israel.” In this case it was not a revival of knowledge that had lapsed or grown dim; it was a fresh communication. Those who had trusted in their false gods should have their foolish confidence shaken; those who had thought lightly of Jehovah should learn to revere his power, and (better still) should learn to contemplate the moral attributes of the Supreme Power, and thus receive a special illumination, which might be for their spiritual good.<\/p>\n

III.<\/strong> HOW<\/strong> WOULD<\/strong> GOD<\/strong> EFFECT<\/strong> THIS<\/strong> END<\/strong>, AND<\/strong> MAKE<\/strong> HIS<\/strong> NAME<\/strong> KNOWN<\/strong>?<\/p>\n

1.<\/strong> By delivering his people. The dangers threatening Israel were great, and their foes were formidable. All the more marvelous was the interposition wrought upon their behalf. The Name of God, as the great Deliverer, was manifested and glorified by the experience of the rescued and saved.<\/p>\n

2.<\/strong> By destroying the enemies of his people. In this manner the fame of the Most High, the God of hosts, was spread abroad, so that distant nations were impressed by the revelation of his power, by the proof of his universal sway.<\/p>\n

APPLICATION<\/strong>. The preacher and teacher of religion should never lose sight of the fact that his one great aim is the honor and exaltation of the Name of God. This is often utterly misrepresented, either through the childishness or the malice of the enemies of religion, and it is affirmed to involve an unworthy conception of the Deity, as though in vanity God delighted in the adulations of men. This is anthropomorphism indeed. The Name of God is truth, righteousness, holiness, and love. To manifest and extol his Name is to display the supremacy of his glorious attributes. And than this man can have no higher object at which to aim. If man’s chief end is to glorify God, if human life does not find its law and its aim in itself, then it is evident that the exaltation of the Divine Name is a worthy and most noble end for the Christian man, and for the Christian minister, to set before him.T.<\/p>\n

Eze 39:10<\/span><\/strong><\/p>\n

The spoiler spoiled.<\/strong><\/p>\n

There is something very picturesque and impressive in this prediction. The foes of Israel, under the leadership of Gog, are represented as defeated, scattered, and slain. Their bodies are strewn over the soil which they came in their haughty self-confidence to conquer and to possess. The dwellers in the cities of Israel are depicted as going out upon the plains to gather the weapons of warthe shields, the bows, and the spearswhich lie upon the ground where the mighty have fallen, and as collecting them that they may use them as fuel. The Israelites spare their own forests, and use the weapons of their enemies in place of the firewood they have been accustomed to cut. Thus for seven years their necessities in this respect are supplied! The spoiler is spoiled, and those who robbed them are robbed in turn. This poetical hyperbole sets forth the utter confusion of the enemies of God’s people, and the signal and complete character of Jehovah’s interposition and delivering power and mercy. It is impossible to confine such statements as these to any event which has ever happened or ever will happen in any particular time or place. They enunciate a principle of world-wide and lasting application. Sin is the great spoiler that has entered into the world with the view of robbing and mining mankind, and Christ is the great Deliverer, who spoils the spoiler, leads captivity captive, and rescues from the threatened destruction.<\/p>\n

I.<\/strong> THIS<\/strong> FACT<\/strong> IS<\/strong> ENTIRELY<\/strong> CONTRARY<\/strong> TO<\/strong> HUMAN<\/strong> UNDERSTANDING<\/strong> AND<\/strong> EXPECTATION<\/strong>.<\/p>\n

II.<\/strong> THIS<\/strong> FACT<\/strong> IS<\/strong> AN<\/strong> EXEMPLIFICATION<\/strong> OF<\/strong> A DIVINE<\/strong> PRINCIPLE<\/strong> THAT<\/strong> THE<\/strong> BATTLE<\/strong>. IS<\/strong> NOT<\/strong> TO<\/strong> THE<\/strong> STRONG<\/strong>,<\/p>\n

III.<\/strong> THIS<\/strong> FACT<\/strong> IS<\/strong> A PROOF<\/strong> OF<\/strong> GOD<\/strong>‘S CARE<\/strong> AND<\/strong> SOLICITUDE<\/strong> FOR<\/strong> HIS<\/strong> OWN<\/strong>.<\/p>\n

IV.<\/strong> AND<\/strong> OF<\/strong> GOD<\/strong>‘S UNIVERSAL<\/strong> GOVERNMENT<\/strong> AND<\/strong> CONTROL<\/strong>. <\/p>\n

V.<\/strong> THIS<\/strong> FACT<\/strong> IS<\/strong> AN<\/strong> EARNEST<\/strong> OF<\/strong> FINAL<\/strong> AND<\/strong> EVERLASTING<\/strong> SECURITY<\/strong> AND<\/strong> VICTORY<\/strong> FOR<\/strong> THOSE<\/strong> WHOM<\/strong> GOD<\/strong> DELIVERS<\/strong> AND<\/strong> REDEEMS<\/strong>.<\/p>\n

APPLICATION<\/strong>. In preaching the gospel of Christ, stress should be laid upon the Lord’s power, as well as upon his love. Christ, in his resurrection, was proved to be “the Son of God with power.” The same might which was then manifested is ever exercised for the protection and preservation of all sincere Christians. They who adhere faithfully to the Savior need to be encouraged by the assurance that Omnipotence is upon their side. Enemies and opposition they may have to encounter; but the Lord will deliver their foes into their hands. They shall be more than conquerors through him that loved them. There is therefore no ground for fear or for depression. The Lord shall fight for them, and they shall hold their peace. In returning and in rest they shall be saved. They shall pass through victory to rest.T.<\/p>\n

Eze 39:23<\/span><\/strong>, <\/strong>Eze 39:24<\/span><\/strong><\/p>\n

The Divine reason for Israel’s captivity.<\/strong><\/p>\n

Israel is in prophecy the representative of mankind, of the “new humanity” that God has redeemed to himself and appointed to everlasting life. In every dispensation, in all God’s dealings with men, there has been the manifestation of wisdom. Nothing that God has done has been done without a purpose, an intention. Faith convinces us of this. And Scripture sometimes, as in this passage, gives us an insight into the Divine counsels, and points out to us the particular reasons by which the action of Eternal Wisdom has been actuated in the treatment which we have received, especially in so far as we have sinned against God and done wickedly.<\/p>\n

I.<\/strong> THE<\/strong> FACT<\/strong> OF<\/strong> ISRAEL<\/strong>‘S SIN<\/strong>. Various terms are employed to set this forth: “iniquity,” “trespass,” “uncleanness,” “transgression.” By these various terms the Lord, speaking by his prophet, denotes our attitude in respect to God, in respect to moral law, in respect to the ideal of perfect human conduct. Nationally and individually, Israel transgressed and sinned.<\/p>\n

II.<\/strong> THE<\/strong> DIVINE<\/strong> DISPLEASURE<\/strong> WITH<\/strong> ISRAEL<\/strong>. The Lord expresses this by a remarkable idiom: “I hid my face from them.” The metaphor is simple. As favor is denoted by an open, radiant, smiling countenance, so the veiling or averting of the face which is clouded with a frown denotes censure and dissatisfaction. Making proper allowance for the imperfections of human speech, and the impossibility of using adequate language when referring to the Supreme, we may assuredly say that there is nothing in this representation derogatory to God. It is no infirmity, but a perfection of our Divine Ruler, that he is not indifferent to the moral conduct of his subjects. He is angry with the’ wicked every day. He cannot look upon sin.<\/p>\n

III.<\/strong> ISRAEL<\/strong>‘S ENEMIES<\/strong> THE<\/strong> MINISTERS<\/strong> OF<\/strong> DIVINE<\/strong> RETRIBUTION<\/strong>. “I gave them into the hands of their adversaries;” “According to their transgressions did I unto them.” There were many forms of chastisement from which Israel suffered. This was perhaps the sorest. David entreated the Lord that, whatever might happen to him, he might not be delivered into the hands of his enemies. It was an enfeebling and an humiliating form of chastisement which God’s people were called upon to endure The attacks of the foe may not have been in themselves justifiable, but the Ruler of nations (as is shown nowhere more effectively than in this book) employs instruments to fulfill his purposes that are animated by no desire for justice and for the kingdom of God. The surrounding nations were employed as the scourge by which the culprits were chastised.<\/p>\n

IV.<\/strong> ISRAEL<\/strong>‘S CAPTIVITY<\/strong> AS<\/strong> PUNITIVE<\/strong> DISCIPLINE<\/strong>. It is remarkable that the chosen people of Jehovah, whose nationality was cradled (so to speak) in the bondage of Egypt, were called upon, centuries afterwards, to endure the hitter humiliation of exile and captivity in the East. They “went into captivity for their iniquity.” Punishment is thus declared to be a characteristic of Divine government when dealing with the sinful and rebellious. There were certain ends answered by the special form which Israel’s punishment and humiliation assumed; it is well known that, when the people returned, they returned free from the taint of idolatry and from all temptation to return to the heathen practices into which they had been misled. Still, it was punishment which they enduredpunishment for past offences, as well as correction with a view to future Obedience and subjection. They learned by bitter experience that “the way of transgressors is hard.”T. <\/p>\n

Eze 39:25-29<\/span><\/strong><\/p>\n

Israel’s restoration a proof of Divine mercy.<\/strong><\/p>\n

The reader of this passage cannot but be impressed with the conviction that it has reference, not only to Israel, but to the redeemed race of man. His interest in it is not merely historical; it is personal and moral. There is a largeness, a fullness, in the promises given, which can scarcely be exhausted by the immediate reference to the return from the Oriental captivity.<\/p>\n

I.<\/strong> DELIVERANCE<\/strong> AND<\/strong> RESTORATION<\/strong> ARE<\/strong> WROUGHT<\/strong> BY<\/strong> THE<\/strong> SAME<\/strong> POWER<\/strong> THAT<\/strong> DECREED<\/strong> CAPTIVITY<\/strong>. “He that scattereth Israel shall gather.” The Father who smites has pity; and he who wounds is he also who heals. The righteous Ruler and Judge who visits transgression with penalties proves himself to be the God to whom belong forgivenesses. He is not indifferent to sin; yet he delights in mercy. Men are wont to picture to themselves a Deity all wrath or all benignity. But revelation shows us, in that Supreme Being who hates sin and who corrects the sinner, “the Savior of all men<\/em>, <\/em>specially of them that <\/em>believe.”<\/p>\n

II.<\/strong> TEMPORAL<\/strong> BLESSINGS<\/strong>, SECURITY<\/strong> AND<\/strong> PROSPERITY<\/strong>, ARE<\/strong> ASSURED<\/strong> TO<\/strong> THE<\/strong> RESTORED<\/strong>. To Israel the promise was given that they should, upon their return, dwell safely in their land, and none should make them afraid. We know that this promise was only partially realized, and that it must accordingly, so far as it refers to Israel, be considered as comparative; the people enjoyed a measure of security and peace beyond what they had experienced or could expect to experience. It is right to regard prosperity and all external blessings as the gift of God s goodness. And whether enjoyed now in this Christian dispensation or in the period of millennial happiness to which the Church looks forward, it must ever be considered as the gift of Divine bounty and the expression of Divine love.<\/p>\n

III.<\/strong> SPIRITUAL<\/strong> BLESSINGS<\/strong> ARE<\/strong> PROMISED<\/strong> AS<\/strong> THE<\/strong> CHOICEST<\/strong> EXPRESSION<\/strong> OF<\/strong> GOD<\/strong>‘S FAVOR<\/strong> TO<\/strong> THE<\/strong> RESTORED<\/strong>.<\/p>\n

1.<\/strong> These blessings are conveyed by the outpouring of the Spirit of God. It is impossible to do other than refer this event to the Day of Pentecost, and to the dispensation of the Spirit which was then inaugurated. Other prophets concurred with Ezekiel in this prediction; and Peter authoritatively recognized the fulfillment of such prophetic words in the bestowal of the promise of the Father, and in that effusion which commenced at Pentecost, but which has never ceased.<\/p>\n

2.<\/strong> These blessings are equivalent to the manifestation of the Divine favor. The Lord’s promise was no more to hide his face from his restored ones. We know that Israel passed through many afflictions subsequently to the restoration; and that, on account of the rejection of the Messiah, Israel was condemned to endure Divine displeasure. We are therefore constrained to refer this promise to the accepted people of God, to whom is no con-detonation, and who walk in the light of his <\/em>countenance.<\/p>\n

3.<\/strong> These blessings are the occasion of the acknowledgment and of the hallowing of the Lord’s Name. As is ever <\/em>the ease, God is himself made the End of all. All things are of him and to him.<\/p>\n

IV.<\/strong> IMPRESSION<\/strong> FOR<\/strong> GOOD<\/strong> IS<\/strong> TO<\/strong> BE<\/strong> PRODUCED<\/strong> UPON<\/strong> THE<\/strong> NATIONS<\/strong>. In former times Israel was a lesson for the world, as is the Church of Christ in these latter days. In the favor shown to God’s people, his Divine hand is recognized. He is glorified both by the affliction and by the elevation of his own. All nations and all ages are summoned to behold the work of the Lord, to submit to his power and to adore his wisdom. His treatment of his own people does not end with them; it is designed for the instruction and for the highest benefit of mankind. There shall thus be made known by the Church the manifold wisdom of God.T.<\/p>\n

HOMILIES BY J.D. DAVIES<\/strong><\/p>\n

Eze 39:1-21<\/span><\/strong><\/p>\n

The terrible doom of rebels.<\/strong><\/p>\n

We may regard it as certain that this prophecy <\/em>has in view the final conflict between good and evil in this world. Already<\/em>, <\/em>in the preceding prophecies, Ezekiel has been portraying the prosperous times of Messiah<\/em>‘s <\/em>reign; and now he has a vision of an age still more remote, when shall come the final clash of arms between God and a rebel world. We may take it that Satan, or Apollyon, will be the real leader in this final onset. All the forces of infidelity, and superstition, and v?, and earthly pomp, and carnal force will be led against the kingdom of Emmanuel. The conflict will be terrible, and defeat of the world-power will be complete and irreparable. The description of Ezekiel is most vivid and impressive. It was thrown in this parabolic form in order to meet the exigencies of that particular age. <\/p>\n

I.<\/strong> MARTIAL<\/strong> AGGRESSION<\/strong> IS<\/strong> GOD<\/strong>‘S SNARE<\/strong> FOR<\/strong> DESTRUCTION<\/strong>. When a man resists every friendly counsel of God, God allows him to pursue his own way, and removes even the restraints which before impeded his ruin. In a similar way he deals with kings and with nations. “Ephraim is joined to his idols: let him alone!” Thus God dealt with Pharaoh. In the first stages of Moses’ intercourse with Pharaoh, we read, “And Pharaoh hardened his heart.” But as the negotiation proceeded, and the proud king grew more obstinate, we read, “The Lord hardened Pharaoh’s heart.” It is true that “God tempteth no man,” that is, allures no man into sin. Yet, by taking out of the way former barriers or ceasing to remonstrate, God helps on the final catastrophe. There is no advantage in prolonging the crisis. There is great disadvantage. Give a bad man full scope for his vile passions, and he soon rushes into the pit of ruin. In this way God purposes to deal with Gog: “Thus saith the Lord God; Behold, I am against thee.” Nevertheless, God continues to say, “I will cause thee to come up and will bring thee upon the mountains of Israel.” Worldly success is only a covered snare.<\/p>\n

II.<\/strong> HUMAN<\/strong> WEAPONS<\/strong> ARE<\/strong> POWERLESS<\/strong> AGAINST<\/strong> GOD<\/strong>‘S KINGDOM<\/strong>. “I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand.” Neither material instruments of assault nor human violence of any kind can injure the kingdom of Christ. That kingdom is spiritual, and has its foundations in the spiritual natures of men, so that ordinary weapons of war are pointless. The Jewish rulers imagined that they had uprooted the cause of Jesus when they nailed him with iron spikes to the tree; but three days later they discovered how powerless they were, and how deathless his kingdom was. If falsehood shall prove itself mightier than truth; if rebellion shall show itself mightier than loyalty; if wrong can develop a greater power than right;then, and then alone, will God’s kingdom succumb. In this great contest weapons must be suitable, or they will break in the warrior’s hand and leave him dismayed and defeated.<\/p>\n

III.<\/strong> WAR<\/strong> MATERIAL<\/strong> CONVERTED<\/strong> INTO<\/strong> BLESSING<\/strong>. “The shields and bucklers, the bows and arrows, the handstaves and the spears,” served as household fuel for seven years. The period mentioned is intended to denote a sacred completeness. Not once merely, but often, the weapons of infidelity have been changed into instruments of righteousness. The devil’s artillery has been turned against himself. Lord Lyttelton and Mr. West undertook to explode Christianity, and sat down to prepare their weapons; but they came from the armory with a splendid defense of the Christian faith. Saul of Tarsus set out on his journey to assail the infant Church; but on the way he changed sides, and sharpened all his weapons for the defense of the gospel. The death-bed of Voltaire was enough to drive all his followers into the ranks of King Jesus. Tom Paine’s writings were so coarse and scurrilous that present-day infidels am put to shame by them. The faggots of martyr-fires have kindled a light which has led many into heaven.<\/p>\n

IV.<\/strong> GOD<\/strong>‘S FOES<\/strong> ARE<\/strong> DOOMED<\/strong> TO<\/strong> A TERRIBLE<\/strong> DESTRUCTION<\/strong>. The prophet’s delineation of the overthrow of proud antagonists is graphic and harrowing. The keen sword of death is used with terrific force. The numbers of the dead become a peril to health and to life. A considerable valley is set apart as a necropolis. Seven months, i.e. <\/em>a <\/em>whole cycle of time, is required for the sickening work of sepulture. So terrible and. complete is the carnage that the whole population of the land employs itself in burying the dead. Not a single soldier among the foe survives to tell to posterity the tale of woe. It is an unsparing slaughter. Thus shall perish all who refuse to serve their Maker and to work righteousness. Obedience is life; rebellion is deathdeath without alleviation.<\/p>\n

V.<\/strong> BASEST<\/strong> DISHONOR<\/strong> IS<\/strong> ADDED<\/strong> TO<\/strong> DESTRUCTION<\/strong>. With the eye of a prophet Ezekiel foresees the contempt and dishonor in store for the slain. Their dead bodies shall become a banquet for the brutes. Birds of prey shall feed upon human flesh. Wild beasts from the forest shall quench their thirst in the blood of warrior-kings. The doom, though severe, is equitable. These slaves of wickednessbraggarts it crimehad degenerated to a level lower than the beasts of the field, and lower than the beasts shall be their final portion. As men fear dishonor more than they fear death, so, with thoughtful kindness, God would deter them from sin by the prospect of coming shame. <\/p>\n

VI.<\/strong> GOD<\/strong>‘S TERRITORY<\/strong> SHALL<\/strong> BE<\/strong> PURIFIED<\/strong>. “That they may cleanse the land.” Whatever measures are required to purge God’s universe from sin, these measures shall, sooner or later, be employed. Our God has transcendent patience with men; but no advantage can accrue to an undue prolonging of probation. When measures of restoration to virtue have been well tried, then the earth shall be swept of its impurities with the besom of death. The God of holiness will not allow his house to be defiled forever. The evil of sin shall cease. God shall be “all in all.” The final triumph of God is certain. As surely as this globe was created this globe shall be purified. The same voice that said, “Let there be light,” has said also, “There shall be no more death.” To the eye of the inspired prophet this grand terminus of evil was visible. “It is done! saith the Lord God;” and Gods promise is as sure as its performance.D.<\/p>\n

Eze 39:21-29<\/span><\/strong><\/p>\n

God’s revelation of himself a fount of blessing.<\/strong><\/p>\n

Ignorance of God and strength of animal appetite are the two primal founts of ungodliness. Animal appetite is, in order of time, the first source of vice; but as the understanding opens to receive knowledge, this source of evil may be checked. To this end God deigns to make himself known. A clear vision of God is a strong antidote to evil propensity. Faith in God is the great regenerative principle. Therefore, through the procession of the ages, God has been revealing his qualities and excellences to our race. From this passage we learn<\/p>\n

I.<\/strong> THAT<\/strong> GOD<\/strong> REVEALS<\/strong> HIMSELF<\/strong> AS<\/strong> THE<\/strong> ACTIVE<\/strong> RULER<\/strong> IN<\/strong> HUMAN<\/strong> AFFAIRS<\/strong>. Such men in Chaldea as had faith in their idols would attribute the prosperity of their kingdom and their success in war to the power of their deities. Others, and probably the larger portion, would conclude that military fortunes were matters of chance, and that the gods took little, if any, interest in the affairs of men. Human industry, sagacity, and courage,these seemed then, as now, the main factors in success. The general impression was that the gods lived in remote serenity, sublimely indifferent to the needs and strifes of men. Unbelief, violence, and stoicism followed. Our God took pains to dispel this mistake. The living God takes a Fatherly interest in every manin his personal, domestic, and national concerns. Not a hair of his head can be touched without the cognizance of God. He administers joy and sorrow, success and disappointment, with judicious care. The God of heaven manifests a friendly activity in all human affairs, as great as if this globe were the sole object of his care. “In all our afflictions he is afflicted.”<\/p>\n

II.<\/strong> THAT<\/strong> GOD<\/strong> REVEALS<\/strong> HIMSELF<\/strong> AS<\/strong> THE<\/strong> REAL<\/strong> FOUNT<\/strong> OF<\/strong> ALL<\/strong> BLESSING<\/strong>. It Was God’s endeavor to make it clear to the world that Israel’s prosperity was Jehovah’s gift; that Israel’s exile was the effect of Jehovah’s anger. When Israel escaped from Egyptian bondage, plainly it was by the interposition of Jehovah. Their successful march through the desert was due to the leadership of God. Their triumphal march through Canaan was widely attributed to the personal power of Jehovah. As often as they loyally served him he smiled upon their fields and gave them prolific harvests. As often as they forsook him disaster befell them. If they asked his guidance he directed them in the choice of a King. From his hand they had personal liberty, just laws, beneficent government, agricultural plenty, national security, and the joys of ennobling religion. He taught their “hands to war, their fingers to fight.” Unless the Hebrews were as blind as a door-post, they must have perceived that every good they had came from the liberal hand of Jehovah. To them he was the Fountain of life.<\/p>\n

III.<\/strong> THAT<\/strong> GOD<\/strong> REVEALS<\/strong> <\/em>HIMSELF<\/strong> TO<\/strong> THE<\/strong> WORLD<\/strong> AS<\/strong> THE<\/strong> WORKER<\/strong> <\/em>OF<\/strong> RIGHTEOUSNESS<\/strong>. “The heathen shall know that the house of Israel went into captivity for their iniquity.” We must never lose sight of the fact that God had raised up Israel specially to reveal to the world the righteousness of God. The Hebrews were ordained to educate the world in the truths and principles of righteousness. They were appointed to be par excellence<\/em> a moral people, a nation in whom conscience was highly developed. The gods of paganism were renowned for strength and for cunning. The idea of righteousness they had not deified. Hence Jehovah was concerned to be known as essential purity. To him sin is intolerablethe root of all discord and all misery. The exile was no haphazard. It was Divine punishment for grievous sin. Defeat in war was the rod of God’s righteous anger. Hence also the Jewish subjugation would not be permanent. The element of life was in the people still; and, as soon as repentance and moral renovation appeared, return to independence and to Palestine followed. It was a moral discipline.<\/p>\n

IV.<\/strong> THAT<\/strong> PREVIOUS<\/strong> REVELATIONS<\/strong> OF<\/strong> GOD<\/strong> WERE<\/strong> PREPARATORY<\/strong> TO<\/strong> THE<\/strong> GREAT<\/strong> REVELATION<\/strong> OF<\/strong> HIS<\/strong> GRACE<\/strong>. “Therefore thus saith the Lord, Now will I have mercy upon the whole house of Israel, and will be jealous for my holy Name.” The glory of God is his compassionpure, unstinted, self-sacrificing love. To Moses, who craved to see God’s glory, the responding voice proclaimed, “The Lord God, merciful and gracious.” Micah asked, in profound surprise, “Who is a God like unto thee?” In what respect did he mean? In the splendors of his kingly state? In the might of his arm? In the range of his government? Nay. “Who is a God like unto thee, that pardoneth iniquity, transgression, and sin?” Herein lies the central excellence of Jehovah, viz. that, providing for the violated interests of justice by his own suffering, he freely forgives, renovates, and uplifts the guilty sons of men. Men have not seen the full significance of his Name, nor conjectured the dazzling radiance of his goodness, until they have seen his mercyseen him as the Healer of the fallen. But his mercy is a righteous mercy. Whom he pardons, he purifies. Righteousness is the foundation on which he erects the magnificent structure of his grace. So far as we know at present, this is the climax of his self-revelations.<\/p>\n

V.<\/strong> THAT<\/strong> THE<\/strong> PERPETUAL<\/strong> ENJOYMENT<\/strong> OF<\/strong> HIS<\/strong> FAVOR<\/strong> IS<\/strong> GUARANTEED<\/strong> BY<\/strong> THE<\/strong> GIFT<\/strong> OF<\/strong> HIS<\/strong> SPIRIT<\/strong>. “Neither will I hide my face any more from them; for I have poured out my Spirit upon the house of Israel, saith the Lord God.” The possession of prosperity and blessing outside a man depends upon the state of feeling and desire within a man. And a right state of mind Godward is secured to the genuine Israelite by the indwelling of God’s mighty Spirit. If men cannot withstand temptation in their native and unaided state, God will not leave them to themselves. As the supreme culmination of all blessing, God will impart himself to humble, suppliant men. He will weave his own Spirit into our spirit. He will unite himself with us by indissoluble bondswill pour his life into the empty channels of our nature. His great salvation is first internal, then external. We cannot miss our highest destiny if God, by his Spirit, be within us. Then, surely, we have the highest guarantee of safety, elevation, and noble joy. We shall be renovated in the very root-principles of our nature, molded into a higher life by the silent workmanship of his Spirit. His mercy will never forsake us.D.<\/p>\n

HOMILIES BY W. CLARKSON<\/strong><\/p>\n

Eze 39:3<\/span><\/strong><\/p>\n

Divine interposition.<\/strong><\/p>\n

God would smite the bow out of the left hand and cause the arrows to fall out of the right hand of the impious invader. He would disarm him; he would interpose to break his purpose, to arrest him in his evil course. We have here<\/p>\n

I.<\/strong> GOD<\/strong>‘S RIGHTEOUS<\/strong> INTERPOSITION<\/strong>. God Permits evilin the form of bad institutions, wicked governments or powers, unprincipled mento go certain lengths, and when they think they have finally established themselves he lays his hand upon them, takes away their weapons, reduces them to helplessness and humiliation. “A fool doth not understand it,” but the very prosperity of the wicked is only a preparation for their utter and irrecoverable downfall; “When the workers of iniquity do flourish, it is that they shall be destroyed forever” (Psa 92:6<\/span>, Psa 92:7<\/span>). God interposes to smite the weapons out of the hand of the disloyal and of the mischievous when:<\/p>\n

1.<\/strong> He causes death to overtake the guilty before his time. And he is continually doing this; for under the action of his laws, which are at once severe and beneficent, the vicious man is the victim of his vice and the violent man of his violence. The one can sow no more of his pernicious seed, and the other can do no more of his lawless harm, because God has smitten them, and their weapons fall from their hand.<\/p>\n

2.<\/strong> He makes the unprincipled adventurer to suffer an irretrievable disaster; when the man who has climbed to a throne by usurpation and bloodshed, and wielded authority in the exercise of despotic power, suffers some disaster which sends him to the lonely rock or to the quiet country house for the rest of his days.<\/p>\n

3.<\/strong> He breaks the schemes of the wily plotter; when some dissatisfied, and consequently malignant and even murderous citizen determines to wreak his vengeance on those whom he takes to be his enemies, and when, in the midst of his machinations, his plans are discovered and overthrown. <\/p>\n

(1)<\/strong> Let the wicked pause <\/em>before they begin their wicked course. They take many things into the account; let them not leave us, is <\/em>one out of their reckoning, that when they have reached the field of their proposed achievement, though they may reach it well armed and eager for the fight, there may come down upon them, out of the heavens, a blow which will smite their weapons out of their hand, and leave them “naked to their enemies.”<\/p>\n

(2)<\/strong> Let the righteous hope<\/em>, <\/em>even if they be outnumbered and out-weaponed. It is not every well-equipped army that wins the battle. Victory does not necessarily go with the latest rifles and the cannon that carry the furthest. There is one Power that presides over all the forces that are at work; when he will and at he will, he will interpose on behalf of his children, and those who seemed so strong and so invincible will stand like a disarmed soldier in the midst and in the power of his enemies. It is worth while, by way of contrast, to glance at<\/p>\n

II.<\/strong> GOD<\/strong>‘S GRACIOUS<\/strong> RESUMPTION<\/strong>. He who “smites the bow out of the hand” of the enemy is the One who gently and graciously takes the sword out of the hand of his own soldiers, that he may place on their head the “crown of righteousness,” the “crown of life.” When God sends the feebleness which can do no more active work below, or when he comes to us in death, he resumes the weapon he once put into our hands, and either (in the one case) bids us wait his time and our reward, or (in the other) he takes us where a stronger and a wiser hand will wield a far better weapon in a much nobler sphere.C.<\/p>\n

Eze 39:5<\/span><\/strong><\/p>\n

Falling on the field.<\/strong><\/p>\n

“Thou shalt fall upon the open field.” These words are clearly to be taken as<\/p>\n

I.<\/strong> A SERIOUS<\/strong> PENALTY<\/strong>. The hosts of the invader should encounter those whom they thought to defeat, and be by them defeated and slain; they would perish where they fought, beneath the heavens, on the open field. Now, a life of sin is only too likely to lead to such a death as men would not willingly die, and such a death “on <\/em>the open field” of battle is fitted to suggest:<\/p>\n

1.<\/strong> A death of violence<\/em>, <\/em>or in some way that is unnatural. Sin begets strife, hatred, jealousy, the dominance of some evil passion; and in how many cases does this lead to the loss <\/em>of life by some unnatural means! Instead of passing peacefully away, according to the order of nature, dying under his own roof and in his own chamber, a sinful man, more especially if he be a man who indulges in the greater transgressions<\/em>, is <\/em>likely enough to die an unnatural death in some form or other.<\/p>\n

2.<\/strong> A death in loneliness<\/em>. <\/em>The hosts of Cog were to be stretched in the valley, and, though they would indeed keep one another company, how different is the near neighborhood of wounded and dying soldiers from the presence of the nearest and dearest of human kindred and of beloved friends! How often has a sinful course led the erring one to die a lonely death, far from a father’s grasp, from a mother’s ministry, from the sympathy and succor of dear ones at home!<\/p>\n

3.<\/strong> A death in the midst of life<\/em>. <\/em>It is not the aged, but the strong and the young, who <\/em>go forth to battle and die on the open field. The army of the slain in the open field is a large company of men who have perished before their time; their days are incomplete; they have been cut off from many (or from some) of the possibilities of life, of its engagements and achievements. This, too, is the frequent, the continually recurring, consequence of an evil course. They who enter upon it may reckon that their life will not hold all, or nearly all, the blessings which are the heritage of the holy and the wise.<\/p>\n

4.<\/strong> A death without the consolations of piety<\/em>. <\/em>These are seldom, indeed, found “on the open field;” and they are usually absent from the experience of the man who abandons himself to an evil life. But while these words are meant as a penalty, they may<\/em> be regarded, on the other hand, as<\/p>\n

II.<\/strong> AN<\/strong> ACCEPTABLE<\/strong> PROMISE<\/strong>. For the Christian workman would most willingly “fall upon the open field” of sacred usefulness. There is no vision of death more welcome to an earnest spirit than that of an end arrived at in the very midst of useful and fruitful activities. Good <\/em>it may be to spend some months in retirement and contemplation before the eyes close in death and open in immortality; yet shall we not say that it is better to <\/em>work on, in untiring and joyous devotion, building up the kingdom of Christ, cheering and comforting the feeble, raising up the fallen, leading the undecided into the fold of the good Shepherd, striking strong and faithful blows for righteousness and heavenly wisdom, and, “falling on the field” of spiritual conflict, pass from the battle-ground of earth to the peaceful shores and the blessed scenes of heaven?C.<\/p>\n

Eze 39:17-20<\/span><\/strong><\/p>\n

Degradation and reversal.<\/strong><\/p>\n

The scene before us is painful; it hardly befits description; we cannot dwell upon it without turning from it with repulsion. But we may so far realize it in our thought as to learn two lessons respecting the issue of evil, the sad and painful consequences of sin. These are<\/p>\n

I.<\/strong> DEGRADATION<\/strong>. The unclean birds of the air and the foul beasts of the field eating the flesh and drinking the blood “of the princes of the earth”! To what a miserable and shameful death has human greatness, human dignity, fallen! For those who had sat on the loftiest seats of honor, and moved in the highest spheres of action, to lie unburied on the enemy’s soil, and to furnish a meal for carrion birds and for “four-footed beasts”! Could dishonor or degradation go further than this? And is not degradation the constant end of persistent wrong, of willful and wanton disobedience to the Word of God? And shall we not acknowledge, when we think of it, that some of those things which seem to most men allowable, and some which seem even honorable and desirable, are, in the sight of God, deplorable and condemnable, because they are really a degradation <\/em>and a descent? This is so when:<\/p>\n

1.<\/strong> The powers of the human soul are exhausted upon very small things; when men seek their chief satisfaction, not in their relationship to God, in their service of Christ, but in the petty honors and conventional proprieties, and sensuous gratifications of this passing world. To allow the things of utter unimportance to absorb the manifold and noble powers of heart and mind, leaving no room for the heavenly and the Divine, is surely a pitiful degradation. Men do not know, they cannot see, how they are lowering their life, how they are dishonoring themselves. Similarly and more obviously when:<\/p>\n

2.<\/strong> The lower passions tyrannize over the soul; when covetousness, or the craving for alcoholic or for social excitement, or the demon of lust, or jealousy, or overweening and maddening ambition, possesses the soul and leads it astray; any one of these passions wilt lead a man down into very dark depths; he has become the prey of the spoiler.<\/p>\n

3.<\/strong> Human life is reduced to a pursuit of mere amusement or passing gratification.<\/p>\n

4.<\/strong> The forces of a country are employed, not in the enrichment and the elevation of the people, but in fighting the armies and despoiling the strength and wealth of neighboring powers.<\/p>\n

II.<\/strong> REVERSAL<\/strong>. Ordinarily and naturally birds and beasts provide the sacrifice for men. Here, however, the case is reversed, and men provide a sacrifice for them. Properly, men sit down to the table on which bird and beast are set forth for food; here, however, men are placed upon the table, and bird and beast are the partakers. What a strange and pitiful reversal! But under the dominion of sin, what do we look for but anomalies and reversals?<\/p>\n

1.<\/strong> Instead of man moving constantly upward<\/em>, <\/em>we find him moving steadily downward<\/em>.<\/p>\n

2.<\/strong> Instead of habit being the faithful and valuable servant <\/em>of man, it becomes its tyrannous and unrelenting master.<\/p>\n

3.<\/strong> Instead of asking how we can serve men at every turn and in every possible way, we ask how we can use <\/em>them, how we can make them serve us.<\/p>\n

4.<\/strong> Instead of our seeking God <\/em>with the eagerness that will not be denied, we hold aloof or wander away, and he is seeking us<\/em> with a patience that does not fail and that follows us through many rebellious years.<\/p>\n

5.<\/strong> Instead of the felt nearness of God being a heritage and a joy<\/em>, <\/em>it becomes an inconvenience <\/em>and an intrusion.<\/p>\n

6.<\/strong> Instead of death being regarded as the beginning <\/em>of the larger and better life, it is treated as the melancholy end <\/em>of the life on earth. But Christ comes to revolutionize and reverse the anomalies and the reverses of sin; and thus to bring again the primeval blessedness. Happy they who learn of him and follow him, for they will be restored to the truth and the life which they have lost!C.<\/p>\n

Eze 39:21-29<\/span><\/strong><\/p>\n

God his own Interpreter.<\/strong><\/p>\n

The final result of this great conflict between Gog and the people of Jehovah will prove to be that God’s Name is hallowed as it never was before. There had been great misconstruction of his ways and mistake as to his purpose, but all should be made clear.<\/p>\n

I.<\/strong> GOD<\/strong> MUCH<\/strong> MISUNDERSTOOD<\/strong>. How seriously and sadly God has been and is misunderstood is seen in the facts that<\/p>\n

(1)<\/strong> his very existence has been denied;<\/p>\n

(2)<\/strong> he has been mistaken for a blind, unintelligent Force, without any knowledge or character;<\/p>\n

(3)<\/strong> his unity has been disregarded, and his manifold activities referred to a plurality of heavenly powers;<\/p>\n

(4)<\/strong> he has been believed to Be occupied with himself and indifferent to the conduct and the character of his children;<\/p>\n

(5)<\/strong> he has been represented as partial, or as malevolent, or as unrelentingly and inconsiderately severe, or as simply good-natured without any concern for the righteousness of his rule and the moral integrity of his subjects, or as tied and bound by the laws which he has instituted, so as to be wholly unable to interpose in the affairs of men.<\/p>\n

II.<\/strong> GOD<\/strong> IMPERFECTLY<\/strong> EXPLAINED<\/strong>. Many, indeed, have been the interpreters who have undertaken to “justify the ways of God to men;” and very unsatisfactory have their explanations been. They may have given a measure of comfort to a few and for a brief time. But as the world has moved on, and “the thoughts of men have widened,” most of these solutions have gone their way, and given place to others which in their turn have been exploded and have disappeared.<\/p>\n

III.<\/strong> GOD<\/strong> INTERPRETING<\/strong> HIMSELF<\/strong>. Cowper’s line is true enough<\/p>\n

“God’s his own Interpreter.”<\/p>\n

He does make plain that which was inexplicable and perplexing. Thus we find that (Eze 39:21-24<\/span>) the heathen nations were in time made to see that the Jews were not taken captive by them because (as they once ignorantly supposed) Jehovah was unable to protect them, but because he was determined to punish them for their transgressions. And we find further (Eze 39:28<\/span>, Eze 39:29<\/span>) that Israel at length understood that he who sent them into captivity and then brought them forth therefrom was in very deed and truth “the Lord their God,” whom they should serve, and in whose service they would find security and peace. We find ourselves perplexed by many insoluble problems; serious difficulties respecting our own human life, and the dealings of our Divine Father with ourselves; more serious difficulty and perhaps distressing darkness as to God’s government of the human world. We wonder why he permitted this and that; why he does not act when and how we should expect that he would; how he can be both just and kind when such and such things are as they are and as they ought not to be, etc. Let us:<\/p>\n

1.<\/strong> Remember that in the light of the present we can understand much of the once-mysterious past.<\/p>\n

2.<\/strong> Be assured that in the light of the future we shall perfectly understand that which is troubling and even burdening us now. God will interpret himself, as he has been doing all through the ages of human history. We shall see one day what we now believe, that “all his paths are mercy and truth.”C.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

CHAPTER 39<\/p>\n

1And thou, Son of man, prophesy against Gog, and say, Thus saith the Lord Jehovah, Behold, I am against thee, Gog, prince of Rosh, Meshech, and 2Tubal; And I lead thee back, and drive thee on, and make thee come up from 3the farthest north, and make thee come to the mountains of Israel. And I dash thy bow out of thy left hand, and will make thy arrows fall out of thy right hand. 4On the mountains of Israel shalt thou fall, thou and all thy squadrons, and the nations that are with thee; to birds of prey of every kind, and to the beasts 5of the field I give thee for food. Upon the face [flat] of the field shalt thou 6fall, for I have spoken it: sentence of the Lord Jehovah.And I send fire into Magog and into [among] those that dwell securely in the isles, and they 7know that I am Jehovah. And the name of My holiness will I make known in the midst of My people Israel, and I will not let the name of My holiness be profaned any more; and the heathen nations know that I am Jehovah, 8holy in Israel. Behold it came and was done,sentence of the Lord Jehovah, 9this is the day of which I spoke. And the inhabitants of the cities of Israel go out and set on fire and burn the armour, short shield and long shield, the bow and the arrows, and the hand-cane and the spear, and they 10keep a fire burning with them seven years. And they shall not carry [fetch] wood from the field, nor cut it out of the forests, for they shall keep a fire burning with the armour; and they spoil their spoilers and plunder their 11plunderers: sentence of the Lord Jehovah. And it comes to pass on that day, that I will give to Gog a place of burial in Israel, the valley of the passers-through east of the sea, and it stops the passers-through; and there they bury Gog and all his tumult, and they call it the valley of the tumult of 12Gog. And the house of Israel are seven months burying them, in order to 13cleanse the land. And the whole people of the land bury them, and it is to them for a name, on the day of My glorifying Myself: sentence of the Lord Jehovah.14And they shall sever out [appoint] set men, who pass through in the land, who bury with the passers-through those that remain on the face of the land, to cleanse it; after the end of seven months they shall hold a search. 15And the passers-through in the land pass through, and he [one of them] sees a human skeleton, and sets up by it a mark, until the buriers bury it [theskeleton] in the valley of the tumult of Gog. 16And also the name of a city 17[is, shall be] Hamonah [tumult]. And they cleanse the land. And thou, Son of man, thus saith the Lord Jehovah, Say to birds of every kind, and to every beast of the field, Assemble and come, gather around over My sacrifice which I kill for you, a great sacrifice on the mountains of Israel, and ye 18eat flesh and drink blood! Flesh of mighty men [heroes] shall ye eat, and blood of princes of the earth shall ye drink; rams, lambs, and he-goats, bullocks, 19fatlings of Bashan all of them. And ye eat fat to the full, and drink 20blood to drunkenness from My sacrifice which I have killed for you. And ye become full at My table, with horse and chariot, mighty man and every 21kind of soldier: sentence of the Lord Jehovah. And I give My glory [honour] among the heathen, and all the heathen see My judgment [justice] which 221 have executed, and My hand which I have laid upon them. And the house of Israel know that I am Jehovah, their God, from this day and henceforth. 23And the heathen know that the house of Israel wandered out [were carried away captive] for their iniquity, because they were unfaithful to Me; and I hid My face from them, and gave them into the hand of their oppressors, and they all fell by the sword. 24According to their uncleanness and according to their transgressions have I done unto them, and I hid My face from them. 25Therefore thus saith the Lord Jehovah, Now will I turn the calamity of Jacob, and I have mercy on the whole house of Israel, and I am jealous for the name 26of My holiness. And they bear their reproach, and all their unfaithfulness which they have unfaithfully done towards Me, when they dwell securely 27upon their land, and there is none that makes them afraid; When I bring them back from the nations, and gather them out of the lands of their enemies, and sanctify Myself on them before the eyes of many heathen. 28And they know that I, Jehovah, am their God, in that I led them captive to the heathen, and have gathered [gather] them to their own land, and I will 29leave no more of them there; And I will no more hide My face from them, because I poured out My Spirit upon the house of Israel: sentence of the Lord Jehovah.<\/p>\n

Eze 39:2<\/span>. Sept.: . . . . Vulg.: Et circumagam te et educam<\/em>(Another reading: .)<\/p>\n

Eze 39:3<\/span> . . . (4) . . . . Vulg.: Feris avibus omnique volatili<\/em>. (Another reading: , .)<\/p>\n

Eze 39:6<\/span>. Sept.: … . .<\/p>\n

Eze 39:7<\/span>. … . <\/p>\n

Eze 39:8<\/span>. … . <\/p>\n

Eze 39:11<\/span>. … , . . . . . Vulg.: vallem viatorum qu obstupescere faciet prtereuntes<\/em>,<\/p>\n

Eze 39:13<\/span>. Sept.: … .<\/p>\n

Eze 39:14<\/span>. … . , . .Vulg.: qui sepeliant et requirant<\/em><\/p>\n

Eze 39:15<\/span>. … . , . . <\/p>\n

Eze 39:16<\/span>. … . Vulg.: Amona<\/em>.<\/p>\n

Eze 39:18<\/span>. … . . . Vulg.: et altilium et pinguium omnium<\/em>.<\/p>\n

Eze 39:21<\/span>. … <\/p>\n

Eze 39:23<\/span>. Sept.: … . .<\/p>\n

Eze 39:25<\/span>. … . . .<\/p>\n

Eze 39:26<\/span>. Vulg.: neminem formidantes<\/em>. (Another reading: .)<\/p>\n

Eze 39:27<\/span>. Sept.: … . . <\/p>\n

Eze 39:28<\/span>. … . . (Another reading: , etc.)<\/p>\n

Eze 39:29<\/span>. … .<\/p>\n

EXEGETICAL REMARKS<\/strong><\/p>\n

The further execution of the divine judgment, already announced at the close of Ezekiel 38<\/span>, begins in Eze 39:1<\/span> with a repetition from Eze 38:2-3<\/span>, of the most formal address to Gog.<\/p>\n

Eze 39:2<\/span>, comp. on Eze 38:4<\/span>. If , etc., did not immediately follow,and it could not follow after the execution of the judgment on Gog,and if did not stand between and , whereby a signification not so very far removed from this connection is suggested, then we might listen to Hengstenbergs translation (J. Kimchi): and I six thee,by which he understands the infliction on Gog of the six plagues of Eze 38:22<\/span>. Others, too, appealing to Eze 45:13<\/span> (), have interpreted from : I leave a sixth part of thee. But the position of the word (which is Ezekiels own) here assigns to it most fittingly an intensifying sense, such as: drive, or the like (see Hvern. in loc<\/em>.). Meier holds the Piel to be an abbreviated form = . Gesenius () translates: and lead thee forth. It is said that the signification: to walk along, to march, is admissible from the Ethiopic, hence here conjugated only transitively. Following the Chaldee (I lead thee astray), Ewald renders it: and entice thee away and keep thee in leading-strings, which Hitzig finds good (!). Rashi: deceive thee.Eze 38:9<\/span>; Eze 38:16<\/span>.Eze 38:6<\/span>; Eze 38:15<\/span>.Eze 38:16<\/span>; Eze 38:8<\/span>.<\/p>\n

Eze 39:3<\/span>. The left hand holds the bow, the right bends it and fits on the arrow. It does not even come to an attack, because, Eze 38:21<\/span> sq., a sword<\/strong>, etc. consumes Gog.<\/p>\n

Eze 39:4<\/span>. of Eze 39:3<\/span> leads to here.On , comp. Eze 38:6<\/span>; Eze 38:9<\/span>; Eze 38:22<\/span>.[ is: animal of prey, therefore more exactly described here by , bird generally.Comp. Eze 17:23<\/span>. Hengst.: as many as have wings.Eze 29:5<\/span>.<\/p>\n

Eze 39:5<\/span>. On account of the previous beast of the field, the mountains of Israel are changed for the face of the field<\/strong>.Eze 23:34<\/span>; Eze 26:5<\/span>.<\/p>\n

Eze 39:6<\/span>. If we are not to extend the judgment also over the land of Gog and all (?) the heathen who dwell securely (Keil), which, however, is plainly expressed both by and by , then we must, with Hensgt., take for states and countries in general, islands in the sea of the world, and understand the security to be such as induces them to the expedition against the people of God (!!); or we must, with Rosenm. at , etc., think of Eze 38:13<\/span>. But the fire<\/strong> does not necessarily compel us to agree with either of these, for it does not stand here as in Eze 38:22<\/span>, but apart by itself, so that we have to compare here, e.g.<\/em> Eze 5:4<\/span>, and the many similar passages in which it occurs as a symbol of the divine vengeance. Our chapter, while it carries into further detail, also supplements the picture given in Ezekiel 38<\/span>. Thus the judgment extends from the mountains of Israel, as also expresses, to Magog, the people concerned, in among them at home; while their collective character (comp. Eze 38:2<\/span>) is then again depicted by the expression: those that dwell securely in the isles<\/strong>. Gogs expedition is made by land, but has its sympathisers in islands and coast lands as well as at homein fact, over sea and land ( appears to be retaliation, with a reference to Eze 38:8<\/span>; Eze 38:11<\/span>; Eze 38:14<\/span>). The return to the point of departure of this extension of judgment, as indicated in Eze 39:7<\/span>, by the expression: in the midst of my people Israel<\/strong>, forms no argument against the so plain contents of Eze 39:6<\/span>; for not only has the purposed knowledge of Jehovah (Eze 39:6<\/span>) to be more closely defined, but preparation has also to be made for the execution, Eze 39:9<\/span> sq.Comp. on Eze 36:20<\/span> sq. (Eze 38:23<\/span>). Hengst. translates thus: and I will not any more profane, etc. is Hiphil. The revelation of holiness in Israel precludes further profanation of Jehovah in reference to Israel among the heathen; comp. in addition, Eze 37:28<\/span>.<\/p>\n

Eze 39:8<\/span>. The fulfilment is assured to the prophet with as much certainty as if it were already an accomplished fact. That which came and was done<\/strong> is made abundantly plain by the day<\/strong>, etc., for which comp. Eze 38:18-19<\/span> (not Eze 39:17<\/span>).<\/p>\n

Eze 39:9<\/span>. Israel, for whom the Lord has put an end to the fearful assault in a manner still more fearful, now takes a walk, as it were, out to the place of judgment. Everything by which the enemy could terrify,in general: armour<\/strong>, properly: what is joined together (), as distinguished from specialties which followwooden helmet and breastplate, probably covered with leather; then (comp. Eze 38:4<\/span>) short shield<\/strong>, etc., and , of uncertain derivation, twig, cane, staffwith certainly not: handstaff, or cudgel (Num 22:27<\/span>), or baton of the commander, but the riding-switch so suitable for bands of riders as here,all these have so lost their terrors, that they now come into consideration only as firewoodfor useful appliance, in direct contrast to the terror and injury they were meant to produce. For the weapons of the enemy are not here, as often elsewhere, burnt at once after the battle; and with this Hvernick connects Isa 9:4<\/span>, and recognises in the destruction of the most diverse kinds of weapons, and the cleansing of the land in this (?) respect, the character of the Messianic times; while Hitzig brings out simply the thought that Israel under his protecting God, who has just now fought for His people, needs no weapons, but the inhabitants of the cities of Israel ( , etc., antithetic to , Eze 39:6<\/span>) make fires of and burn the wood in question seven years<\/strong> long. Hitzig makes inchoative (to set on fire), and to make a fire. The undoubtedly symbolic character of the number seven (symbol of the divine covenant) illustrates at the same time the very dramatic character of the whole of the rest of the account. Hengst.: the word on which faith has to live puts on, as it were, flesh and blood, to gain an influence over the fancy, in which frightful forms so readily take their seat. It would be against the evidence to attribute a real import to the specialties, which are so obviously only means of representation. He who has seen the battle of nations at Leipzig, observes Schmieder, has a weak copy of Ezekiels sublime description of the days after the battle.<\/p>\n

Eze 39:10<\/span> strengthens what has been said positively by a corresponding negative description, and subjoins and not, however, in order to make the riches now, as the heaps of wood formerly, to fall into the hands of Israel, but simply to make manifest the retaliation (comp. Eze 38:12<\/span>), and perhaps also to bring to remembrance the question (Eze 38:13<\/span>), but how differently now over the dead bodies. For what the weapons as firewood for Israel, as well as the spoiling and robbing, declare is this, which consequently is meant as preparation for Eze 39:11<\/span>, namely, that Gog and his bands are all dead corpses (Isa 37:36<\/span>); comp. besides, Jer 30:16<\/span>.<\/p>\n

Eze 39:11<\/span>. What Jehovah gives to Gog in Israel, how different from that which he intended to take to himself in Israel! , not so much: a spot where he may be buried in Israel (Hitzig), as: a place where there is a grave in Israel, to wit, nothing else is for him in Israel; Hvernick: namely, a quite special one, like no other in Israel. Thus will God settle accounts with the predatory and rapacious Gog. [The Sept. doubtless read .] Hitzig translates: the valley of the opposite heights, formed by mountains standing over against one another (1Sa 17:3<\/span>); he reads , and makes a very far-fetched reference to Zec 14:4-5<\/span>! According to Hvernick, the passage reminds of Joel 3<\/span>. (the valley of Jehoshaphat), but the name belongs purely to the idea, to which it entirely corresponds, for a valley of the passers-through is not found elsewhere in the Old Testament; but the prophet himself gives a threefold explanation of the namein Eze 39:11<\/span>, as an annoyance, an object of horror for the passers-by; in Eze 39:14<\/span> reminding of the men that pass through the land to cleanse it; and thirdly, of the hostile bands that formerly passed through here. Only the latter reference can come into consideration if the traditional punctuation is to be retained, and the appellation: valley of the passers-through, is, like the valley of the multitude of Gog, to be considered as given as a memorial of what had taken place. The text, however, seems rather to suppose a valley which can be designated as that of the passers-through, and, because it can be a valley for the passers-through, is fitted to be a burial-place for Gog and his followers; moreover, , low ground, may remind us of , etc. in Eze 38:10<\/span>, in Eze 39:11<\/span>, etc., as a contrast thereto. Gog and his bands can be beheld in their Scythian prototypes (as described by Herodotus), as well as with reference to passing through (passing by), because their whole appearance was to be merely that of a passing thunder-cloud (Eze 38:9<\/span>; Eze 38:16<\/span>); nothing was abiding except their grave. That which Jehovah will give to Gog as , is more exactly described by ; and the valley of the passers-through, again, is the one fitted to be the valley of the tumult of Gog. The situation of this is more exactly fixed, and consequently conceived of as an actual locality, by , which (, stat. constr.<\/em> prefixed as a preposition) can yield no other meaning than: east of the sea<\/strong>. But the context tells nothing about what sea is spoken of, although in other instances it always fixes the particular sea, and indicates when it does not expressly mention the nearest. Hence, and so also with , we are referred to the idea which upholds and animates the whole with its symbolic character. excludes only the Red Sea. Ewald translates thus: as a place where a grave in Israel is possible (!), the valley of the devourers opposite the sea, and which confines the breath of travellers; and he understands thereby the frightful, unhealthy valley opposite the Dead Sea (Eze 47:8<\/span>), which covers the proud of old, the Sodomites, and still has its name from them, and the smell of which, even far off, stops up the nose of travellers (Rev 20:10<\/span>; comp. with Eze 14:10<\/span>). There can be no doubt that when expositors understand here the Dead Sea, its designation as is floating in their mind. Hitzigs objection, that the valley did not as yet, and never did, generally bear the name, is of no weight, when the only thing that comes into consideration is, whether Jehovah in the prophet can say of it . The introduction of proud is far-fetched, unfounded. Keil, who makes the valley to be without a doubt the valley of the Jordan above the Dead Sea [so also Schmieder: the valley of salt, on the extreme border of the land of Israel, near Mount Seir (comp. Eze 35:2<\/span>), reminds us of a defeat of the Edomites (comp. Psalms 60<\/span>, Davids psalm of victory), and of Chedorlaomer, Lot, and Abraham (Genesis 14<\/span>); and the adjacent Dead Sea is the abiding type of all divine judgments], denies, under appeal to Gen 2:14<\/span>, that can (?) mean east of the sea, and translates thus: facing the sea. But the Mediterranean Sea is by no means excluded by the fact that the whole land of Israel lay east of the Mediterranean, for can very well be made parallel with , just to qualify the description, especially if we would reflect on the apocalyptic signification of the sea as the fluctuating life of nations! Keils exposition of the , as referring to the travellers (?) who pass through the land, or more particularly those who pass over from Pera to Canaan, has no significance for the explanation from the type of the Scythians, or from Ezekiels description of Gogs expedition (see above), and also very little significance in itself, as it is supported by no other passage of the Old Testament. What is affirmed by the expression regarding the valley: , etc., is made quite clear by the following phrase: , etc., whether we assume a reference to Eze 39:14<\/span> sq., or infer from Eze 39:12<\/span> sq. who are the buriers as also the callers (), or simply render it: they bury and they call it. The are of course the same as those alluded to in . By the valley in question they (Gog and his bands) are hemmed, shut up, enclosed, bridled in, which is the meaning of (Deu 25:4<\/span>); it is, as it were, their muzzle (, Psa 39:2<\/span> [1]), after all their words which rose up, Eze 38:10<\/span>. It cannot be a blocking up of the way that is spoken of, when it is plainly said: the passers – through. Their grave in the valley is the stopping and finishing of them and their going up. A blocking up of the way for travellers can hardly be thought of, sinceand perhaps not without significance, as we shall seethe following representation in Eze 39:14<\/span> sq. supposes an unhindered passing through in the land. [The Sept. dreamt of a walling round of the unclean place. Hitzig, indeed, does the same.] Hengstenberg, too, removes the valley, on account of its name, to the great commercial and military road,the one, namely, between Egypt and the Euphrates,and seeks to show from Hergt (Palstina<\/em>, p. 77) that it is the valley of Megiddo, famed as a battlefield; the expression: east of the sea, implies that a well-known and celebrated valley pretty near the sea must be meant, such as Megiddo, a narrow pass or region abounding in ravines, which hinder the passers – through. Such passes, he observes, are found there. In this dangerous locality the prophet makes Gog be overtaken by the divine judgment. But where is that said in the text which simply makes Gog be buried there? In all probability, says Hengstenberg, Lejun (Legio), the later name of Megiddo, is derived from our passage, corresponding to the multitude here (tumult<\/strong>); and this is the more probable, as in Eze 39:16<\/span> the adjacent city also will receive the name great multitude. Since the prophecy regarding Gog (he goes on to say) was during the Roman rule certainly applied pre-eminently to it, men eagerly anticipated the time when the great heathen grave at Megiddo should receive the Roman legions. Hengstenberg further observes: From (Eze 39:11<\/span>) is formed the of Jdt 7:3, to which the camp of Holofernes extends; and so also is, according to the Onom.<\/em> of Eusebius, six Roman miles from Legio. Rashi, following the Chaldee paraphrase, places the valley to the east of the Sea of Tiberias (Lake of Gennesaret), and ( , house of rest), as named by the Greeks , has been said to favour this. This latter name is certainly inconceivable from Succothpolis (as Grimm on 1Ma 5:52 still maintains), yet it requires no settlement of Scythians in the seventh century b.c.; but from the population, in great part heathen, which settled there during the Babylonian exile, the name may have become current in the post-Maccaban age, while the exposition or application of our prophecy, particularly Eze 39:16<\/span>, may also have had some influence in the matter (see Hv. p. 599 sq.). Comp. besides, Eze 31:18<\/span>; Eze 32:31<\/span>; on , Eze 23:42<\/span>. A kind of pendant to this, Eze 26:13<\/span>!<\/p>\n

Eze 39:12<\/span>. Since (Eze 39:11<\/span>) is the main element in the description, this is repeated immediately, and again in Eze 39:13<\/span>. First, the house of Israel<\/strong> is mentioned, and then the whole people of the land;<\/strong> neither of these have needed to fight. Their enemies fell by Jehovah, who has left nothing for them to do but to bury.According to this parallelism of the two verses, the clause: in order to cleanse the land<\/strong> (the number seven, as in Eze 39:9<\/span>), will have to be illustrated by the statement: and it is to them for a name;<\/strong> hence, that the cleansing of the land from the dead bodies, and the zeal displayed therein (Eze 39:14<\/span> sq.), will cause the people of the land to be named, to wit, a holy people, or will thereby make them a name. [Hv.: As the people thoroughly separated from heathenism. Hengst.: That the house of Israel should bury the foe, not the reverse, serves them for fame; which, however, has its root not in themselves, but in their God, who can deliver from death, and send destruction on their enemies.] Comp. moreover, Eze 34:29<\/span>. As there: blessing instead of reproach, so here: holiness instead of the former uncleannesses of Israel. Those now cleanse the land with all diligence who formerly defiled it with all manner of abominations, etc. Perhaps there is also an allusion to the name Israel ( , Eze 39:12<\/span>), intimating that this people wrestles with God, and therefore prevails! , on the day<\/strong>, accusative of the time of Jehovahs glorification of Himself by the over throw of Gog, and, finally, by his grave in Israel.<\/p>\n

Eze 39:14<\/span>. To be understood in the sacred interest of the cleansing of the land.Men of constant continuance () are appointed to the office permanently, or at least for a lengthened period. There are two kinds of them: the passers-through in the land (antithetical to Gogs passing through), and those who bury with the passers-through, i.e.<\/em>, as Eze 39:15<\/span> explains, with their help, and following the marks they set up. (Niphal particip. from ) are those who, notwithstanding the seven months burying, still remain on the face of the land, forgotten, neglected corpses or skeletons. Therefore, after the expiration of the seven months, the appointed men that have been spoken of enter on their office.<\/p>\n

Eze 39:15<\/span>. It can hardly be without intention that the is thus repeated, and so strongly emphasized: . These passers-through for the purpose of burying are set in characteristic contrast to the passers-through who passed through the land., etc. explains, by way of example, the task of the passers-through. After seven months it must indeed be . is a guide-post of stonehere as a mark for the buriers proper. But all comes finally into the one great grave of Gog.<\/p>\n

Eze 39:16<\/span>. The great burying still perpetuates itself in the name of a city: , an echo of . Thus what has taken place lives on with posterity. Comp. besides on Eze 39:11<\/span>. [Schmieder: There could not be an inhabited city in this valley of the dead; it must be a city which consists not of houses but of graves.] The cleansing of the land, however, remains the chief thing; hence it is again added by way of conclusion.<\/p>\n

Eze 39:17<\/span>, linking on to Eze 39:4<\/span>, does not bring forward a parallel to the burying of Gog and his bands. We have rather to think of something that came in immediately after Gogs fall on the mountains of Israel. A further carrying out of the statement: to birds of prey, etc. in Eze 39:4<\/span>. But Gogs grave in Israel is the divine monument, the actual token, that Jehovah is the Holy One in Israel (Eze 39:7<\/span>); and this result, this old truth, Israel at the same time proves on his part with all zeal, through the repeated and finally emphasized burying in order to cleanse the land. Now, as the skeletons are buried in that valley, so, on the other hand, the flesh of them is immediately devoured on the mountains of Israel by the birds and beasts of prey. Not only is Israel to prove itself a holy nation, a nation of priests, but Jehovah will forthwith, on the fall of Gog, make known His holiness in the land, in the midst of Israel (Eze 37:26<\/span> sq.); and , etc., the likewise repeatedly-mentioned sacrifice, will have to be taken in connection with this. It has been commonly observed that Ezekiel had in view only Jer 46:10<\/span>; Isa 34:6<\/span>; but comp. also Zep 1:7<\/span>. Jehovah as Sacrificer. That the Lord takes for Himself the sacrifice refused to Him, whereby the idea of the cherem<\/em>, the contrast of the sacrifice, is introduced, has been dragged into the text by Hengstenberg. The sacrifice<\/strong> () is, however, expressly declared to be the sacrifice which I have killed for you (Eze 39:19<\/span>). In this way the idea of sacrifice is essentially resolved into that of the sacrificial feast connected with the (Eze 29:5<\/span>; Eze 31:13<\/span>; Eze 32:4<\/span> sq.; Rev 19:17<\/span>). Jehovah as Host, who sends forth the invitation by the prophets. There is no want of food or of drink. Eze 39:18<\/span> makes prominent, in this respect, (Eze 32:12<\/span>; Eze 32:27<\/span>), captains, and (princes of the earth<\/strong>); comp. Rev 19:18<\/span>; and also in the following figurative expression: (bullocks<\/strong>), strengthened by , fatlings of Bashan all of them<\/strong> (since Bashan, renowned for its fat meadows, is often applied in the prophets to proud, despotic, wanton enemies of God and His people; comp. also Psa 22:13<\/span> [12]), enlarges upon those set forth at the beginning. There is, besides, a comparison with the small cattle fit for sacrifice, on which Schmieder observes: for food to the beasts, as the flesh of the sacrificial animals for the priests.<\/p>\n

Eze 39:19<\/span> (Eze 16:28<\/span>; Eze 23:33<\/span>) describes a lavish sacrificial banquet. , continued still more definitely by , etc., in Eze 39:20<\/span>.Jehovahs table is the battlefield.If alongside of chariot, then, of course, the fighters in chariots are meant. Hitzig will not admit the supposition of chariots of war in respect to the Scythians. Hence others think of cavalry (Gesen.) or cart-horses., from Eze 39:18<\/span>, whoever has proved himself brave, like the captains, as distinguished from whom , the equipped and practised men of war individually.<\/p>\n

Eze 39:21<\/span>. On (My glory<\/strong>), comp. pp. 40, 52. Even until the final judgment over the worldyea, how significantly here!does the leading thought of Ezekiels prophecy sound forth perceptibly; in respect to the heathen, explained by the clause: and all the heathen see<\/strong>, etc., it lies before their eyes (Eze 38:23<\/span>); comp. Rev 16:7<\/span>. is inferred from .<\/p>\n

Eze 39:22<\/span>. The converse relation, to wit, to Israel. In this relation the text notes the knowledge of Jehovah as Israels God, the God of them who belong to Israel ( ,), and that by His having manifested Himself as such in the final judgment and thenceforth; hence an abiding relation that can no more be disturbed. The (Eze 39:22<\/span>) now leads over in Eze 39:23<\/span> to a corresponding knowledge, in addition to the , Eze 39:21<\/span>, on the part of the heathen also. From the end Jehovah directs their regard back to their oppression of Israel, by carrying them away captive. The heathen now know that their power over Israel was Israels guilt, defined more particularly as , etc. (comp. on Eze 14:13<\/span>), their unfaithfulness to Jehovah, in consequence of which Jehovah hid His face from them (Deu 31:17<\/span>), and abandoned them (comp. Eze 16:27<\/span>). , in general, exceptis excipiendis<\/em>.<\/p>\n

Eze 39:24<\/span> (Eze 36:17<\/span> sq., Eze 14:11<\/span>). Comp. Eze 7:27<\/span>.<\/p>\n

Hengstenberg sees in Eze 39:25-29<\/span> a close of the whole system of prophecies of a predominantly comforting character, from Eze 33:21<\/span> (?) onward, as the prophet had already closed complete sections with a like finale. After the heathen are pointed back to the past, the application is made with , therefore<\/strong> (because Jehovah has dealt with them as in Eze 39:24<\/span>), to the present () of Israel.Comp. on Eze 16:53<\/span>.Jacob<\/strong> corresponding as much to misery as Israel<\/strong> to pity; a significant alternation. Comp. Eze 36:5-6<\/span>; Eze 36:21<\/span> sq.; comp. first on Eze 39:7<\/span>.<\/p>\n

Eze 39:26<\/span>. , etc. [Hengst.: they take upon them, sq.] is to be read: . Comp. Eze 16:54<\/span>. Jehovahs jealousy for His holy name (Eze 39:25<\/span>) shows itself among Israel subjectively in<\/em>, as well as objectively on<\/em> them. Because their guilt against Jehovah (Eze 39:23<\/span> sq.) shall be known, as by the heathen so by themselves, and fully only by themselves, they bear their misery as their reproach (); hence to reproach<\/strong> is added unfaithfulness<\/strong>, etc. (Eze 39:23<\/span>). Only they appear miserable (Eze 39:21<\/span>); only Jehovah appears glorious. Where deserved punishment comes over them<\/em>, righteousness appears before Jehovah: they exhibit themselves as worthy of reproach, obliged to reproach themselves because of their faithlessness; Jehovah manifests Himself as holy, but, at the same time, as their God (Eze 39:22<\/span>), faithful in pity as in judgment, who will turn aside their misery (Eze 39:25<\/span>). Their reproach and all their unfaithfulness must burden them so much the more from the very fact that they dwell securely, etc. Comp. on Eze 28:25-26<\/span>; Eze 34:28<\/span>. This humbling grace is the objective practical proof of Jehovahs jealousy over them, which Eze 39:27<\/span>, stretching back beyond Eze 39:26<\/span> b<\/em>, and casting a glance at their desire during the present state of exile, follows out farther. [Hitzig, who reads , translates: and they shall forget their reproach, which they have hitherto borne. It has also been proposed to translate: they shall take away, i.e.<\/em> expiate, etc. Ewald would admit the rendering: they bear, if we were to read for ; and so he too translates: that they may forget their shame, etc., and assumes a play of words, because in fact the whole is a play of words upon the Chaldeans. has been understood by others, e.g.<\/em> Grotius: when they dwelt.] For the rest, comp. as to Eze 39:27<\/span>, Eze 38:8<\/span>; Eze 37:21<\/span>; Eze 36:23<\/span> sq., Eze 20:41<\/span>.<\/p>\n

Eze 39:28<\/span> (Eze 39:22<\/span>).Ewald wrests , etc. into its direct opposite, for, reading instead of , he now finds the sense to be: in that I caused them to return from among the heathen. The context certainly does not compel him to this. On the contrary, it suggests the significant parallel: ,.Eze 22:21<\/span>., comp. Eze 6:8<\/span>; Eze 12:16<\/span>. Hengstenberg observes on this: after the fall of the Chaldean monarchy, access to their native land was free to all Israel, and those who voluntarily remained yet had in Canaan their home, and in the temple at Jerusalem their spiritual dwelling-place.<\/p>\n

Eze 39:29<\/span>. Comp. Eze 39:23-24<\/span>. A promise of never-failing grace on account of (, because) Gods having poured out His Spirit, where formerly His fury, e.g.<\/em> Eze 14:19<\/span>; Eze 22:22<\/span>; comp. on Eze 36:27<\/span>; but here more significant, as perhaps indicates. Ewald remarks on the ebullient language, although he expounds the outpouring of the Spirit to this effect: that Israel, just because including in it from of old the Divine Spirit, is the indefeasible foundation of the true Church. Comp. Isa 32:15-16<\/span>; Isa 44:3<\/span>; Joe 2:28<\/span> (Eze 3:1<\/span> sq.). Schmieder: Spoken in anticipation of the time which the Lord promises. And the Lord, through Jesus after His glorification, actually poured out the Spirit in Jerusalem, according to His promise. But the house of Israel would not; and is the spiritual Israel of Christendom more thankful to God?<\/p>\n

Additional Note on Ezekiel 38, 39<\/strong><\/p>\n

[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.<\/p>\n

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<\/span>), 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.<\/p>\n

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<\/span>. (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<\/em> 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<\/em> 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.<\/p>\n

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<\/em>, pp. 425430.W. F.]<\/p>\n

DOCTRINAL REFLECTIONS<\/strong><\/p>\n

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<\/span> to Ezekiel 38<\/span>, 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<\/span> 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<\/span>.), and of its fearful over-throw in Israel (Ezekiel 39<\/span>), 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<\/span>), delight themselves. Compare the impressions and utterances of Balaam in Num 23:9-10<\/span>, so very different from Eze 38:11<\/span> 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<\/span> with Eze 38:10<\/span> 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<\/span>), and of the oft-repeated of the Revelation of St. John, and also of the final completeness of the judgment and its execution.<\/p>\n

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<\/span> 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.<\/p>\n

4. As Grotius and others, e.g.<\/em> 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<\/span>; the Jerusalem Targum on Num 11:25<\/span>; Deu 34:2<\/span>, 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<\/em>, i.e.<\/em> Alexander the Great and his adventurous warlike expeditions (Sur.<\/em> 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<\/em>, 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.<\/p>\n

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<\/span> represents the way prepared for the glorification and completion of the theocracy; the judgment over Edom (Ezekiel 35<\/span>) 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.<\/em> Eze 9:3<\/span>). (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<\/span>; Eze 38:16<\/span>, expressly placed in the latter days. (5) The announcements of former prophets, referred to in Eze 38:17<\/span>, 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<\/span>.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<\/span>. with Ezekiel 36<\/span>.)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.<\/p>\n

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<\/span>. 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.<\/p>\n

7. Our prophecy has been explained from the very natural question after Ezekiel 37<\/span>.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<\/em> 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<\/span>, 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<\/span>. 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.<\/em> 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.<\/p>\n

[On the whole of this 7th section, compare the above Additional Note at the close of the Exegetical Remarks<\/strong>.W. F.]<\/p>\n

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<\/span>); 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<\/span> : a saying not understood in its apocalyptic significance. If we have to understand Ezekiel 37<\/span> 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<\/span> 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<\/span>; Eze 38:15<\/span>; comp. on Eze 39:12<\/span>). 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<\/span> : . 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<\/span>), the community of God, the Lords people, appearand this Ezekiel plainly pictures out (comp. Eze 38:12<\/span> with Eze 39:11<\/span>)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<\/span>, 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<\/span>. 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<\/em> of the millennium, Revelation 20<\/span>, 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<\/span>) 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<\/span>), 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<\/span> sq. with Rev 20:6<\/span>); 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<\/span> sq.) is assuredly meant for comfort, as is the certainty of final victory (comp. moreover, , Eze 39:3<\/span>), when Gog and Magog (Rev 20:8<\/span>) march to battle upon the centre of the earth (Eze 39:9<\/span>).<\/p>\n

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<\/span>.; comp. also the exposition. Rev 20:9<\/span>, by means of (Eze 38:12<\/span>) belonging here, points with and rather to Ezekiel 40-48 (at least more to them than to Zec 12:7-8<\/span>), 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<\/span> 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<\/span>; Eze 36:36<\/span>. 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<\/span>, ), is reproduced as (Rev 14:8<\/span>; Rev 17:5<\/span>; Rev 18:2<\/span>), so also, as in Ezekiel from the passages cited, not only will many nations (Eze 38:16<\/span>; Eze 38:23<\/span>) 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<\/span>), 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<\/span> sq.), who is perfectly conscious of what his heart purposes and expresses in Eze 39:11-12<\/span>, we not only hear the ironical incitements of Eze 39:13<\/span>, 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<\/span>; 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.<\/p>\n

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.<\/em>, 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<\/span>), is no less a caricature of the holy than is the Church-state. If the whore become wife (Revelation 17<\/span>.), 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<\/span>.), 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<\/span> 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<\/span>. 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<\/span> 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<\/span>. Comp. besides, Joh 18:36<\/span>, which is called, in 1Ti 6:13<\/span>, the (Eze 39:12<\/span>). 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<\/span>; Eze 37:28<\/span>, and the burying of Gogs dead recorded afterwards, Ezekiel 39<\/span>, 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.<\/p>\n

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<\/span>. 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<\/span>. is in this world, indeed, but not of this world, so the resurrection of the dead in Ezekiel 37<\/span>. places itself under the saying of Christ, Joh 5:25<\/span>, etc. (Cocceius).<\/p>\n

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).<\/p>\n

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

14. From the symbolical style and character which pervades the chapters before us, a geographical inquiry respecting the burial-place of Gog (Ezekiel 39<\/span>.) 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<\/span>.<\/p>\n

15. But still more significant is the closing verse of Ezekiel 39<\/span>, 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<\/span>) 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.<\/p>\n

HOMILETIC HINTS
On Ch. 38<\/strong><\/p>\n

Eze 38:1<\/span> 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<\/span> (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<\/span>; 1Co 11:19<\/span> (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<\/span> (Starke).Gog is so briefly mentioned in Revelation 20<\/span>. 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.<\/p>\n

Eze 38:3<\/span>. 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.).<\/p>\n

Eze 38:4<\/span>. 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.).<\/p>\n

Eze 38:5<\/span> 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).<\/p>\n

Eze 38:7<\/span>. 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).<\/p>\n

Eze 38:8<\/span>. 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).<\/p>\n

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<\/span> (Starke).<\/p>\n

Eze 38:10<\/span>. Thus God is a heart-searcher, He knows the evil purpose in the man himself(Starck).<\/p>\n

Eze 38:11<\/span>. What a confession from the mouth of an enemy! for the Church and against himself.<\/p>\n

Eze 38:12<\/span>. 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.<\/p>\n

Eze 38:14<\/span>. It is bad when we observe only when it is too late.<\/p>\n

Eze 38:15<\/span> 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).<\/p>\n

Eze 38:17<\/span>. Everything has been told before; they who hold to the word have to fear no surprises.<\/p>\n

Eze 38:18<\/span> 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).<\/p>\n

Quantus tremor est futurus<\/em>,<\/p>\n

Quando Judex est venturus<\/em>,<\/p>\n

Cuncta stricte discussurus<\/em>.<\/p>\n

Even the saints will tremble, but with adoration and hope. Comp. Psalms 46<\/span>. (Schmieder).<\/p>\n

Eze 38:21<\/span>. 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<\/span> (Starke).<\/p>\n

Eze 38:23<\/span>. The conclusion is, that the result of everything is to magnify and sanctify God. We ought, therefore, to begin all our affairs with God.<\/p>\n

On Ch. 39<\/strong><\/p>\n

Eze 39:1<\/span> sq. God does not mislay the address of His enemies. As Jerusalem, so also Gog and his company stand always before Him.Him whom God makes to go up, He is also able in due time to make come down.<\/p>\n

Eze 39:4<\/span> sq. By the mountains of Israel, where Gog is to be slain, we must not understand the mountains near Jerusalem, but the Christian churches in various lands; he shall fall under the Christians (Heim-Hoff.).<\/p>\n

Eze 39:6<\/span>. The fire of God upon sympathies with evil.The far-reaching effect of divine judgment.<\/p>\n

Eze 39:9<\/span> sq. We see from this that outward force, whether rude or refined, does not furnish the measure for great and little with regard to religion (Luther).God prepares a way of escape for His own people from even the most terrible terrors.All things must serve the God of love.The fire of Christianity at last comes over all the weapons of this world. They then warn instead of injuring.These weapons are an appropriate figure of earthly things, of which the enemies of the kingdom of God boast as of their weapons (Starck).If God is our shield, then it is seen what becomes of all the shields of men, long and short. Let not yourself be covered and screened by the world! Happy is he who enjoys and confides in the protection of God.See there what is the value of human armour, what trust is to be put in it, what fear we are to have or rather not to have for it.The world with its pomp and power after all exists only to furnish fuel for the children of God.Thus the godly man finally gains the upper hand, however long and strongly the ungodly have behaved proudly.<\/p>\n

Eze 39:11<\/span>. Like Gog, many a one finds his grave where he least expected it.Gog thought of obtaining prey, but by no means a grave.The grave, a quiet answer to so many loud questions, the echo to so many and various forms of: I will!Here the proudest and most foaming waves will subside.Masters cease at the brink of the grave; the continuation followsthat is to say, rottenness, horror, judgment of survivors on the dead, to say nothing of the judgment of God, who has from the beginning had the same decision regarding them.<\/p>\n

Eze 39:12<\/span> sq. The burial of the world, daily to carry out denial of self and the world.Men often take great pains to put away bodily uncleanness: would that they were equally careful to purge themselves from all pollution of spirit! 2Co 5:17-18<\/span> (Starke).Teacher and preacher are for this purpose, that they may point out what sin and uncleanness is to be found in a church and in every individual member of it. Oh that so many would not so much forget their office! Isa 58:1<\/span> (Starke).<\/p>\n

Eze 39:16<\/span> sq. The world, the city of the dead, Hamonah.What a stillness of death after the bustle of so many departing things and departed men!The enemies of the Church leave after their death a shameful name behind them, Acts 12<\/span> (O.)<\/p>\n

Eze 39:17<\/span> sq. A communion; the communicants are here the wild beasts and birds (Hengst.).The fearful irony of the service of the sanctuary on every worldly interest, even the highest.What an end, after such a beginning! The beginning was, Israel should fall a prey to Gog; now the end is, that Gog lies there a prey to the very beasts of the field.<\/p>\n

Eze 39:21<\/span>. Let us not be blind and stupid spectators of the acts of God, but let us lift up our hearts, and celebrate the goodness and power of God (Starck).The punishing hand of God on others is, in a certain sense, laid on us also; He takes hold of us when He crushes others.<\/p>\n

Eze 39:22<\/span>. God for us and with us, God our God! the blessed knowledge in Israel henceforth and for ever, Psa 144:15<\/span>.The doxology of the Lords Prayer.<\/p>\n

Eze 39:23<\/span> sq. Our transgressions, the key to our frequently so dark experience on earth.Our acts of unfaithfulness bring us into manifold miseries, but God is faithful.By the punishment of Gods people the world shall know the misery of sin as well as the righteousnessso much the more threatening for itof the Holy One of Israel.The beginning is made with the house of God, the end with the world (Hv.).The apostasy in Christendom makes the world apparently so powerful.<\/p>\n

Eze 39:25<\/span> sq. After chastisement, believers again find gracenot, however, because of their goodness, but for the sake of Christ, Psa 106:47<\/span> (W.).The jealousy of God in His compassion.When sin is rightly acknowledged, it brings men to shame and repentance, Luk 18:13<\/span> (Starke).The knowledge of sin makes heavy laden sinners; but grace experienced humbles still more than punishment can do.The security of the humbled; the security of those who think that they stand; the security of the children of this world.We men are well able to bring ourselves into distress and sorrow of heart, but only Gods love is able to bring us out again.There is, however, no sorrow which God could not prevent (Starck).The salvation of Israel, a sermon to the heathen of Gods compassion and holiness alike. Hallowed be Thy name, and Thy kingdom come, stand side by side in the Lords Prayer.<\/p>\n

Eze 39:28<\/span>. Not one of the elect shall remain behind in the world.<\/p>\n

Eze 39:29<\/span>. Grace as eternal grace and grace for me is the seal of the Holy Spirit.Thus believers are kept by the power of God to a salvation which is ready to be revealed in the last time, 1Pe 1:5<\/span>.Israel, the true, the people of the Spirit.The outpouring of the Spirit of Jehovah is the end of all the ways which He has gone with Israel in anger and compassion, and the consummation of Israel in the Christian Church.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

The subject is continued through part of this Chapter, which formed the subject of the former. Towards the close there are sweet and gracious promises made to God’s Israel.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The more I read these scriptures, concerning the Lord’s judgment upon his enemies, and his peculiar mercy shown to Israel, the more I feel my mind led to pass over the mere letter of the history, to attend to the spiritual sense, which all along appears to me to be intended from it. The Lord hath one and the same design in all his dispensations, namely, to glorify Christ. In the accomplishment of this purpose, every order, and every dispensation shall be directed, and all shall minister. So that Gog and Magog shall go so far and no farther, than as their services shall help to bring forward the Lord’s gracious designs to his people. Israel shall know this; the heathen shall know it; and God will thereby make manifest his holy name, as a God in covenant for the sure redemption of the Church.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Eze 39:23<\/span><\/p>\n

A thoroughly immoral man<\/em> could not know anything at all! To know a thing, what we can call knowing, a man must first love<\/em> the thing, sympathize with it; that is, be virtuously<\/em> related to it. If he have not the justice to put down his own selfishness at every turn, the courage to stand by the dangerous line at every turn, how shall he know? His virtues, all of them, will lie recorded in his knowledge. Nature, with her truth, remains to the bad, to the. selfish, and the pusillanimous person a sealed book: what such can know of Nature is mean, superficial, small; for the use of the day merely.<\/p>\n

Carlyle, Heroes,<\/em> III.<\/p>\n

Every duty we omit obscures some truth we should have known.<\/p>\n

Ruskin.<\/p>\n

References. XXXIX. 25. C. A. Marshall, Christian World Pulpit,<\/em> vol. xlii. 1892, p. 394. XL. 2, 3. W. W. Battershall, Interpretations of Life and Religion,<\/em> p. 127.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

XVIII<\/p>\n<\/p>\n

PROPHECIES OF THE RESTORATION<\/p>\n

Ezekiel 33-39<\/p>\n

<\/strong><\/p>\n

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.<\/p>\n

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.<\/p>\n

The great function of the prophet is here set forth. He is to be a watchman (Eze 33:1-20<\/span> ). 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.<\/p>\n

The duty and responsibility of the watchman are set forth in Eze 33:1-6<\/span> , 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.<\/p>\n

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.”<\/p>\n

A glance at the situation will explain this more clearly. Ezekiel in Eze 18<\/span> , 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.<\/p>\n

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.<\/p>\n

The condition of the minds of the people is that of despondency, making the prophet’s appeal of no effect. Eze 33:10-20<\/span> , especially in Eze 33:10<\/span> , 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:<\/p>\n

1. That Jehovah desires that men shall live.<\/p>\n

2. That man is not irrevocably bound by the past, but may repent.<\/p>\n

3. That men are to come to God individually and thus come into the new Israel.<\/p>\n

4. That men are judged more by what they are than by what they have been.<\/p>\n

Let us now discuss the theme, occasion, and date of the prophecy of Ezekiel in Eze 33:21-33<\/span> . On hearing of the fall of Jerusalem, Ezekiel announces the conditions of return. These conditions are moral and religious. In Eze 33:21<\/span> 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.<\/p>\n

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<\/span> . Note verse Eze 33:24<\/span> : “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.”<\/p>\n

In Eze 33:30-33<\/span> , 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<\/span> : “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.<\/p>\n

The evil shepherds are described (Eze 34:1-10<\/span> ). 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<\/span> : “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.”<\/p>\n

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<\/span> ). Notice particularly verse Eze 34:11<\/span> : “Behold, I myself, even I, will search for my sheep, and will seek them out.” Latter part of verse Eze 34:12<\/span> : “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<\/span> : “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<\/span> , Jehovah says that he is going to separate and distinguish between different parts of the flock.<\/p>\n

Verse Eze 34:17<\/span> : “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<\/span> 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<\/span> , 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.<\/p>\n

There is a prophecy against Edom in Eze 35<\/span> . 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<\/span> ). 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<\/span> 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.<\/p>\n

Then there is a prophecy concerning the land of Israel in Eze 36:1-15<\/span> . 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<\/span> : “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.<\/p>\n

In Eze 36:16-23<\/span> 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.”<\/p>\n

In Eze 36:24-38<\/span> , 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<\/span> . 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:<\/p>\n

(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.<\/p>\n

(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<\/span> . 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.<\/p>\n

(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<\/span> : “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?”<\/p>\n

(4) The whole passage in Eze 36:21-38<\/span> 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<\/span> ). This salvation will be of grace (Eze 36:22<\/span> ). It will be by regeneration (Eze 36:25-26<\/span> ). This regeneration will produce a spirit of obedience (Eze 36:27<\/span> ). This regeneration consists of at least two parts, cleansing and renewal. The cleansing (Eze 36:25<\/span> ) 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<\/span> ; 1Jn 1:7<\/span> ). The renewal (Eze 36:26<\/span> ) is the change of man’s nature. Both of these ideas appear in Joh 3:5<\/span> : “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<\/span> : “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.<\/p>\n

Now let us consider the vision of dry bones (Eze 37:1-14<\/span> ) 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<\/span> 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.<\/p>\n

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<\/span> : “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<\/span> , 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<\/span> ) as a resurrection and contemplates the final gathering of the Jews before the millennium.<\/p>\n

The union of Judah and Israel is symbolized in Eze 37:15-28<\/span> : “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.<\/p>\n

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<\/span> 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<\/span> : “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<\/span> .<\/p>\n

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<\/span> : “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<\/span> : “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.”<\/p>\n

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.<\/p>\n

What is to be the result? We find in Eze 38:17-23<\/span> , 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<\/span> , “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.<\/p>\n

Then we have this statement, Eze 39:4<\/span> : “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<\/span> , 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<\/span> 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<\/span> ). The best commentary on the destruction of Gog is found in that short passage, in Rev 20<\/span> , 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.)<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What is the theme of this section and where do we find the same subject discussed in Jeremiah and Isaiah?<\/p>\n<\/p>\n

2. Show the logical order of these prophecies.<\/p>\n<\/p>\n

3. What is the great function of the prophet and how is it here set forth?<\/p>\n<\/p>\n

4. What is the duty and responsibility of the watchman?<\/p>\n<\/p>\n

5. How was this duty and responsibility impressed upon Ezekiel?<\/p>\n<\/p>\n

6. What is the condition of the minds of the people and how does the prophet meet it?<\/p>\n<\/p>\n

7. What is the theme, occasion, and date of the prophecy of Ezekiel in Eze 33:21-33<\/span> , and what is the chronological difficulty here and its solution?<\/p>\n<\/p>\n

8. Whom does the prophet address in Eze 33:23-29<\/span> , what the occasion of this address and what the prophet’s message to them?<\/p>\n<\/p>\n

9. What is the effect of Ezekiel’s preaching on the people in exile (Eze 33:30-33<\/span> )?<\/p>\n<\/p>\n

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

11. What is the prophecy against Edom in Eze 35<\/span> and why?<\/p>\n<\/p>\n

12. What is the prophecy concerning the land of Israel in Eze 36:1-15<\/span> ?<\/p>\n<\/p>\n

13. What is the motive of Jehovah in doing all this (Eze 38:16-23<\/span> )?<\/p>\n<\/p>\n

14. Expound Eze 36:24-38<\/span> , showing the controversy about it, and its true interpretation in the light of the New Testament.<\/p>\n<\/p>\n

15. What the vision of dry bones (Eze 37:1-14<\/span> ) and what its interpretation?<\/p>\n<\/p>\n

16. How is the union of Judah and Israel symbolized and what the glorious picture that follows (Eze 37:15-28<\/span> )?<\/p>\n<\/p>\n

17. Give an account of the invasion of Gog and Magog and the result (Ezekiel 38-39). Discuss fully.<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Eze 39:1 Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I [am] against thee, O Gog, the chief prince of Meshech and Tubal:<\/p>\n

Ver. 1. Prophesy against Gog.<\/strong> ] Prophesy again against him, for my people’s greater comfort. The Jews – noted ever to have been a light, serial, and fanatical nation, apt to work themselves into the fool’s paradise of a sublime dotage – expounding this prophecy according to the letter, conclude that Christ is not yet come, because these things here foretold are not yet fulfilled. When he doth come, they say, he shall set up his kingdom at Jerusalem, gather all Israel out of all coasts unto himself there, send each one to his own tribe, and that most certainly, by the operation of his Holy Spirit. There they shall be no sooner settled, and the kingdom not yet fully established, but Gog and Magog shall bring a huge army against Jerusalem, where they shall fall by the sword, lie unburied, &c.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Ezekiel Chapter 39<\/p>\n

<\/strong><\/p>\n

This chapter resumes the divine denunciation of the great northern enemy. There is no concealment of his formidable numbers and resources; but, whatever these may be, they will but enhance the victory Jehovah gains for His people by his utter destruction.<\/p>\n

“And thou, son of man, prophesy against Gog 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 lead thee [? astray*], and cause thee to come up from the sides of the north, and bring thee upon the mountains of Israel. And I will strike thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. Upon the mountains of Israel shalt thou fall, thou and all thine armies, and the people that are with thee: I have given thee for food to the ravenous bird, the bird of every wing, and to the beast of the field. Upon the open field shalt thou fall; for I have spoken it, saith the Lord Jehovah.” (Ver. 1-5)<\/p>\n

* This word is understood by our English translators to mean “leave the sixth part of thee;” and no doubt the connection of this rare word with the Hebrew for six is tempting. But the LXX give (or with the Complutensian editors ). I have given the sense understood in the Targum, though with a query. The ancient versions in general express little more than Jehovah’s leading Gog.<\/p>\n

The judgments of God are as usual in keeping with the sin and the people that come under His displeasure. Thus the doom of the beast and the false prophet is beyond all experience appalling; the solemn and final adjudication without further process to the lake of fire. And so, it would seem, will it be with the little horn of Dan 8<\/span> (or king of the north in Dan 11<\/span> ). They had meddled with the things of God against His people, having a character of apostate contempt for His truth or perverting it to their destructive ends. Gog is judged as a more vulgar aggressor, actuated as he will be with greed of territorial acquisition and relying on brute force. So he is confronted with a power mightier than his own, which beats him down ignominiously without relenting.<\/p>\n

Nor is this all. God will deal with the land whence Gog came as well as with those isles which contributed their contingents to his host. “And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am Jehovah. So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am Jehovah, the Holy One in Israel.” (Vers. 6, 7) No distance nor isolation shall screen from consuming judgment in that day; for the Lord is awaking to call the quick to account, as one out of sleep, like a mighty man that shouteth by reason of wine. Then at length shall the inhabitants of the world learn righteousness. Can argument be wanted by the believer to prove that these solemn dealings ending in so blessed a result have never yet been fulfilled? Magog is not Rome or spiritual Edom or any other than the Scythia of the ancients.<\/p>\n

“Behold, it is come, and it is done, saith the Lord Jehovah; this is the day whereof I have spoken. And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: so that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord Jehovah.” (Ver. 8-10) It is no vague warning of the foe where and when ever he may be; it is no general principle reproducing itself often in divine providence. The Holy Spirit takes pains here to make it precise and specific, the judgment of a distinct enemy, long suspended, and falling as the last of Jehovah’s blows on the most overwhelming force that shall ever have mustered against Israel, immediately before His glory returns in more pristine splendour and peace to dwell in the midst of His people in their land. Hence the minutely graphic detail of their going forth from the cities in Palestine and burning the arms defensive and offensive of their foe; and this not only as a witness of his total destruction, but as their provision of firewood so as to dispense with all other store for seven years.<\/p>\n

But there is another and still more permanent result as the trophy of that great victory. “And it shall come to pass in that day I will give unto Gog a place there, a grave 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; and they shall call it the valley of the multitude of Gog. And seven months shall the house of Israel be burying of them, that they may cleanse the land. Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord Jehovah. And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search. And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamon-Gog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land.” (Vers 11-16)<\/p>\n

Did Gog think to take the land for a possession? Jehovah will give him there a grave; and this in no obscure spot but in the direct pathway of many passers by. The idea is not, as our translators fancied, that people would stop their noses because of the bad smell, but that the barrows of so many buried men would stay all who pass that way and lead them to think of the vengeance poured out on them. The LXX seem here confused (“the burial-place of all that approach the sea”); but there is no countenance given to the notion already mentioned. No calculation of unbelieving believers who would evaporate the prediction need embarrass the Christian. Has Jehovah spoken and will He not perform!<\/p>\n

The care to purify the land from the sight of a man’s bone is remarkable, but natural if glory is to dwell there. People in general if they were but going through are to help those formally told off for the work, “men of continuance,” whose task is to bury every relic of the prodigious slaughter of the enemy, all the dwellers in the land also taking part in the work. The multitude thus slain and buried will give its name to a city in the land. But it is the day when all impurity disappears from the land which Jehovah recognizes as His own, when He is then and there glorified. Can there be a legitimate doubt of the epoch when these conditions meet? It is plain to see that it is a question of God’s judging the last leader of the Russias in the Holy Land when Israel have been brought back from the lands of their dispersion. But pre-occupation with our own place as Christians hinders here as elsewhere – hinders not only our seeing the faithfulness of God to Israel and His mercy to them yet, but also our discernment of the church’s peculiar blessedness. If we are to appreciate either, we must distinguish them, and see the connection of each with Christ. The mystical interpretation gives its due place to neither, and hence envelops all in fog.<\/p>\n

Next a message of remarkable force is sent through the prophet to all birds and beasts of prey. Now is their time for a feast on a sacrifice such as they have never had before nor can have again. Vast hosts have been decimated, and the rest dispersed or taken, where they failed to make good their retreat; but has the world seen such a slaughter as this? It is assuredly to come.<\/p>\n

“And, thou son of man, thus saith the Lord Jehovah, Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord Jehovah.” (Vers. 17-20)<\/p>\n

If Jehovah invites to a great sacrifice for the creatures of prey, will He not make good the word! A similar call is made in Rev 19:17<\/span> , Rev 19:18<\/span> , but there only to all the birds that fly in mid-heaven. It is in view of the carnage which is to befall the armies of the west at the end of this age; and I suppose only the birds are named as in keeping with the judgment of the apostates from the heavenly testimony of Christianity. Here it is larger, as His dealings take effect on the countless eastern hordes, who have not only despised the gospel but seek to possess themselves of the land when His earthly people are being settled there in peace. No mistake can be more glaring than the denial of these judgments on the quick before the reign of the Lord as the true Solomon here belong; no truth more evident in the word of God than that the gospel is not destined to put down all rule and all authority and power, but Christ Himself when He comes in glory. In title all things have been put under His feet as He sits on the throne of God; but the process of putting all His enemies under His feet is not yet begun. He is occupied with another work now; He is calling out the joint-heirs who are to be glorified, risen or changed, at His coming, and then to reign together with Him in His kingdom. And this active subjecting of all is not the work of heavenly grace, but of power put forth on earth, of course not always in destruction, though the kingdom opens and closes with it on an immense scale, as we see here and in Rev 20:8<\/span> , Rev 20:9<\/span> .<\/p>\n

The moral effect of the judgment executed on Gog and his host we find afterwards: “And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am Jehovah their God from that day and forward. And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword. According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them.” (Vers. 21-24) The gospel meanwhile if believed puts souls in association with Christ for heaven. The sight of the judgments will be used by the Lord to teach the nations righteousness on earth. Israel too need to learn, and so they will, that He who so deals is Jehovah their God “from that day and forward.” It will be plain and undeniable in that day that Israel went into captivity for nothing but their iniquity; that for this only did Jehovah withdraw His favour from them and give them up to the sword of their enemies. It is His retribution that explains their past history with all its sorrows.<\/p>\n

But there is a bright future in prospect for Israel: I do not speak of the gospel or the church, where there is neither Jew nor Greek, but of the kingdom on earth when Israel shall be restored to their land, and have the first place among the nations in favour, peace, righteousness, and the manifested power and glory of Jehovah. “Therefore thus saith the Lord Jehovah, Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations; then shall they know that I am Jehovah their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord Jehovah.” (Verses 25-29. )<\/p>\n

It may be observed here as a practical remark of much moment for souls that, if the New Testament is to be believed, God never hides His face from the Christian; and this because the believer possessing eternal life in Christ is now brought into the full efficacy of His sacrifice, and has the Holy Ghost dwelling in him as its continual witness. We accordingly anticipate in this what will be true of Israel by-and-by, instead of standing on the probationary ground of Israel’s past. But the traditional unbelief of Christendom puts souls so as to cloud the true grace of God wherein we stand; and this alike among Protestants and Catholics, while the latter add the further error of antedating and appropriating to the church that place of earthly honour and ease which is reserved for Israel under the Messiah when the mountain of Jehovah’s house shall be established in the top of the mountains and shall be exalted above the hills, and all nations shall flow unto it. Some Protestants indeed are so dark as to follow Romanists even in this error, though they in general put it before them as a millennial hope rather than as a present claim. But, assume it as they may, the effect of the error is to degrade the church from heaven to earth, and either to deny the hopes of Israel or to make those who hold it inconsistent if they own them.<\/p>\n

We may add that, though the Spirit is assuredly to be poured out on Israel when the new age begins, there will then be no baptizing the saints into one body. By One Spirit we have been all baptized into one body, whether Jews or Gentiles, whether bond or free, and have been all made to drink into one Spirit. 1Co 12<\/span> . So in Col 3<\/span> it is laid down that Christ is all and in all; and in Eph 2<\/span> that the middle wall of the partition is broken down, and the two formed in Himself into one new man. But it will not be so then here below. On the contrary, in the millennium the Jewish saints will be in a nearer and more honoured position than the Gentiles on the earth. It is a state in contrast with the assembly now, where such distinctions are unknown: the cross has ended them for heaven.<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Eze 39:1-6<\/p>\n

1And you, son of man, prophesy against Gog and say, ‘Thus says the Lord GOD, Behold, I am against you, O Gog, prince of Rosh, Meshech and Tubal; 2and I will turn you around, drive you on, take you up from the remotest parts of the north and bring you against the mountains of Israel. 3I will strike your bow from your left hand and dash down your arrows from your right hand. 4You will fall on the mountains of Israel, you and all your troops and the peoples who are with you; I will give you as food to every kind of predatory bird and beast of the field. 5You will fall on the open field; for it is I who have spoken, declares the Lord GOD. 6And I will send fire upon Magog and those who inhabit the coastlands in safety; and they will know that I am the LORD.<\/p>\n

Eze 39:1 See notes at Eze 38:2. Eze 39:1-16 parallel Ezekiel 38.<\/p>\n

Eze 39:2-6 Notice the VERBS which emphasize YHWH’s actions (i.e., for it is I who have spoken, Eze 39:5; Eze 39:8; Eze 38:4; Eze 38:8) against Gog.<\/p>\n

1. I shall turn you around, Eze 39:2, BDB 996, KB 1427, Polel PERFECT<\/p>\n

2. I shall drive you, Eze 39:2, BDB 1058, KB 1664, Piel PERFECT (this word is found only here in the OT. KB says possibly, lead along on a rope or lead a child)<\/p>\n

3. I shall take you up, Eze 39:2, BDB 748, KB 828, Hiphil PERFECT<\/p>\n

4. I shall bring you against, Eze 39:2, BDB 97, KB 112, Hiphil PERFECT<\/p>\n

5. I shall strike your bow, Eze 39:3, BDB 645, KB 697, Hiphil PERFECT<\/p>\n

6. I shall dash down your arrows, Eze 39:3, BDB 656, KB 709, Hiphil IMPERFECT<\/p>\n

7. I shall give you as food, Eze 39:4, BDB 678, KB 733, Qal PERFECT<\/p>\n

YHWH acts for Israel in Eze 36:22-38, but here against the northern enemy!<\/p>\n

Eze 39:2 from the remotest parts of the north This term (BDB 438) is used in Isa 14:13 (cf. Psa 48:2) for the far north. It is used in that same sense here (cf. Eze 38:6; Eze 38:15). This term is used in Jeremiah to describe the invasion of Babylon (cf. Jer 6:22; Jer 25:32; Jer 50:41). Another enemy is coming at YHWH’s behest, but this one will not succeed, but be totally destroyed. This was a way to<\/p>\n

1. show YHWH’s power<\/p>\n

2. vindicate YHWH’s name (cf. Eze 39:7)<\/p>\n

3. reveal YHWH to the nations (cf. Eze 39:6-7)<\/p>\n

against the mountains of Israel This is a metaphor for Palestine (cf. Eze 17:22-24). Earlier in Ezekiel these mountains are judged (cf. Eze 6:2-7), but now in the context of a restored, forgiven, obedient Israel, they are defended by YHWH Himself.<\/p>\n

This is another allusion to Isaiah 14 (esp. Eze 39:13-14). All of these world events are personally directed by YHWH for His revelatory and redemptive purposes (Isa 14:26-27)!<\/p>\n

Eze 39:4 You shall fall on the mountains of Israel This is a recurrent theme.<\/p>\n

1. unfaithful Judah shall fall (cf. Eze 6:2-7; Eze 33:28)<\/p>\n

2. Edom (Mt. Seir) shall fall (cf. Eze 35:2-3; Eze 35:12; Eze 36:4-7)<\/p>\n

3. Egypt fell (cf. Eze 31:12; Eze 32:5-6)<\/p>\n

4. Babylon fell (cf. Eze 28:16)<\/p>\n

5. and now another enemy from the north, Gog, will fall<\/p>\n

I shall give you as food to every kind of predatory bird and beast of the field This curse (cf. Eze 39:17-20) reflects the horror and carnage of ancient battle fields, where the number of dead is so large and complete that no one is left to bury them.<\/p>\n

This curse is also directed toward<\/p>\n

1. Egypt, Eze 29:5; Eze 32:4-5<\/p>\n

2. faithless Judah, Eze 33:27 (cf. Isa 46:11)<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

Therefore, &c. See the Structure, p. 1161 <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 39<\/p>\n

Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the [Rosh prince or the Russian] prince of Meshech and Tubal: And I will turn thee back, and leave but a sixth part of thee, and will cause thee to come up from the north parts, and I will bring thee upon the mountains of Israel ( Eze 39:1-2 ):<\/p>\n

They are to be destroyed and they will be left only a sixth part. Five- sixths of them will be wiped out.<\/p>\n

I will smite the bow out of your left hand, and will cause your arrows to fall in your right hand. You will fall on the mountains of Israel, you, and all of your bands, and all of the people that are with you: and I will give you unto the ravenous birds of every sort, and the beasts of the field, to be devoured. You will fall upon the open field: for I have spoken it, saith the Lord GOD. And I will send a fire upon Magog ( Eze 39:3-6 ),<\/p>\n

So this is where we spoke about the possibility of a nuclear exchange, where God said, “I will send a fire upon Magog,”<\/p>\n

and among them that dwell carelessly in the coast ( Eze 39:6 ):<\/p>\n

And the isles or the coasts are usually just a reference of distant nations.<\/p>\n

and they shall know that I am the LORD ( Eze 39:6 ).<\/p>\n

So in verse Eze 39:6 you have there the possibility as God sends fire upon Russia and nations that are dwelling carelessly. You have that possibility of nuclear exchange.<\/p>\n

So I will make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel. Behold, it is come, it is done, saith the Lord GOD; this is the day whereof I have spoken ( Eze 39:7-8 ).<\/p>\n

Some of the heaviest prophecies in the Bible. God says, “All right, that’s it. It’s done. This is the day that I have spoken about.”<\/p>\n

And they that dwell in the cities of Israel shall go forth, and set on fire and burn the weapons, both the shields and the bucklers, bows and arrows, and the handstaves, and spears, and they shall burn them with fire for seven years ( Eze 39:9 ):<\/p>\n

Translated into modern warfare, they will be burning the oil supplies, no doubt, that have been brought in in this massive invasion. And they will have their energy needs taken care of for a period of seven years.<\/p>\n

So that they will not have to cut wood out of the field, neither cut down any of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord GOD. It shall come to pass in that day, that I will give unto Gog ( Eze 39:10-11 )<\/p>\n

That is the leader, the Russian prince of Meshach and Tubal.<\/p>\n

a place there of graves in Israel, and the valley of the passengers on the east of the sea ( Eze 39:11 );<\/p>\n

So they will be buried over in the area of Jordan on the east of the Dead Sea, the valley of passengers.<\/p>\n

and it shall stop the noses of the passengers: and there shall they bury Gog and all of his multitude: and they will call it, The valley of Hamongog ( Eze 39:11 ).<\/p>\n

Or the valley of the multitude. Hamon is multitude, the multitude of Gog.<\/p>\n

And seven months shall the house of Israel be burying of them, that they may cleanse the land ( Eze 39:12 ).<\/p>\n

It’ll take them seven months to bury the dead.<\/p>\n

Yea, all the people of the land shall bury them, and they shall be to them a renown the day that I shall be glorified, saith the Lord GOD. And they shall sever out men of continual employment ( Eze 39:13-14 ),<\/p>\n

In other words, they will hire professional buriers.<\/p>\n

with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they begin a search. And the passengers that pass through the land, when anyone sees a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land ( Eze 39:14-16 ).<\/p>\n

Now it is interesting to me that they do not touch the bones. They have professional buriers to bury these bones. When they find bones, they just set signs by them. There could be a fear of radioactivity. Especially in that they do not begin the search until seven months are over. So it could be that there is a real fear of radioactivity, and thus the burying is left to professional buriers. The people that discover the bones only set a sign by it so the professional buriers can come along and bury them.<\/p>\n

And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, to every beast of the field, To assemble yourselves, and come; gather yourselves on every side to my sacrifice that I’d sacrifice for you, even the great sacrifice upon the mountains of Israel, that you may eat the flesh, and drink the blood. Ye shall eat the flesh of the mighty, drink the blood of the princes of the earth, of rams, of lambs, of goats, of bullocks, of all of them the fatlings of Bashan. Ye shall eat fat till ye be full, and drink the blood till you are drunken, of my sacrifice which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with the mighty men, and with all of the men of war, saith the Lord GOD. And I will set my glory among the heathen, and all of the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am the LORD their God from that day and forward ( Eze 39:17-22 ).<\/p>\n

This will be the day of restoration for Israel when God once again takes them as His people and they acknowledge Him as their God.<\/p>\n

And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespass against me, therefore hid I my face from them, and gave them to the hand of their enemies; so fell they all by the sword ( Eze 39:23 ).<\/p>\n

God here speaks of hiding His face from them. Again, He will repeat that in verse Eze 39:29 as He says, “Neither will I hide My face any more from them.”<\/p>\n

Paul the apostle in Romans the eleventh chapter, in talking about the grace of God that has come to us Gentiles, declares that God has taken up like a wild olive branch and grafted us into the roots of the Old Testament promises that we might be the partakers of the blessings that God promised to Abraham and all. That God cut off the natural branch, Israel, that we might be grafted in. However, Paul said, “Don’t boast against the natural branch” ( Rom 11:18 ). As Christians we should not be boasting against Israel saying, “Well, nya nya nya, God cut you off and He’s adopted us. And we have your blessings and we have your, the promises that God made to you.” For Paul said, “If God cut off the natural branch to graft in a wild branch, He’s also able to graft in again the natural branch.” And he said, “Did God cut it off that He might cast it away forever? God forbid. For blindness has happened in Israel in part (or for a time) until the fullness of the Gentiles is come in and then all of Israel shall be saved. For God shall send forth a deliverer out of Zion to turn the hearts of the children unto their fathers,” as he quotes the passage from Joel, second chapter. So, even in the New Testament, Paul does not seek to make this prophecy concerning Israel apply to the church. The church has a separate place as a wild olive branch grafted in to partake of the fatness of the roots. But even as we have been grafted in and the natural branch cut off that we might be grafted in, so God will again restore His work on Israel.<\/p>\n

Those people today who seek to interpret prophecy by saying, “God is through with Israel. The Jews are over. The Jews that you see today aren’t real Jews,” and all of this kind of hogwash are doing a great disservice to the Word of God and to the understanding of prophecy. For all the way through God has affirmed His perpetual, eternal love for His people Israel. And that he would never cast them off forever, but He is definitely going to work with them once again for they are His people and though He has blinded their eyes for a time, yet the day will come when they will be grafted back in and they again will enjoy the blessings of God’s special people during the Kingdom Age.<\/p>\n

Now here in the prophecy God speaks of having hid His face from them for a time. But,<\/p>\n

According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them. Therefore thus saith the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and I will be jealous for my holy name; And after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they shall dwell safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations ( Eze 39:24-27 );<\/p>\n

So this prophecy will take place after God has brought them back and made them a nation. He’s already done that. But after also, He has destroyed this Russian army that will be invading. For the latter part of verse Eze 39:27 , “and I am sanctified in them in the sight of many nations.” That takes place at the destruction of the Russian army, verse Eze 39:23 of chapter 38, as God speaks of His destroying of the army, He said, “Thus will I magnify Myself and sanctify Myself and will be known in the eyes of many nations.” So this is a reference back, verse Eze 39:27 is referenced back to verse Eze 39:23 of chapter 38. So when God has destroyed the Russian army, what then?<\/p>\n

Then shall they know that I am the LORD their God, which caused them to be led into captivity among the heathen: but I have gathered them into their own land, and I have left none of them any more ( Eze 39:28 ).<\/p>\n

So they will not really recognize God until the Russian invading army is destroyed. Israel as a nation does not recognize God today. Only about ten percent of the people in Israel are religious at all. Most of the people that I’ve talked to in Israel are very irreligious or atheistic. That religious group that is there is able to exert a lot of political clout, only because the Likud party does not have a clear majority. And they have to make compromises with the religious party which only is seven percent in the Knesset, which pretty much represents the total picture of the Jews who are really religious. And thus, in order to make a government, he has to have a coalition and he has to have the support of these religious members of the Knesset. If he doesn’t have their support, Begin can’t get a government formed.<\/p>\n

But the Jews demand a heavy price. I mean, the religious Jews demand a heavy price to support Begin. And thus, they demand that certain religious laws be established, which neither the government or the majority of the people are in favor of at all. In fact, it’s creating quite a backlash against these orthodox religious people. Some of the laws that they are forcing through the parliament because they are demanding that if they are going to continue to support Begin and the Likud party you’ve got to enforce, or you have to bring into legislation these laws that favor the religious aspects of the people.<\/p>\n

But make no mistake about it, Israel is not a religious nation, nor are they spiritual people. There are some very fanatic zealots, religious zealots there. And there are a group of orthodox Jews. There are some that are so orthodox that they’re opposed to the government, and they do not believe that the government of Israel should really exist. They said that we don’t have a right to be a nation until the Messiah comes. And one of the rabbis has actually written to King Hussein and asked him to annex Measharim into Jordan because they don’t want to be a part of Israel. Because they feel that the Israeli government really shouldn’t exist until Messiah comes.<\/p>\n

But when God has destroyed the Russian army, the Jews at that point will recognize God and they will then have their eyes open. God said, “I will no longer hide My face from them,” and there will be a fantastic spiritual revival in Israel.<\/p>\n

Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord GOD ( Eze 39:29 ).<\/p>\n

So at this point when the Russian army is destroyed, God will pour out His Spirit upon the nation Israel. Now that brings in some very strong and powerful implications. Because right now God has poured out His Spirit upon the Gentile world as He is drawing out a body, a bride for Jesus Christ. And we have been studying on Monday night the work of the Holy Spirit. The work of the Holy Spirit in our own lives. We are now in the phase of the work of the Holy Spirit in the world, and God’s Spirit is working in the world today. And as God’s Spirit is working in the world, the purpose is to draw out a people that will compose the bride of Jesus Christ. And as God’s Spirit is working in and through the church today, by that power of God’s Spirit within the church that whole force of evil is being held in check.<\/p>\n

There are people today who hate the church violently. Most of them are newscasters and political cartoonists. There is a definite concerted effort to destroy the church by ridicule, by lies, by distortions. Those forces of evil hate the fact that the church would dare to speak up for morality and hold back this flood of filth that they want to pour out upon the world. And you can see their consternation as they express it in their political cartoons, especially in the LA Times. But the world can be thankful for the church, for if it were not for the restraining power of the Spirit within the church, the world would already be turned over to the evil one. And the antichrist would already be reigning. But that which hinders the coming forth of the antichrist in his taking over of the world, the Spirit of God within the church will continue to hinder until it is removed out of the way, and then the man of sin will be revealed. The son of perdition who will come forth with all kinds of lies and deceit deceiving the whole world and bringing it under his influence and control. And the floodgates of evil will be opened up. But that cannot happen as long as the church is here that restraining force of the Spirit within the church is holding back the floodgates of evil. But, when the Lord removes the church, then His Spirit will be poured out upon the nation Israel, and God will be dealing with the nation Israel by His Spirit during this final seven-year cycle.<\/p>\n

In Daniel chapter 9, “There are seventy sevens determined upon the nation Israel.” Sixty-nine of those sevens have already been fulfilled. “For from the going forth of the commandment to restore and rebuild Jerusalem to the coming of the Messiah the Prince will be seven sevens (forty-nine years) and sixty-two sevens (a total of 483 years), the walls will be built again in troublous times. And after the sixty-two years, or the total of sixty-nine years, I mean, sixty-nine sevens, 483 years, shall the Messiah come, but the Messiah will be cut off, (not be crowned as king, not take over the rule of the world, not establish the kingdom of God). The Messiah will be cut off and receive nothing. And the prince of the people that shall come, (Titus under the order of Nero), will destroy the holy city” ( Dan 9:25-26 ), and the Jews will be dispersed. That part of Daniel’s prophecy was literally fulfilled to the very day. For March 14, 445 B.C. Artaxerxes gave the commandment to restore and rebuild Jerusalem. And according to the Babylonian calendar of 360 days to a year, exactly 483 years later on April 6, 32 A.D. Jesus made His triumphant entry into Jerusalem. But He was cut off; He was crucified that very week and did not receive the kingdom. And Titus came with the Roman troops, destroyed Jerusalem, and the Jews were dispersed and remained dispersed for 1,900 years through the whole world.<\/p>\n

Seventy sevens are determined upon Israel. Sixty-nine have been fulfilled, but the seventieth is yet to be fulfilled. And it will begin when God pours His Spirit out upon the nation Israel. Now, at this point, this world leader who comes, first of all, as a deceiver will make a covenant with the nation Israel. Continuing on in Daniel chapter 9. And in the covenant will no doubt grant them the right and the privilege to rebuild their temple. And we get into that as we move into chapter 40, as he describes the new sanctuary that is to be built in Jerusalem. And in the next three chapters he’ll be describing the new sanctuary that will be built in Jerusalem. But in the middle of the last seven-year cycle, this leader who made the covenant to help them to build their temple will come to that temple, will stand in the Holy of Holies and declare that he is God and demand that he be worshipped as God. This is what is known as the abomination of desolation.<\/p>\n

Paul said concerning it, “that this man of sin will come and stand in the temple of God declaring that he is God and demand to be worshipped as God.” Jesus said, “When you see the abomination of desolation that Daniel spoke about standing in the holy place, then flee to the wilderness for there is going to come then a time of great tribulation such as the world has never seen before or will ever see again.” Daniel tells us that 1,290 days after this man creates this abomination of desolation stands in the temple and causes the daily sacrifices and prayers to cease that 1,290 days later Jesus will come. Or the Lord will come and establish His kingdom upon the earth.<\/p>\n

So, the sequence of events: Russia invading Israel, the church being taken out, Russia being destroyed, the eyes of Israel being opened, God pouring out His Spirit upon them, but simultaneously the arising of this man of sin out of the federation of ten European nations. And his arising into power as God is dealing with His Holy Spirit upon the nation of Israel for this final seven-year cycle.<\/p>\n

Now as we turn to the book of Joel, chapter 2, we find that Joel speaks and predicts the very same things in parallel prophecies. In verse Eze 39:20 of Joel chapter 2, God speaks of the day after the people have been gathered back into the land and there is a mighty invasion of this land by this great army. In chapter 2 he speaks of the great invasion, how that the Lord, verse Eze 39:11 , “shall utter His voice before His army, for His camp is very great. For He is strong that executes His word. For the day of the Lord is great and very awesome and who can abide it?”<\/p>\n

Now the Lord declares in verse Eze 39:20 , “But I will remove far off from you the northern army.” Remember Ezekiel tells us that they’re coming out of their north quarters to invade Israel. But God said, “I will remove far from you the northern army. I will drive him into a land that is barren, desolate, his face toward the east sea and his hinder part towards the utmost sea. Fear not O land, be glad rejoice, for the Lord will do great things. Don’t be afraid” ( Joe 2:20-22 ). And then the Lord said, “I will restore unto you then the years that the cankerworm, the locust, and so forth have eaten” ( Joe 2:25 ). “And ye shall know,” again remember when God destroys Russia that there will come that acknowledgement and all of God, verse Eze 39:27 , “Ye shall know that I am in the midst of Israel and I am the Lord your God and none else, and My people shall never be ashamed.”<\/p>\n

And what then? God said, “Ye shall know that I am God, and I have poured out My Spirit upon you.” And thus Joel said, “For it shall come to pass afterward that I will pour out My Spirit upon all flesh and your sons and daughters shall prophesy, your old men shall dream dreams, your young men shall see visions, and upon My servants and handmaidens in those days will I pour out of My Spirit, saith the Lord” ( Joe 2:28-29 ).<\/p>\n

Now, the problem with this particular passage is that Peter quoted this passage to explain to the people what was happening at Pentecost. But if you will read in the context God tells us there is going to be a former rain and a latter rain. “And I will cause the former rains to come and then also the latter rains” ( Joe 2:23 ). Now, the prediction of Joel of the pouring out of God’s Spirit is really a prediction of God pouring out His Spirit upon Israel that was also declared there in Eze 39:1-29 . God did pour out His Spirit upon His church when the people were gathered together on the day of Pentecost saying, “What meaneth this?” Peter said, “This is that which was spoken of by the prophet Joel.” What? God is pouring out His Spirit. But, though he points to that as what is happening, the pouring out of God’s Spirit, this prophecy of Joel is really for the last days when Israel recognizes that He is their God again, because immediately Joel goes right into the events of the Tribulation. “And I will show wonders in the heavens and in the earth, blood and fire and pillars of smoke. The sun shall be turned into darkness and the moon into blood before the great and awesome day of the Lord come” ( Joe 2:30 ). That great and awesome day when Jesus returns with power and great glory to establish God’s kingdom.<\/p>\n

So, before that happens, there is going to be great cataclysmic judgments upon the earth. And this moon into blood and sun into darkness is predicted by Jesus in Mat 24:1-51 as a part of the things that will happen during the Great Tribulation. Revelation chapter 6, under the sixth seal, when the sixth seal is broken, then these cataclysmic things take place upon the earth, the including of the sun darkened and the moon not shining or giving her light, the stars of heaven falling like a fig tree shaking her figs. So, this whole scenario is confirmed and corroborated by each of the prophets.<\/p>\n

Israel is now in the land. The next event, and there will be probably many of them taking place simultaneously, will be Russia’s invasion which will be quickly squelched by the power of God, the church being caught out to meet the Lord in the air, the Spirit of God then being poured out upon the nation Israel as they recognize that the Lord is God, the rise of the antichrist, the final seven-year cycle that the earth is to go through. The first three and a half years being a time of relative prosperity, and then plunging in to that great horrible bloodbath, the Great Tribulation, when God begins to judge the earth for her unrighteousness and sin. And Revelation chapters 6 through 18 give you vivid details of this three-and-a-half-year period. In fact, there is no period in the history of the earth that is more documented than this three and a half years, as far as the Bible is concerned. God has written more about this three-and-a-half-year period than any other period in the history of man. And Rev 6:1-17 through 18 tells you the things that are going to transpire in that three-and-a-half-year period. Giving you vivid details.<\/p>\n

At the end of that final seven-year cycle shall the Lord Himself come in clouds with great glory with His saints and He will set His foot in that day on the Mount of Olives, and it will split in the middle. And He will enter into Jerusalem through the east gate, which we’ll get to next week in our study in chapter 43, which will be open for Him. And He will establish His reign and His kingdom over the earth and we shall live and reign with Him upon the earth for a thousand years.<\/p>\n

So that is the sequence of events, and we are right now at the border and only God knows how close to the next major event of the church being caught up as Russia begins her invasion of the Middle East. God said, “I have said it, and I will do it.” Now He’s been a hundred percent accurate up till now. He’s got Israel back in the land. He’s got the land all plowed and planted and again bringing forth abundantly. The waste places have been rebuilt. Now it doesn’t seem practical that God would bring it up this far and then just dump the whole thing and say, “Well, let’s forget it.” Having brought it this far, you can bet He’s going to take it all the way.<\/p>\n

And we’re in… well, we’re ready to begin the final countdown. The countdown began when the commandment went forth to restore and rebuild Jerusalem. The countdown began. And they counted down the sixty-nine seven-year cycles, the 483 years, and right on target the Messiah came. But then there was a foul up. The Messiah was cut off. The people of Israel were dispersed. The countdown ceased, it stopped. It was on hold. Now it is necessary to start rearranging things. Let the people go through a long period of desolation. “For two years, or two thousand years, Hosea, you will be scattered and dispersed. But in the third year I will raise you up and you will live in my sight.” Or, “for two days, the third day I’ll raise you up” ( Hos 6:2 ). Two days, “a day is as a thousand years to the Lord, a thousand years as a day” ( 2Pe 3:8 ). Israel was dormant for almost two thousand years. But God started bringing them into the land and He’s almost ready to start the countdown, once… you know, the countdown will start once more as soon as Russia makes her invasion and is destroyed and God puts His Spirit upon Israel, all systems go. The countdown starts ticking off again. You’re in the last seven years. And there are a lot of fascinating events. We’ll be getting into some of those next week as we move into the rebuilding of the temple. And I’ve got some fascinating things to share with you concerning the rebuilding of the temple in Israel. As we get into this prophecy in Ezekiel and as we compare it with the prophecies of Revelation. But we’re getting ready to start the countdown.<\/p>\n

Now, this is God’s plan; this is God’s program. People say, “Well, what about the poor Palestinians?” And my heart goes out for these people. However, let me say this. That things are coming to a close all the way around. Before they’ll ever be able to solve any of these problems it will all be over.<\/p>\n

The thing that we need to be concerned about is our own personal relationship with Jesus Christ. That’s the primary issue. Because Jesus said, “They that were ready went in. Therefore, be ye ready” ( Mat 24:44 ). Talking about the days when He was going to come for His church. There were ten virgins. Five wise, five foolish. They all slumbered and slept. And the cry went forth, “Behold the bridegroom cometh.” And they awoke. The cry is going out today, “Behold the bridegroom cometh.” The church is beginning to stir, beginning to wake up. The foolish virgin said, “Oh, come on, let’s have some of your oil, our lamps are going out.” “Sorry. If we give you some of ours we may not have enough to make it in ourselves. You better go to town and see what you can do.” And while they were gone, the bridegroom came and they that were ready went in. There are some who are still not ready. Still in that slumbering state. Still working, trying to get it together. The time is now to walk in the Spirit, not to walk after the flesh. Not to seek after the flesh, but to walk after the Spirit. The time is now. They that were ready went in. Therefore, be ye ready.<\/p>\n

We are not going to go into chapter 40 tonight, because chapter 40 comes into a whole new division of the book as we move in now to that seven… the beginning of the seven-year cycle, the building of this sanctuary and all. And I want to get an overhead projector, because as you read chapter 40, you read all of these little cubicles, thirty little cubicles along the wall and all, and it’s awfully hard to get it into your mind. And it’s just, measure this, a reed here and a reed there and it’s awfully hard. The east gate, the west gate, the north gate, and so I want to get an overhead next week so that I can draw for you the design of the sanctuary so that as you read it and read these little cubicles you can visualize it because we’ll draw a diagram for you of this sanctuary that is to be built. And thus, when you then read it and all, you look at the diagram, then you can fit it together and piece it together. Or we might even, I don’t know, print some up for you so that you’ll have the diagram so that you can follow, put it in your Bible and then whenever you read that area you can look at the diagram and you can see how it fits together. But we’ll wait for chapter 40 until next week and put it together. And we’ll take five chapters next week and then four chapters the following week and thus finish the book of Ezekiel. So, your assignment for next week is chapters 40 through 44 for next week.<\/p>\n

Now I urge you to be ready for the coming of the Lord and maybe you’re thinking, “Oh man! I want to be ready. Don’t just send me home.” The pastors will be back in the prayer room. It’s on the far right over here. And I would encourage you to go back there and just open your heart to God and to the Spirit of God, because God wants to pour out His Spirit upon you tonight. God wants you to be a part of His family, a part of the bride of Christ, a part of the kingdom of God. You the wild olive branch, there’s still time to graft you in. And you can be a part of God’s Spirit working in the world today to bring together a bride for Jesus Christ. Not much longer.<\/p>\n

We’re living on borrowed time as far as the whole prophetic picture is concerned. We’ve been living on borrowed time. We Gentiles have been living on borrowed time actually since 1967. For Jesus said, “Jerusalem will be trodden under the foot of the Gentiles until the time of the Gentiles is fulfilled” ( Luk 21:24 ). And when in 1967 the Jews regained control of Jerusalem, the time of the Gentiles was fulfilled. So you’re on borrowed time. But God’s not going to let it run much longer. If you’re going to make any move, you’d better make it now. Or else you better study Rev 6:1-17 through 18 carefully so you’ll have a good grasp on what’s going to be happening to you in the coming months and seven years ahead.<\/p>\n

May the Lord be with you, fill your heart with love, fill your heart with praise, fill your heart with God’s Spirit. That He might work in you bringing you into the image of Christ, helping you to be what God wants you to be-a true representation of Him before this poor, sad, sin-cursed world. In Jesus’ name. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

Eze 39:1<\/p>\n

Eze 39:1-8<\/p>\n

“And thou, son of man, prophesy against Gog, 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 I will lead thee on, and will cause thee to come up from the uttermost parts of the north; and I will bring thee upon the mountains of Israel; and I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. 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. Thou shalt fall upon the open field; for I have spoken it, saith the Lord Jehovah. And I will send a fire on Magog, and on them that dwell securely in the isles; and they shall know that I am Jehovah. And my holy name will I make known in the midst of my people Israel; neither will I suffer my holy name to be profaned any more: and the nations shall know that I am Jehovah, the Holy One of Israel. Behold, it cometh, and it shall be done, saith the Lord Jehovah; this is the day whereof I have spoken.”<\/p>\n

RECAPITULATION OF THE JUDGMENT OF GOG<\/p>\n

(Eze 39:1-8)<\/p>\n

Practically all of the previous chapter is repeated here, namely, Eze 39:2-4; Eze 39:14-17, and Ezekiel 18-22. “The writer is describing not a second invasion by Gog but the same events from a different perspective. He especially elaborates the numbers of the enemy, shown by the quantity of weapons left behind and the long time required to bury the dead.”<\/p>\n

As Skinner stated it, “These chapters anticipate a world-judgment as the final scene of history.” This obvious certainty relative to the meaning of these chapters leads to the deductions that the mention of firewood for seven years and the required time for burying the dead are both inert features of the prophecy, designed to indicate the numbers of Gog’s host and nothing else.<\/p>\n

“I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured …” (Eze 39:4). This corresponds to the judgment scene given in Rev 19:17-18, in which the mighty angel of God invites the birds and beasts to the “Great Supper of God”!<\/p>\n

“And my holy name will I make known in the midst of my people Israel; neither will I suffer my holy name to be profaned any more …” (Eze 39:7). This is an astounding statement, and it explains everything else in the prophecy. Why would it be necessary for God to make his name known in the midst of his people Israel? Simply because the Israel of that final period will no longer know the name of God in any real understanding of it. They shall have ignored God’s Word, contradicted it, perverted it, mistranslated it, gone beyond it, forgotten and profaned it to the extent that the Final Judgment itself would he necessary to make known to the apostate Second Israel of that day even the holy Church of the Messiah, such an elementary thing as the name of God.<\/p>\n

It was impossible, really, that Ezekiel could have recognized the complete meaning of such a prophecy as this.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Having thus described the order of events in the far distant future, the prophet proceeded to utter in greater detail his prophecy of the antagonism of God to those who thus would gather themselves against His anointed people. He first made it perfectly clear that the destruction of Cog would be by the direct act of Jehovah, and that in order that His holy name should be profaned no more the nations would know that He was the Holy One in Israel. This destruction, moreover, would be complete. The burial place of the last confederacy against Jehovah and Israel would be Israel itself. The judgment would be characterized by fearfulness and terror, as God would establish His rule, and set His glory forth by His last method of judgment, among the peoples who had not been persuaded in any other way.<\/p>\n

The last word in the messages dealing with the one nation is a repetition of the promise that Jehovah would bring again the captivity of Jacob, and have mercy on the whole house of Israel, and be jealous for His holy name. In that day of restoration, dwelling securely in their land, they would still bear their shame, that is to say, repentance for past failure would be profound, even in the day of restoration. By that attitude of mind Jehovah would be sanctified among them in the sight of the nations, but they would have the infinite healing of His unveiled face, and the abiding energy of His outpoured Spirit.<\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

Chapter Thirty-nine<\/p>\n

The Doom Of Israels Enemy<\/p>\n

Doubtless when the leader of the northern confederacy orders his armies to press on to the land of Palestine in the last days he will have laid his plans very definitely for its complete subjugation, and will be counting on an easy victory because of the overwhelming number of men at his disposal. But he will learn, as many others have learned in the past, that he who rushes upon the thick bosses of the Almighty must be defeated. He who is Israels all-powerful Protector will undertake to deliver His people by destroying their mighty foe. It is of this that we read in the following verses.<\/p>\n

And thou, son of man, prophesy against Gog, and say, Thus saith the Lord Jehovah: Behold, I am against thee, O Gog, prince of Bosh, Meshech, and Tubal: and I will turn thee about, and will lead thee on, and will cause thee to come up from the uttermost parts of the north; and I will bring thee upon the mountains of Israel; and I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. 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. Thou shalt fall upon the open field; for I have spoken it, saith the Lord Jehovah. And I will send a fire on Magog, and on them that dwell securely in the isles; and they shall know that I am Jehovah. And My holy name will I make known in the midst of My people Israel; neither will I suffer My holy name to be profaned any more: and the nations shall know that I am Jehovah, the Holy One in Israel. Behold, it cometh, and it shall be done, saith the Lord Jehovah; this is the day whereof I have spoken. 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; so that they shall take no wood out of the field, neither cut down any out of the forests; for they shall make fires of the weapons; and they shall plunder those that plundered them, and rob those that robbed them, saith the Lord Jehovah-vers. 1-10.<\/p>\n

The mighty armies of Rosh, Meshech, and Tubal, when brought down from the far north to attack the highlands of Israel, will find themselves utterly unable to cope with the disasters that will face them.<\/p>\n

Following the events described in the last section of the previous chapter, we are told here that their destruction will be so complete that their dead bodies will be left as food for all kinds of ravenous birds and wild beasts to devour. Israel will not be obliged to defend themselves, for the Lord will act for them. So terrible and all-embracing will be the destruction of the vast armies of these allied powers that the wood of their weapons will serve as fuel for the people of Israel for seven full years, during which time it will not be necessary to hew down any trees of the forest, because the plunder of those who had intended to plunder Israel will suffice for all purposes as far as fuel is concerned. Some have thought it strange in this age of metallic warfare that such a prophecy could ever be fulfilled literally, but undoubtedly in the coming day many weapons and vehicles of various sorts will be, to a large extent, composed of wood, at least in the area out of which the northern hordes will be gathered. We may not understand fully every detail of the prophecy, but we can be assured that in its own time it will be fulfilled to the letter.<\/p>\n

And it shall come to pass in that day, that I will give unto Gog a place for burial in Israel, the valley of them that pass through on the east of the sea; and it shall stop them that pass through: and there shall they bury Gog and all his multitude; and they shall call it The valley of Hamon-gog. And seven months shall the house of Israel be burying them, that they may cleanse the land. Yea, all the people of the land shall bury them; and it shall be to them a renown in the day that I shall be glorified, saith the Lord Jehovah. And they shall set apart men of continual employment, that shall pass through the land, and, with them that pass through, those that bury them that remain upon the face of the land, to cleanse it: after the end of seven months shall they search. And they that pass through the land shall pass through; and when any seeth a mans bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamon-gog. And Hamonah shall also be the name of a city. Thus shall they cleanse the land-vers. 11-16.<\/p>\n

So suddenly will death claim the myriads who formed these armies that there will be no opportunity to bury their own dead. The blow will come as it were in a moment: the dead bodies will be strewn everywhere in the valley of Hamon-gog, which in all likelihood will be the same as the valley of Mageddo or Jezreel, where the different nations are to be destroyed by fire from heaven at the time of the end. These decayed corpses will poison the very air, and would be a source of grievous pestilence to the whole land if steps were not taken almost immediately to properly inter them: therefore, a great squad of grave-diggers will be formed whose business it will be to go throughout the entire section where Gogs army has been destroyed, and bury the bodies in order to cleanse the land. For seven months this work will continue before the last bodies will have been covered from human sight. Anyone passing through this region beholding bones or corpses will be required to set up a sign in order that the buriers may see it and so inter the body as soon as possible. In this way the land will be cleansed from its defilement and the air purified.<\/p>\n

In the meantime, birds and beasts that feed upon carrion will assist in the work of clearing away the rotting corpses.<\/p>\n

And thou, son of man, thus saith the Lord Jehovah: Speak unto the birds of every sort, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of My sacrifice which I have sacrificed for you. And ye shall be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord Jehovah-vers. 17-20.<\/p>\n

One is reminded as he reads these words of that which we have in the nineteenth chapter of the Revelation, when the fowls of the air are called to the great supper of God to glut themselves on the flesh of kings, captains, and mighty men, of horses and those that sat thereon.<\/p>\n

It is evident that the various powers to be destroyed in the last days will be dealt with similarly. God Himself will pour out His wrath upon those who have spurned His grace and have arrayed themselves in red-handed opposition to earths rightful King, our Lord Jesus Christ.<\/p>\n

The effect of this judgment upon the nations is given in the verses that follow:<\/p>\n

And I will set My glory among the nations; and all the nations shall see My judgment that I have executed, and My hand that I have laid upon them. So the house of Israel shall know that I am Jehovah their God, from that day and forward. And the nations shall know that the house of Israel went into captivity for their iniquity; because they trespassed against Me, and I hid My face from them: so I gave them into the hand of their adversaries, and they fell all of them by the sword. According to their unclean-ness and according to their transgressions did I unto them; and I hid My face from them-vers. 21-24.<\/p>\n

Jehovahs glory will be manifested among the nations when they see the judgment that shall be executed upon Gog. The house of Israel, too, will recognize then that Jehovah their God had intervened on their behalf, and they will turn to Him as in the days of their fathers when He brought them out of Egypt. The nations will understand then that all the sufferings that the house of Israel has endured through the many centuries of its captivity and the scattering among the Gentiles, was because of its iniquities. The people had trespassed against God, and therefore He had turned His face from them and given them over to the hand of their enemies; and so throughout all the centuries they had fallen by the sword, and because of their uncleanness and their manifold transgressions, God refused to intervene for them but turned away His face when they cried to Him. But in the coming day all this will be at an end, for they will turn back to Him in repentance, and He will turn His face upon them in blessing.<\/p>\n

Therefore thus saith the Lord Jehovah: Now will I bring back the captivity of Jacob, and have mercy upon the whole house of Israel; and I will be jealous for My holy name. And they shall bear their shame, and all their trespasses whereby they have trespassed against Me, when they shall dwell securely in their land, and none shall make them afraid; when I have brought them back from the peoples, and gathered them out of their enemies lands, and am sanctified in them in the sight of many nations. And they shall know that I am Jehovah their God, in that I caused them to go into captivity among the nations, and have gathered them unto their own land; and I will leave none of them any more there; neither will I hide My face any more from them; for I have poured out My Spirit upon the house of Israel, saith the Lord Jehovah-vers. 25-29.<\/p>\n

It seems very clear from this portion of the prophecy that the full return of the captivity of Jacob will be after the onslaught and the defeat of Gog and his hosts. This seems to prove definitely that the events we have been considering as set forth in these two chapters, will take place during the time of the great tribulation and before the manifestation of the Lord Jesus Christ as King of kings and Lord of lords. Israel will understand then the reason for their suffering throughout the centuries, and will return in repentance to the God against whom they have sinned, who will in His infinite grace forgive their iniquities and restore them to Himself. Then they shall dwell safely in their own land with none to make them afraid. When He shall bring them back from the peoples, that is, from the Gentiles among whom they have been scattered for so long, and gather them out of all their enemies lands, and be sanctified in them in the sight of many nations, then they shall know that Jehovah is indeed their God-Jehovah revealed-in that day, in the Person of the Lord Jesus Christ. He who caused them to go into captivity will re-gather them; He will leave none of them to wander longer among the nations, neither will He continue to hide His face from them, but will look upon them in infinite grace and loving-kindness. When they bow before Him as a repentant, believing people, He will pour out His Spirit upon the house of Israel, and acknowledge them once more as His own.<\/p>\n

This closes another section of Ezekiels prophecy, in which God emphasized the sin of His people and their consequent suffering, but also revealed His purpose of grace to restore them when they have learned the important lesson that it is indeed an evil and a bitter thing to forsake the Lord their God. Humbled before Him, contrite and penitent, they will confess their sin and find restoration.<\/p>\n

The chapters that follow are of quite a different character, and give an apocalyptic view of the restored nation worshiping in the land when Jehovahs Prince dwells among them.<\/p>\n

Fuente: Commentaries on the New Testament and Prophets<\/b><\/i><\/h4>\n

Gog <\/p>\n

(See Scofield “Eze 38:2”). <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

son: Eze 38:2, Eze 38:3 <\/p>\n

Behold: Eze 35:3, Nah 2:13, Nah 3:5 <\/p>\n

the chief prince of Meshech and Tubal: Or, “prince of Rosh, Meshech, and Tubal.” Eze 38:2 <\/p>\n

Reciprocal: Gen 10:2 – General 1Ch 1:5 – General 1Ch 5:4 – Gog Isa 25:5 – shalt bring Isa 66:19 – Tubal Jer 29:11 – thoughts Jer 50:31 – I am Eze 5:8 – even I Eze 13:8 – behold Eze 27:13 – Tubal Eze 28:22 – I am against Eze 32:26 – Meshech<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Eze 39:1, This verse takes the same comments as chapter 38: 1, 2. The repetition will serve as emphasis and indicate the intensity of Gods feeling against Gog.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Section 4 (Eze 39:1-7).<\/p>\n

Creature impotence: the overthrow of the proud foe.<\/p>\n

We return to the announcement with which we began, so that by reiteration emphasis is given to what Jehovah declares. His unalterable “I will” assures complete accomplishment. Added to the repetition of Jehovah’s purpose we now have location specified -“from the uttermost (or farthest) north.” This helps to identify Gog with whatever power may occupy Russian territory at this time, while the similarity of detail in many prophecies leads us also to link him with the Assyrian, or King of the North.<\/p>\n

As Jehovah has told of Gog’s coming and purpose, also revealing His own relation and purpose now He shows Gog’s impotence to accomplish his plan -he is only a creature, vanity. The bow and arrows are smitten from his hands -at the very moment they are drawn ready for the attack, bow in left hand, arrows in right, the blow falls. How often the attainment of some self-cherished object or wilful plans seems within the grasp, and sudden blight comes. Instead of vanquishing, we are vanquished. The self-chosen way or plan is suddenly turned to our destruction. Why? God has been left out of the carefully devised arrangements. Sensual wisdom has ruled instead of that wisdom which is from above which is first pure; and God must sanctify Himself in relation to us by showing Himself in opposition. “With the froward, Thou wilt show Thyself froward.” And here we must mark a distinction, for the Hebrew words for “froward” are different. The first means perverse, crafty, false, and “is said only of the mind falling from rectitude” (Gog’s sin, Eze 38:10); while the second speaks of the wrestling of one opposed, who strives until he overcomes. These chapters illustrate this text. But are there not chapters in our individual lives which convey the same lesson? How slow we are to learn! Yet God has given many warning lessons in His holy Word.<\/p>\n

Gog then is permitted to reach the mountains he has lusted after, only to be given a prey to the ravenous bird and beast. “Lust when it hath conceived, bringeth forth sin; and sin, when it is completed, bringeth forth death” (Jam 1:15). How often the grave is the answer to the heart’s folly! Instead of taking a spoil, proud Gog falls a prey. “Extension” he did not find, nor “the topmost” place, for which he strove in pride and self-sufficiency; instead, he ignominiously falls without striking a blow to advance his selfish interests, and finds a grave in the valley.<\/p>\n

The results of this overthrow shall be as a fire on Magog, reaching to the distant isles where they had thought to dwell securely, secure, perhaps, from the disastrous judgments that had fallen in rapid succession in the land at the time of the Lord’s appearing in glory. In this Jehovah lets the nations know that His judgment can reach to the uttermost bounds, and so “they shall know that I am the Lord.” Their security must be found in knowing Him, and this at once destroys every other fancied safety, opening the only true sanctuary to them.<\/p>\n

In all this a threefold purpose finds accomplishment. Jehovah is manifest as dwelling in the midst of Israel. He is there in holy, preserving, delivering power. This will make true in the fullest way the desire expressed by Moses: “Wherein shall it be known that I have found grace in Thine eyes, I and Thy people, except in that Thou goest with us? and we shall be distinguished, I and Thy people, from all the people which are on the face of the earth.” Then, “Neither will I suffer My holy name to be profaned anymore.” This had taken place in the past. Though Jehovah had humbled and stricken Israel in judgment, using the nations as the rod of His anger, they whom He used had not considered; mocking and boasting, they had blasphemed Jehovah’s name. Surely He was of less account than their own idol-gods. He could not defend nor save His professed people! They gloried in wasting the land and the people that bore that name. Israel had made Jehovah to serve with their sins, so that His name was dishonored among the Gentiles. The very judgments His holiness must visit upon His sinful people resulted to His dishonor in the eyes of the nations. The overwhelming judgment of Gog will cause this reproach to pass away, for it will demonstrate His power over the mightiest of earth. Furthermore, all that profaned that holy name in Israel will also have been purged out, and the nation will be holiness unto the Lord. Finally, through this consummation of judgment “the nations shall know that I am the Lord, the Holy One in Israel.”<\/p>\n

There is a voice in this for us. We, too, individually or collectively, stand identified with the holy name of Christ. Is that name sullied because of our failure? Do we commend Him before the eyes of the world? Or does our carelessness, our indifference, make Him serve with our sins in the world’s eyes because His name is named upon us? He is not visible; we are to be His living representatives, His ambassadors. May the impress of His image be upon us! For this we must be much in the secret place of communion, learning from Him, sitting at His blessed feet.<\/p>\n

Fuente: Grant’s Numerical Bible Notes and Commentary<\/b><\/i><\/h4>\n

Eze 39:1-2. Therefore, thou son of man, prophesy Continue to prophesy; against Gog That all these things concerning him may be remembered. The chief prince of Meshech, &c. See note on Eze 38:2. And I will turn thee back See ibid. Eze 39:4. I will lead thee and turn thee wheresoever I please: thou shalt not proceed any further than I shall permit thee, but shalt be driven back. And leave but a sixth part of thee Or, as others render it, I will strike thee with six plagues, those mentioned Eze 38:22. And I will cause thee to come up, &c. The words may be better rendered, After I have caused thee to come up from the north parts, and have brought thee upon the mountains of Israel See a like construction Eze 38:4.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Eze 39:1. Behold, I am against thee, oh Gog. This second apostrophe to Gog denotes the superintending providence of God over the enemies of his church, and the certainty of their final overthrow. From Eze 39:7-16, we have a view of the reformed state of the church. This is followed by the judgment on Gog; out of whose ruins the church arises with resplendent beams, and her sun shall no more go down.<\/p>\n

Eze 39:2. I will leave but the sixth part of thee; a small remnant to show the mercy of God, and to instruct the heathen in his justice. But the Munster and the Zurich old bibles read, I will punish thee with six plagues; and as there is no mention of six either in the Hebrew or in the Septuagint, it is thought they gather the reading from the pestilence, the blood, the brimstone, the fire, the hail, and the deluge mentioned in Eze 38:22.<\/p>\n

Eze 39:3. I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. This phrase is equivalent to the total routing of an army when they cast away their arms, and run for their lives. The use of the bow still subsists in some tribes of Asia. When the French were fighting the Russians in Poland, a body of Cossacks let fly on the French a shower of arrows, which failing of effect from the distance, our soldiers, says Napoleon, burst out into laughter.<\/p>\n

Eze 39:6. I will send a fire on Magog, and among them that dwell carelessly in the isles. The isles of Chetim, now Greece, appear to be intended, and all the coasts of Europe in the Mediterranean seas. By consequence, the war of the Lamb with the nations of Gog, Tubal, and Meshech, shall not be confined to Judea; it shall extend to all unbelievers, whether called christian or heathen. Such is the high decree of heaven respecting the Messiah and his church. The nation and the kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. Isa 60:12. The knowledge of the Lord cannot cover the earth, as waters cover the sea, till the old leaven of atheism is purged from all the circles of society; till they all know the name of the Lord and worship him, from the least to the greatest.<\/p>\n

Eze 39:9. They shall burn them with fire seven years. It is of no avail for Arian critics to refer this chapter to occurrences under the Maccabees. After making all the deductions for hyperbole which the laws of language will allow, nothing has yet occurred in the jewish history to justify the language of the text. Here all the learned opposers of the glory of the latter day lose their labour. Their efforts tend to destroy the force of prophecy in general, and to lower the riches of divine grace.It may also here be added, that the good men of that age shall not only burn their military armour, but all their books, as did the jewish exorcists under Pauls ministry at Ephesustheir novels, their travels, their sciences, all of which are empoisoned with atheism and impiety. Then shall be fulfilled the promise made in both testaments: The meek shall inherit the earth, and shall delight themselves in the abundance of peace. Psa 27:11. Mat 5:5.<\/p>\n

Eze 39:11. The valley of the passengers. The great road leading to Damascus, and east of the sea of Galilee.<\/p>\n

Eze 39:15-16. The valley of Hamon-gog, and also the name of the city Hamonah. The LXX read, Polyandrion, a compound word from , many, and , and , man. It may apply to a graveyard full of bones. But why not repeat the prophets own words, in Eze 30:15, and Nah 3:8; No-hammon, or populous No? As Noah-hammon was the first city of that patriarch, then we find Africa included, as well as Asia and Europe, in the war of the Lamb.<\/p>\n

Eze 39:25. Now will I bring again the captivity of Jacob, and collect them under the wings of the Messiah, as was seen in a former vision: chap. 1, 10. They shall also be fully delivered from the long afflictions of the Roman captivity, if the words of their own rabbins may apply here. The prophet also adds, I will have mercy upon the whole house of Israel. St. Paul repeatedly associates here the whole christian world as now brought nigh by the blood of Christ, engrafted on the stock of Abraham, and received into the commonwealth of Israel.<\/p>\n

Eze 39:27. When Iam sanctified in them in the sight of many nations. The glory of the millennium, or as St. Peter says, The times of the restitution of all things shall commence, of which God hath spoken by the mouth of all his holy prophets since the world began. Act 3:21. See the General Reflections at the end of Isaiah. <\/p>\n

REFLECTIONS.CHAP. 38, 39.<\/p>\n

These two chapters contain Ezekiels vision of the war of the Lamb, with the last enemies of his church, as when he once pleaded in the valley of Jehoshaphat with all nations, which composed the Assyrian army; and when in one night his angel slew one hundred and eighty five thousand. These were but a faint figure of what he will do in the great day of his wrath. For as Gog and No-hammon designate multitudes, so the slain of the Lord shall be many.<\/p>\n

This war shall be levied against all the unbelieving jews, who continue to blaspheme the name of Jesus, and call our christian scriptures the book of Aven, or wickedness. It shall be against Tubal and Meshech, the Turks of Asia and the Indian priesthood, if they shall finally resist the gospel. It shall be against the multitude of No, the bloody Turks and rebels of Africa. It shall be against the isles of the gentiles, for so the nations of Europe were designated in the phrases of the Hebrews.<\/p>\n

What then shall be thy fall, oh altar, altar! the French Academy that with one hand shook the throne, and with the other the church? The voice is to you, and all your sceptical offspring, scattered throughout christendom. Oh children of reason, gods of science; you, you have the power to exterminate religion, to burn the bible, to supersede the sabbath, to dissolve the covenant of marriage! Drink wine, sing the song, that wine is better than all the Latin in the Sorbon. Oh kings, live for ever. Eat, drink, and be merry, for to-morrow you die. Oh illustrious scribes of nature, tutors of Europe, can you read the hand-writing? You are weighed in the balances, and found wanting; your kingdom is numbered and finished. Patrons of music, can you hear the sound of the trumpet? The Lamb is become a lion; he roars out of Zion; he utters his voice from Jerusalem. Immanuel, at the head of his armies, is in full march against you. His banners, the lightnings of an angry God, shine out. He has long kept silence: now his thunders speak. He is on his white horse; his vesture is baptized in blood; his sword has two edges; he will fight in the ranks like a captain. Let your hearts faint with fear; hide in the caverns of the earth. The pestilence, the malignant cholera marches before him; the fire devours; the sword shall be bathed in blood. When he begins he will also make an end: revolt and atheism shall exist no more. The sentence is pronounced that all his enemies shall be slain before his face. But, oh my soul, how shalt thou appear! Let Zion put the question; Who may abide the day of his coming? Mal 3:2. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Eze 39:1-10. Gogs Destruction and Burial.This chapter does little more than repeat, with variations, the message of the last. The slain hordes lie thick upon Israels mountains and fields, to be devoured by beasts and birds. Yahweh, whose power is not limited to His own land, will send His destructive fire upon the enemys land and his islands in the Black (or Mediterranean?) Sea. This is the great day (Eze 39:8) of which the prophets have spoken, and its doings will convince the world of the uniqueness of Israels God. So great would be the destruction that Israel, which was poor in wood, would find weapons enough of the invaders to burn as fuel for seven years. Thus the spoilers would be spoileda precious thought to later Judaism, as we see from the sanguinary and vindictive temper of the Book of Esther.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Events following the defeat of the enemy 39:1-16<\/span><\/p>\n

"Chapter 39 retells the story of Gog’s attack and defeat but with a slightly different emphasis from that of the prior chapter. Not much attention is given to the attack itself (merely Eze 39:1-2), whereas a great deal of space is devoted to describing the massive slaughter of Gog’s forces. In a sense, then, Chapter 38 concentrates on the threat from the powers opposed to God and His people, while Chapter 39 concentrates more on the deliverance of God’s people from that threat. The end of the chapter dwells at length on Israel’s restoration (Eze 39:21-29), especially on the immediate (pre-Gog) era of that restoration. Thus the chapter starts with the distant future but ends in the nearer future with the promise of return from captivity to the land of Canaan and the greater truths which that return points toward." [Note: Stuart, pp. 360-61.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The Lord again announced His antagonism toward Gog (cf. Eze 38:2-3). He repeated that He would turn him around and bring him from the remotest parts of the North against the mountains of Israel (cf. Eze 38:4-9; Eze 38:15).<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

JEHOVAHS FINAL VICTORY<\/p>\n

Eze 38:1-23; Eze 39:1-29<\/p>\n

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.<\/p>\n

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}<\/p>\n

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.<\/p>\n

I.<\/p>\n

The thirty-eighth chapter may be divided into three sections of seven verses each.<\/p>\n

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.}<\/p>\n

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).<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.”<\/p>\n

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.<\/p>\n

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.<\/p>\n

II.<\/p>\n

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.<\/p>\n

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.<\/p>\n

“Thus while the Sun sinks down to rest <\/p>\n

Far in the regions of the west, <\/p>\n

Though to the vale no parting beam <\/p>\n

Be given, not one memorial gleam, <\/p>\n

A lingering light he fondly throws <\/p>\n

On the dear halls where first he rose.”<\/p>\n

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.<\/p>\n

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.<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I [am] against thee, O Gog, the chief prince of Meshech and Tubal: 1. Cf. Eze 38:2-3. chief prince ] prince of Rosh, Meshech, &c., Eze 38:2. Fuente: The Cambridge Bible for Schools and Colleges The present chapter describes … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 39:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21460","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21460","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21460"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21460\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21460"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21460"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21460"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}