Text -- Ezekiel 38:1--39:29 (NET)

A Prophecy Against Gog

38:1 The word of the Lord came to me: 38:2 “Son of man, turn toward Gog, of the land of Magog, the chief prince of Meshech and Tubal. Prophesy against him 38:3 and say: ‘This is what the sovereign Lord says: Look, I am against you, Gog, chief prince of Meshech and Tubal. 38:4 I will turn you around, put hooks into your jaws, and bring you out with all your army, horses and horsemen, all of them fully armed, a great company with shields of different types, all of them armed with swords. 38:5 Persia, Ethiopia, and Put are with them, all of them with shields and helmets. 38:6 They are joined by Gomer with all its troops, and by Beth Togarmah from the remote parts of the north with all its troops– many peoples are with you. 38:7 “‘Be ready and stay ready, you and all your companies assembled around you, and be a guard for them. 38:8 After many days you will be summoned; in the latter years you will come to a land restored from the ravages of war, with many peoples gathered on the mountains of Israel that had long been in ruins. Its people were brought out from the peoples, and all of them will be living securely. 38:9 You will advance; you will come like a storm. You will be like a cloud covering the earth, you, all your troops, and the many other peoples with you. 38:10 “‘This is what the sovereign Lord says: On that day thoughts will come into your mind, and you will devise an evil plan. 38:11 You will say, “I will invade a land of unwalled towns; I will advance against those living quietly in security– all of them living without walls and barred gates– 38:12 to loot and plunder, to attack the inhabited ruins and the people gathered from the nations, who are acquiring cattle and goods, who live at the center of the earth.” 38:13 Sheba and Dedan and the traders of Tarshish with all its young warriors will say to you, “Have you come to loot? Have you assembled your armies to plunder, to carry away silver and gold, to take away cattle and goods, to haul away a great amount of spoils?”’ 38:14 “Therefore, prophesy, son of man, and say to Gog: ‘This is what the sovereign Lord says: On that day when my people Israel are living securely, you will take notice 38:15 and come from your place, from the remote parts of the north, you and many peoples with you, all of them riding on horses, a great company and a vast army. 38:16 You will advance against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself through you, O Gog. 38:17 “‘This is what the sovereign Lord says: Are you the one of whom I spoke in former days by my servants the prophets of Israel, who prophesied in those days that I would bring you against them? 38:18 On that day, when Gog invades the land of Israel, declares the sovereign Lord, my rage will mount up in my anger. 38:19 In my zeal, in the fire of my fury, I declare that on that day there will be a great earthquake in the land of Israel. 38:20 The fish of the sea, the birds of the sky, the wild beasts, all the things that creep on the ground, and all people who live on the face of the earth will shake at my presence. The mountains will topple, the cliffs will fall, and every wall will fall to the ground. 38:21 I will call for a sword to attack Gog on all my mountains, declares the sovereign Lord; every man’s sword will be against his brother. 38:22 I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone. 38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’ 39:1 “As for you, son of man, prophesy against Gog, and say: ‘This is what the sovereign Lord says: Look, I am against you, O Gog, chief prince of Meshech and Tubal! 39:2 I will turn you around and drag you along; I will lead you up from the remotest parts of the north and bring you against the mountains of Israel. 39:3 I will knock your bow out of your left hand hand and make your arrows fall from your right hand. hand. 39:4 You will fall dead on the mountains of Israel, you and all your troops and the people who are with you. I give you as food to every kind of bird and every wild beast. 39:5 You will fall dead in the open field; for I have spoken, declares the sovereign Lord. 39:6 I will send fire on Magog and those who live securely in the coastlands; then they will know that I am the Lord. 39:7 “‘I will make my holy name known in the midst of my people Israel; I will not let my holy name be profaned anymore. Then the nations will know that I am the Lord, the Holy One of Israel. 39:8 Realize that it is coming and it will be done, declares the sovereign Lord. It is the day I have spoken about. 39:9 “‘Then those who live in the cities of Israel will go out and use the weapons for kindling– the shields, bows and arrows, war clubs and spears– they will burn them for seven years. 39:10 They will not need to take wood from the field or cut down trees from the forests, because they will make fires with the weapons. They will take the loot from those who looted them and seize the plunder of those who plundered them, declares the sovereign Lord. 39:11 “‘On that day I will assign Gog a grave in Israel. It will be the valley of those who travel east of the sea; it will block the way of the travelers. There they will bury Gog and all his horde; they will call it the valley of Hamon-Gog. 39:12 For seven months Israel will bury them, in order to cleanse the land. 39:13 All the people of the land will bury them, and it will be a memorial for them on the day I magnify myself, declares the sovereign Lord. 39:14 They will designate men to scout continually through the land, burying those who remain on the surface of the ground, in order to cleanse it. They will search for seven full months. 39:15 When the scouts survey the land and see a human bone, they will place a sign by it, until those assigned to burial duty have buried it in the valley of Hamon-Gog. 39:16 (A city by the name of Hamonah will also be there.) They will cleanse the land.’ 39:17 “As for you, son of man, this is what the sovereign Lord says: Tell every kind of bird and every wild beast: ‘Assemble and come! Gather from all around to my slaughter which I am going to make for you, a great slaughter on the mountains of Israel! You will eat flesh and drink blood. 39:18 You will eat the flesh of warriors and drink the blood of the princes of the earth– the rams, lambs, goats, and bulls, all of them fattened animals of Bashan. 39:19 You will eat fat until you are full, and drink blood until you are drunk, at my slaughter which I have made for you. 39:20 You will fill up at my table with horses and charioteers, with warriors and all the soldiers,’ declares the sovereign Lord. 39:21 “I will display my majesty among the nations. All the nations will witness the judgment I have executed, and the power I have exhibited among them. 39:22 Then the house of Israel will know that I am the Lord their God, from that day forward. 39:23 The nations will know that the house of Israel went into exile due to their iniquity, for they were unfaithful to me. So I hid my face from them and handed them over to their enemies; all of them died by the sword. 39:24 According to their uncleanness and rebellion I have dealt with them, and I hid my face from them. 39:25 “Therefore this is what the sovereign Lord says: Now I will restore the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name. 39:26 They will bear their shame for all their unfaithful acts against me, when they live securely on their land with no one to make them afraid. 39:27 When I have brought them back from the peoples and gathered them from the countries of their enemies, I will magnify myself among them in the sight of many nations. 39:28 Then they will know that I am the Lord their God, because I sent them into exile among the nations, and then gathered them into their own land. I will not leave any of them in exile any longer. 39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, declares the sovereign Lord.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 38:1

God now forewarns the Jews, what enemies and troubles would interpose, before he would fully deliver them.

Wesley: Eze 38:2

This cannot be one single person, or prince, though perhaps it points out some one, by whom the troubles foretold were begun. Some believe the time is still to come, wherein this prophecy is to be fulfilled. And that it must intend those enemies of God's church who descended from the Scythians, and are now masters of Cappadocia, Iberia, Armenia, or are in confederacy with the Tartars, and those northern heathens. But others think, all the enemies of Israel in all quarters, both open and secret are here intended, and that the Antichristian forces and combination, are what the prophet foretells.

Wesley: Eze 38:2

Magog is, at least, part of Scythia, and comprehends Syria, in which was Hierapolis. taken by the Scythians, and called of them Scythopolis. It is that country, which now is in subjection to the Turks, and may be extended thro' Asia minor, the countries of Sarmatia, and many others, under more than one in succession of time. And in the last time under some one active and daring prince, all their power will be stirred up against Christians.

Wesley: Eze 38:4

That is, very ready, expert and strong in using the sword.

Wesley: Eze 38:6

Inhabitants of Galatia.

Wesley: Eze 38:6

Paphlagonia, and Cappadocia.

Wesley: Eze 38:6

The more northern people, the numerous Tartars.

Wesley: Eze 38:7

God and the church deride this mighty preparation.

Wesley: Eze 38:8

In the latter days of the Messiah's kingdom among men.

Wesley: Eze 38:8

These must be cotemporary with the many days already mentioned.

Wesley: Eze 38:8

Gog with all thy numbers.

Wesley: Eze 38:8

The land of the Jews, a people recovered from captivity, into which the sword of their enemy had brought them.

Wesley: Eze 38:8

It is already two thousand four hundred years since the ten tribes were carried away by Salmanezer.

Wesley: Eze 38:8

The land of Canaan, that is, the people of it.

Wesley: Eze 38:11

Weak, and without any considerable defences.

Wesley: Eze 38:13

This Sheba was southward, and contains all of that coast which assisted Gog.

Wesley: Eze 38:13

By these are noted, the eastern nations that assisted.

Wesley: Eze 38:13

The inhabitants of the sea - coast westward, and Magog north.

Wesley: Eze 38:13

Young men thirsty of blood, but more of spoil, resolve to join, if they may rob and spoil for themselves.

Wesley: Eze 38:13

This repeated enquiry seems to be an agreement to come to his assistance, on condition they might have, possess, and carry away what they seize.

Wesley: Eze 38:14

Thou wilt be informed of it.

Wesley: Eze 38:15

From Scythia, from the Euxine and Caspian seas, and countries thereabouts.

Wesley: Eze 38:16

I will permit thee to come.

Wesley: Eze 38:16

Confessed to be a great God over all, a gracious and faithful God to his people, and a dreadful enemy and avenger against the wicked.

Wesley: Eze 38:16

ln the sight of all the heathen that are with Gog, and much more in the sight of God's own people.

Wesley: Eze 38:17

All these enterprises I have spoken of, and will as well defeat as I did foretel them.

Wesley: Eze 38:19

For my own people, and for mine own glory.

Wesley: Eze 38:19

Against mine enemies Gog, and all his herd.

Wesley: Eze 38:19

A great disturbance and tumult, like an earthquake.

Wesley: Eze 38:21

Israel.

Wesley: Eze 38:21

From all parts of the land, which was full of mountains.

Wesley: Eze 38:21

As it was in Jehoshaphat's time; and these swords may be meant by the sword God will call for through all, for they ranged all over his mountains.

Wesley: Eze 38:23

Undeniably prove that I am the mighty, just, faithful, wise, holy, and merciful God.

Wesley: Eze 38:23

Declare I am holy, and true to my word.

Wesley: Eze 39:2

I will leave in thy country but one in six.

Wesley: Eze 39:3

What is said of the bow rendered useless, is to be understood of all other weapons of war; this is one kind, the bow, being most in use with the Scythians, is mentioned for all the rest.

Wesley: Eze 39:8

As sure as if already come.

Wesley: Eze 39:8

That notable day of recompences against the last great enemies of the church.

Wesley: Eze 39:9

The warlike provision, instruments, engines, carriages and wagons.

Wesley: Eze 39:9

It may be wondered why they burn these weapons, which might be of use to them for defence; but it was done in testimony that God was their defence, on whom only they relied.

Wesley: Eze 39:9

In such a country where the need of fire is much less than with us, it will not seem incredible, that the warlike utensils of so numerous an army might be enough to furnish them with fuel for many years.

Wesley: Eze 39:11

And to many of those with him; but many were given to the birds and beasts to be devoured.

Wesley: Eze 39:11

Gog came to take possession; and so he shall, but not as he purposed and hoped. He shall possess his house of darkness in that land which he invaded.

Wesley: Eze 39:11

So called from the frequent travels of passengers through it from Egypt and Arabia Felix, into the more northern parts, and from these again into Egypt and Arabia.

Wesley: Eze 39:11

The Dead Sea.

Wesley: Eze 39:11

That is, the multitude of Gog.

Wesley: Eze 39:13

The day of my being glorified shall be a renown to Israel.

Wesley: Eze 39:14

The rulers of Israel.

Wesley: Eze 39:14

Chuse out men who shall make it their work.

Wesley: Eze 39:14

To go up and down over the whole land; for many of Gog's wounded, flying soldiers, died in thickets, and corners into which they crept.

Wesley: Eze 39:14

Whose assistance they would desire of courtesy.

Wesley: Eze 39:14

Unburied by the public labour of the house of Israel during the seven months.

Wesley: Eze 39:16

That is, the multitude: the city which is next to this common tomb of Gog.

Wesley: Eze 39:17

The punishment of these God calls a sacrifice, which he offers to his own justice.

Wesley: Eze 39:17

Where more thousands are offered at once, than ever were at any time offered; 'tis a sacrifice so great, that none ever was, or will be like it.

Wesley: Eze 39:18

In these two and the following verses, God takes on him the person of one that makes a feast, invites his guests, and promises to satisfy them. Of the two former, the first is an Enigmatical invitation, or an invitation in a riddle; the latter is the key to this character.

Wesley: Eze 39:18

Who had great authority, great courage and strength, the giant - like ones, commanders of great note in the army.

Wesley: Eze 39:18

Many princes came with their country men and subjects to assist in this war.

Wesley: Eze 39:18

These are compared to rams which lead the flock.

Wesley: Eze 39:18

Lambs are the more ordinary in the army.

Wesley: Eze 39:18

Goats signify the more lascivious, and impetuous among them.

Wesley: Eze 39:18

Bullocks, such as though more slow, were of great strength.

Wesley: Eze 39:18

Well fed.

Wesley: Eze 39:18

A mountain of most rich, and sweet soil.

Wesley: Eze 39:20

In the field where Gog, his princes, and army, are slain, compared to a table.

Wesley: Eze 39:20

Horsemen, not common foot soldiers.

Wesley: Eze 39:20

The men that ride in them.

Wesley: Eze 39:21

In the countries to which the news shall come.

Wesley: Eze 39:26

Reproach for their sins.

JFB: Eze 38:2

The prince of the land of Magog. The title was probably a common one of the kings of the country, as "Pharaoh" in Egypt. Chakan was the name given by the Northern Asiatics to their king, and is still a title of the Turkish sultan: "Gog" may be a contraction of this. In Ezekiel's time a horde of northern Asiatics, termed by the Greeks "Scythians," and probably including the Moschi and Tibareni, near the Caucasus, here ("Meshech . . . Tubal") undertook an expedition against Egypt [HERODOTUS, 1.103-106]. These names might be adopted by Ezekiel from the historical fact familiar to men at the time, as ideal titles for the great last anti-Christian confederacy.

JFB: Eze 38:2

(Gen 10:2; 1Ch 1:5). The name of a land belonging to Japheth's posterity. Maha, in Sanskrit, means "land." Gog is the ideal political head of the region. In Rev 20:8, Gog and Magog are two peoples.

JFB: Eze 38:2

Rather, "prince of Rosh," or "Rhos" [Septuagint]. The Scythian Tauri in the Crimea were so called. The Araxes also was called "Rhos." The modern Russians may have hence assumed their name, as Moscow and Tobolsk from Meshech and Tubal, though their proper ancient name was Slavi, or Wends. HENGSTENBERG supports English Version, as "Rosh" is not found in the Bible. "Magog was Gog's original kingdom, though he acquired also Meshech and Tubal, so as to be called their chief prince."

JFB: Eze 38:3

His high-sounding titles are repeated to imply the haughty self-confidence of the invader as if invincible.

JFB: Eze 38:4

As a refractory wild beast, which thinks to take its own way, but is bent by a superior power to turn on a course which must end in its destruction. Satan shall be, by overruling Providence, permitted to deceive them to their ruin (Rev 20:7-8).

JFB: Eze 38:4

(Eze 29:4; 2Ki 19:28).

JFB: Eze 38:5

Expressly specified by APPIAN as supplying the ranks of Antiochus' army.

JFB: Eze 38:6

The Celtic Cimmerians of Crim-Tartary.

JFB: Eze 38:6

The Armenians of the Caucasus, south of Iberia.

JFB: Eze 38:7

That ye may perish together.

JFB: Eze 38:7

That is, if thou canst.

JFB: Eze 38:8

In wrath, by God (Isa 29:6). Probably there is allusion to Isa 24:21-22, "The host of the high ones . . . shall be gathered . . . as prisoners . . . in me pit . . . and after many days shall they be visited." I therefore prefer English Version to GROTIUS rendering, "Thou shalt get the command" of the expedition. The "after many days" is defined by "in the latter years," that is, in the times just before the coming of Messiah, namely, under Antiochus, before His first coming; under Antichrist, before His second coming.

JFB: Eze 38:8

That is, waste during the long period of the captivity, the earnest of the much longer period of Judea's present desolation (to which the language "always waste" more fully applies). This marks the impious atrocity of the act, to assail God's people, who had only begun to recover from their protracted calamities.

JFB: Eze 38:8

Rather, "And they (the Israelites) were brought . . . dwelt safely" [FAIRBAIRN]. English Version means, "Against Israel, which has been waste, but which (that is, whose people) is now (at the time of the invasion) brought forth out of the nations where they were dispersed, and shall be found by the invader dwelling securely, so as to seem an easy prey to him."

JFB: Eze 38:9

With the multitude of thy forces.

JFB: Eze 38:10

As to attacking God's people in their defenseless state.

JFB: Eze 38:11

That is, securely, without fear of danger (compare Est 9:19). Antiochus, the type of Antichrist, took Jerusalem without a blow.

JFB: Eze 38:12

Literally, "the navel" of the land (Jdg 9:37, Margin). So, in Eze 5:5, Israel is said to be set "in the midst of the nations"; not physically, but morally, a central position for being a blessing to the world: so (as the favored or "beloved city," Rev 20:9) an object of envy. GROTIUS translates, "In the height of the land" (so Eze 38:8), "the mountains of Israel," Israel being morally elevated above the rest of the world.

JFB: Eze 38:13

These mercantile peoples, though not taking an active part against the cause of God, are well pleased to see others do it. Worldliness makes them ready to deal in the ill-gotten spoil of the invaders of God's people. Gain is before godliness with them (1 Maccabees 3:41).

JFB: Eze 38:13

Daring princes and leaders.

JFB: Eze 38:14

To thy cost, being visited with punishment, while Israel dwells safely.

JFB: Eze 38:16

So in Exo 9:16, God tells Pharaoh, "For this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth."

JFB: Eze 38:17

Gog, &c. are here identified with the enemies spoken of in other prophecies (Num 24:17-24; Isa 27:1; compare Isa 26:20-21; Jer 30:23-24; Joe 3:1; Mic 5:5-6; Isa 14:12-14; Isa 59:19). God is represented as addressing Gog at the time of his assault; therefore, the "old time" is the time long prior, when Ezekiel uttered these prophecies; so, he also, as well as Daniel (Dan. 11:1-45) and Zechariah (Zec. 14:1-21) are included among "the prophets of Israel" here.

JFB: Eze 38:17

Ago.

JFB: Eze 38:18

Literally, "nose"; in Hebrew, the idiomatic expression for anger, as men in anger breathe strongly through the nostrils. Anthropopathy: God stooping to human modes of thought (Psa 18:8).

JFB: Eze 38:19

An earthquake: physical agitations after accompanying social and moral revolutions. Foretold also in Joe 3:16; (compare Hag 2:6-7; Mat 24:7, Mat 24:29; Rev 16:18).

JFB: Eze 38:20

Disturbed by the fleets which I will bring.

JFB: Eze 38:20

Frightened at the sight of so many men: an ideal picture.

JFB: Eze 38:20

That is, the fortresses on the mountains.

JFB: Eze 38:20

Literally, "stairs" (Son 2:14); steep terraces for vines on the sides of hills, to prevent the earth being washed down by the rains.

JFB: Eze 38:20

Of towns.

JFB: Eze 38:21

I will destroy them partly by My people's sword, partly by their swords being turned against one another (compare 2Ch 20:23).

JFB: Eze 38:22

A forensic term; because God in His inflictions acts on the principles of His own immutable justice, not by arbitrary impulse (Isa 66:16; Jer 25:31).

JFB: Eze 38:22

(Rev 8:7; Rev 16:21). The imagery is taken from the destruction of Sodom and the plagues of Egypt (compare Psa 11:6). Antiochus died by "pestilence" (2 Maccabees 9:5).

JFB: Eze 39:2

Margin, "strike thee with six plagues" (namely, pestilence, blood, overflowing rain, hailstones, fire, brimstone, Eze 38:22); or, "draw thee back with an hook of six teeth" (Eze 38:4), the six teeth being those six plagues. Rather, "lead thee about" [LUDOVICUS DE DIEU and Septuagint]. As Antiochus was led (to his ruin) to leave Egypt for an expedition against Palestine, so shall the last great enemy of God be.

JFB: Eze 39:2

From the extreme north [FAIRBAIRN].

JFB: Eze 39:3

In which the Scythians were most expert.

JFB: Eze 39:4-5

(Compare Eze 39:17-20).

JFB: Eze 39:4-5

The scene of Israel's preservation shall be that of the ungodly foe's destruction.

JFB: Eze 39:6

In self-confident security.

JFB: Eze 39:6

Those dwelling in maritime regions, who had helped Gog with fleets and troops, shall be visited with the fire of God's wrath in their own lands.

JFB: Eze 39:7

By their sins bringing down judgments which made the heathen think that I was unable or unwilling to save My people.

JFB: Eze 39:8

The prediction of the salvation of My people, and the ruin of their enemy, is come to pass--is done: expressing that the event foretold is as certain as if it were already accomplished.

JFB: Eze 39:9-10

The burning of the foe's weapons implies that nothing belonging to them should be left to pollute the land. The seven years (seven being the sacred number) spent on this work, implies the completeness of the cleansing, and the people's zeal for purity. How different from the ancient Israelites, who left not merely the arms, but the heathen themselves, to remain among them [FAIRBAIRN], (Jdg 1:27-28; Jdg 2:2-3; Psa 106:34-36). The desolation by Antiochus began in the one hundred and forty-first year of the Seleucidæ. From this date to 148, a period of six years and four months ("2300 days," Dan 8:14), when the temple-worship was restored (1 Maccabees 4:52), God vouchsafed many triumphs to His people; from this time to the death of Antiochus, early in 149, a period of seven months, the Jews had rest from Antiochus, and purified their land, and on the twenty-fifth day of the ninth month celebrated the Encænia, or feast of dedication (Joh 10:22) and purification of the temple. The whole period, in round numbers, was seven years. Mattathias was the patriotic Jewish leader, and his third son, Judas, the military commander under whom the Syrian generals were defeated. He retook Jerusalem and purified the temple. Simon and Jonathan, his brothers, succeeded him: the independence of the Jews was secured, and the crown vested in the Asmonean family, in which it continued till Herod the Great.

JFB: Eze 39:11

Gog found only a grave where he had expected the spoils of conquest.

JFB: Eze 39:11

So vast were to be the masses that nothing but a deep valley would suffice for their corpses.

JFB: Eze 39:11

Those travelling on the high road, east of the Dead Sea, from Syria to Petra and Egypt. The publicity of the road would cause many to observe God's judgments, as the stench (as English Version translates) or the multitude of graves (as HENDERSON translates, "it shall stop the passengers") would arrest the attention of passers-by. Their grave would be close to that of their ancient prototypes, Sodom and Gomorrah in the Dead Sea, both alike being signal instances of God's judgments.

JFB: Eze 39:13

In destroying the foe (Eze 28:22).

JFB: Eze 39:14

The men employed continually in the burying were to be helped by those happening to pass by; all were to combine.

JFB: Eze 39:14

To see if the work was complete [MUNSTER].

JFB: Eze 39:15

First "all the people of the land" engaged in the burying for seven months; then special men were employed, at the end of the seven months, to search for any still left unburied. The passers-by helped them by setting up a mark near any such bones, in order to keep others from being defiled by casually touching them, and that the buriers might come and remove them. Denoting the minute care to put away every relic of heathen pollution from the Holy Land.

JFB: Eze 39:16

A city in the neighborhood was to receive the name Hamonah, "multitude," to commemorate the overthrow of the multitudes of the foe [HENDERSON]. The multitude of the slain shall give a name to the city of Jerusalem after the land shall have been cleansed [GROTIUS]. Jerusalem shall be famed as the conqueror of multitudes.

JFB: Eze 39:17

(Rev 19:17).

JFB: Eze 39:17

Anciently worshippers feasted on the sacrifices. The birds and beasts of prey are invited to the sacrificial feast provided by God (compare Isa 18:6; Isa 34:6; Zep 1:7; Mar 9:49). Here this sacrifice holds only a subordinate place in the picture, and so is put last. Not only shall their bones lie long unburied, but they shall be stripped of the flesh by beasts and birds of prey.

JFB: Eze 39:18

By these various animal victims used in sacrifices are meant various ranks of men, princes, generals, and soldiers (compare Isa 34:6).

JFB: Eze 39:18

Ungodly men of might (Psa 22:12). Bashan, beyond Jordan, was famed for its fat cattle. Fat implies prosperity which often makes men refractory towards God (Deu 32:14-15).

JFB: Eze 39:20

The field of battle on the mountains of Israel (Eze 38:8, Eze 38:20).

JFB: Eze 39:20

That is, charioteers.

JFB: Eze 39:22

By My interposition for them. So, too, the heathen shall be led to fear the name of the Lord (Psa 102:15).

JFB: Eze 39:23

(Deu 31:17; Isa 59:2).

JFB: Eze 39:25

Restore from calamity to prosperity.

JFB: Eze 39:25

So "all Israel" (Rom 11:26). The restorations of Israel heretofore have been partial; there must be one yet future that is to be universal (Hos 1:11).

JFB: Eze 39:26

The punishment of their sin: after they have become sensible of their guilt, and ashamed of it (Eze 20:43; Eze 36:31).

JFB: Eze 39:27

Vindicated as holy in My dealings with them.

JFB: Eze 39:28

The Jews, having no dominion, settled country, or fixed property to detain them, may return at any time without difficulty (compare Hos 3:4-5).

JFB: Eze 39:29

The sure forerunner of their conversion (Joe 2:28; Zec 12:10). The pouring out of His Spirit is a pledge that He will hide His face no more (2Co 1:22; Eph 1:14; Phi 1:6).

The arrangements as to the land and the temple are, in many particulars, different from those subsisting before the captivity. There are things in it so improbable physically as to preclude a purely literal interpretation. The general truth seems to hold good that, as Israel served the nations for his rejection of Messiah, so shall they serve him in the person of Messiah, when he shall acknowledge Messiah (Isa 60:12; Zec 14:17-19; compare Psa 72:11). The ideal temple exhibits, under Old Testament forms (used as being those then familiar to the men whom Ezekiel, a priest himself, and one who delighted in sacrificial images, addresses), not the precise literal outline, but the essential character of the worship of Messiah as it shall be when He shall exercise sway in Jerusalem among His own people, the Jews, and thence to the ends of the earth. The very fact that the whole is a vision (Eze 40:2), not an oral face-to-face communication such as that granted to Moses (Num 12:6-8), implies that the directions are not to be understood so precisely literally as those given to the Jewish lawgiver. The description involves things which, taken literally, almost involve natural impossibilities. The square of the temple, in Eze 42:20, is six times as large as the circuit of the wall enclosing the old temple, and larger than all the earthly Jerusalem. Ezekiel gives three and a half miles and one hundred forty yards to his temple square. The boundaries of the ancient city were about two and a half miles. Again, the city in Ezekiel has an area between three or four thousand square miles, including the holy ground set apart for the prince, priests, and Levites. This is nearly as large as the whole of Judea west of the Jordan. As Zion lay in the center of the ideal city, the one-half of the sacred portion extended to nearly thirty miles south of Jerusalem, that is, covered nearly the whole southern territory, which reached only to the Dead Sea (Eze 47:19), and yet five tribes were to have their inheritance on that side of Jerusalem, beyond the sacred portion (Eze 48:23-28). Where was land to be found for them there? A breadth of but four or five miles apiece would be left. As the boundaries of the land are given the same as under Moses, these incongruities cannot be explained away by supposing physical changes about to be effected in the land such as will meet the difficulties of the purely literal interpretation. The distribution of the land is in equal portions among the twelve tribes, without respect to their relative numbers, and the parallel sections running from east to west. There is a difficulty also in the supposed separate existence of the twelve tribes, such separate tribeships no longer existing, and it being hard to imagine how they could be restored as distinct tribes, mingled as they now are. So the stream that issued from the east threshold of the temple and flowed into the Dead Sea, in the rapidity of its increase and the quality of its waters, is unlike anything ever known in Judea or elsewhere in the world. Lastly, the catholicity of the Christian dispensation, and the spirituality of its worship, seem incompatible with a return to the local narrowness and "beggarly elements" of the Jewish ritual and carnal ordinances, disannulled "because of the unprofitableness thereof" [FAIRBAIRN], (Gal 4:3, Gal 4:9; Gal 5:1; Heb 9:10; Heb 10:18). "A temple with sacrifices now would be a denial of the all-sufficiency of the sacrifice of Christ. He who sacrificed before confessed the Messiah. He who should sacrifice now would solemnly deny Him" [DOUGLAS]. These difficulties, however, may be all seeming, not real. Faith accepts God's Word as it is, waits for the event, sure that it will clear up all such difficulties. Perhaps, as some think, the beau ideal of a sacred commonwealth is given according to the then existing pattern of temple services, which would be the imagery most familiar to the prophet and his hearers at the time. The minute particularizing of details is in accordance with Ezekiel's style, even in describing purely ideal scenes. The old temple embodied in visible forms and rites spiritual truths affecting the people even when absent from it. So this ideal temple is made in the absence of the outward temple to serve by description the same purpose of symbolical instruction as the old literal temple did by forms and acts. As in the beginning God promised to be a "sanctuary" (Eze 11:16) to the captives at the Chebar, so now at the close is promised a complete restoration and realization of the theocratic worship and polity under Messiah in its noblest ideal (compare Jer 31:38-40). In Rev 21:22 "no temple" is seen, as in the perfection of the new dispensation the accidents of place and form are no longer needed to realize to Christians what Ezekiel imparts to Jewish minds by the imagery familiar to them. In Ezekiel's temple holiness stretches over the entire temple, so that in this there is no longer a distinction between the different parts, as in the old temple: parts left undeterminate in the latter obtain now a divine sanction, so that all arbitrariness is excluded. So that it is be a perfect manifestation of the love of God to His covenant-people (Eze. 40:1-43:12); and from it, as from a new center of religious life, there gushes forth the fulness of blessings to them, and so to all people (Eze. 47:1-23) [FAIRBAIRN and HAVERNICK]. The temple built at the return from Babylon can only very partially have realized the model here given. The law is seemingly opposed to the gospel (Mat 5:21-22, Mat 5:27-28, Mat 5:33-34). It is not really so (compare Mat 5:17-18; Rom 3:31; Gal 3:21-22). It is true Christ's sacrifice superseded the law sacrifices (Heb 10:12-18). Israel's province may hereafter be to show the essential identity, even in the minute details of the temple sacrifices, between the law and gospel (Rom 10:8). The ideal of the theocratic temple will then first be realized.

Clarke: Eze 38:2

Son of man, set thy face against Gog, the land of Magog - This is allowed to be the most difficult prophecy in the Old Testament. It is difficult to us, because we know not the king nor people intended by it: but I am satisfied they were well known by these names in the time that the prophet wrote

I have already remarked in the introduction to this book that there are but two opinions on this subject that appear to be at all probable

1.    That which makes Gog Cambyses, king of Persia; and

2.    That which makes him Antiochus Epiphanes, king of Syria

And between these two (for one or other is supposed to be the person intended) men are much divided

Calmet, one of the most judicious commentators that ever wrote on the Bible, declares for Cambyses; and supports his opinion, in opposition to all others, by many arguments

Mr. Mede supposes the Americans are meant who were originally colonies of the Scythians who were descendants of Magog, son of Japheth. Houbigant declares for the Scythians, whose neighbors were the people of Rosh, Meshech, and Tubal, that is the Russians, Muscovites, and Tybareni or Cappadocians. Several eminent critics espouse this opinion. Rabbi David Kimchi says the Christians and Turks are meant: and of later opinions there are several, founded in the ocean of conjecture. Calmet says expressly, that Gog is Cambyses, king of Persia, who on his return from the land of Egypt, died in Judea. The Revelation David Martin, pastor of the Waloon church at Utrecht, concludes, after examining all previous opinions, that Antiochus Epiphanes, the great enemy on the Israelites, is alone intended here; and that Gog, which signifies covered, is an allusion to the well-known character of Antiochus, whom historians describe as an artful, cunning, and dissembling man. See Dan 8:23, Dan 8:25; Dan 11:23, Dan 11:27, Dan 11:32. Magog he supposes to mean the country of Syria. Of this opinion the following quotation from Pliny, Hist. Nat., lib. v., c. 23, seems a proof; who, speaking of Coele-Syria, says Coele habet Apamiam Marsyia amne divisam a Nazarinorum Tetrarchia. Bambycem quam alio nomine Hierapolis vocatur, Syris vero Magog . "Coele-Syria has Apamia separated from the tetrarchy of the Nazarenes by the river Marsyia; and Bambyce, otherwise called Hierapolis; but by the Syrians, Magog.

I shall at present examine the text by this latter opinion

Clarke: Eze 38:2

Chief prince of Meshech and Tubal - These probably mean the auxiliary forces, over whom Antiochus was supreme; they were the Muscovites and Cappadocians.

Clarke: Eze 38:4

I will turn thee back - Thy enterprise shall fail.

Clarke: Eze 38:5

Persia - That a part of this country was tributary to Antiochus, see 1 Maccabees 3:31

Clarke: Eze 38:5

Ethiopia, and Libya - That these were auxiliaries of Antiochus is evident from Dan 11:43 : "The Libyans and Ethiopians shall be at his steps."

Clarke: Eze 38:6

Gomer, and all his bands; the house of Togarmah - The Cimmerians and Turcomanians, and other northern nations. - Calmet.

Clarke: Eze 38:8

In the latter years thou shalt come - This was fulfilled about four hundred years after. - Martin. The expedition of Cambyses against Egypt was about twelve years after the return of the Jews from Babylon. - Calmet.

Clarke: Eze 38:9

Thou shalt ascend and come like a storm - It is observable that Antiochus is thus spoken of by Daniel, Dan 11:40 : The king of the north - Antiochus, shall come against him (the king of the south is the king of Egypt) like a whirlwind.

Clarke: Eze 38:10

Shall things come into thy mind, and thou shalt think an evil thought - Antiochus purposed to invade and destroy Egypt, as well as Judea; see Dan 11:31, Dan 11:32, Dan 11:36. This Calmet interprets of Cambyses, his cruelties in Egypt, and his evil design to destroy the Israelites.

Clarke: Eze 38:12

To take a spoil - and a prey - When Antiochus took Jerusalem he gave the pillage of it to his soldiers, and spoiled the temple of its riches, which were immense. See Josephus War, B. 1. C. 1.

Clarke: Eze 38:13

Sheba, and Dedan - The Arabians, anciently great plunderers; and Tarshish, the inhabitants of the famous isle of Tartessus, the most noted merchants of the time. They are here represented as coming to Antiochus before he undertook the expedition, and bargaining for the spoils of the Jews. Art thou come to take a spoil, to carry away silver and gold, cattle and goods?

Clarke: Eze 38:16

When I shall be sanctified in thee, O Gog - By the defeat of his troops under Lysias, his general. 1 Maccabees 3:32, 33, etc., and 6:6.

Clarke: Eze 38:17

Art thou he of whom I have spoken in old time - This prophecy concerning Antiochus and the Jews was delivered about four hundred years before the events took place. - Martin. Calmet maintains that Cambyses is spoken of, and refers to ancient prophecies, especially Isaiah 14, Isa 15:1-9, Isa 16:1-14, Isa 20:1-6, 21.

Clarke: Eze 38:21

I will call for a sword against him - Meaning Judas Maccabeus, who defeated his army under Lysias, making a horrible carnage. - Martin. Cambyses had no wars in the mountains of Israel.

Clarke: Eze 38:22

Great hailstones, fire, and brimstone - These are probably figurative expressions, to signify that the whole tide of the war should be against him, and that his defeat and slaughter should be great. Abp. Newcome supposes all the above prophecy remains yet to be fulfilled. Where such eminent scribes are divided, who shall decide!

Clarke: Eze 39:2

And leave but the sixth part of thee - The margin has, strike thee with six plagues; or, draw thee back with a hook of six teeth.

Clarke: Eze 39:3

I will smite thy bow out of thy left hand - The Persians whom Antiochus had in his army, Eze 38:5, were famous as archers, and they may be intended here. The bow is held by the left hand; the arrow is pulled and discharged by the right.

Clarke: Eze 39:6

I will send a fire on Magog - On Syria. I will destroy the Syrian troops

Clarke: Eze 39:6

And among them that dwell carelessly in the isles - The auxiliary troops that came to Antiochus from the borders of the Euxine Sea. - Martin.

Clarke: Eze 39:7

In the midst of my people Israel - This defeat of Gog is to be in Israel: and it was there according to this prophecy, that the immense army of Antiochus was so completely defeated

Clarke: Eze 39:7

Ands I will not let them pollute my holy name any more - See on 1 Maccabees 1:11, etc., how Antiochus had profaned the temple, insulted Jehovah and his worship, etc. God permitted that as a scourge to his disobedient people; but now the scourger shall be scourged, and he shall pollute the sanctuary no more.

Clarke: Eze 39:9

And shall set on fire - the weapons - The Israelites shall make bonfires and fuel of the weapons, tents, etc., which the defeated Syrians shall leave behind them, as expressive of the joy which they shall feel for the destruction of their enemies; and to keep up, in their culinary consumption, the memory of this great event

Clarke: Eze 39:9

They shall burn them with fire seven years - These may be figurative expressions, after the manner of the Asiatics, whose language abounds with such descriptions. They occur every where in the prophets. As to the number seven it is only a certain for an indeterminate number. But as the slaughter was great, and the bows, arrows, quivers, shields, bucklers, handstaves, and spears were in vast multitudes, it must have taken a long time to gather them up in the different parts of the fields of battle, and the roads in which the Syrians had retreated, throwing away their arms as they proceeded; so there might have been a long time employed in collecting and burning them. And as all seem to have been doomed to the fire, there might have been some found at different intervals and burned, during the seven years here mentioned. Mariana, in his History of Spain, lib. xi., c. 24, says, that after the Spaniards had given that signal overthrow to the Saracens, a.d. 1212 they found such a vast quantity of lances, javelins, and such like, that they served them for four years for fuel. And probably these instruments obtained by the Israelites were used in general for culinary firewood, and might literally have served them for seven years; so that during that time they should take no wood out of the fields, nor out of the forests for the purpose of fuel, Eze 39:10.

Clarke: Eze 39:11

The valley of the passengers on the east of the sea - That is, of Gennesareth, according to the Targum. The valley near this lake or sea is called the Valley of the Passengers, because it was a great road by which the merchants and traders from Syria and other eastern countries went into Egypt; see Gen 37:17, Gen 37:25. See Calmet here

Clarke: Eze 39:11

There shall they bury Gog and all his multitude - Some read, "There shall they bury Gog, that is, all his multitude."Not Gog, or Antiochus himself, for he was not in this battle; but his generals, captains, and soldiers, by whom he was represented. As to Hamon-gog, we know no valley of this name but here. But we may understand the words thus: the place where this great slaughter was, and where the multitudes of the slain were buried, might be better called Hamon-gog, the valley of the multitude of God, than the valley of passengers; for so great was the carnage there, that the way of the passengers shall be stopped by it. See the text.

Clarke: Eze 39:12

And seven months - It shall require a long time to bury the dead. This is another figurative expression; which, however, may admit of a good deal of literal meaning. Many of the Syrian soldiers had secreted themselves in different places during the pursuit after the battle, where they died of their wounds, of hunger, and of fatigue; so that they were not all found and buried till seven months after the defeat of the Syrian army. This slow process of burying is distinctly related in the three following verses, and extended even to a bone, Eze 39:15; which, when it was found by a passenger, the place was marked, that the buriers might see and inter it. Seven months was little time enough for all this work; and in that country putrescency does not easily take place: the scorching winds serving to desiccate the flesh, and preserve it from decomposition.

Clarke: Eze 39:17

Gather yourselves - to my sacrifice - This is an allusion to a custom common in the east: when a sacrifice is made, the friends and neighbors of the party sacrificing are invited to come and feast on the sacrifice.

Clarke: Eze 39:18

Ye shall - drink the blood of the princes of the earth - I need not mention the custom of the Scandinavians: they were accustomed to drink the blood of their enemies out of the skulls of the dead. But this is spoken of fowls and beasts here - rams, lambs, and goats. The feast shall be as grateful and as plenteous to the fowls and beasts, as one made of the above animals, the fattest and best of their kind, (because fed in the fertile fields of Bashan), would be to the guests of him who makes a sacrifice.

Clarke: Eze 39:19

And ye shall eat fat - and drink blood - Who shall eat and drink, etc.? Not the Jews: though Voltaire says they ate human flesh, and are invited here by the prophet to eat the flesh and drink the blood of their enemies; which is a most unprincipled falsehood. It is the fowls and the beasts that God invites, Eze 39:17 : "Speak to every feathered fowl, and to every beast of the field, assemble yourselves - that ye may eat flesh and drink blood;"nor are the persons altered in all these Eze 39:17-20 : so the assertion of Voltaire is either through brutish ignorance or Satanic malice.

Clarke: Eze 39:25

Now will I bring again the captivity of Jacob - Both they and the heathen shall know that it was for their iniquity that I gave them into the hands of their enemies: and now I will redeem them from those hands in such a way as to prove that I am a merciful God, as well as a just God.

Clarke: Eze 39:26

After that they have borne their shame - After they shall have borne the punishment due to a line of conduct which is their shame and reproach, viz. idolatry.

Clarke: Eze 39:27

When I have - gathered them - Antiochus had before captured many of the Jews, and sold them for slaves; see Dan 11:33.

Clarke: Eze 39:28

And have left none of then any more there - All that chose had liberty to return; but many remained behind. This promise may therefore refer to a greater restoration, when not a Jew shall be left behind. This, the next verse intimates, will be in the Gospel dispensation.

Clarke: Eze 39:29

For I have poured out my Spirit - That is, I will pour out my Spirit; see the notes on Eze 36:25-29 (note), where this subject is largely considered. This Spirit is to enlighten, quicken, purify, and cleanse their hearts; so that, being completely changed, they shall become God’ s people, and be a praise in the earth. Now, they are a proverb of reproach; then, they shall be eminently distinguished.

Defender: Eze 38:2

"Gog" seems to be the name of the commander-in-chief of this confederation of nations which will invade Israel "in the latter days" (Eze 38:16), sometime after Israel has been reestablished in its land - while still rejecting God and His Christ - as outlined in Chapter 37. The name "Gog" may be an accommodation to some such ethnic name as "Georgi." Magog is evidently Gog's country, associated also with the countries of Meshech and Tubal. All three countries were named after their founding fathers, each of whom was a son of Japheth (Gen 10:2), and all three originally settled in what is now Asia Minor, north of Israel.

Defender: Eze 38:2

The words "chief prince" may also be rendered "prince of Rosh," and some translations so render it. This may well be a reference to the people known as "Rus," who eventually became Russia. The names "Meshech" and "Tubal" may be preserved today as "Muscovy" or "Moscow," and "Tobolsk" and "Tbilisi." Magog is identified by Josephus with the Scythians, and there is considerable evidence that all three tribes eventually migrated farther north. Whether they can be precisely identified as equivalent to modern Russia (or other states of the former Soviet Union) is debatable, but it does appear most probable that the prophecy does refer to a "northern confederacy," coming out of the "north parts" (Eze 38:15)."

Defender: Eze 38:5

"Persia, Ethiopia, and Libya" are all ancient nations; they are still important nations collaborating "after many days" (Eze 38:8), with the northern confederation to go against Israel.

Defender: Eze 38:5

The emphasis in Eze 38:4, Eze 38:5 is that the invading armies are heavily armed. Ezekiel in his vision could only identify their armaments in terms of things he knew, so he spoke of "horses," "swords," etc., to refer possibly to tanks and guns, but he also summarized it as "all sorts of armour" (Eze 38:4)."

Defender: Eze 38:6

Gomer was another son of Japheth, and father of Togarmah (Gen 10:2, Gen 10:3). His descendants also originally settled in Asia Minor. Gomer's name is preserved today in the Crimea and Togarmah's probably in Armenia (possibly also in Turkestan and Turkey). There is some indication that Gomer's descendants later migrated west and gave their name to Germany.

Defender: Eze 38:6

In addition to the tribes named, there will also be others - in fact, "many people with thee." In Psalm 83, another confederation of peoples is shown invading Israel in the last days - Edom, the Ishmaelites, Moab, the Hagarenes, Gebal, Ammon, the Philistines, Tyre and Assyria. It is significant that these were the ancient names of the peoples immediately surrounding Israel, whereas those in Ezekiel 38 are those surrounding these nations. This is probably the same invasion seen from both an internal perspective and an external perspective, for both end the same way, in a great convulsion of nature."

Defender: Eze 38:9

Probably an aerial blitzkrieg.

Defender: Eze 38:9

It is noteworthy that all these "bands," involving "many people," are comprised either of Moslem nations or nations which were until recently Communist nations and which are still controlled by leaders who are atheists and Marxists. All of these hate Israel and would love to "cut them off from being a nation" (Psa 83:4). In recent years, Israel has soundly defeated several smaller confederacies which attempted to destroy her, but this confederacy seems so large and strong that nothing less than divine intervention can save her. But note that it is God Himself who has said to Gog: "I will bring thee forth, and all thine army" Eze 38:4). All this is part of God's plan to bring Israel to "know that I am the Lord" (Eze 39:22)."

Defender: Eze 38:13

Sheba and Dedan are apparently rather peripheral and relatively small Arab nations, who will not join with the other Muslim nations in the anti-Israel confederation. Probably they represent oil-rich nations whose interests are mainly economic, and thus who side with "the merchants of Tarshish."

Defender: Eze 38:13

Tarshish was a grandson of Japheth through Javan (Gen 10:4). Javan was ancestor of the Greeks and Tarshish seems to have migrated still farther west. His name is always associated with a far-flung merchant marine, possibly allied somehow with the Phoenicians. In the context of the last days, however, Tarshish and "the young lions thereof" would seem to represent nations of Japhethites (which would mean primarily Europeans and Americans) with widespread economic and maritime activities. Many scholars believe the city-state of Tarshish was originally in either Spain, Portugal or England, and it was these nations that primarily settled the Americas also. Thus, England, the United States and other Euro-American nations are probably the ones who will remonstrate with Gog over the projected invasion of their friend, Israel. The invasion will be so sudden and large, however, that they will not have time to send military aid to Israel, even if they want to."

Defender: Eze 38:19

God has long been patient with the Muslim nations, who have rejected His Son as Savior while professing to believe in God as Creator, and the Marxist/atheist nations, who have rejected Him as both Creator and Savior. But His wrath can be restrained no longer when all these collaborate in an effort to annihilate His chosen people.

Defender: Eze 38:19

Israel will be saved not by military might but by a tremendous earthquake. There will also be "an overflowing rain, and great hailstones, fire and brimstone" (Eze 38:22). The gigantic convulsions of nature will affect not only the armies of Gog, but the whole world."

Defender: Eze 38:20

The entire world and all its creatures will be affected by this convulsion of nature, the greatest since the global deluge of Noah's day. Yet this will only be a precursor of the still greater global earthquakes described during the coming tribulation period (Rev 6:12-14; Rev 16:18-20)."

Defender: Eze 38:23

The great global convulsion will save Israel and destroy five-sixths of the armies of Gog (Eze 39:2), so many that it will take seven months for their burial (Eze 39:12-14). The nations of the world will be forced to recognize that this is an act of God - not merely in the legal sense, but as a very real case of direct intervention in the affairs of men by the God of creation. Most men will still reject Christ as personal Savior, but they will all "know that I am the Lord," says God. Pure atheism will no longer be an option."

Defender: Eze 39:6

The earthquake, evidently accompanied by volcanic eruptions and great fires set by violent electrical storms (note also Psa 83:14, Psa 83:15, which also speaks of judgment on the confederacy attacking Israel), will affect the country of Magog and other ungodly nations. In particular, the nations that have attacked Israel will be so devastated that they can never recover to be influential in world affairs again."

Defender: Eze 39:7

The nation of Israel will never henceforth be controlled by atheists or pantheists, even though they will not yet be willing to accept Jesus as Messiah."

Defender: Eze 39:9

Remarkably, the earthquake and the storm will be so providentially controlled by the Lord that it will destroy Gog's armies while leaving the cities of Israel virtually unaffected. No wonder the people of Israel and the other nations will recognize the hand of God.

Defender: Eze 39:9

The inhabitants of Israel will be able to use the burnable parts of the army's weapons as their fuel for seven years - possibly the same seven-year period as that described in Dan 9:27; Rev 11:3; and Rev 13:5."

Defender: Eze 39:18

Compare with Rev 19:17-21. The two "suppers" for the birds of the air are described in such similar terms as to suggest the same event. Both will involve not just the northern confederacy of Gog and Magog but "the princes of the earth." However, the Armageddon slaughter described in Revelation will take place at the end of the seven-year tribulation period, which seems to indicate that the slaughter in this passage may follow the seven-year period mentioned in Eze 39:9. The Armageddon incident will be much greater than the destruction of Gog and Magog described in Ezekiel 38:18-39:4, which occurs at least seven years earlier. There is still another invasion by "Gog and Magog" that will take place a thousand years later (Rev 20:7-9), but this will terminate in the fiery disintegration of the earth itself."

Defender: Eze 39:29

This long-promised regeneration of the nation of Israel by the Holy Spirit will take place only when the nation accepts Jesus as her Messiah, repenting and mourning over their twenty-century rejection of Him (Zec 12:10; Zec 13:1). This will follow the defeat of Gog (Ezekiel 38:18-39:8), then seven years of belief by Israel in the God of creation while still rejecting Christ (Eze 39:9-16), finally by the great Armageddon slaughter of "the princes of the earth" (Eze 39:17-24) and the full return and salvation of Israel when Christ descends to the earth in triumph (Eze 39:25-29; Zec 14:4, Zec 14:9; Rom 11:26, Rom 11:27; Mat 24:27-31; Rev 19:11-21)."

TSK: Eze 38:2

Son : Eze 2:1, Eze 39:1

set : Eze 6:2, Eze 20:46, Eze 25:2, Eze 35:2, Eze 35:3

Gog : Rather, ""Gog (the prince) of the land of Magog, the prince of Rosh, Meshech, and Tubal.""By Magog is most probably meant the Scythians or Tartars, called so by Arabian and Syrian writers, and especially the Turks, who were originally natives of Tartary; and by Rosh, the Russians, descendants of the ancient inhabitants on the river Araxes or Rosh. Rev 20:8, Rev 20:9

Magog : Gen 10:2; 1Ch 1:5

the chief prince of : or, prince of the chief of

Meshech : Eze 27:13, Eze 32:26; Isa 66:19

TSK: Eze 38:3

I am : Eze 13:8, Eze 29:3, Eze 35:3, Eze 39:1, Eze 39:2-10

TSK: Eze 38:4

I will turn : Eze 29:4, Eze 39:2; 2Ki 19:28; Isa 37:29

horses : Eze 38:15; Dan 11:40

all of them : Eze 23:12

handling : 1Ch 12:8; 2Ch 25:5; Jer 46:9

TSK: Eze 38:5

Persia : Eze 27:10

Libya : or, Phut, Eze 30:5; Gen 10:6; 1Ch 1:8; Nah 3:9, Put

TSK: Eze 38:6

Gomer : Gen 10:2; 1Ch 1:5

Togarmah : Eze 27:14; Gen 10:3; 1Ch 1:6; Dan 11:40

TSK: Eze 38:7

2Ch 25:8; Psa 2:1-4; Isa 8:9, Isa 8:10, Isa 37:22; Jer 46:3-5, Jer 46:14-16, Jer 51:12; Joe 3:9-12; Amo 4:12; Zec 14:2, Zec 14:3

TSK: Eze 38:8

many days : Eze 38:16; Gen 49:1; Num 24:14; Deu 4:30; Jer 48:47, Jer 49:39; Hos 3:3-5; Hab 2:3

thou shalt be : Exo 20:5; Isa 24:22, Isa 29:6; Jer 32:5; Lam 4:22

into the land : Eze 38:12, Eze 36:24-38, Eze 37:21-28, Eze 39:27-29; Isa 11:11-16; Jer 30:3, Jer 30:18, Jer 32:37; Amo 9:14, Amo 9:15

the mountains : Eze 34:13, Eze 36:1-8

it is : 1Pe 2:9

and they shall : Eze 38:11, Eze 28:26, Eze 34:25-28; Jer 23:6, Jer 33:16

TSK: Eze 38:9

shalt ascend : Eze 13:11; Isa 21:1, Isa 21:2, Isa 25:4, Isa 28:2; Dan 11:40

like : Eze 38:16; Jer 4:13; Joe 2:2

all thy : Isa 8:9, Isa 8:10

TSK: Eze 38:10

that at : Psa 83:3, Psa 83:4, Psa 139:2; Pro 19:21; Isa 10:7; Mar 7:21; Joh 13:2; Act 5:3, Act 5:9; Act 8:22; 1Co 4:5

think an evil thought : or, conceive a mischievous purpose, Psa 36:4; Pro 6:14, Pro 6:18, Pro 12:2; Mic 2:1

TSK: Eze 38:11

go up : Exo 15:9; Psa 10:9; Pro 1:11-16; Isa 37:24, Isa 37:25; Rom 3:15

go to : Jdg 18:7, Jdg 18:27; Jer 49:31, Jer 49:32; Zec 2:4, Zec 2:5

safely : or, confidently, Eze 38:8; Pro 3:29, Pro 3:30

TSK: Eze 38:12

take a spoil, and to take a prey : Heb. spoil the spoil, and to prey the prey, Eze 29:19 *marg. Isa 10:6; Jer 30:16

turn : Isa 1:24, Isa 1:25; Amo 1:8; Zec 13:7

the desolate : Eze 36:33-35; Jer 32:43, Jer 32:44, Jer 33:12, Jer 33:13; Zec 1:12, Zec 1:17

and upon : Eze 38:8; Zec 10:8-10

midst : Heb. navel, Jdg 9:37 *marg.

TSK: Eze 38:13

Sheba : Eze 27:12, Eze 27:15, Eze 27:20,Eze 27:22, Eze 27:23, Eze 27:25

with : Eze 19:3-6, Eze 32:2; Psa 57:4; Jer 50:17, Jer 51:38; Nah 2:11-13; Zec 11:3

TSK: Eze 38:14

in that : Isa 4:1, Isa 4:2

dwelleth : Eze 38:8, Eze 38:11; Jer 23:6; Zec 2:5, Zec 2:8

shalt : Eze 37:28

TSK: Eze 38:15

thy place : Eze 39:2; Dan 11:40

and many : Eze 38:4, Eze 38:6; Joe 3:2; Zep 3:8; Zec 12:2-4, Zec 14:2, Zec 14:3; Rev 16:14, Rev 16:16, Rev 20:8

TSK: Eze 38:16

as a cloud : Eze 38:9

it shall be : Though it is not generally agreed what people or transactions are here predicted, yet it seems evident that the prophecy is not yet accomplished. Nothing occurred in the wars of Cambyses, or Antiochus Epiphanes with the Jews, that answers to it; and the expression here used, in the latter days, plainly implies that there should be a succession of many ages between the publication of the prediction and its accomplishment. It is therefore supposed, with much probability, that its fulfilment will be posterior to the conversion of the Jews and their restoration to their own land; and that the Turks, Tarters, or Scythians, from the northern parts of Asia, perhaps uniting with the inhabitants of some more southern regions, will make war upon the Jews and be cut off in a manner predicted here. Eze 38:8; Deu 31:29; Isa 2:2; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1; 1Ti 4:1; 2Ti 3:1

that the : Eze 38:23, Eze 36:23, Eze 39:21; Exo 14:4; 1Sa 17:45-47; 2Ki 19:19; Psa 83:17, Psa 83:18; Dan 3:24-29, Dan 4:32-37, Dan 6:15-27; Mic 7:15-17; Mat 6:9, Mat 6:10

TSK: Eze 38:17

whom : Eze 38:10,Eze 38:11, Eze 38:16; Psa 110:5, Psa 110:6; Isa 27:1, Isa 34:1-6, Isa 63:1-6, Isa 66:15, Isa 66:16; Dan 11:40-45; Joe 3:9-14; Zec 12:2-8, 14:1-21

by : Heb. the hands of

TSK: Eze 38:18

that : Eze 36:5, Eze 36:6; Deu 32:22; Psa 18:7, Psa 18:8, Psa 89:46; Nah 1:2; Heb 12:29

TSK: Eze 38:19

in my : Eze 39:25; Deu 29:20; Isa 42:13; Joe 2:18; Zec 1:14

Surely : Joe 3:16; Hag 2:6, Hag 2:7, Hag 2:21, Hag 2:22; Heb 12:26; Rev 11:13, Rev 16:18, Rev 16:20

TSK: Eze 38:20

the fishes : Jer 4:23-26; Hos 4:3; Nah 1:4-6; Zec 14:4, Zec 14:5; Rev 6:12, Rev 6:13

steep places : or, towers, or stairs, Isa 30:25; 2Co 10:4

TSK: Eze 38:21

I will : Eze 14:17; Psa 105:16

every : Jdg 7:22; 1Sa 14:20; 2Ch 20:23; Hag 2:22

TSK: Eze 38:22

I will plead : Isa 66:16; Jer 25:31; Zec 14:12-15

with pestilence : Eze 5:17

an overflowing : Eze 13:11; Gen 19:24; Exo 9:22-25; Jos 10:11; Psa 11:6, Psa 18:12-14, Psa 77:16-18; Isa 28:17, Isa 29:6, Isa 30:30-33; Mat 7:27; Rev 16:21

TSK: Eze 38:23

magnify : Eze 36:23

and I : Eze 38:16, Eze 37:28, Eze 39:7, Eze 39:13, Eze 39:27; Psa 9:16; Rev 15:3, Rev 15:4, Rev 19:1-6

TSK: Eze 39:1

son : Eze 38:2, Eze 38:3

Behold : Eze 35:3; Nah 2:13, Nah 3:5

the chief prince of Meshech and Tubal : Or, ""prince of Rosh, Meshech, and Tubal.""Eze 38:2

TSK: Eze 39:2

I will : It is probable that none of the invaders will escape, but perhaps the inhabitants of Magog in general are meant. The immense army of Gog, led forth against Israel, will almost empty his land; and the subsequent judgments of God upon those that remain at home, will reduce them to a sixth of the whole. Psa 40:14, Psa 68:2; Isa 37:29

leave but the sixth part of thee : or, strike thee with six plagues; or, draw thee back with a hook of six teeth, as Eze 38:4. and will cause. Eze 38:15; Dan 11:40

north parts : Heb. sides of the north

TSK: Eze 39:3

Eze 20:21-24; Psa 46:9, Psa 76:3; Jer 21:4, Jer 21:5; Hos 1:5

TSK: Eze 39:4

fall : Eze 39:17-20, Eze 38:21

I will : Eze 32:4, Eze 32:5, Eze 33:27; Isa 34:2-8; Jer 15:3; Rev 19:17-21

sort : Heb. wing

to be devoured : Heb. to devour

TSK: Eze 39:5

open field : Heb. face of the field, Eze 29:5, Eze 32:4; Jer 8:2, Jer 22:19

TSK: Eze 39:6

I will : Some terrible judgment will destroy the countries whence the army of Gog was led forth, about the same time that the army itself shall be cut off. Eze 30:8, Eze 30:16, Eze 38:19-22; Amo 1:4, Amo 1:7, Amo 1:10; Nah 1:6

carelessly : or, confidently, Eze 38:11; Jdg 18:7

in the isles : Eze 38:6, Eze 38:13; Psa 72:10; Isa 66:19; Jer 25:22; Zep 2:11

TSK: Eze 39:7

will I : Eze 39:22, Eze 38:16, Eze 38:23

and I will : Eze 20:9, Eze 20:14, Eze 20:39, Eze 36:20,Eze 36:21, Eze 36:36; Exo 20:7; Lev 18:21

the heathen : Eze 38:16, Eze 38:23

the Holy : Isa 12:6, Isa 43:3, Isa 43:14, Isa 55:5, Isa 60:9, Isa 60:14

TSK: Eze 39:8

it is come : The prophet, seeing in vision the accomplishment of the prediction, speaks of it as already come and done. Eze 7:2-10; Isa 33:10-12; Rev 16:17, Rev 21:6

this : Eze 38:17; 2Pe 3:8

TSK: Eze 39:9

shall go : Psa 111:2, Psa 111:3; Isa 66:24; Mal 1:5

and shall : Eze 39:10; Jos 11:6; Psa 46:9; Zec 9:10

set on fire : The language here employed seems to intimate that the army of Gog will be cut off by miracle, as that of Sennacherib; for the people are described as going forth, not to fight and conquer, but merely to gather the spoil, and to destroy the weapons of war, as no longer of use., hand staves, or, javelins

and they : When the immense number and destruction of the invaders are considered, and also the little fuel comparatively which is necessary in warm climates, we may easily conceive of this being literally fulfilled.

burn them with fire : or, make a fire of them

TSK: Eze 39:10

shall spoil : Exo 3:22, Exo 12:36; Isa 14:2, Isa 33:1; Mic 5:8; Hab 3:8; Zep 2:9, Zep 2:10; Mat 7:2; Rev 13:10, Rev 18:6

TSK: Eze 39:11

the valley : Probably the valley near the Sea of Gennesareth, as the Targum renders, and so called because it was the great road by which the merchants and traders from Syria and other Eastern countries went into Egypt. Perhaps what is now called the plains of Haouran, south of Damascus.

on the east : Eze 47:18; Num 34:11; Luk 5:1; Joh 6:1

noses : or, mouths

Hamongog : that is, The multitude of Gog, Num 11:34 *margin

TSK: Eze 39:12

cleanse : Eze 39:14, Eze 39:16; Num 19:16; Deu 21:23

TSK: Eze 39:13

a renown : Deu 26:19; Psa 149:6-9; Jer 33:9; Zep 3:19, Zep 3:20; 1Pe 1:7

the day : Eze 39:21, Eze 39:22, Eze 28:22; Psa 126:2, Psa 126:3

TSK: Eze 39:14

they shall : Num 19:11-19

continual employment : Heb. continuance

to cleanse : Eze 39:12

TSK: Eze 39:15

set : Heb. build, Luk 11:44

in the : Eze 39:11

TSK: Eze 39:16

Hamonah : that is, The multitude

cleanse : Eze 39:12

TSK: Eze 39:17

Speak : Gen 31:54; 1Sa 9:13, 1Sa 16:3; Isa 56:9; Jer 12:9; Zep 1:7; Rev 19:17, Rev 19:18

every feathered fowl : Heb. the fowl of every wing

to my : Eze 39:4; 1Sa 17:46; Isa 18:6, Isa 34:6; Jer 46:10; Zep 1:7

sacrifice : or, slaughter

TSK: Eze 39:18

eat : Eze 29:5, Eze 34:8; Rev 19:17, Rev 19:18, Rev 19:21

goats : Heb. great goats, Eze 34:17 *marg.

of bullocks : Psa 68:30; Isa 34:7; Jer 50:11, Jer 50:27, Jer 51:40

fatlings : Deu 32:14; Psa 22:12; Amo 4:1

TSK: Eze 39:20

Eze 38:4; Psa 76:5, Psa 76:6; Hag 2:22; Rev 19:18

TSK: Eze 39:21

I will set : Eze 36:23, Eze 38:16, Eze 38:23; Exo 9:16, Exo 14:4; Isa 26:11, Isa 37:20; Mal 1:11

and my : Exo 7:4, Exo 8:19; 1Sa 5:7, 1Sa 5:11, 1Sa 6:9; Psa 32:4

TSK: Eze 39:22

know : Eze 39:7, Eze 39:28, Eze 28:26, Eze 34:30; Psa 9:16; Jer 24:7, Jer 31:34; Joh 17:3; 1Jo 5:20

TSK: Eze 39:23

the heathen : Eze 36:18-23, Eze 36:36; 2Ch 7:21, 2Ch 7:22; Jer 22:8, Jer 22:9, Jer 40:2, Jer 40:3; Lam 1:8, Lam 2:15-17

hid I : Eze 39:29; Deu 31:17, Deu 31:18, Deu 32:20; Psa 10:1, Psa 30:7; Isa 1:15, Isa 8:17, Isa 59:2, Isa 64:7; Jer 33:5

gave them : Lev 26:25; Deu 32:30; Jdg 2:14, Jdg 3:8; Psa 106:41; Isa 42:24

TSK: Eze 39:24

Eze 36:19; Lev 26:24; 2Kings 17:7-23; Isa 1:20, Isa 3:11, Isa 59:17, Isa 59:18; Jer 2:17, Jer 2:19; Jer 4:18, Jer 5:25; Dan 9:5-10

TSK: Eze 39:25

Now will : The return of a few Jews from Babylon, and their continuance, increase, partial reformation, and prosperity, till the days of Christ, followed by their present long continued dispersion, under the frown of God, and destitute of his Spirit, could in no degree answer to these predictions. Hence we must conclude, that some future events, exactly suitable to them, shall yet take place relative to the nation of Israel. Eze 34:13, Eze 36:21, Eze 36:24; Isa 27:12, Isa 27:13, Isa 56:8; Jer 3:18, Jer 23:3, Jer 30:3, Jer 30:10,Jer 30:18; Jer 31:3, Jer 32:37; Amo 9:14; Rom 11:26-31

the whole : Eze 20:40, Eze 37:21, Eze 37:22; Jer 31:1; Hos 1:11

and will : Eze 36:4-6, Eze 36:21-23; Joe 2:18; Zec 1:14, Zec 8:2

TSK: Eze 39:26

they have borne : Eze 16:52, Eze 16:57, Eze 16:58, Eze 16:63, Eze 32:25, Eze 32:30; Psa 99:8; Jer 3:24, Jer 3:25, Jer 30:11; Dan 9:16

when they : Lev 26:5, Lev 26:6; Deu 28:47, Deu 28:48, Deu 32:14, Deu 32:15; 1Ki 4:25; Mic 4:4

TSK: Eze 39:27

I have : Eze 39:25, Eze 28:25, Eze 28:26

and am : Eze 39:13, Eze 36:23, Eze 36:24, Eze 38:16, Eze 38:23; Lev 10:3; Isa 5:16

TSK: Eze 39:28

shall they : Eze 39:22, Eze 34:30; Hos 2:20

which caused them : Heb. by my causing of them, etc. Eze 39:23

and have : Deu 30:3, Deu 30:4; Neh 1:8-10; Isa 27:12; Amo 9:9; Rom 9:6-8, Rom 11:1-7

TSK: Eze 39:29

hide : Eze 39:23-25, Eze 37:26, Eze 37:27; Isa 45:17, Isa 54:8-10

for : Eze 36:25-27; Isa 32:15, Isa 44:3-5, Isa 59:20,Isa 59:21; Joe 2:28; Zec 12:10; Act 2:17; Act 2:18, Act 2:33; 1Jo 3:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 38:1

The last conflict of the world with God, and the complete overthrow of the former. This section Eze. 38\endash 39 refers to times subsequent to the restoration of Israel. As the Church (the true Israel) waxes stronger and stronger, more distant nations will come into collision and must be overthrown before the triumph is complete. Some have thought that this prophecy is directed against the Scythians who had possession of Asia twenty-three years, and in the course of this time had overrun Syria, and had probably made their appearance in the holy land. But in this prophecy there is little distinctive of one nation. It is a gathering together of the enemies of Yahweh to make their last effort, and to be overthrown. The seer passes to the final struggle between Good and Evil, and the triumphant establishment of the divine rule. It is the same struggle which is depicted in the Book of Revelation Eze 20:7-10, where John adopts words and phrases of Ezekiel.

There are four main divisions of this prophecy:

\tx1080 (1) Eze 38:1-13, describing Gog’ s march;

(2) Eze 38:14-23, describing his punishment;

(3) Ezek. 39:1-16, describing his ruin;

(4) Eze 39:17-29, the issue of Gog’ s ruin in Israel’ s redemption and sanctification.

Each division is broken up like a poem into stanzas.

Barnes: Eze 38:2

Gog ... - Gog of the land of Magog, prince of Rosh, Meshech and Tubal. "Gog"is here the name of a captain from "the land of Magog"(compare Gen 10:2) the name of a people of the north, placed between "Gomer"(the Cimmerians) and "Madai"(the Medes). In the History of Assurbanipal from cuneiform inscriptions, a chief of the Saka (Scythians), called Ga - a - gi , is identified by some with Gog. Rosh, if a proper name, occurs in this connection only.

Barnes: Eze 38:4

With all sorts - Or, "gorgeously;"see the marginal reference. Omit "of armor."

Barnes: Eze 38:5

Libya and Ethiopia, mixed with the northern invaders, are tribes from the extreme south, to show that this is a general combination of the foes of God’ s people.

Barnes: Eze 38:7

Spoken ironically. Make all thy preparations, they will be in vain.

Barnes: Eze 38:8

As Gog was drawn on to his attack upon Israel in order to his ultimate ruin, therefore his preparations were the first step in his visitation from the Almighty.

After many days - For "many days."Many a long day shall the hand of God be upon thee, drawing thee on to thy ruin, and in the latter days shalt thou come.

The land - literally, a "land"once laid waste by the sword, but now delivered from it, whose inhabitants once scattered have been gathered together from out of many peoples.

Always - Rather, a long time. The mountains were at the time of Gog’ s advance again cultivated and populous.

And they shall dwell - Rather, and they dwell. It is a description of the actual condition at the time of Gog’ s invasion (compare Jdg 18:7). Such was the condition of the restored Jews in their prosperous days, after which came invasion. Such shall be the condition of the Church previous to the final conflict between good and evil.

Barnes: Eze 38:11

Unwalled villages - Compare Zec 2:4-5.

Barnes: Eze 38:14

God will mark the prosperous security of the people, and rise up against them as an easy prey.

Barnes: Eze 38:16

I shall be sanctified in thee - I shall be shown to be holy and just in avenging Myself of Mine enemy.

Barnes: Eze 38:17

Gog - is not mentioned by name in any existing prophecy before Ezekiel’ s time. The reference here shows

\tx1080 (1) that the conflict with Gog does not represent a particular event, but one of which the prophets in general had to speak;

(2) that in the interpretation of Old Testament prophecy we are to look beyond special fulfillments.

Events in the world’ s history come within a prophet’ s ken as parts of the divine administration whereby evil struggles against but is overcome by good. As every such conflict is a prelude to the final struggle, so its prediction has reference ultimately to the consummation here foretold.

Barnes: Eze 39:1

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.

Barnes: Eze 39:2

The chief prince - Or, "prince of Rosh."

And leave but the sixth part of thee - Or, and lead thee along (Septuagint and Vulgate).

Barnes: Eze 39:6

The judgment is extended to "the isles"(or, seacoast) to show that it should fall not only on Gog and his land, but on those who share Gog’ s feelings of hatred and opposition to the kingdom of God.

Barnes: Eze 39:9-10

Burn them with fire - Or, "kindle fire with them;"or, as in the margin. The weapons of the army left on the field of battle shall be so numerous as to supply fuel for the people of the land for seven years. Seven was a number connected with cleansing after contact with the dead (Num 19:11 ff), and this purification of the land by the clearance of paganish spoils was a holy work (compare Eze 39:12).

Barnes: Eze 39:11

The prophet pictures to himself some imaginary valley (compare Zec 14:5) at the "east of the sea,"the Dead Sea, a place frightful in its physical character, and admonitory of past judgments. He calls it "the valley of the passengers"(or, passers-by), because they who there lie buried were but as a passing cloud. In Eze 39:11-15 there is a play upon words - there were "passengers"to be buried, "passengers"to walk over their graves, "passengers"to bury them; (or, a play upon the treble meaning of passing in (invading), passing by, and passing through.)

Stop the noses - The word thus rendered occurs only once more in Scripture Deu 25:4 where it is rendered muzzle. See Isa 34:3.

Hamon-gog - See the margin, compare Eze 39:16.

Barnes: Eze 39:14

Men of continual employment - literally, as margin, i. e., men regularly appointed to this business. 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 Paul describes Eph 5:26-27.

Barnes: Eze 39:17-29

The purposes of the past dispensation shall be made clear to God’ s people themselves and to the pagan. His judgments were the consequence of their sins; and these sins once abandoned, the favor of their God will return in yet more abundance.

Eze 39:29

Compare Act 2:17. Peter distinctly appropriates these prophecies (marginal references) to the outpouring of the Holy Spirit on the day of Pentecost, and the inauguration of the Church of Christ by that miraculous event. This was the beginning of the fulfillment. They shall find their consummation when time shall be no more.

Poole: Eze 38:2

Since the two former chapters had assured so great and wonderful blessings to the Jews, after the return out of Babylon, and the gathering them together in their own land; it is more than probable the Jews would expect a full accomplishment of all these things quickly after their return, and if troubles should, as they did, intervene, and prove long, would be discouraged, and quarrel with Providence; God doth in this 38th and the 39th chapters forewarn them, by telling what enemies and troubles would interpose themselves, to the great losses and dangers of the Jews, ere they should overcome them, and God should fully and finally deliver them.

Set thy face against: see Eze 20:46 21:2 25:2 .

Gog: this cannot be one single person, or one only prince, though like enough it points out some one by whom the troubles foretold were begun, yet the successors of this one, whoever he was, are included and designed by this Gog; nor is he to be limited to one certain nation that he was king of, nor yet confined to one age, or (it may be) to two or three. Some will fix the beginnings of this Gog among the Seleucidae, and take in the others who divided the Grecian empire among themselves, and who did much hurt to the Jews. The history of which in part you meet with in the Books of the Maccabees. But if we must account why these are called Gog, perhaps this may suffice: Gyges, who gave name to the land, predecessor to Creesus, (for he was grandson to Gyges,) was conquered by Cyrus, and deprived of the kingdom; and this was made and continued tributary to the Persians, till taken from them by the Grecians; and when that kingdom was divided, it fell among the successors of Alexander in Seleucus’ s line, and so the Seleucid may, not without some ground, be thought pointed at by Gog, whose country fell into the hand of Seleucus by the successes he had against Antigonus. And of all the Seleucidae, the sixth from Seleucus stands fairest for it; this was Antiochus Epiphanes, type of antichrist, and a fierce enemy of the Jews. Others judge this war, in which Gog is prince and leader, refers to times much later, and there are several particulars that do not well suit with the times of Antiochus Epiphanes. They will therefore rather refer it to some Scythian king or kings, and that the time is still to come wherein this prophecy is to be fulfilled; and that it must intend those enemies of God’ s church who descended from the Scythians, and are now masters of Cappadocia, Iberia, Armenia, or are in confederacy with the Tartars, and those northern heathens. Now the arms and equipage here mentioned well suit with these Scythians, and they with the Turks, as like to make up part of this army. But others think that all the enemies of Israel in all quarters, both open and secret enemies, are here intended, and that the antichristian forces and combinations are what the prophet foretells; and if from a conjunction of affairs now, or lately on foot in the world, we might make our guess, the invasions of the Turks on one side, and the contrivance of others on this side Christendom, to extirpate the northern heresy, as some have called our religion, we might be excused, if we err, saying, The Constantinopolitan antichrist, and the Roman antichrist, with all their associates and helpers, are this Gog.

Magog is at least part of Scythia, and comprehends Syria, in which was Hierapolis, taken by the Scythians, and called of them Scythopolis. It is then that country which now is in subjection to the Turks, and may be extended through Asia Minor, the countries of Sarmatia, &c., from those parts under more than one in succession of time, and in the last times under some one particular active, undertaking, and daring prince, enemy of Israel; all their power will be stirred up against Christ and Christians.

The chief or prince who is supreme in authority, most violent in opposition to the church of Christ, and most active to attempt its ruin.

Prince what we render prince may well be the proper name of Araxes in Arabic, the principal river of Armenia, and so that the first country mentioned under the command of Gog, or the Scythians of Mount Taurus, which were called Rhos.

Tubal: see Eze 27:13 .

Poole: Eze 38:4

I will turn thee back: the words seem to imply a diverting him from some other enterprise, or else intimate to us, when that mighty power come out, that they are still under God’ s control, and he will turn them back from what they intended, that they shall not effect it.

Hooks: see this expression Eze 29:4 .

I will bring thee forth so dispose affairs, thou shalt leave thine own country to invade, and spoil, and destroy.

All thy army the whole power thou canst make.

Horses those nations, Sarmatee, or Scythians, Cappadocians, &c., or which comprise all the Turks and Tartars, are to this day strong in horse, and their armies consist much of horsemen.

All of them clothed their leaders both rich and gaudy, yet well armed, and their soldiers well provided too, and we know how they and other antichristian soldiers march with all warlike provisions.

A great company in vast armies, far greater than any of their neighbours can bring out against them.

Bucklers for their foot, and

shields for their horsemen, as Servius observes the difference between the two Latin words scutum and clypeus , if not misreported. I doubt whether the Hebrew words do so differ; however, these were for defence of those that bear them, and to this day the Tartars use oblong shields for defence on horseback, as the figures represent them to our eye.

Handling swords that is, very ready, expert, and strong in using the sword; this to slay the enemies, as the other to save themselves.

Poole: Eze 38:5

Persia the land for the people who a Mahometans, and enemies to the name of Christ.

Ethiopia not the African, which is Abyssinia, or Nubia, or both the old Macrobii, but the Asiatic or Arabian Ethiopia, posterity of Cush, Mahometans too. Libya; a people of Africa, either now subjects of, or confederates with, the Turks, and who are near enough to join, when the effect shall demonstrate this Gog who he is.

With shield and helmet prepared to save themselves what they can, though they slay their enemies. Now some of all these were in the armies of Antiochus against the Jews, and many more will serve in the last army of Gog.

Poole: Eze 38:6

Gomer inhabitants of Galatia, called formerly Gallograeci, Phrygians, and Bithynians, also these descended of Gomer.

Togarmah Paphlagonia and Cappadocia: see Eze 27:14 .

Of the north quarters: it might be read in apposition, and leave out

of so it will bring in many more to assist Gog; beside all those mentioned, the more northern people, the numerous Tartars, shall with all their bands fight for Gag.

Many people great, and mighty of stature, and strength, and courage, as well as many in numbers.

Poole: Eze 38:7

Be thou prepared: it is an irony; God, the prophet, and the church deride this mighty preparation, as once the daughter of Zion laughed Sennacherib, that proud Assyrian, to scorn, and the scoff is doubled.

Prepare for thyself such a mighty army will need great magazines and granaries, and good watches and guards for their marching in safety, therefore awaken thy diligence, let nothing be wanting, for, O Gog, thou wilt find I am against thee, saith the Lord.

Poole: Eze 38:8

After many days: some refer this to the time of the Maccabees; about two hundred years after their return, and finishing the repairs of the city wall; others say after the expiring of the thousand years spoken of Rev 20:7 . But certainly the full accomplished days are yet to come, when Gog and Magog shall be destroyed, and so these days are the latter days of the Messiah’ s kingdom among men. Be visited; be called to account, judged and punished for thy violence, and possibly convinced by thy overthrow; it may prove a visitation in mercy for conversion.

The latter years: these must be contemporary with the many days already mentioned, so that where those are to be fixed, there these also are.

Thou shalt come Gog with all thy numbers, into the land; the land of the Jews, who were under this character in the Maccabees’ time, and will be under the same in these latter days, a people of God recovered from slavery and captivity, into which the sword of their enemy brought them, but God had now gathered out of the countries.

Against the mountains of Israel: if it refer to Gog, it was against the mountains; but if it doth, as it may, refer to the people gathered, it should be to, not against the mountains.

Which have been always waste either designed to desolation by the rage and malice of enemies, or else because so long waste that it is beyond the memory of many living. It was four hundred years and upwards from this prophecy to Antiochus Epiphanes’ death, if he were Gog; but if the ten tribes, gathered to the two and made one kingdom, be this people, and the wasted mountains refer to them, they may well be called mountains always waste; for it is already two thousand four hundred years since the ten tribes were carried away by Shalmaneser.

It is brought forth the land of Canaan, i.e. the people of it,

land being, as often before, put for people.

Out of the nations among whom they were scattered. Though we can give account of those nations to whom the two tribes were in captivity, we cannot so of them to whom the ten tribes are to this day servants; but if this prediction do as much concern them as some confidently believe, these dry bones shall revive and come together.

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

Poole: Eze 38:9

Thou shalt: sometimes such phrase declares duty and is perceptive, but here it declares the event and is predictive, Gog will, though he should not. The Hebrew might be read thus,

Thou shalt ascend as a storm, thou shalt come as a cloud This storm is violent, with confused, tumultuous noises, and with devastation, as the word implieth; and come as a cloud, that is, as dark, as large, and as inevitable, and which continueth the violent waving storm.

To cover the land Gog and his bands shall be a storm that overspreads the whole land.

All thy bands troops, or wings.

Many people many in number, great in courage and strength.

Poole: Eze 38:10

At the same time that the people are gathered together, settling in peace, before they have secured themselves, much like the dragon waiting on the child-bearing woman with purpose to devour her child.

Things come into thy mind projects or designs for mischief, as appears Eze 38:11 .

Thou shalt think an evil thought and these mischievous thoughts thou shalt so manage, as to forecast how they may, and to set on the execution till they do, take effect. If Antiochus Epiphanes be this Gag, Daniel, in Eze 11:24,25 , foretells the like thing of him against Egypt.

Poole: Eze 38:11

Thou shalt say thou wilt resolve in thyself, and declare it to thy council.

Go up invade with all thy puissance.

Of unwalled villages weak, and without any considerable defences: a scattered people, that dwell in villages, can make little if any resistance.

That are at rest who would willingly be quiet.

That dwell safely suspecting as little evil from others, as they intend little against others, and trusting in the protection of their God, who hath promised they shall dwell safely.

Without walls that may resist and be too strong for my forces and engines; though they have walls, bars, and gates, yet Gog accounts as none against his mighty armies.

Poole: Eze 38:12

To take a spoil: the Scythians, and those other nations in this army, were from their original a violent, unjust, and thievish people, addicted to robberies; and they now, under this Gog, follow the old trade.

To take a prey the same repeated. To turn thine hand : either it speaks the ease with which Gog presumeth he shall do what he intendeth, or the sad desolation which he would cause to return upon the Jews.

The desolate places made so by the Babylonians, and continued so till of late years past.

Now inhabited newly repeopled and rebuilt upon their return out of Babylon.

Which have gotten cattle and goods or which are now by their husbandry and diligence getting somewhat of estate and riches; or, as we read it,

have gotten for it was to the time of Antiochus Epiphanes from their return near three hundred and fifty years, and from the finishing the walls of Jerusalem by Nehemiah to the time of Antiochus two hundred years, so that in that time the Jews might be grown rich enough to be accounted a great prey to him, if he were this Gog. However, such the Jews will be thought, when Gog attempts this enterprise.

Poole: Eze 38:13

Sheba: see Eze 27:22 : this Sheba was southward, and contains all of that coast which assisted Gog.

Dedan Idumeans, or the most easterly parts of Arabia Deserta: by these are noted the eastern nations that assisted, say some.

The merchants of Tarshish the inhabitants of the sea-coast westward, and Magog north. Robbers by land on three sides, pirates by sea on the fourth, in a confederacy to spoil the church of God.

The young lions young men thirsty of blood, but more of spoil, flock to Gog, resolved to join, if they may rob and spoil for themselves.

Art thou come to take a spoil? this repeated inquiry made by these, I suppose, is not so much to sound the intentions of Gog, as it is a capitulation and agreement to come to his assistance; and on condition they might have, possess, and carry away what they seize, they are for him; and they mention particulars,

silver, gold, cattle, goods They are thus exact, out of foresight what little part they might have without such a compact.

Poole: Eze 38:14

In that day: see Eze 38:8 .

Dwelleth safely: see Eze 38:11 34:25 .

Shalt thou not know it? thou wilt be informed how weak, yet how rich, how easy it is to make them a prey, and thou wilt believe and try it.

Poole: Eze 38:15

Thou shalt: see Eze 38:9 .

From thy place out of thine own land.

Out of the north parts from Scythia, from the Euxine and Caspian seas, and countries thereabouts.

Thou the leader and chieftain.

Many people mighty and numerous, as Eze 38:6,9 .

Riding upon horses: see Eze 38:4 .

A great company: see Eze 38:9 .

Poole: Eze 38:16

On the first part of the verse, see Eze 38:9 .

In the latter days: see Eze 38:8 .

I will bring thee: see Eze 38:4 .

That the heathen may know me: Gog gathers all from all quarters to be with him to take the spoil, God brings them together to do that among them which may make he heathen see and own his hand. They do it in proud contempt of God and his people, but God doth it to glorify his own name, and to vindicate his people.

Sanctified confessed to be a great God over all, a gracious and faithful God to his people, and a just though dreadful enemy and avenger against the wicked and proud tyrants.

Before their eyes in the sight of all the heathen that are with Gog in his expedition and much more in the sight of God’ s own wonderfully delivered people.

Poole: Eze 38:17

Art thou he? either by way of contempt from God, upon him and all his preparations, or by way of monition: All these enterprises I foresaw, have spoken of them, and I will as well defeat as I did foretell them.

Of whom I have spoken: it is not said it is written, though that be true also, but it was more spoken of.

In old time in the days of those years past, or of their years, in the times when those prophets lived.

The prophets of Israel not by prognostication or soothsayers, but by true prophets, my servants whom I sent, Da 11 Zec 14 . Now, though they had not foretold this when Ezekiel did, yet when the question shall be asked by the church, it will be so many hundreds of years past, it may well refer to these two prophets; beside Isa 26:20,21 , with Isa 27:1 Jer 30:23,24 Joe 3:1,15,16 ; and Mic 5:5,6 , are prophets cited, as those who spake of this mighty enemy and his coming, and from which an understanding reader may soon collect that this foe was intended as well as others in those places.

Poole: Eze 38:18

Gog cometh up in fury against Israel, and God’ s fury, i.e. hot yet just displeasure, comes up in his face against both the attempt and the attempters, against Gog and all his power, who think to find a weak people, but they shall meet with an angry God.

Poole: Eze 38:19

In my jealousy for my own people that I may preserve them, and for mine own glory, to vindicate that, as Eze 39:25 Zec 1:14 .

In the fire of my wrath against mine enemies, Gog and all his herds.

Surely: it is in the Hebrew after the form of an oath, as Eze 36:5 .

A great shaking to be sure a very great disturbance and tumult, like an earthquake, as the word signifies, for such an army, such threats, such assaults, and sieges will shake cities, towns, and the hearts of the stoutest.

In the land of Israel or against the land of Israel, which, for aught I know, will make the sense more obvious; the mighty preparations and the proud threats of Gog against Israel will make many hearts to quake, as well as foundations of cities.

Poole: Eze 38:20

Here is a lofty strain indeed, giving us the description of the tokens of God’ s presence against his enemies; the effects of his displeasure against them are seen on all the creatures, sensible that their Maker is angry, though they know not with whom or for what. If to be interpreted literally, we shall find some parallels: when our God. marched before Israel through the Red Sea, as the waters, so the fishes, saw, trembled, and fled, Psa 77:16,19 . When he breaketh the cedars, Psa 29:5 , and discovers the forests, the birds that make their nests there shake at his presence and power. When Sinai trembled, Lebanon and Sirion skipped like a young unicorn, the creeping things in them no doubt shook, and the beasts feeding on them did no less, Psa 29:6 . But men, apprehensive of God’ s displeasure, and shaken with their own guilt, shall much more shake. But I think it is a very elegant allusive description of those strange troubles and consternation of men’ s minds at that day, and so metaphorically to be understood. Mountains may be great ones. Or, possibly, when God comes to judge Gog, he will by his mighty power give the world so great a shake, that it shall be a preface to his dreadful judgment day.

Poole: Eze 38:21

Call summon and awaken.

A sword my army, the people of Israel. Against him ; Gog and his powers.

Throughout all my mountains from all parts of the land, called here mountains, because it was full of mountains.

Poole: Eze 38:22

I will plead as judge and avenger, and in most dreadful manner, whether you take the words figuratively or literally. I slew others, Sennacherib’ s army, by pestilence, probably this was the angel’ s sword; others, as Ammon, Moab, Mount Seir, with blood by their own swords; the Amorites with hailstones, Sodom and Gomorrah with fire and brimstone, the old world with an overflowing flood. Each single was dreadful, but all meet in the destruction of Gog to make it most terrible. Whether these things are enigmatical or literal, I will not determine, but I am sure they tell us how great the final ruin of the enemies of God and his church shall be.

Poole: Eze 38:23

Thus in this most dreadful manner, will I magnify myself; undeniably prove that I am the mighty, just, faithful, wise, holy, and merciful God toward my people, and that I am the great, just, and terrible One against mine and my church’ s enemies.

Sanctify myself declare I am holy and true to my word.

Many nations many heathen nations shall see this in the execution of my judgments, and own it to my praise, that I am, and none else is, the Lord.

Poole: Eze 39:2

Turn thee back: see Eze 38:4 : or else, when Gog or his assistants shall go into their countries to compose disorders risen since this enterprise was set on foot, they shall return to the rest of the confederates.

Leave but the sixth part of thee: some read, as our margin notes, I will draw thee back with a hook of six teeth, alluding to the drawing fish out of the water; others, I will strike thee with six plagues; others, I will kill five of six, and leave but the sixth part of thee: let me conjecture too, I will leave in thy country but one in six, and I will bring forth thy people with thee in so great numbers, that five of six shall march on this expedition. This runs more compliant with what follows.

Will cause thee to come up by his all wise providence God will dispose things so, that Gog shall deliberately choose this expedition; so God will bring him, as Eze 38:4 . See Eze 38:4,8,15,21 .

Poole: Eze 39:3

I will smite thy bow make thy hand weak, not able to hold the bow, and thy heart faint, not daring to take it up again. What is said of the bow rendered useless, is to be understood of all other weapons of war. This one kind, the bow, being most in use with these Scythians, is mentioned for all the rest.

Thy left hand the hand for holding the bow, while the right fits the arrow to the string, and draws to shoot.

Thine arrows to fall thou shalt throw away thine arrows, that thou mayst the better flee for escape.

Poole: Eze 39:4

Thou shalt fall thy army shall be overthrown and slain. Thou , Gog himself the leader of this army, and all thy bands; thine own soldiers, the old trained soldiers.

The people the several nations that had joined in this enterprise with Gog. Their unburied carcasses shall be torn and mangled by every ravenous bird of the air? and the wild beasts, that range over the mountains for their prey, shall eat them; so many of them shall be denied a burial. See a like place Eze 32:4,5 .

Poole: Eze 39:5

See Eze 16:5 29:5 32:4 .

Poole: Eze 39:6

I will send by an unusual judgment from God, a fire; either civil dissensions, such as Egypt was consumed by, Eze 30:16 ; or else the destroying pestilence, which always carrieth with it a burning distemper or fever; or that fire and brimstone mentioned Eze 38:22 . Or whatever this fire was, it should devour and lay desolate.

Them that dwell carelessly who perhaps thought their situation would be their safety; though Gog fell on the land, the ships and isles might escape; not so, for the same hand will send the fire on the isles and their inhabitants which sent it on Gag. Possibly the Tyrians and Sidonians may be aimed at.

Poole: Eze 39:7

In Eze 39:6 , the judgments executed on Gog make God known in the midst of the heathen, here they make him known among his own people; in both glorious.

My holy name the destruction threatened against the wicked for their enmity against holiness, being executed, manifest that God is holy, and the protection of such. Or, holy name , for that he does in his oath swear by his holiness.

So his faithfulness is here commended and illustrated. I will not let them pollute my holy name any more ; will give them that new spirit, that due sense of my mercy; they shall not, as formerly, profane my name among the heathen, Eze 20:9 . See Eze 38:23 .

Poole: Eze 39:8

It this prophecy, to be fulfilled in the destruction of Gog, the rescue of God’ s people, and magnifying the name of God, is come ; as sure as if already come; or, as if already done; nor shall it be too long ere, in effect, and fully, it shall be done.

The day that notable day of recompences against the last great enemies of Christ and the church.

I have spoken by Ezekiel now, and by others see Eze 38:17 .

Poole: Eze 39:9

Shall go forth out of their houses and out of the cities, with joy to see and admire the great goodness of God towards them, and the greatness of his power against their enemies. Shall set on fire : this expression seems to intimate that they should burn these things in the open field or mountains, where they found them; here is no mention made of the carrying any into city or houses, to burn in their chimneys: it may be they should make those fires in token of joy.

The weapons the warlike provision, instruments, engines, carriages, and waggons, &c., as well as those recounted.

The shields: see Eze 38:4 .

The hand-staves that either their leaders used, like our halfpikes, or perhaps such as they cast like darts at the enemy.

They shall burn them with fire seven years: 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 , as all Jericho was; but chiefly, in testimony that God was their safety and defence, on which they relied, and would ever since he had so wonderfully delivered, We might read the words thus, they shall kindle with them a fire of seven years , and then the sense would be plain, that there should be such store of weapons and warlike utensils, that, heaped together, they would last so long, being cast into the fire still by such as found them; for it is not unlike they gathered up the weapons, as they did scattered bones, on their walks, as they lighted on them. Others tell us it is a certain number for an uncertain; others, that it is somewhat a proverbial speech, they shall have enough by the spoil of the enemy to make them and keep them warm, much as we sometimes say of one well provided, He is a warm gentleman; and some others tell us it is an expression of the Jews, who love to use this number in extraordinary cases, though they intend not precisely the same, as we say of a thing delayed, It will be seven years ere it come, or of a thing that will serve us a good while, It will last seven years. Or else, since the Hebrew hath not a distinct way of declaring what might be, or the potential mood, as the Latin, but they express possible by future, and say, that shall be, which we express by that may be, the meaning of these futures, they shall, in this and the next verse, is no more than,

they may or might burn for seven years and so Kimchi glosseth it as to countenance this last guess. They shall be sufficient; and in such a country, where the need of fire is much less than with us, it will not seem very incredible that the warlike utensils of so numerous an army might be enough to furnish them with fuel for so many years, or more.

Poole: Eze 39:10

So Heb. And , they shall not, &c.

They shall take: this, as noted before, taken potentially, or speaking what they might, not what they eventually should do; such store of fuel from the weapons and utensils of war left by these Gogites, that the Jews will not need to go to the forests to cut down wood. Or else comparatively, as some will; what they shall need to fetch from the forests shall be nothing in comparison to what they were wont to fetch.

They shall burn they may if they will: it is not preceptive, to make it duty, nor doth it necessarily determine that they must, but there were and would be for all that time who would be burning these weapons, and save the labour and cost of buying and fetching wood; and these who should do this I would look for among the poorer sort.

They shall spoil strip the dead, rifle their waggons and tents, searching what they may find of value and use, in which it is likely the poor among the Jews would be earliest and most diligent.

Those that spoiled them the army of Gog, and his followers.

And rob: it was not theft or robbery in the Jews to do this, though it was robbery in Gog and his company to spoil the Jews; but for decorum of the phrase, the prophet useth the same word in both cases.

Poole: Eze 39:11

At that day when God shall have destroyed this prince, and his formidable army.

Give unto Gog and to many of those who were with him, for some were given to the birds and beasts to be devoured, Eze 39:4 .

A place there of graves: beside 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 there, a grave, as the Hebrew.

The valley of the passengers on the east of the sea: this valley hath here its name and situation; the name from the frequent travels of passengers through it from Egypt and Arabia Felix into the more northern parts, and from these again into Egypt and Arabia. By its situation it is on the east side of the Dead Sea, to distinguish it from the valley that is on this side Jordan westward, in which is Dothan. Now in this valley did the Jews discomfit the Ammonites, Moabites, Tyrians, and Sidonians, /APC 1Ma 5 . This might be a type, or firstfruits, and assurance of this great victory, but no more; for this was of a few against a few, and in this fight of some but few fell, &c.

It shall stop the noses the stink of the putrefying carcasses should make travellers stop their noses, offended with the ill smells.

There shall they bury partly in doing the office of humanity, though to dead enemies; and let their enemies live, who would not (for want of others) be so civil to them when dead; but chiefly to remove the nuisance of eye and nose, and to prevent diseases, that rise many times from such smells.

Gog: this prince, whoever it is, shall there fall, and be buried with

his multitude. They shall call it: this shall give name to the valley, which is to be called

The valley of Hamon-gog: which appellation I do not know to be given to any valley as yet, probably because this prophecy is not yet fully accomplished.

Poole: Eze 39:12

Seven months shall the house of Israel many of the house of Israel, some voluntarily, others by appointment, be burying of them; a little time would not suffice to bury so great multitude, make what haste they could.

Cleanse the land not in a legal sense, but in a natural, to clear the land of hurtful stinks.

Poole: Eze 39:13

All that dwell thereabout or all that came out to resist and fight with this army.

It shall be to them the house of Israel,

a renown a commendation, matter of praise, that 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 Israel’ s courtesy. Or else thus, the day of my being glorified shall be a renown to Israel: as indeed 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.

Glorified in the deliverance of Israel, and in the destruction of Gog by my wonderful power, in my just zeal against mine enemies, and for my people.

Poole: Eze 39:14

They the rulers in Israel,

shall sever out choose out men who shall make it their work.

Passing through to go up and down over the whole land, for many of Gog’ s wounded, flying soldiers died in thickets, and by corners into which they crept, when they could go no further.

With the passengers whose assistance they would desire of courtesy, or command by order, and that with reason, all this care and labour for burying the dead tending to their good, that they might unoffended travel whither they were going.

That remain unburied by the public labour of the house of Israel during the seven months.

To cleanse it: a legal cleansing, if-referred to Antiochus Epiphanes’ s times, but not so with those that refer it to a season not yet come, for all legal ceremonies are ended: when Gog’ s army shall be destroyed and buried, the land shall be cleansed from the stench and noisomeness of these carcasses. These officers begin their work after the first seven months are expired, for during the seven months there would be work for all of them to bury the dead and slain of Gog’ s army.

Poole: Eze 39:15

Order should be taken to inform travellers, if they lighted on any bone or bones of men, as they journeyed, that they were desired to set up some mark at them, that thereby the public officers appointed to gather and bury them might find and carry those bones to the common burying-place.

When any seeth a man’ s bone: many of Gog’ s soldiers were torn by beasts, which if some of the greater beasts did, the lesser could not, break and devour the bones, but with the flesh these were dragged about by beasts, or scattered by the eagles and vultures, and so lay divided from the body; of these the prophet speaks.

Poole: Eze 39:16

The city either which is next to this common tomb of Gog, as most likely, or the city Jerusalem, whose people, delivered, sanctified, grateful, and magnified in the eyes of the nations by the wonderful mercy of their God, shall be called by way of eminence,

The people or

Her people

Hamonah

Poole: Eze 39:17

Speak though they understand not thy word, yet speak. for they will understand my word, which shall go out with thine.

Unto every feathered fowl to all sorts of carnivorous birds, every kind of those that eat flesh.

To every beast that are for the prey, little or great, which either by craft or power get their food out of the flesh of others.

Assemble yourselves come in whole companies, flocks and herds too; and this repeated twice more,

come, gather yourselves: they have an earnest invitation, from all sides.

To my sacrifice: when sacrifices were offered, there usually was a feast to the priest the sacrificer, and for what guests were invited; now God is about to make such, he invites his guests, resolved to entertain them plentifully.

That I do sacrifice: the punishment of these God calls a sacrifice, which he doth offer, i.e. to his own justice, to satisfy that.

For you: it was for higher ends, yet since God intends to fill them with the flesh and blood of it, he is pleased to tell them he hath slain for their entertainment.

A great sacrifice where more thousands are offered at once than ever were at any time offered; it is a sacrifice so great, that none ever was or will be like.

The mountains of Israel the land of Canaan.

Eat flesh the flesh of the sacrifice.

And drink blood the blood of it: this was entertainment fitting these invited guests.

Poole: Eze 39:18

In these two and the two following verses, God takes on him the person of one that makes a feast, invites his guests, and promiseth to satisfy them. Of the two former, the first is an enigmatical invitation, or an invitation in a riddle; the latter is the key to this character.

The mighty who had great authority, great courage and strength, the giant-like ones, commanders of great note in the army.

The princes: many princes came with their countrymen and subjects to assist in this war, whose blood these fowls should drink; and these compared to rams which lead the flock.

Lambs are the more ordinary in the army. Goats; great goats, as the Hebrew denoteth; and these signify the more lascivious and impetuous among them.

Bullocks such as, though more slow, were of great strength.

Fatlings well fed, it was no lean sacrifice made.

Of Bashan a mountain of most rich and sweet soil, and that fed the best of any.

Poole: Eze 39:19

Eat fat accounted best, and which shall here be plentiful.

Till ye be full none should fray them away, nor should any devour so much as to leave others hungry.

My sacrifice: see Eze 39:17 .

Poole: Eze 39:20

At my table in the field where Gog, his princes, and army are slain, compared to a table.

Horses put for horsemen , not common foot-soldiers.

Chariots for the men that ride in them.

Mighty men see Eze 39:18 .

Poole: Eze 39:21

I will set I will advance and continue, my glory; the glory of power, justice, and wisdom against enemies, and of power, mercy, and faithfulness, with wisdom, toward his people.

The heathen among whom my name was evil spoken of; they eclipsed, but God will clear up his glory.

The heathen that are either in Gog’ s army, or in the countries to which the news shall come,

shall see not be able to deny or doubt, my judgment; the punishment just and from heaven, called God’ s

hand laid upon them

Poole: Eze 39:22

Shall know that I am the Lord: see Eze 34:31 .

From that day from the day of Gog’ s signal destruction, forward, while time shall be.

Poole: Eze 39:23

The sottish 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 Israel’ s God and his people; but by this overthrow given to Gog, they shall see it was not impotence in Israel’ s God, but iniquity in Israel’ s people, that brought them into captivity.

Trespassed committed sin perversely, continually, and with a high hand.

Hid my face withdrew my favour, would no more regard them, and then it was soon a night of trouble to them.

Into the hand into the power,

of their enemies which could not have hurt Israel if Israel had not first forsaken his God, but then God forsook them. 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.

Poole: Eze 39:24

Whatever severity I have seemed to use, it was but according to their sins, yet less than their sins, in punishing and hiding my face from them.

Poole: Eze 39:25

Therefore since my name, my power, and justice are vindicated, and the heathen see it was Israel’ s iniquity brought them into captivity, and Israel knows this too.

Now from this time of Gog’ s overthrow. Jacob; the seed of Jacob, here called by their father’ s name.

Have mercy: this reducing 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.

Upon the whole house of Israel on the ten tribes with the two. And all this in zeal

for my holy name by which I am engaged to be their God.

Poole: Eze 39:26

After they have long suffered and now shall suffer no longer; for it is enough my people know, and the heathen know, that I am the Lord.

Borne their shame reproach for their sins cast on them by the heathen, with great reflections on their God: this was part of the punishment of them all, and the greatest grief to the best among them, that their God was reproached.

Their trespasses the punishment of those trespasses whereby they sinned against God, which this prophet plainly and frequently chargeth them with.

When they dwelt safely and this done amidst that prosperity and safety which should have obliged them to love and obedience; but when they were safe at home, they sinned as if danger would never overtake them.

None made them afraid no enemy to endanger and alarm them. Strange ingratitude, to east off the fear of God, and his law, when he had set them free from the fear of enemies!

Poole: Eze 39:27

When I have brought them: see the phrase Eze 28:25 . The persons here are not the two tribes only, but the ten with them, as Eze 39:25 .

Out of their enemies’ lands wherever they were, they were among enemies, out of their own country.

Sanctified by their accepting punishment, repenting for sin, loathing their former ways, and themselves for them, acknowledging God to be holy, his law holy, and his worship holy, and 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.

Poole: Eze 39:28

Know on fullest experiences, and clearest evidences, see, acknowledge, and publish to each other.

The Lord the Mighty One, the just Judge, who determineth righteously between men and men, yea, between them and himself.

Their God who, in covenant with their fathers, hath remembered it for the good of their children, who did assure them, that if they violated his covenant he would punish, and when they repented he would show mercy.

Which caused who by his own hand raised up enemies against, and then delivered them into the enemies’ hand, so sent them into a sad and long captivity.

But I have gathered them but now done more for them than when I brought them out of Babylon? whence the two tribes (yet not all of them, for some staid behind) and a few of the house of Israel returned; now the whole of the twelve tribes shall be gathered.

Unto their own land that country they so dearly loved, somewhat for their fathers’ sake, whose ancient seat it was, but more for the goodness of it, which flowed with milk and honey. Have left none : this recovery it seems shall be much more universal than the former in Zorobabel’ s time: as, coining out of Egypt, not a feeble person left behind; so nor here, if the words be to be literally explained.

There in the land of captivity, the enemies’ country.

Poole: Eze 39:29

Neither will I hide my face: see Eze 39:23 . I will not turn from them in displeasure.

From them from the whole house of Israel. This is no assurance to any pretender of great interest in God, who yet lives in sin.

Poured out in abundant measures of wisdom and holiness, my Spirit; which is a Spirit of sanctification to make them holy, and a Spirit of strength to confirm them in holiness, and of adoption to sweeten obedience to them; they shall not, they will not depart from me, according to the promises, Eze 11:19,20 36:25-27 37:23-28 Jer 31:31 , &c.; Jer 32:37-40 . It was sin that caused God to hide his face, and now grace shall be given to keep them out of sin, and to engage them to constant obedience, that God may rejoice over them to do them good in this their latter end.

Haydock: Eze 38:2

Gog. This name, which signifies hidden, or covered, is taken in this place either for the persecutors of the Church of God in general, or some arch persecutor in particular; such as Antichrist shall be in the latter days. See Apocalypse xx. 8. And what is said of the punishment of God, is verified by the unhappy end of persecutors. ---

Magog. Scythia or Tartary, whence the Turks and other enemies of the Church of Christ originally sprung. (Challoner) ---

These are supposed to be the princes of some northern and barbarous country, (Worthington) peopled by the son of Japhet. (St. Jerome) ---

St. Augustine (City of God xx. 11.) observes, that as the Church is spread everywhere, so also are persecutors. But Christ will overcome them all. (Worthington) ---

This prophecy is very difficult. It seems literally to refer to Cambyses, who invaded Judea about seventy years after the temple had been destroyed, and perished by the hand of God, at Ecbatana, upon Mount Carmel. It is very usual with the prophets to give fictitious names; as the king of Tyre is called a cherub, and Jerusalem Ooliba. Cambyses ruled over Scythia, in Iberia; styled Gogarene, by Strabo (xi.). (Calmet) ---

The proper Scythia withstood all the attempts of his successors, and defeated Darius. (Haydock)

Haydock: Eze 38:4

Jaws. Thus Cambyses treated the son of Psammenites. God has the most absolute dominion over all monarchs, ver. 7.

Haydock: Eze 38:8

Visited, or rather "shall visit" Judea. (Chaldean) (Grotius) ---

Cambyses invaded Egypt twelve years after the Jews had returned, and came upon them two years later, designing to plunder them, at the instigation of their malevolent neighbours. He had sustained great losses in Egypt, and was arrived at Carmel when news was brought that the false Smerdis had declared himself king. See Herodotus iii. 61.

Haydock: Eze 38:12

Midst. Literally, "navel." Hebrew, "Thabor," intimating a mountain rising in a plain, Judges ix. 7. (Calmet) ---

Alluding to this intended blunder of the Jews lately returned, he speaks of Antichrist and of all heretics, who seek to pervert or suppress Catholics rescued from the power of the devil, by the sacraments of Christ. (Worthington)

Haydock: Eze 38:13

Tharsis. Septuagint, "Carthage, and all their villages." The merchants or naval forces of Cambyses spurred him forward, (see Psalm lxxvii. 6.) as well as the Arabs, Cuthites, &c., 1 Esdras iv. 8. (Calmet)

Haydock: Eze 38:16

Latter. Cambyses had punished Egypt, his turn came, and all his designs were baffled.

Haydock: Eze 38:17

Prophets. See Isaias xiv., and xvi. 21., and xxvi. 1., and Jeremias xxx. 3., and 23., and Joel ii. 30., and iii. 1., &c.

Haydock: Eze 38:19

Israel. The Jews shall be full of dismay, (ver. 20.) as the tyrant will vent some threats; (Calmet) or this commotion was in his own army. (Haydock)

Haydock: Eze 38:21

Sword. The Jews were not in a condition to make resistance. (Calmet) ---

Cambyses had his brother Smerdis slain. But another was set on the throne; whereupon, mounting his horse in a fury, he wounded himself with his sword in the thigh, which mortifying, caused his death after twenty days. (Herodotus iii. 21., &c.) ---

The historian does not mention what became of his army; but it seems to have perished by discord, as was very common among such a collection of nations. See Judges vii. 22., and Judith xv. 1., and 1 Kings xiv. 20., and 4 Kings ii. 21. (Calmet) ---

They were now without a head. (Haydock) ---

In the whole universe, God will at last destroy Antichrist and all his adherents. (Worthington)

Haydock: Eze 38:22

Pestilence. His wound might be thus described. ---

Blood. Thus was he punished for shedding that of innocent people. (Calmet)

Haydock: Eze 39:3

Arrows. Cambyses thought himself the most skilful at shooting. This was the usual weapon of the Persians (Calmet) and Parthians. (Haydock)

Haydock: Eze 39:4

Fall. In every part some shall resist Antichrist, who shall be overpowered. (Worthington) ---

Cambyses died at Carmel.

Haydock: Eze 39:6

Islands; in the naval forces, or in the places of his dominion where discord shall prevail. (Calmet) ---

Cambyses resolved to attack Ethiopia, the people near the temple of Ammon, and the Carthaginians: but his troops refused to go against the latter, and many were smothered in the sands, or starved to death in the other expeditions. (Just. i.; Lucan x., &c.)

Haydock: Eze 39:9

Years; for a long time, ver. 12. Little fuel is necessary there. Mariana (Hist. xi. 24. A.[The year of the Lord] 1212.) mentions, that the arms of the Moors supplied Spain four years with fuel. (Calmet)

Haydock: Eze 39:10

Prey. The Jews relate that Zorobabel went out to oppose these nations, and took so much plunder as to be able to begin the temple. (Theodoret)

Haydock: Eze 39:11

East of the Mediterranean and of Carmel, the high road from Assyria to Egypt, (Genesis xxxvii. 2.; Calmet) where the Romans had a station at Legion. (Eusebius) ---

Called, or shall be, Isaias vii. 14., and lx. 14. (Calmet) ---

Valley. Septuagint, "Gai, the grave of Gog." Protestants, "the valley of Haman-Gog," ver. 16. (Haydock) ---

Antichrist will not be burnt iwth material fire. But Catholics shall resist him zealously, and gain the victory. (Worthington)

Haydock: Eze 39:12

Land, to prevent infection, and to comply with the law, Numbers xix. 16.

Haydock: Eze 39:13

Day. It does not occur in the calendar. Yet Comestor and [Denis] the Carthusian mentions Cambysa, the day when Bethulia was delivered, Judith xvi. 31. The history of Judith may perhaps relate to the defeat of this prince. The embellishments will not injure the truth. The Jews immediately after his death recommence the building of the temple, (1 Esdras iv.; Aggeus i. 14.) which they are forced to discontinue, till Hystaspes confirmed the decree of Cyrus. This was the grand object of their desires, and therefore the day when Cambyses fell was ever memorable to them. (Calmet, Diss.) ---

So will that be for Christians, when Antichrist shall be no more. (Menochius)

Haydock: Eze 39:15

Buriers. These might be foreign slaves, or Jews, who followed this employment. (Calmet) ---

They would be habitually (Haydock) unclean, and their company would be carefully avoided. Those who sought after the dead remains, contracted no uncleanness. (Calmet)

Haydock: Eze 39:16

Amona. Hebrew hamon, (Haydock) means "a multitude." (Calmet) ---

Septuagint, "a place for many graves:" Greek: poluandrion. (Haydock) ---

So many would be buried there, that the place might justly receive such a name; though we find no such city in the neighbourhood. (Calmet) ---

Rabbath, of Ammon, was sometimes so called. (Haydock)

Haydock: Eze 39:18

That are. Hebrew, "and of meries, (a species of oxen, in Syria.; Bellon. ii. 50.) all of them from Basan," beyond the Jordan, a most fertile country. Septuagint, "all calves fattened."

Haydock: Eze 39:23

Sword. I could as easily have protected them against the Chaldeans as against this prince, if their sins had not been in the way. (Calmet) ---

These bring on the ruin of God's people more than the power of the enemy. (Worthington)

Haydock: Eze 39:25

Israel. All who please may now return. Hystaspes was very favourable to them. He married Esther, raised Mardochai to great power, and sent Esdras into Judea with ample privileges. Many returned under him, Artazerxes, and Alexander [the Great]. ---

Jealous. I will restore the people to favour, and will protect them (Calmet) like a husband. (Haydock)

Haydock: Eze 39:28

There, except such as refused to return. They have entire liberty. This and what follows was not fully accomplished till the propagation of the gospel. God wished all to embrace it; and though Israel has been partly blind, they will enter the Church after the Gentiles, Romans xii. 26. (Calmet)

Gill: Eze 38:1

And the word of the Lord came unto me,.... At the same time as the preceding prophecy did, as the copulative and shows; which predicts the restoration and conversion of the Jews; the union of their tribes under the King Messiah; and their settlement in their own land: and this respects some disturbance they should meet with upon it, for a short time, by a powerful enemy hereafter described:

saying; as follows:

Gill: Eze 38:2

Son of man, set thy face against Gog,.... Of the phrase, "setting the face towards", or "against"; see Gill on Eze 6:2, Eze 21:2, Eze 25:2 but who this Gog is the prophet is bid boldly to face, and intrepidly declare the wrath of God against, interpreters are divided about. Calmet ^m thinks that Cambyses and his army are meant by Gog and Magog, which to mention is enough; and it is the opinion of St. Ambrose ⁿ that the Goths who ravaged the Roman empire in the fifth and sixth ages are meant: others, who suppose this prophecy was fulfilled after the Jews' return from the Babylonish captivity, and before the coming of Christ, take Gog to be a common name of the kings of the lesser Asia and Syria, or the Seleucidae, who distressed the Jews in the times of the Maccabees; the chief of whom was Antiochus Epiphanes, who is supposed, to be more especially designed, and was a type of antichrist; and they are the more strengthened in this opinion, because they find, in Pliny ^o, that the city of Hierapolis in Syria was called by the Syrians Magog; and they fancy the name of Gog is the same with Gyges a king of Lydia, whose country was called from him Gygea, or Gog's land, who was grandfather to Croesus; and which country came into the hands of Cyrus, and from the Persians into the hands of the Greeks, and so to the Seleucidae; for which reason they may bear this name in this prophecy; but it is certain that the prophecy refers to what should be in "latter years", and in the "latter days", Eze 38:8, phrases which respect the times of the Messiah, the Gospel dispensation, and oftentimes the latter part of that; and even those times when the Jews shall return to their own land, and continue in it for ever, as the preceding prophecy, with which this is connected, shows; and so the Jews always understand it of an enemy of theirs yet to come. Cocceius is of opinion, that the Romish antichrist is meant; and that Gog signifying the covering or roof of a house, fitly points him out; who puts himself between God and man, as the roof is between heaven and earth; and who keeps out the light of divine things, the heat of love, and rain of spiritual blessings, from the church; and compares with this the veil over all nations, Isa 25:7 and the covering cherub, Eze 28:14, but I rather think the Turk is here meant, the eastern antichrist, in whose possession the land of Judea now is; and which, when recovered by the Jews, will greatly exasperate him, and he will gather all his forces together to regain it, but in vain. The learned Vitringa ^p, though he is of opinion that this prophecy, according to its first and proper sense, respects the kings of Syria, the persecutors of the church, that should bring large and well disciplined armies into the land of the people of God, gathered out of the northern nations, and Scythians, and would be defeated in the land of Canaan; yet mystically intends the Turks, the Scythian nation and northern people, who, by a like attempt, will infest the church of the people of God, and invade their country; and this he makes no doubt of is the proper aspect of Gog and Magog: and Samuel Dauderstat, a Lutheran divine, has wrote a dissertation, "De Antichristo Orientali", concerning the eastern antichrist, which he explains of Gog and Magog: and Michael Buckenroder, another Lutheran, has written upon the irruption to be made by Gog and Magog into the mountains of Israel ^q. Osiander thus explains the several names mentioned; by Gog I think the Turk is meant, by Magog the Tartarian, by Meshec the Muscovites, and by Tubal the Wallachians; and Starckius on the place observes, that if this prophecy is yet to be fulfilled, we shall easily find our Gog, and point out his metropolis Constantinople; so that I am not singular in my opinion. Gog signifies "high" ^r and eminent, one in a very exalted station: it comes from the same root, and has the same signification, as Agag, to whose height and exaltation there is an allusion in Num 24:7, where the Samaritan and Septuagint versions read Gog: it is the same with, "Jagog", by which name the Arabians called the Scythians that lived far east, particularly those that were situated to the north of China beyond Imaus, as Golius ^s observes; and Josephus ^t says that the posterity of Magog are called Scythians, and these inhabited Tartary; and there, as Paulus Venetus ^u affirms, are the countries of Gog and Magog, which they call Gug and Mungug now; from hence came the Turks, even from Tartary, which is called by the eastern writers Turchestan, whence they had their name; and so may with great propriety be called by the name of Gog; their emperor also being a high and mighty one, whose empire must be destroyed; and which is signified by the passing away of the second woe, and the drying up of the river Euphrates, Rev 11:14, upon which passages this and the following chapter may be thought a good commentary: and so the Jews ^w make Gog to be the general of the Ishmaelites or Turks, as Armillus of the Christians, and who shall reign in the kingdom of Magog or Scythia. Gog is the name of a man, 1Ch 5:4, as it is here, and not of a country. The country of Gog is called, as follows,

the land of Magog, of which Gog is king, as Jarchi and Kimchi interpret it: it may be supplied in connection with the former clause,

set thy face against Gog, in the land of Magog; or, "against Gog", against "the land of Magog", so Kimchi. The countries of Jagog and Magog, according to the Arabic geographer ^x, are surrounded by Mount Caucasus, which Bochart ^y conjectures has its name from thence; it being in the Semi-Chaldee language, the language of the Colchi and Armenians, גוגחסן, "Gog-hasan", or Gog's fortress. This land of Magog is the same with Cathaia or Scythia, that part of Tartary from whence the Turks came; and which perhaps may come into their hands again before this prophecy is fulfilled; and even now the Turk calls himself king of Tartary; and the Magog of Pliny in Syria, the same with Aleppo, is in his dominions; which Maimonides ^z also takes notice of as in Syria, though he seems to distinguish it from Haleb or Aleppo; however, according to him, they were near to one another; though some ^a think the place in Pliny is corrupted, and that it ought to be read Magog, as it is, by Maimonides, Magbab. Gog is further described as

the chief prince of Meshech and Tubal: some render it, "prince of Rosh, Meshech, and Tubal"; taking Rosh, as the rest, for the name of a place, a part of Scythia, from whence the Russians came, and had their name. So it is rendered by the Septuagint, Symmachus, and Theodotion; and some later Greek writers ^b make mention of a country called Ros, which, they say, is a Scythian nation, situated between the Euxine Pontus and the whole maritime coast to the north of Taurus, a people fierce and wild. Meshech and Tubal were the brethren of Magog, and sons of Japheth, Gen 10:2, whose posterity inhabited those counties called after their name; who, according to Josephus ^c, are the Cappadocians and Iberians; and among the former is a place called Mazaca, which has some affinity with Meshech; and there was a country called Gogarene ^d, a part of Iberia. According to Bochart ^e, these are the Moschi and Tybarenes, people that dwell near the Euxine sea, and under the dominion of the Turk; wherefore the Grand Turk may be called the chief prince of them:

and prophesy against him: foretell his ruin and destruction, which is hinted before. Mention is made of his invasion of the land of Judea, and that for the comfort of the Jews, that they might have nothing to fear from this formidable army.

Gill: Eze 38:3

And say, thus saith the Lord God, behold, I am against thee, O Gog, the chief prince of Meshech and Tubal. Which is repeated for the confirmation of it, that so it would certainly be; that the Lord, the mighty God, and King of kings, would in his providence frown upon him, and appear against him; and his titles are repeated also, to show that all his greatness, grandeur, and power, would not protect him from the vengeance of God.

Gill: Eze 38:4

And I will turn thee back, and put hooks into thy jaws,.... Or, I will put hooks in thy jaws, and with them turn thee back; or rather, "turn thee about" ^f; and lead thee where and as I please; for this is not to be understood of God's putting hooks into his jaws, and leading him back from his enterprise of invading the land of Judea; as he put a hook in the nose and a bridle in the lips of the king of Assyria, and brought him back from Jerusalem, Isa 37:29, but of his using him thus in his providence to draw him to the land of Israel, out of his own land, as fishes are drawn with the hook out of the water. The sense is, that he would so work upon and influence the heart of Gog, that he should be inclined to come out of his own land and invade Judea; just as the Lord is said to draw Sisera and his army, Jdg 4:7, as Kimchi and Ben Melech observe. So the Targum,

"I will persuade thee, and put hooks in thy jaws;''

that is, incline his heart to take such a step, which should be to his destruction:

and I will bring thee forth, and all thine army; all his janizaries, and large army out of Turkey, and other parts of his dominions:

horses and horsemen; the Turkish armies, chiefly consisting of cavalry; See Gill on Rev 9:16,

all of them clothed with all sorts of armour; or completely clothed, as the Targum; for the word "armour" is not in the text; and besides, their armour is particularly mentioned afterwards; and so Kimchi has it, with all kind of ornaments, richly clothed and decorated, especially the principal officers, and, so made a fine show: even a

great company with bucklers and shields, all of them handling swords; or large armies, as the Targum; the Turks have always been used to bring prodigious large armies into the field; See Gill on Rev 9:16.

Gill: Eze 38:5

Persia, Ethiopia, and Lybia with them,.... These are the confederates or auxiliaries of the Turks, which shall join with them in this expedition. Persia is a neighbouring kingdom to the Turks, and may fall into their hands before this comes to pass; and is in a fair way for it at this time, through the internal divisions in it; however, it will be confederate with them. Ethiopia or Cush does not design the country of the Abyssines in the dominions of the Great Mogul, but Arabia Chusea, which lay between Judea and Egypt, and is now in the hands of the Turks; and Lybia or Phut is the name of one of the sons of Ham, Gen 10:6 who, according to Josephus ^g, founded Lybia; and from him the inhabitants of it were called Phuteans (as they are here by the Targum); and he observes that there is a river of his name in Mauritania. Lybia is a country in Africa, to the west of Egypt and subject to the Turks:

all of them with shield and helmet; the Lybians are described by Jeremiah, Jer 46:9, as

those that handle the shield; and the Egyptians, to whom the Lybians were near neighbours, and whom they might imitate in their warlike arms, as in other things, wore shields down to the feet, as Xenophon ^h relates.

Gill: Eze 38:6

Gomer, and all his bands,.... Or all his army, as the Targum. Gomer was the eldest son of Japheth, Gen 10:2, from whom descended the people called by the Greeks Galatians, or Galio-Grecians, as Josephus ⁱ says, who before were from him called Gomarians: others think that Phrygia, and the inhabitants of it, are meant; but, whether one or the other, they were both people of the lesser Asia, which is now in the hands of the Turks:

the house of Togarmah of the north quarters, and all his bands; Togarmah was one of the sons of Gomer, Gen 10:3 whose posterity, according to the Greeks, as Josephus ^k says, were the Phrygians; but others rather think the Cappadocians descended from him; and that Togarmah designs their country, which also is a part of the Turkish dominions; See Gill on Eze 27:14. Several moderns, as Calmet ^l observes, believe that the children of Togarmah peopled Turcomania in Tartary, and Scythia, and which he approves of; and the Turks are mentioned by Ben Gorion ^m as one of the ten families of Togarmah. The Targum renders it here the province of Germany; as it is also interpreted in the Talmud ⁿ, but wrongly:

and many people with thee; from other places and nations, besides those named; especially out of the lesser Asia, as Pamphylia, Cilicia, and other places; and perhaps from Tartary, and elsewhere,

Gill: Eze 38:7

Be thou prepared, and prepare for thyself,.... All warlike stores and provisions: this is ironically said; and suggests that he would do so, and yet all would be in vain, and to no purpose:

thou and all thy company, that are assembled unto thee; or all thine armies, as the Targum, gathered out of his dominions, and made up of his auxiliaries and allies; let them all be furnished with arms, and everything proper for the expedition designed:

and be thou a guard unto them; the general of them; let them observe and obey thy word of command; guide and direct, guard and protect them in their march; and take care of them when entered the land of Judea, that they are not exposed to any unnecessary danger, or cut off by any stratagem or ambush: this is also sarcastically said; signifying that let him use all the care and caution that a wise and prudent general can do, yet he and his army should perish.

Gill: Eze 38:8

After many days thou shalt be visited,.... After the Ottoman empire has stood a long time, as it has already; when the many days will be ended that Israel should be without a king and a prince, &c. Hos 3:4, then shall Gog or the Turk be visited of God, not in a way of grace, but vengeance; he shall be punished for all his iniquities, and his punishment or destruction will be brought about in the following manner:

in the latter years thou shall come into the land that is brought back from the sword; that is, into the land of Judea, the right owners of which shall now be returned unto it; who have been for many years drove and kept out of it by the sword of their enemies; see Jer 31:2 and these "latter years" are the same with the "latter days", in which these people shall seek the Lord and the Messiah, and fear him and his goodness, and return to their own land, Hos 3:5, when the Turks, enraged at it, will raise a numerous army, and enter it, in order to repossess it. The description of the Jews, who are most manifestly pointed at, is continued: and

is gathered out of many people against the mountains of Israel; or rather, "to the mountains of Israel" ^o; for it seems to design the land of Judea, that is, the people of it; who shall be gathered out of the several nations where they are now dispersed, and brought into their own land; described by the mountains of Israel, because a mountainous country, and a very fruitful one; Eze 34:13, and not the army of Gog gathered out of many nations, as before observed, to march against the people of the Jews; though this seems to be the sense of the Targum,

"in the end of years thou shalt come into the land, against which are turned those that slay with the sword, who are gathered out of many people against the mountains of the land of Israel:''

which have been always waste: of a longer time than the seventy years' captivity, even ever since the destruction of it by the Romans; and if the time of the carrying captive of the ten tribes by Salmanezer is respected, it is longer still:

but it brought forth out of the nations, and they shall dwell safely all of them; that is, the people of the Jews, the proprietors of the land of Israel, shall now be brought forth out of each the nations where they are scattered, and shall inhabit their own land, and dwell in the utmost security, having nothing to fear from their most potent enemies, even Gog himself; and though he shall come against them in the following manner.

Gill: Eze 38:9

Thou shall ascend and come like a storm,.... That comes suddenly, looks black and terrible, and causes darkness and horror; makes a great noise, and is very threatening of danger; signifying, that the Turks will come into the land of Judea suddenly to surprise it, and with great wrath and fury, and threaten them with utter destruction; so the king of the north is said to come like a whirlwind, which many interpret of the Turk also, Dan 11:40,

thou shalt be like a cloud to cover the land; with darkness and distress; suggesting the vast number of his army, which should overspread the land of Judea, as it follows:

thou and all thy bands, and many people with thee; his own army should be very numerous, and this increased by his confederates, or such who will voluntarily join him in this expedition.

Gill: Eze 38:10

Thus saith the Lord, it shall also come to pass,.... Who is the Lord God omniscient, and knows the thoughts of men's hearts afar off; which, though they are contingent and voluntary, yet certain to the foreknowledge of God; who knows them before they are conceived, and can foretell what they will be, and which come to pass accordingly: it is now above two thousand years ago since this was said, and as yet is not fulfilled, but certainly will be: that

at the same time shall things come into thy mind; when the Jews shall be in their own land, dwelling in great security; and when Gog or the Turk shall make preparation to disturb them, and shall enter into their land suddenly and furiously; many thoughts shall come into his mind, many schemes and devices, but not good ones:

and thou shall think an evil thought; to do mischief to the Jews; to disturb their peace, to dispossess them of their land, and plunder their substance.

Gill: Eze 38:11

And thou shall say,.... What came into his mind, and what he thought of; this he shall say to his privy counsellors and ministers of state; or to the generals and officers of his army; or to his confederates and allies, and even to them all, to have their opinion and approbation of it; and to encourage them to join him, and go with him:

I will go up to the land of unwalled villages; a land which has nothing but villages in it, and those no walls about them to protect them: this he said by way of contempt; and the Septuagint and Arabic versions render it "the abject land"; and to observe how easily he could conquer it, there being nothing in his way to hinder him, or give him trouble:

I will go to them that are at rest, and dwell safely: as the Jews will do in the latter day, when they shall own and acknowledge the Messiah, Jer 23:5, and dwell in their own land, where they will be quiet and peaceable, and think and do no harm to any, nor mistrust their neighbours doing any harm to them; but shall live in the utmost tranquillity and security; and which Gog or the Turks will take the advantage of; and from hence promise themselves an easy conquest of them:

all of them dwelling without walls, and having neither bars nor gates; no walls to their cities; no gates to walls; nor bars to gates; but without either; being under the protection of God, and putting their trust in him, who is a wall of fire round about his people; and is better to them, than gates with bars.

Gill: Eze 38:12

To take a spoil, and to take a prey,.... These are the words of Gog continued; suggesting that he should have no occasion to fight; should have nothing else to do but to seize upon the goods and plunder the substance of these people:

to turn thine hand upon the desolate places that are now inhabited: such as were before desolate, and had lain long so, but now peopled and cultivated; these he would attack and demolish, and make a spoil and prey of:

and upon the people that are gathered out of the nations; a description of the Jews, as before; Eze 38:8.

which have gotten cattle and goods; so that it should seem that Gog or the Turks will not immediately attack the Jews upon their possession of the land of Judea; but some time after, when they have settled in it, and have acquired much wealth and riches in cattle and goods, and then think to have a fine booty of them:

that dwell in the midst of the land; or, "the navel of the land" ^p; which may design Jerusalem, situated in the midst of the land of Israel, and so called the navel of it, as that is in the midst of the body; as Enna is said by Cicero to be the navel of Sicily: or, as Kimchi thinks, the land of Israel itself is meant; which is in the midst of the world, and so the navel of it; though the former seems best.

Gill: Eze 38:13

Sheba, and Dedan, and the merchants of Tarshish,.... These are not any of the people that shall come along with Gog on his expedition; but some neighbouring nations bordering on Judea, who will address him in the following manner, as he passes through them, or by them. Sheba and Dedan design the Arabians inhabiting that part of Arabia which lay near to Judea, even Arabia Petraea and Felix; and the merchants of Tarshish are the Tyrians and Zidonians that traded by sea, as Tarshish sometimes signifies; or to Tartessus in Spain, where they had much traffic; and may design the people of those places that will at this time be living in Palestine, that trade by sea to foreign parts. The Septuagint and Arabic versions render it the "Carthaginian merchants", or "the merchants of Carthage":

with all the young lions thereof; which some interpret of sea pirates, for their cruelty and voraciousness. The Targum paraphrases it, all the kings thereof; and so Kimchi thinks kings and princes are meant; but the Septuagint version renders it, all their villages; and so the Syriac version, all the cities:

shall say unto thee, art thou come to take a spoil? either out of compassion to the people of the Jews; or rather by way of congratulation, and as expressive of joy at it; or else out of envy that they have no share in it; suggesting that they would gladly join with him, and partake of the booty:

hast thou gathered thy company together to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil? all which it is supposed might easily be done; only they might wonder that so rich a potentate as the Turk should give himself the trouble to raise such an army, and come so far, for cattle and goods, and silver and gold of which he had such plenty. Gog gives no answer, but God does.

Gill: Eze 38:14

Therefore, son of man, prophesy, and say unto Gog,.... Since these are his thoughts and designs, and those his big words, and which he will endeavour to put in practice, and be applauded for it by others; deliver this prophecy to him, or concerning him:

thus saith the Lord God, in that day when my people of Israel dwelleth safely, shall thou not know it? that Israel are returned to their own land? that they dwell in it safely? that they have abundance of cattle, gold, and silver that they have no walls, gates, and bars to protect them? that they live without fear or suspicion of any enemy to annoy them, and therefore may be easily surprised and taken? this, when it comes to pass, will soon be known by the Turks, through their spies and informers: or, "shall thou not know?" ^q or experience the divine vengeance for thy wicked thoughts, intentions, and attempts against Israel? he should. So the Targum,

"shalt thou not know the vengeance of my power?''

or shalt thou not know that all attempts to make them uneasy and uncomfortable will be in vain?

Gill: Eze 38:15

And thou shalt come from thy place out of the north parts,.... Whose original was from Scythia, or Cathaia in Tartary, that lies to the north of China; and who will bring with him many people from the Euxine and Caspian seas, and from the northern parts of lesser Asia; and the Turk is, by many interpreters, thought to be the king of the north, in Dan 11:44 as before observed:

thou, and many people with thee, all of them riding upon horses; the Turkish armies consisting chiefly of horse, as has been observed on Eze 38:4,

a great company, and a mighty army; for quantity many, for quality strong and mighty. The Targum is,

"many armies, and much people;''

the Turks usually have large armies; See Gill on Eze 38:4.

Gill: Eze 38:16

And thou shall come up against my people of Israel,.... Which is repeated for the certainty of it; and not for his comfort, but his ruin; not to the terror of Israel, but for the glory of God:

as a cloud to cover the land; the land of Israel, so great should be his army; See Gill on Eze 38:9,

it shall be in the latter days; of the Gospel state, or kingdom of the Messiah, when the Jews shall be converted, and are returned to their own land, Hos 3:5,

and I will bring thee against my land; not to possess it, nor to hurt it, or to any injury to the people of it: but

that the Heathen may know me; the Pagan kingdoms of China, and others; who by God's judgments on the Turks will come to the knowledge of the true God, and acknowledge him, and will become the kingdoms of our Lord, and of his Christ, Rev 11:15,

when I shall be sanctified in thee, O Gog, before their eyes; that is, when God shall appear to be a holy and just God, in inflicting deserved punishment on the enemies of his people; when his omniscience and omnipotence, his power and faithfulness, and other perfections of his will be displayed, in fulfilling those prophecies concerning Gog or the Turks; infidels will be convinced of the truth of divine revelation; of the God of Israel being the true God; of Jesus being the Messiah; and of the Christian religion being of God, and shall profess the same. The, Targum is,

"that the people may know the vengeance of my power, when I shall be sanctified in thee, who shall see thy vengeance, O Gog.''

Gill: Eze 38:17

Thus saith the Lord God,.... Putting the question that follows:

art thou he of whom I have spoken of old time by my servants the prophets of Israel, which prophesied in those days many years that I will bring thee against them? certainly thou art he: but who were the prophets that prophesied of Gog before Ezekiel, since he is the first that makes mention of him? to this it may be replied, that though he is not mentioned by name, yet he might be prophesied of under other names, as by Isaiah under the name of Leviathan, Isa 27:1 and by Micah under the name of the Assyrian, Mic 5:5. The Jews ^r say that Eldad and Medad prophesied of him, which Jarchi, Kimchi, and Abendana remark; who all observe, agreeably to the Talmudists in the place referred to, that these two are the prophets meant; and therefore it is directed to be read not "shanim", years, but "shenaim", two; namely, those two prophets prophesied one prophecy at one time, or together; but this is not to be depended upon: it should be observed, that this must be considered as spoken at the time of the accomplishment of this prophecy, and so may have respect to the Prophet Ezekiel himself, or to Joel, Joe 3:1, and to Zechariah, Zec 14:1, and even to the book of the Revelation, Rev 16:14.

Gill: Eze 38:18

And it shall come to pass at the same time, when Gog shall come against the land of Israel, saith the Lord God,.... As before prophesied of and described:

that my fury shall come up in my face; as a man's blood rises up in his face, and his colour appears, when he is wroth and angry: or, "in my nose" ^s; as men when they are angry puff and blow, expand their nose, breathe through it; but against whom is all this wrath and fury? Starckius, a modern interpreter, thinks it is against the land of Israel, against the church; but it rather seems to be against Gog himself; the Lord being provoked at his attempt against the land of Israel, and the wicked designs he had to spoil and plunder it.

Gill: Eze 38:19

For in my jealousy, and in the fire of my wrath, have I spoken,.... Not against his people Israel, but against Gog, who had thought evil against them, and now was about to put it in practice; and therefore in zeal for his own glory, and for the good of his people, and in indignation against his and their enemies, he declares, resolves, and determines:

surely in that day there shall be a great shaking in the land of Israel; not a consternation among the people of Israel frightened at the armies of Gog, and the terrible appearance they shall make, and the devastations they threaten; but in Gog himself, and his army, through the wrath of God upon them, and the vengeance he will take of them in the land of Israel, they will enter upon to destroy; not but that there may be some dread in the minds of the Jews upon the appearance of so formidable an army in their land: this shaking, according to Jarchi, will be by thunder and lightning. Kimchi understands it of an earthquake, in a literal sense, and compares with it Zec 14:4, see also Rev 16:18, which speaks of an earthquake that will be about this time.

Gill: Eze 38:20

So that the fishes of the sea shall shake at my presence,.... From whence it appears that this great shaking shall not be on account of the army of Gog, and the devastations that it shall make; but on account of the powerful presence of God, which will be manifest in the destruction of his army: and what is here said of the shaking of the fishes of the sea,

and the fowls of the heaven, and the beast of the field, and all creeping things that creep upon the earth, and all the men that are upon the earth, must be understood figuratively and hyperbolically, as Kimchi observes, and in allusion to earthquakes, which both shake and terrify all kind of creatures; the blow given to Gog will be so terrible, that all nature will seem to be thrown into a convulsion and agitation by it; see Jer 4:24,

and the mountains shall be thrown down; as they are sometimes by earthquakes; and as the mount of Olives will at this time cleave asunder; and perhaps other mountains will, as Kimchi observes, see Zec 14:2,

and the steep places shall fall; the Targum renders the word "towers"; and so the Syriac version, and Piscator: the word signifies stairs or steps ^t, such as in a ladder; and is translated "stairs", Son 2:14 it seems to me to design such mounts as are raised by besiegers of a city, by means of which they may be able to scale the walls of it, which Jarchi suggests; though he says he had heard it said that these, are rocks bending over and hanging, and appear as if they were falling; which agrees with our version; and it may be observed, in some of those precipices, there are like stairs or steps to go up them:

and every wall shall fall to the ground: this shows that the words are not to be taken literally, but figuratively; only to express how sensibly the power of God should be felt and perceived by all creatures, and in all parts of the land; since now the Jews will dwell in a land of unwalled villages, and in cities without walls, bars, and gates; see Eze 38:11.

Gill: Eze 38:21

And I will call for a sword against him,.... That is, against Gog; or, as I would choose to render the words, "for I will call for a sword", so the particle is rendered, Eze 38:19 and which Noldius ^u agrees to; and this gives a reason why there should be such a commotion in the land of Israel; because the Lord, who has the swords of princes at his command, will call for the Christian kings to come to the assistance of the Jews, and fight against the Turk: who will pursue him

throughout all my mountains, saith the Lord God; throughout the land of Israel, which is mountainous; and is called the Lord's, because he hath chosen it for his people, given it to them, and now dwelt among them; and in all parts of it where the enemy is, the sword of the Jews, and of those princes that should come in to their assistance at the call of God, shall be sent against them, and cut them off: and not only so,

but every man's sword shall be against his brother; as the swords of the Midianites were, Jdg 7:22, and of the enemies of Jehoshaphat, 2Ch 20:22. The Turkish army will consist of a mixed people of many nations, who will quarrel among themselves, and destroy one another.

Gill: Eze 38:22

And I will plead against him with pestilence and with blood,.... Not only the sword of the Jews and the sword of Christian princes shall be drawn against him, and the sword of Gog's soldiers against one another; but the Lord himself would plead with him by his judgments, or take vengeance on him, as the Targum; and send a pestilence in his army, which should destroy vast numbers of it; as the army of Sennacherib was destroyed by one when before Jerusalem; and make a great slaughter among them by that and other judgments:

and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain; a horrible tempest of divine wrath, Psa 11:6 as he came into the land of Israel like a storm, so he shall be destroyed by one much more terrible:

and great hailstones; such as were cast upon the Canaanites, Jos 10:11 and as there will be on men, the enemies of the church of God, at the pouring out of the seventh vial, Rev 16:21,

fire and brimstone; as God rained upon Sodom and Gomorrah, Gen 19:24, signifying that in like manner will God deal with those enemies of his people; so at the battle of Armageddon, which seems to be the same with this here, the beast and the false prophet will be taken alive, and cast into a lake of fire burning with brimstone, Rev 19:20, and to this rain or tempest of fire and brimstone upon Gog there is an allusion in Rev 20:9.

Gill: Eze 38:23

Thus will l magnify myself, and sanctify myself,.... Show the greatness of his power, and the strictness of his justice and holiness, and glorify these, and all other of his perfections, in the destruction of the enemies of his people:

and I will be known in the eyes of many nations, and they shall know that I am the Lord; Heathen nations shall now come to the knowledge of the true God, and his Son Jesus Christ, and of the Christian religion, and shall embrace and profess it; See Gill on Eze 38:16, the kingdoms of the world will now become the Lord's, Rev 11:15.

Gill: Eze 39:1

Therefore, thou son of man, prophesy against Gog,.... As he had been ordered to do before, and must still continue to do it:

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

the chief prince of Meshech and Tubal; See Gill on Eze 38:2, the Septuagint version adds "Ros" here as there.

Gill: Eze 39:2

And I will turn thee back,.... Not from the land of Israel; for thither it is said in the latter part of the text he would bring him; but the meaning is, that he would "turn him about", as the word ^w signifies, in his own land, and lead him about at his pleasure, and bring him out of it, unto the land of Israel; signifying hereby that the providence of God would be greatly concerned in this affair; and in which much glory would be brought unto him by the destruction of such a potent enemy of his people; which is the design of bringing him out; See Gill on Eze 38:4,

and leave but a sixth part of thee; meaning, not that a sixth part only should escape the vengeance of God, and all but a sixth part be destroyed in the land of Israel; for it looks as if the whole army would be utterly destroyed, and none left; but that, when he should come out of his own country upon this expedition, a sixth part of his subjects only should be left behind; five out of six should accompany him; so numerous should his army be, and so drained his country by this enterprise of his. Some render the words, "will draw thee out with an hook of six teeth" ^x; that is, out of his own land; and this clause stands in the same place and order as the phrase and "put hooks into thy jaws" does in Eze 38:4 and so may be thought to explain one another, and agrees with what follows: for, as for the sense of it given by Joseph Kimchi and others,

"I will judge thee with six judgments ^y, Eze 38:12, pestilence, blood, an overflowing rain, hailstones, fire, and brimstone,''

it must be rejected; seeing as yet the account of his punishment is not come to; only an account is given how and by what means he shall be drawn out of his own land; wherefore much better is the Targum,

"I will persuade thee, and I will seduce thee;''

so Jarchi seems to understand it: and the Septuagint and Arabic versions render it, "I will lead thee", agreeably to what follows:

and will cause thee to come up from the north parts; See Gill on Eze 38:15.

and will bring thee upon the mountains of Israel; not to inherit them, but to fall upon them, as in Eze 39:4.

Gill: Eze 39:3

And I will smite thy bow out of thy left hand,.... In which it is usually held, to have the arrow fitted to it:

and I will cause thine arrows to fall out of thy right hand; where they are commonly held when put into the bow, and then the bow is drawn with it; signifying hereby, that though he should come into the land of Israel, he should not succeed; he would be stripped of his armour, and it would be useless to him: bows and arrows are put for all kind of warlike instruments; and are particularly mentioned because they were chiefly used in war when this prophecy was delivered.

Gill: Eze 39:4

Thou shalt fall upon the mountains of Israel,.... Be slain, and his carcass lie there; so the Targum,

"upon the mountains of the land of Israel thy carcass shall be cast:''

thou and all thy bands, and the people that is with thee; Gog and his army, auxiliaries and allies:

I will give thee to the ravenous birds of every sort, and to the beasts of the field to be devoured: a great part of his army being slain, should not be buried, but be devoured by birds of prey, and savage beasts; such as eagles and vultures of the former sort, and lions, bears, wolves, &c. of the latter. This was always reckoned a very sore judgment and dreadful calamity, not to have a burial, but to be exposed to birds and beasts of prey; this was threatened to the Israelites, in case of disobedience to the law of God, Deu 28:26 and to the wicked Jews in the times of Jeremiah; and to that evil king of Judah, Jehoiakim, Jer 16:4 and is lamented as one of the greatest evils that could befall good men, Psa 79:2, and nothing was more dreadful among the Heathens themselves; hence Homer ^z, among the many calamities Achilles was the cause of to the Grecians, mentions this as one, that he was the means of giving the bodies of a great number of their heroes to the dogs, and to the fowls of the air; so Virgil ^a represents the want of a burial, and being left to be fed upon by birds of prey, as severe a punishment of a wicked man as can be wished for.

Gill: Eze 39:5

Thou shalt fall upon the open field,.... Some part of his army should fall upon the mountains, and others upon the plain; wherever they will be found, they will be destroyed, either by the sword of the Jews and Christian princes, or by God's judgments from heaven:

for I have spoken it, saith the Lord God; and therefore it should surely come to pass, since no word of his ever fails; this is added to assure of the truth of it, since it might be thought incredible that so large an army should be destroyed.

Gill: Eze 39:6

And I will send a fire on Magog,.... On the land of Magog; see Eze 38:2, while Gog is in the land of Israel, and he and his army perish there, his country shall be destroyed by fire, or by some judgment or judgments of God, which shall consume like fire. The Septuagint version renders it, "I will send a fire on Gog"; but he before is said to fall upon the mountains of Israel; his country is meant; it designs the destruction of the Ottoman empire:

and among them that dwell carelessly in the isles: that belong to the Turkish dominions; not only the habitants of the Continent shall be consumed, but those that dwell in islands, and think themselves safe and secure, and so live carelessly; or such who live on the sea coasts, it being usual in Scripture to call such places isles; and may intend those who dwell near the Exine and Caspian seas:

and they shall know that I am the Lord: by his judgments executed upon them.

Gill: Eze 39:7

So will I make my holy name known in the midst of my people Israel,.... That is, his perfections; his holiness and justice in punishing their enemies; his truth and faithfulness in fulfilling his promises to them; his power in inflicting judgments on Gog and his army; and his goodness in their preservation and protection:

and I will not let them pollute my holy name any more: either the Heathens round about who before blasphemed it, saying that God was not able to deliver his people from such a potent enemy; but now their mouth will be stopped, and they will not dare to speak any more after this manner: or else the Israelites, who shall be so influenced by the grace and goodness of God unto them, as to fear the Lord and his goodness, and not dare to commit the sins they formerly did, whereby his name was polluted and blasphemed among the Heathens:

and the Heathen shall know that I am the Lord, the Holy One in Israel; they shall know, by these judgments and providences, that he is the true God, and they shall acknowledge and confess it; and that he is a holy and just God, and dwells in Israel, and grants his gracious as well as powerful presence to his people; nor shall they dare to molest them any more.

Gill: Eze 39:8

Behold, it is come, and it is done, saith the Lord God,.... That is, the salvation of his people, and the destruction of their enemies; the prophecy concerning all this is come to pass, and the whole is accomplished; thus, because of the certainty thereof, it is represented as if the time was actually come, and the thing was really done; for the event is as sure as if it was now fulfilled:

this is the day whereof I have spoken; by the Prophet Ezekiel and others; See Gill on Eze 38:17.

Gill: Eze 39:9

And they that dwell in the cities of Israel shall go forth,.... Out of their houses into the streets, where Gog's soldiers will lie dead, and their armour by them; or rather out of their cities, where they dwelt safely, and where they kept themselves, and were secure from the enemy: these seem to be distinct from the militia of Israel, engaged in battle with Gog; these were the inhabitants that will stay at home, and yet share in the spoil and plunder; see Psa 68:12, these, after the battle is over, and the victory obtained, of which they will have information, will then march out without fear into the open fields and mountains, where the army of Gog will fall, Eze 39:4,

and shall set on fire and burn the weapons; the armour of Gog's army, which they shall find lie by the dead, or upon them; or which they that flee will cast away; these they shall gather together, and lay on a heap, and burn, as sometimes has been the practice of conquerors; or rather they shall take them to their own houses, and make fuel of them, and burn them, instead of wood out of the fields and forests, as the following verse shows:

both the shields and the bucklers, the bows and the arrows; which were the weapons that Gog and his associates used; see Eze 38:4,

and the handstaves, and the spears; the "handstaves" were either half pikes or truncheons, as some think; or javelins, as others:

and they shall burn them with fire seven years; which some take to be a certain number for an uncertain, and others an hyperbolical expression; but when it is considered what a vast army this of Gog's will be, and what prodigious numbers of weapons of all sorts must be carried by them, and the little use of fire in those hot countries: it may be very well taken in a literal sense, and the meaning be, that so great will be the quantity of warlike weapons that will be found and gathered, that they will serve for fuel for the space of seven years.

Gill: Eze 39:10

So that they shall take no wood out of the field,.... During that seven years; or they shall have no need to do so, as the Syriac version; having a sufficiency of armour:

neither cut down any out of the forest: out of the forest of Lebanon, or any other, where they used to fetch wood for their necessary uses; but so great a quantity of armour shall now be brought home by them to their houses, that they should have no need to be at the trouble and expense of fetching wood from the forests:

for they shall burn the weapons with fire; the reason of which will be, because they will have no occasion for them hereafter; for when this battle is over, which seems to be the same with that at Armageddon, there will be an entire destruction of all the enemies of Christ and his church; the world will be cleared of them, and there will be war no more, and so no more use of weapons; this will be the last battle that will be fought; see Isa 2:4,

and they shall spoil those that spoil them, and rob those that robbed them, saith the Lord God: not only take their weapons and burn them, but strip them of their garments, and take away their gold, and silver, and jewels, and everything of value they shall find about them.

Gill: Eze 39:11

And it shall come to pass in that day,.... When this destruction of the army of Gog shall be made:

that I will give unto Gog a place there of graves in Israel; or, "a place there, a grave in Israel" ^b; he that thought to have subdued the whole land, and taken possession of it, shall have no more of it than just a place for a grave, to be buried in; a place fit for a grave, as the Targum; and where that will be is next observed: "the valley of the passengers on the east of the sea"; a valley through which travellers used to pass from Syria, Babylon, and other places, to Egypt and Arabia Felix, which lay east of the sea; not the Mediterranean sea, which lies west of Judea; but either the Dead sea, the sea of Sodom, a sulphurous lake, to which there may be an allusion, Rev 19:20 or the sea of Chinnereth, or Genesareth, as the Targum, Jarchi, and Kimchi; the same with the sea or lake of Tiberias and Galilee, mentioned in the New Testament; which sense is approved of by Gussetius ^c; where was a passage from the land of Canaan to the east of the same sea. Calmet ^d thinks it stands for the great road at the foot of Mount Carmel, to go from Judea, Egypt, and the country of the Philistines, into Phoenicia, which road was to the east of the Mediterranean sea.

And it shall stop the noses of the passengers; or the passengers shall stop their noses, because of the ill smell of the carcasses ^e; or their mouths, the mouths of blasphemers, who shall no more blaspheme the God of Israel, when they shall observe this monument of his power, in the destruction of his and his people's enemies. It may be rendered, "it shall stop the passengers ^f; from passing that way, because of the multitude of the carcasses that shall fall there", and which is the reason of their being buried out of the way; this sense Jarchi takes notice of. The Targum is,

"and it is near to two mountains;''

as if this clause described the situation of the valley.

And there shall they bury Gog, and all his multitude; all his army, such of it as the fowls and beasts had not devoured, and the bones they had left; not his army only, but himself also, the Sultan or Grand Seignior of the Turks, the general of his mighty army: this was not true of Antiochus; he died not, nor was he buried in the land of Israel.

And they shall call it the valley of Hamon-gog: Hamon signifies a multitude; and this name will be imposed upon the place of Gog's sepulchre, because of the multitude slain and buried here, and to perpetuate the memory of it: there never was yet a place of this name in the land of Israel, which shows that this event is yet future. Calmet takes it to be the valley of Jezreel, in which he thinks the army of Cambyses was defeated, after the death of that prince; wrongly taking Cambyses and his army for Gog and Magog.

Gill: Eze 39:12

And seven months shall the house of Israel be burying of them,.... So long time will the burial of Gog's army take up, because of the multitude of it, and by reason their bones will be scattered here and there; which will require time to gather them together, and bring them to one place: the reason of the burial of them will be, partly out of humanity, which the Christian religion, which will then be embraced by the Jews, teaches and encourages; and partly because of the disagreeable sight and ill smell of the carcasses of the slain, and to prevent the air being infected therewith, which might cause noxious diseases. Jarchi gives the reason of it, because Gog is of the seed of Japheth, who covered his father's nakedness, and therefore worthy of a funeral: but a better reason follows,

that they may cleanse the land: not from ceremonial uncleanness, a place being unclean, by the ceremonial law, where dead carcasses, or the bones of dead men, lay; for the ceremonial law, as it is abrogated, will now be disused by the Jews themselves, when converted; but from natural pollution, before mentioned.

Gill: Eze 39:13

Yea, all the people of the land shall bury them,.... That is, a great number of the common people of the land of Israel, especially of those that dwell near the field of battle, shall be employed in burying the slain; and which they will be very ready to do, for the reasons above mentioned:

and it shall be to them a renown; or, "for a name" ^g; they shall be commended for their humanity to their enemies, and shall be spoken of with honour, as being the peculiar people of God, whom he has so remarkably appeared for, protected, and defended:

the day that I shall be glorified, saith the Lord God; the day that will be renown to them will be to the glory of God; whose greatness, goodness, power, and wisdom, will be seen in saving his people, and destroying their enemies.

Gill: Eze 39:14

And they shall sever out men of continual employment,.... That is, the principal of the house of Israel, their magistrates and governors, shall select certain persons, to be daily employed in the following work, till ended:

passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it; these men will be appointed to go through the land of Israel, to gather up such carcasses and bones of dead men as remain anywhere after the seven months' burial before observed; and all passengers or travellers shall be assisting to them in it, both in directing where any such carcasses and bones may lie, and in bringing them to the common place of burial; that so the land may he thoroughly cleansed from such disagreeable objects:

after the end of seven months shall they search or begin to search, as the Targum; when seven months are ended, in which the people in general will be employed in burying the dead; these men before mentioned will be sent out into each part of the land, to search in caves, and dens and ditches; among thickets, thorns, and briers, where the slain may fall; or where soldiers, being wounded, might betake themselves and die; or their carcasses or bones be dragged and left by beasts and fowls; to find them out, and bring them to the place of interment.

Gill: Eze 39:15

And the passengers that pass through the land,.... Not along with the searchers, but that travel through it upon business in it, or in other lands:

when any seeth a man's bone, then shall he set up a sign by it; as he passes along, if he happens to see a human bone in the way, or hard by, he shall stop and lay a stone, or a heap of stones, by it, or some such mark or token, signifying that a man's bone lies there:

till the buriers have buried it in the valley of Hamon-gog, that is, which sign shall continue till searchers come that way and take up the bone, and carry it to be buried in the valley of Hamon-gog; for carcasses and bones were not to be buried in the place where they were found, but to be brought and interred in this common place of sepulture.

Gill: Eze 39:16

And also the name of the city shall be Hamonah,.... The name of the city nearest to this place, where Gog and his multitude shall be buried, shall be called Hamonah from thence, which signifies a multitude; or Polyandrion, as the Septuagint version, a place where many graves are; or perhaps a new city will be built near this place, and so called, to perpetuate the memory of it; or else, as Kimchi observes, Jerusalem will be so called, from the multitude of those that will be slain near it; but, however, neither that nor any other city in the land of Israel have ever bore any such name; from whence it may be concluded that this prophecy does not refer to the times of Antiochus, or any yet past, but to time to come:

thus shall they cleanse the land; thoroughly and completely, so that not a bone shall be left unburied.

Gill: Eze 39:17

And thou, son of man, thus saith the Lord God,.... What the prophet is ordered by the Lord to say is to creatures not then in being, nor yet; and, were they, they could not understand his words; but however, when the time comes, partly by an instinct in nature, and partly by a particular direction of Providence, they will be gathered together upon so great a slaughter of men; for what follows, though mentioned in this place, will be between the slaughter of Gog's army, and the burial of it, as Kimchi well observes; after the burial such an invitation would be impertinent; and which is made not for the sake of creatures, but of men, to denote the certainty of this great carnage that shall be made:

speak unto every feathered fowl, and to every beast of the field; this must be understood of such fowls, and such beasts, as devour dead carcasses, for all will not feed on them; a like invitation is given after the battle at Armageddon, the same with this here, Rev 19:17 only with this difference, there an angel is said to cry, here the prophet; there to the fowls only, here to the beasts of the field also; no doubt respect there is had to this passage:

assemble yourselves, and come; gather yourselves on every side to my sacrifices that I do sacrifice for you; such a slaughter of men is called a sacrifice, because there is a likeness between that and the killing of beasts for sacrifice; besides, these enemies of God and his people will fall a victim to his justice, as well as be a repast for fowls and beasts, who are invited, as to a feast, to feed upon them; and there being so much of the power and providence of God in all this, it is ascribed to him, and is called "the supper of the great God", Rev 19:17,

even a great sacrifice upon the mountains of Israel; where Gog's army will fall, Eze 39:4, and in such vast numbers, that it may well be called a great sacrifice; the sacrifice of a great army by the great God, and for such great number of creatures:

that ye may eat flesh, and drink blood; the flesh and blood of the sacrifices, even of slain men, which carnivorous creatures delight in. The Targum is,

"draw near everywhere round about to the slain, which I slay for you with a great slaughter upon the mountains of Israel, and ye shall eat the flesh, and drink the blood.''

Gill: Eze 39:18

Ye shall eat the flesh of the mighty,.... Of the soldiers, men of strength and courage, and fit for war, with which the army of Gog will abound:

and drink the blood of the princes of the earth: both the princes of his own family and court, and those of his allies and auxiliaries that will come along with him:

of rams, of lambs, and of goats, of bullocks; which the Targum Jarchi, and Kimchi, interpret of kings, princes, dukes, rulers, and governors; and so does John, in the Revelation, of kings, captains, and mighty men, Rev 19:18,

all of them fatlings of Baasha; which was a country in Israel, very fruitful, and full of pastures, where much fat cattle were bred; and to which these great personages in Gog's army are compared, for their bulk, strength, and wealth. So the Targum,

"all of them rich in substance.''

It may be rendered, "all of them the merie of Bashan"; for "meri" is the name of an ox or buffle; and Jarchi says that a fat ox is called in the Arabic language "almari" ^h.

Gill: Eze 39:19

And ye shall eat fat till ye be full,.... The fat of men; and such as before described generally are fat, and of which they shall have enough; and, though voracious creatures, shall eat to satiety:

and drink blood till ye be drunken; as men are with wine, who become mad with it; and so birds and beasts of prey grow fiercer by drinking blood: the meaning is, they should have their fill of the flesh, fat, and blood, of slain men:

of my sacrifice which I have sacrificed for you; the Targum is,

"of the flesh of the slain, which I have slain for you;''

See Gill on Eze 39:17.

Gill: Eze 39:20

Thus shall ye be filled at my table with horses and chariots,.... With the flesh of horses, and of them that sit on them, as John interprets it, Rev 19:18, and so the Septuagint, Syriac, and Arabic versions: and with the flesh of men that ride in chariots used in war; for chariots themselves cannot be eaten; and with these the birds and beasts of prey will be filled at the Lord's table, which he will furnish for them on the mountains of Israel, on the field of battle, where Gog and his army will fall: and thus as the Lord's supper is called the table of the Lord, 1Co 10:21, so this table of the Lord is called the supper of the great God, Rev 19:17, this is further explained,

with mighty men, and with all men of war, saith the Lord God; that is, with the flesh of valiant men, generals, captains, officers of all sorts, and common soldiers, even of all men, great and small, bond and free, Rev 19:18.

Gill: Eze 39:21

And I will set my glory among the Heathen,.... The glory of his divine perfections, particularly his power and his goodness, in destroying the enemies of his people, and saving them; which will be set in a clear point of view to the Heathen, that they cannot but observe it; and this is the ultimate end of this strange event, as it is of all that the Lord does, even his own glory, subordinate to which is his people's good:

and all the Heathen shall see my judgment that I have executed, and my hand that I have laid upon them; his vengeance and power, as the Targum; the punishment inflicted by his mighty hand on Gog and his army: these Heathens are the Pagan kingdoms of China, &c. and of Tartary, Persia, and the whole Turkish dominions, being Mahometan, which are no better than Heathen; these will be converted to the Christian religion, in consequence of this event; for this will be the passing away of the Turkish woe, which will make way for the sounding of the seventh trumpet; and when these kingdoms will become Christ's, and way be made for the kings of the east to come over to him, Rev 11:14.

Gill: Eze 39:22

So the house of Israel shall know that I am the Lord their God,.... That has chosen them, redeemed them, called them, manifested his covenant love and grace to them, and protected and defended them: this destruction of their enemies will be a proof of it; and they will hereby be led into a clearer knowledge of him, and of his goodness to them; and make a more firm and constant profession of him,

even from that day and forward, to the end of time; for after this the Jews will no more apostatize, but will for ever remain the people of God and Christ.

Gill: Eze 39:23

And the Heathen shall know that the house of Israel went into captivity for their iniquity,.... Before this they thought the captivity of the Jews, and all their distresses, were owing to their own weakness, and the weakness of the God they served, and to the superior strength of their enemies, and the power of their gods; but now, by this strange and amazing destruction of Gog and his army, they will see that it was not owing to those things, but to the sins and transgressions of the people of the Jews:

because they transgressed against me; prevaricated with him, acted a perfidious and treacherous part to him, as the word ⁱ signifies; which they did, when they delivered Jesus of Nazareth, the true Messiah, into the hands of the Gentiles, to be crucified; it is their disbelief of Christ, and rejection of him, and maltreatment of him, that is here more especially pointed at; and which is the cause of their present long captivity and exile, and of all the afflictions and troubles they have since met with: so the Targum renders it,

"they dealt falsely with my Word;''

the Word made flesh, the incarnate Saviour:

therefore hid I my face from them; took no notice of them, showed them no favour, took no care of them; disregarded their prayers and cries, and removed his presence from them, and all the tokens of it. So the Targum,

"I caused my Shechaniah (or majesty) to remove from them;''

and thus it has been ever since, and now is:

and gave them into the hand of their enemies; the Romans, who took away their place and nation; which they feared would be the case, should many believe in Christ; but the true reason of it was because they did not believe in him, Joh 11:48,

so fell they all by the sword; that is, through the sword of the conquering Romans; they fell into their hands; some perished by the sword, and others were carried into captivity; and all were punished for their iniquity, trespass, and perfidy.

Gill: Eze 39:24

According to their uncleanness,.... Not ceremonial, but moral; they were an impure and adulterous generation, as our Lord calls them, Mat 12:39,

and according to their transgressions have I done unto them; or "rebellions", as the Targum renders it; or defections, as the word ^k signifies; their rebellions against the King Messiah; their defections from him; their contempt of him, and rejection of his yoke, and non-submission to his ordinances; according to the desert of such crimes, the Lord dealt with them;

"took vengeance on them,''

as the Targum is; in the destruction of their nation, city, and temple: "and hid my face from them"; or caused his Shechaniah to remove from them, as the same paraphrase; See Gill on Eze 39:23.

Gill: Eze 39:25

Therefore thus saith the Lord,.... The Jews having been long punished for their sins; and being brought to repentance for them, and to faith in Christ, as they will be in the latter day: hence it follows,

now will I bring again the captivity of Jacob; or the captives of Jacob, the people of Israel, that have been carried captive into all lands; these shall be gathered from thence, and brought into their own land:

and have mercy upon the whole house of Israel; all the twelve tribes; which shows that this has not respect to the return of the Jews from the Babylonish captivity; for then the Lord had mercy on the house of Judah only; or the two tribes of Judah and Benjamin; but their return from their present captivity, and future conversion,

when all Israel shall be saved; as the fruit and effect of the rich sovereign grace and mercy of God unto them, Rom 11:25,

and will be jealous for my holy name; or, "zealous" ^l for the glory of it, that it be no more blasphemed among the Heathen; and that it be glorified among his own people.

Gill: Eze 39:26

After that they have borne their shame,.... And disgrace, among the nations where they are scattered; being captives, exiles, in distress and affliction, and under the manifest tokens of the divine wrath and vengeance: it may be rendered, "and they shall bear their shame" ^m; that is, as Jarchi glosses it,

"when I shall do good to them, and not render to them according to their wickedness, then they shall bear their shame, and be confounded, and not able to lift up their face;''

as penitent persons, under a sense of divine wrath, blush, and are ashamed to look up to God; see Ezr 9:6. Menachem interprets the word in the sense of atonement and forgiveness, as it is used in Psa 32:11, as if the meaning was, then they shall have their sins, which caused shame, forgiven them. Kimchi's gloss is,

"they shall carry in their mouths, and make mention of their shame they had in captivity.''

And all their transgressions whereby they have transgressed against me; that is, the punishment of all their trespasses in their captivity, or the shame of them, being now brought to repentance; and which will be aggravated to them, when they remember that these were committed by their forefathers, and since approved of by them.

When they dwelt safely in their land, and none made them afraid; as they did in the times of Christ; they were in entire peace, and no enemy disturbed them; and were in the possession of their own land, and enjoyed the blessings of it, and had their religious as well as civil liberties; and yet rejected the Messiah, his doctrine, ordinances, and salvation by him.

Gill: Eze 39:27

When I have brought them again from the people,.... That is, then shall they be ashamed, and repent of all their trespasses and sins:

and gathered them out of their enemies lands; from the provinces of their enemies, as the Targum; when they are collected together in a body out of each of the nations where they are now dispersed, and brought to their own land:

and am sanctified in them in the sight of many nations; when they shall publicly repent of their sins, and forsake them, and seek the Lord their God, and the King Messiah, and embrace and profess him, and acknowledge that God has been righteous and holy in all his dispensations towards them.

Gill: Eze 39:28

Then shall they know that I am the Lord their God,.... See Gill on Eze 39:22;

which caused them to be led into captivity among the Heathen; for their sins and transgressions: and so the Targum adds,

"because they sinned before me:''

but I have gathered them into their own land; being now penitent for their sins, and believing in the Messiah: and so the Targum,

"and now, because they are converted, I have gathered them, &c.''

and have left none of them any more there; among the Heathen, or in the land of their enemies; everyone shall be returned to the land of Canaan, be they where they will, as when they came out of Egypt: and this is typical of the salvation of God's elect, or mystical Israel; not one of them shall be lost or perish, but all shall be brought to repentance: this again shows, that this prophecy did not respect the return of the Jews from the Babylonish captivity; since then many were left behind.

Gill: Eze 39:29

Neither will I hide my face any more from them,.... The Jews, upon their future conversion, will always have the worship of God among them, and his presence with them; he will always take notice of them; they will ever be under his protection and care; he will never remove his Shechinah from them any more, as the Targum: a further proof that this refers to future times; for, after their return from Babylon, God did hide his face, and remove his presence from them, and left them to ruin and destruction by the Romans:

for I have poured out my Spirit upon the house of Israel, saith the Lord God; this refers not to the effusion of the Spirit on the day of Pentecost, but to one that is yet to come, when the Jews will be converted in the latter day; after which God will no more depart from them, nor shall they depart from him; see Zec 12:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 38:2

¹ tn Heb “set your face against.”

² sn This may refer to a Lydian king in western Asia Minor in the seventh century b.c. Apart from Ezek 38-39, the only other biblical reference to this king/nation is in Rev 20:8. For a study of the names appearing in this verse, see E. Yamauchi, Foes From the Northern Frontier, 19-27.

³ sn One of the sons of Japheth according to Gen 10:2; 1 Chr 1:5.

⁴ tn Heb “the prince, the chief of Meshech and Tubal.” Some translate “the prince of Rosh, Meshech and Tubal,” but it is more likely that the Hebrew noun in question is a common noun in apposition to “prince,” rather than a proper name. See D. I. Block, Ezekiel (NICOT), 2:434-35. As Block demonstrates, attempts by some popular writers to identify these proper names with later geographical sites in Russia are anachronistic. See as well E. Yamauchi, Foes From the Northern Frontier, 19-27.

sn Meshech and Tubal were two nations in Cappadocia of Asia Minor. They were also sons of Japheth (Gen 10:2; 1 Chr 1:5).

NET Notes: Eze 38:3

¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

NET Notes: Eze 38:4

¹ sn The Hebrew text mentions two different types of shields here.

NET Notes: Eze 38:5

¹ tn D. I. Block prefers to see the Hebrew word as referring here to a western ally of Egypt or as an alternative spelling for Pathros, that is, Upper Egypt. See D. I. Block, Ezekiel (NICOT), 2:439-40.

² sn That is, Lydia.

NET Notes: Eze 38:6

¹ tn The words “they are joined by” are added in the translation for purposes of English style.

² sn The seven-nation coalition represents the north (Meshech, Tubal, Gomer, Beth-Togarmah), the south/west (Ethiopia, Put) and the east (Persia). The use of the sevenfold list suggests completeness. See D. I. Block, Ezekiel (NICOT), 2:441.

NET Notes: Eze 38:7

¹ tn The second person singular verbal and pronominal forms in the Hebrew text indicate that Gog is addressed here.

NET Notes: Eze 38:8

¹ tn Heb “from the sword.”

² tn Heb “it.”

NET Notes: Eze 38:9

¹ tn Heb “go up.”

NET Notes: Eze 38:10

¹ tn Heb “words will go up upon your heart.”

NET Notes: Eze 38:11

¹ tn Heb “go up against.”

² tn Heb “come (to).”

NET Notes: Eze 38:12

¹ tn Heb “to turn your hand against.”

² tn The Hebrew term occurs elsewhere only in Judg 9:37. Perhaps it means “high point, top.”

NET Notes: Eze 38:13

¹ tn Heb “young lions.”

NET Notes: Eze 38:14

¹ tn The Hebrew text is framed as a rhetorical question: “will you not take notice?”

NET Notes: Eze 38:16

¹ tn Heb “come up.”

² tn Or “reveal my holiness.”

NET Notes: Eze 38:17

¹ tn Heb “by the hand of my servants.”

² tn The Hebrew text adds “years” here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201.

NET Notes: Eze 38:18

¹ tn Heb “goes up against.”

NET Notes: Eze 38:19

¹ sn The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31.

² tn Or “shaking.”

NET Notes: Eze 38:20

¹ tn Or “tremble.”

² tn The term occurs only here and in Song of Songs 2:14.

NET Notes: Eze 38:21

¹ tn Heb “against.”

² tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.

NET Notes: Eze 39:2

¹ tn The Hebrew root occurs only here in the OT. An apparent cognate in the Ethiopic language means “walk along.” For a discussion of the research on this verb, see D. I. Block, Ezekiel (NICOT), 2:460.

NET Notes: Eze 39:7

¹ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

NET Notes: Eze 39:9

¹ tn Heb “burn and kindle the weapons.”

² tn Two different types of shields are specified in the Hebrew text.

NET Notes: Eze 39:10

¹ tn Heb “they will not carry.”

² tn Heb “loot their looters and plunder their plunderers.”

NET Notes: Eze 39:11

¹ tn The name means “horde of Gog.”

NET Notes: Eze 39:12

¹ tn Heb “the house of Israel.”

NET Notes: Eze 39:13

¹ tn Heb “name.”

NET Notes: Eze 39:14

¹ tn Heb “men of perpetuity.”

² tn Heb “and bury the travelers and those who remain on the surface of the ground.” The reference to “travelers” seems odd and is omitted in the LXX. It is probably an accidental duplication (see v. 11).

NET Notes: Eze 39:15

¹ tn Heb “as the scouts scout.”

² tn That is, the aforementioned bone.

NET Notes: Eze 39:16

¹ tn This name appears to be a feminine form of the word “horde,” used in the name Hamon-Gog.

NET Notes: Eze 39:17

¹ tn Or “sacrifice” (so also in the rest of this verse).

NET Notes: Eze 39:18

¹ sn See Rev 19:17-18.

NET Notes: Eze 39:19

¹ sn Eating the fat and drinking blood were God’s exclusive rights in Israelite sacrifices (Lev 3:17).

² tn Or “sacrifice” (so also in the rest of this verse).

NET Notes: Eze 39:20

¹ tn Heb “chariots.”

NET Notes: Eze 39:21

¹ tn Or “my glory.”

² tn Heb “my hand which I have placed.”

NET Notes: Eze 39:23

¹ tn Or “in their punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

NET Notes: Eze 39:25

¹ tn Heb “cause to return.”

NET Notes: Eze 39:28

¹ tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.

NET Notes: Eze 39:29

¹ sn See Ezek 11:19; 37:14.

Geneva Bible: Eze 38:2

Son of man, set thy face against ^{( a )} Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him,

^{( a )} Who were a people that came from Magog the son of Japheth, (Gen 10:2). Magog also here signifies a certain country so that by these two countries which had the government of Greece and Italy he means the principal enemies of the Church, (Rev 20:8).

Geneva Bible: Eze 38:4

And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thy army, horses and horsemen, all of them clothed with all sorts [of armour, even] a great company [with] bucklers and shields, all of them ^{( b )} handling swords:

^{( b )} He shows that the enemy would bend themselves against the Church but it would be to their own destruction.

Geneva Bible: Eze 38:5

^{( c )} Persia, Cush, and Libya with them; all of them with shield and helmet:

^{( c )} The Persians, Ethiopians and men of Africa.

Geneva Bible: Eze 38:6

^{( d )} Gomer, and all his troops; the house of Togarmah of the north quarters, and all his troops: [and] many people with thee.

^{( d )} Gomer was Japheth's son, and Togarmah the son of Gomer, and are thought to be they that inhabited Asia Minor.

Geneva Bible: Eze 38:7

Be thou prepared, and ^{( e )} prepare for thyself, thou, and all thy company that are assembled to thee, and be thou a guard to them.

^{( e )} Signifying that all the people of the world would assemble themselves against the Church and Christ their head.

Geneva Bible: Eze 38:10

Thus saith the Lord GOD; It shall also come to pass, [that] at the same time shall things come into thy mind, and thou shalt think an ^{( f )} evil thought:

^{( f )} That is, to molest and destroy the Church.

Geneva Bible: Eze 38:11

And thou shalt say, I will go up to the land of unwalled villages; ^{( g )} I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates,

^{( g )} Meaning Israel, which had now been destroyed and was not yet built again: declaring by this the simplicity of the godly, who seek not so much to fortify themselves by outward force, as to depend on the providence and goodness of God.

Geneva Bible: Eze 38:13

Sheba, and Dedan, and the merchants of Tarshish, with all its young lions, shall say to thee, ^{( h )} Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?

^{( h )} One enemy will envy another because everyone will think to have the spoil of the Church.

Geneva Bible: Eze 38:14

Therefore, son of man, prophesy and say to Gog, Thus saith the Lord GOD; In that day when my people of Israel ^{( i )} dwelleth safely, shalt thou not know [it]?

^{( i )} Will you not spy your opportunity to come against my Church when they suspect nothing?

Geneva Bible: Eze 38:16

And thou shalt come against my people of Israel, as a cloud to cover the land; it shall be in the ^{( k )} latter days, and I will bring thee against my land, that the nations may know me, when I ^{( l )} shall be sanctified in thee, O Gog, before their eyes.

^{( k )} Meaning in the last age, and from the coming of Christ to the end of the world.

^{( l )} Signifying that God will be sanctified by maintaining his church, and destroying his enemies, as in (Eze 36:23, Eze 37:28).

Geneva Bible: Eze 38:17

Thus saith the Lord GOD; [Art] thou he of whom I have spoken of old ^{( m )} by my servants the prophets of Israel, who prophesied in those days [many] years that I would bring thee against them?

^{( m )} By this he declares that no affliction can come to the Church of which they have not been advertised before to teach them to endure all things with more patience when they know that God has so ordained.

Geneva Bible: Eze 38:20

So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping animals 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 overturned, and the ^{( n )} steep places shall fall, and every wall shall fall to the ground.

^{( n )} All means by which man would think to save himself will fail, the affliction in those days will be so great, and the enemies destruction will be so terrible.

Geneva Bible: Eze 38:21

And I will call for a sword against him ^{( o )} throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother.

^{( o )} Against the people of God and Magog.

Geneva Bible: Eze 39:2

And I will turn thee back, ^{( a )} and leave but the sixth part of thee, and will cause thee to come from the north parts, and will bring thee upon the mountains of Israel:

^{( a )} Or, destroy you with six plagues, as in (Eze 38:22).

Geneva Bible: Eze 39:4

Thou ^{( b )} shalt fall upon the mountains of Israel, thou, and all thy troops, and the people that [are] with thee: I will give thee to the ravenous birds of every sort, and [to] the beasts of the field to be devoured.

^{( b )} Meaning that by the virtue of God's word the enemy will be destroyed wherever he assails his Church.

Geneva Bible: Eze 39:6

And I will send a fire on Magog, and among them that dwell securely in the ^{( c )} isles: and they shall know that I [am] the LORD.

^{( c )} That is, among all nations where the enemies of my people dwell, no matter how separate they seem.

Geneva Bible: Eze 39:8

Behold, ^{( d )} it is come, and it is done, saith the Lord GOD; this [is] the day of which I have spoken.

^{( d )} That is, this plague is fully determined in my counsel and cannot be changed.

Geneva Bible: Eze 39:9

And they that dwell in the cities of Israel shall ^{( e )} go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the javelins, and the spears, and they shall burn them with fire seven years:

^{( e )} After this destruction the Church will have great peace and tranquillity and burn all their weapons because they will no more fear the enemies. This chiefly refers to the accomplishment of Christ's kingdom when by their head Christ all enemies will be overcome.

Geneva Bible: Eze 39:11

And it shall come to pass in that day, [that] I will give to Gog ^{( f )} a place there of graves in Israel, the valley of the travellers on the east of the sea: and it shall stop the ^{( g )} [noses] of the travellers: and there shall they bury Gog and all his multitude: and they shall call [it] The valley of Hamongog.

^{( f )} Which declares that the enemies will have a horrible fall.

^{( g )} For the stink of the carcasses.

Geneva Bible: Eze 39:12

^{( h )} And seven months shall the house of Israel be in burying them, that they may cleanse the land.

^{( h )} Meaning a long time.

Geneva Bible: Eze 39:14

And they shall set apart men for [the] continual task of passing through the ^{( i )} land to bury with the travellers those that remain upon the face of the land, to cleanse it: after the end of seven months shall they search.

^{( i )} Partly that the holy land should not be polluted and partly for the compassion that the children of God have even on their enemies.

Geneva Bible: Eze 39:17

And, thou son of man, thus saith the Lord GOD; Speak to every feathered fowl, and to every beast of the field, Assemble yourselves, and come; ^{( k )} 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.

^{( k )} By which he signifies the horrible destruction that would come on the enemies of his Church.

Geneva Bible: Eze 39:23

And the nations shall know that the house of Israel went into captivity for ^{( l )} their iniquity: because they trespassed against me, therefore I hid my face from them, and gave them into the hand of their enemies: so they all fell by the sword.

^{( l )} The heathen will know that they did not overcome my people by their strength, neither yet by the weakness of my arm, but that this was for my people's sins.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 38:1-23

1 The army,

8 and malice of Gog.

14 God's judgment against him.

TSK Synopsis: Eze 39:1-29

1 God's judgment upon Gog.

8 Israel's victory.

11 Gog's burial in Hamon-gog.

17 The feast of the fowls.

21 Israel having been plagued for their sins,

25 shall be gathered again with eternal favour.

MHCC: Eze 38:1-13

These events will be in the latter days. It is supposed these enemies will come together to invade the land of Judea, and God will defeat them. God not only sees who are now the enemies of his church, but he foresees who will be so, and lets them know by his word that he is against them; though they join together, the wicked shall not be unpunished.

MHCC: Eze 38:14-23

The enemy should make a formidable descent upon the land of Israel. When Israel dwell safely under the Divine protection, shalt not thou be made to know it by finding that endeavours to destroy them are made in vain? Promises of security are treasured up in the word of God, against the troubles and dangers the church may be brought into in the latter days. In the destruction of sinners, God makes it appear that he is a great and holy God. We should desire and pray daily. Father, glorify thine own name.

MHCC: Eze 39:1-10

The Lord will make the most careless and hardened transgressors know his holy name, either by his righteous anger, or by the riches of his mercy and grace. The weapons formed against Zion shall not prosper. Though this prophecy is to be fulfilled in the latter days, it is certain. From the language used, it seems that the army of Gog will be destroyed by miracle.

MHCC: Eze 39:11-22

How numerous the enemies which God destroyed for the defence of his people Israel! Times of great deliverances should be times of reformation. Every one should help the utmost he can, toward cleansing the land from reproach. Sin is an enemy every man should strive against. Those engaged in public work, especially of cleansing and reforming a land, ought to be men who will go through with what they undertake, who will be always employed. When good work is to be done, every one should further it. Having received special favours from God, let us cleanse ourselves from all evil. It is a work which will require persevering diligence, that search may be made into the secret recesses of sin. The judgments of the Lord, brought upon sin and sinners, are a sacrifice to the justice of God, and a feast to the faith and hope of God's people. See how evil pursues sinners, even after death. After all that ambitious and covetous men do and look for, " a place of graves" is all the Lord gives them on earth, while their guilty souls are doomed to misery in another world.

MHCC: Eze 39:23-29

When the Lord shall have mercy on the whole house of Israel, by converting them to Christianity, and when they shall have borne the shame of being cast off for their sins, then the nations shall learn to know, worship, and serve him. Then Israel also shall know the Lord, as revealed in and by Christ. Past events do not answer to these predictions. The pouring out of the Spirit is a pledge that God's favour will continue. He will hide his face no more from those on whom he has poured out his Spirit. When we pray that God would never cast us from his presence, we must as earnestly pray that, in order thereto, he would never take his Holy Spirit from us.

Matthew Henry: Eze 38:1-13

The critical expositors have enough to do here to enquire out Gog and Magog. We cannot pretend either to add to their observations or to determine their controversies. Gog seems to be the king and Magog the kingdom; so that Gog and Magog are like Pharaoh and the Egyptians. Some think they find them afar off, in Scythia, Tartary, and Russia. Others think they find them nearer the land of Israel, in Syria, and Asia the Less. Ezekiel is appointed to prophesy against Gog, and to tell him that God is against him, Eze 38:2, Eze 38:3. Note, God does not only see those that are now the enemies of his church and set himself against them, but he foresees those that will be so and lets them know by his word that he is against them too, and yet is pleased to make use of them to serve his own purposes, for the glory of his own name; surely their wrath shall praise him, and the remainder thereof he will restrain, Psa 76:10. Let us observe here,

I. The confusion which God designed to put this enemy to. It is remarkable that this is put first in the prophecy; before it is foretold that God will bring him forth against Israel it is foretold that God will put hooks into his jaws and turn him back (Eze 38:4), that they might have assurance of their deliverance before they had the prospect given them of their danger. Thus tender is God of the comfort of his people, thus careful that they may not be frightened; even before the trouble begins he tells them it will end well.

II. The undertaking which he designed to engage him in, in order to this defeat and disappointment. 1. The nations that shall be confederate in this enterprise against Israel are many, and great, and mighty (Eze 38:5, Eze 38:6), Persia, Ethiopia, etc. Antiochus had an army made up of all the nations here named, and many others. These people had been at variance with one another, and yet in combination against Israel. How are those increased that trouble God's people! 2. They are well furnished with arms and ammunition, and bring a good train of artillery into the field - horses and horsemen (Eze 38:4) bravely equipped with all sorts of armour, bucklers and shields for defence, and all handling swords for offence. Orders are given to make all imaginable preparation for this expedition (Eze 38:7): " Be thou prepared, and do thou prepare. See what warlike preparations thou hast already in store, and, lest that should not suffice, make further preparation, thou and all thy company, "Let Gog himself be a guard to the rest of the confederates. As commander-in-chief, let him engage to take care of them and their safety; let him pass his word for their security, and take them under his particular protection. The leaders of an army, instead of exposing their soldiers needlessly and presumptuously, and throwing away their lives upon desperate undertakings, should study to be a guard to them, and, whenever they send them forth in danger, should contrive to support and cover them. This call to prepare seems to be ironical - Do thy worst, but I will turn thee back; like that Isa 8:9. Gird yourselves, and you shall be broken in pieces. 3. Their design is against the mountains of Israel (Eze 38:8), against the land that is brought back from the sword. It is not long since it was harassed with the sword of war, and it has been always wasted, more or less, with one judgment or other; it is but newly gathered out of many people, and brought forth out of the nations; it has enjoyed comparatively but a short breathing-time, has scarcely recovered any strength since it was brought down by war and captivity; and therefore its neighbours need not fear its being too great, nay, and therefore it is very barbarous to pick a quarrel with it so soon. It is a people that dwell safely, all of them, in unwalled villages, very secure, and having neither bars nor gates, Eze 38:11. It is a certain sign that they intend no mischief to their neighbours, for they fear no mischief from them. It cannot be thought that those will offend others who do not take care to defend themselves; and this aggravates the sin of these invaders. It is base and barbarous to devise evil against thy neighbour while he dwells securely by thee, and has no distrust of thee, Pro 3:29. But see here how the clouds return after the rain in this world, and what little reason we have ever to be secure till we come to heaven. It is not long since Israel was brought back from the sword of one enemy, and behold the sword of another is drawn against it. Former troubles will not excuse us from further troubles; but when we think we have put off the harness, at least for some time, by a fresh and sudden alarm we may be called to gird it on again; and therefore we must never boast nor be off our guard. 4. That which the enemy has in view, in forming this project, is to enrich himself and to make himself master, not of the country, but of the wealth of it, to spoil and plunder it, and make a prey of it: At the same time that God intends to bring this matter about things shall come into the mind of this enemy, and he shall think an evil thought, Eze 38:10. Note, All the mischief men do, and particularly the mischief they do to the church of God, arises from evil thoughts that come into their mind, ambitious thoughts, covetous thoughts, spiteful thoughts against those that are good, for the sake of their goodness. It came into Antiochus's mind what a singular people these religious Jews were, and how their worship witnessed against and condemned the idolatries of their neighbours, and therefore, in enmity to their religion, he would plague them. It came into his mind what a wealthy people they were, that they had gotten cattle and goods in the midst of the land (Eze 38:12), and withal how weak they were, how unable to make any resistance, how easy it would be to carry off what they had, and how much glory this rapine would add to his victorious sword; these things coming into his mind, and one evil thought drawing on another, he came at last to this resolve (Eze 38:11, Eze 38:12): " I will go up to the land of unwalled villages; yea, that I will; it will cost me nothing to make them all my own. I will go and disturb those that are at rest, without giving them any notice, not to crush their growing greatness, or chastise their insolence, or make reprisals upon them for any wrong they have done us (they had none of these pretences to make war upon them), but purely to take a spoil and to take a prey "(Eze 38:12), in open defiance to all the laws of justice and equity, as much as the highwayman's killing the traveller that he may take his money. These were the thoughts that came into the mind of this wicked prince, and God knew them; nay, he knew them before they came into his mind, for he understands our thoughts afar off, Psa 139:2. 5. According to the project thus formed he pours in all his forces upon the land of Israel, and finds those that are ready to come in to his assistance with the same prospects (Eze 38:9): " Thou shalt ascent and come like a storm, with all the force, and fury, and fierceness imaginable, and thou shalt be like a cloud to cover the land, to darken it, and to threaten it, thou and not only all thy bands, all the force thou canst bring into the field, but many people with thee "(such as are spoken of Eze 38:13), " Sheba and Dedan, the Arabians and the Edomites, and the merchants of Tarshish, of Tyre and Sidon and other maritime cities, they and their young lions that are greedy of spoil and live upon it, shall say, Hast thou come to take the spoil of this land?"Yes he has; and therefore they wish him success. Or perhaps they envy him, or grudge it to him. "Hast thou come for riches who art thyself so rich already?"Or, knowing that God was on Israel's side, they thus ridicule his attempts, foreseeing that they would be baffled and that he would be disappointed of the prey he promised himself. Or, if he come to take the prey, they will come and join with him, and add to his forces. When Lysias, who was general of Antiochus's army, came against the Jews, the neighbouring nations joined with him (1 Macc. 3:41), to share in the guilt, in hopes to share in the prey. When thou sawest a thief then thou consentedst with him.

Matthew Henry: Eze 38:14-23

This latter part of the chapter is a repetition of the former; the dream is doubled, for the thing is certain and to be very carefully regarded.

I. It is here again foretold that this spiteful enemy should make a formidable descent upon the land of Israel (Eze 38:15): " Thou shalt come out of the north parts (Syria lay on the north of Canaan) with a mighty army, shalt come like a cloud, and cover the land of my people Israel, "Eze 38:16. These words (Eze 38:14), When my people Israel dwell safely, shalt thou not know it? may be taken two ways: - 1. As intimating his inducements to this attempt. "Thou shalt have intelligence brought thee how securely, and therefore how carelessly, the people of Israel dwell, which shall give rise to thy project against them; for when thou knowest not only what a rich, but what an easy prey they are likely to be, thou wilt soon determine to fall upon them"Note, God's providence is to be acknowledged in the occasion, the small occasion perhaps, that is given, and that not designedly neither, to those first thoughts from which great enterprises take their original. God, to bring about his own purposes, lets men know that which yet he knows they will make a bad use of, as here. Or, 2. As intimating his disappointment in this attempt, which here, as before, the prophecy begins with: " When my people Israel dwell safely, not in their own apprehension only, but in reality, forasmuch as they dwell safely under the divine protection, shalt not thou be made to know it by the fruitlessness of thy endeavours to destroy them?"Thou shalt soon find that there is no enchantment against Jacob, that no weapon formed against them shall prosper; thou shalt know to thy cost, shalt know to thy shame, that though they have no walls, nor bars, nor gates, they have God himself, a wall of fire, round about them, and that he who touches them touches the apple of his eye; whosoever meddles with them meddles to his own hurt. And it is for the demonstrating of this to all the world that God will bring this mighty enemy against his people. Those that gathered themselves against Israel said, Let us take the spoil and take they prey, but they knew not the thoughts of the Lord, Mic 4:11, Mic 4:12. I will bring thee against my land. This is strange news, that God will not only permit his enemies to come against his own children, but will himself bring them; but, if we understand what he aims at, we shall be well reconciled even to this: it is " that the heathen may know me to be the only living and true God when I shall be sanctified in thee, O Gog! that is, in thy defeat and destruction before their eyes, that all the nations may see, and say, There is none like unto the God of Jeshurun, that rides on the heavens for the help of his people. "Note, God brings his people into danger and distress that he may have the honour of bringing about their deliverance, and suffers the enemies of his church to prevail awhile, though they profane his name by their sin, that he may have the honour of prevailing at last and sanctifying his own name in their ruin. Now it is said, This shall be in the latter days, namely, in the latter days of the Old Testament church; so the mischief that Antiochus did to Israel was; but in the latter days of the New Testament church another like enemy should arise, that should in like manner be defeated. Note, Effectual securities are treasured up in the word of God against the troubles and dangers the church may be brought into a great while hence, even in the latter days.

II. Reference is herein had to the predictions of the former prophets (Eze 38:17): Art thou he of whom I have spoken in old time, of whom Moses spoke in his prophecy of the latter days (Deu 32:43, He will render vengeance to his adversaries ), and David, Psa 9:15 ( The heathen are sunk down into the pit that they made ) and often elsewhere in the Psalms? This is the leviathan of whom Isaiah spoke (Isa 27:1), that congress of the nations of which Joel spoke, Joe 3:1. Many of the prophets had perhaps spoken particularly of this event, though it be not written, as they all had spoken and written too that which is applicable to it. Note, There is an amiable admirable harmony and agreement between the Lord's prophets, though they lived in several ages, for they were all guided by one and the same Spirit.

III. It is here foretold that this furious formidable enemy should be utterly cut off in this attempt upon Israel, and that it should issue in his own ruin. This is supposed by many to have its accomplishment in the many defeats given by the Maccabees to the forces of Antiochus and the remarkable judgments of God executed upon his own person, for he died of sore diseases. But these things are here foretold, as usual, in figurative expressions, which we are not to look for the literal accomplishment of, and yet they might be fulfilled nearer the letter than we know of. 1. God will be highly displeased with this bold invader: When he comes up in pride and anger against the land of Israel, and thinks to carry all before him with a high hand, then God's fury shall come up in his face, which is an allusion to the manner of men, whose colour rises in their faces when some high affront is offered them and they are resolved to show their resentment of it, Eze 38:18. God will speak against them in his jealousy for his people and in the fire of his wrath against his and their enemies, Eze 38:19. See how God's permitting sin, his laying occasions of sin before men, and his making use of it to serve his own purposes, consist with his hatred of sin and his displeasure against it. God brings this enemy against his land, letting him know what an easy prey it might be and determining thereby to glorify himself; and yet, when he comes against the land, God's fury comes up, and he speaks to him in the fire of his wrath. If any ask, Why does he thus find fault? for who has resisted his will? It is easy to answer, Nay, but, O man! who art thou that repliest against God? 2. His forces shall be put into the greatest confusion and consternation imaginable (Eze 38:19): There shall be a great shaking of them in the land of Israel, a universal concussion (Eze 38:20), such as shall affect the fishes and fowls, the beasts and creeping things, and much more the men that are upon the face of the earth, who sooner receive impressions of fear. There shall be such an earthquake as shall throw down the mountains, those natural heights, and the steep places, towers and walls, those artificial heights; they shall all fall to the ground. Some understand this of the fright which the land of Israel should be put into by the fury of the enemy. But it is rather to be understood of the fright which the enemy should be put into by the wrath of God; all those things which they both raise themselves and stay themselves upon shall be shaken down, and their hearts shall fail them. 3. He shall be routed and utterly ruined; both earth and heaven shall be armed against him (1.) The earth shall muster up its forces to destroy him. If the people of Israel have not strength and courage to resist him, God will call for a sword against him, Eze 38:21. And he has swords always at command, that are bathed in heaven, Isa 35:5. Throughout all the mountains of Israel, where he hoped to meet with spoil to enrich him, he shall meet with swords to destroy him, and, rather than fail, every man's sword shall be against his brother, as in the day of Midian, Psa 83:9. The great men of Syria shall undermine and overthrow one another, shall accuse one another, shall fight duels with one another. Note, God can, and often does, make the destroyers of his people to be their own destroyers and the destroyers of one another. However, he will himself be their destroyer, will take the work into his own hand, that it may be done thoroughly (Eze 38:22): I will plead against him with pestilence and blood. Note, Whom God acts against he pleads against; he shows them the ground of his controversy with them, that their mouths may be stopped, and he may be clear when he judges. (2.) The artillery of heaven shall also be drawn out against them: I will rain upon him an overflowing rain, Eze 38:22. He comes like a storm upon Israel, Eze 38:9. But God will come like a storm upon him, will rain upon him great hailstones as upon the Canaanites (Jos 10:11), fire and brimstone as upon Sodom, and a horrible tempest, Psa 11:6. Thus the Gog and Magog in the New Testament shall be devoured with fire from heaven, and cast into the lake of brimstone, Rev 20:9, Rev 20:10. That will be the everlasting portion of all the impenitent implacable enemies of God's church and people. 4. God, in all this, will be glorified. The end he aimed at (Eze 38:16) shall be accomplished (Eze 38:23): Thus will I magnify myself and sanctify myself. Note, In the destruction of sinners God makes it to appear that he is a great and holy God, and he will do so to eternity. And, if men do not magnify and sanctify him as they ought, he will magnify himself, and sanctify himself; and this we should desire and pray for daily, Father, glorify thy own name.

Matthew Henry: Eze 39:1-7

This prophecy begins as that before (Eze 38:3, Eze 38:4, I am against thee, and I will turn thee back ); 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, as formerly the Chaldeans were fetched from the north, Jer 1:14 ( Omne malum ab aquilone - Every evil comes from the north ), and, long after, the Roman empire was overrun by the northern nations, that he will bring him upon the mountains of Israel (Eze 39:2), 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, 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 and their arrow out of their right? Eze 39:3. 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 (Eze 39:4): Thou shalt fall upon the mountains of Israel; there they sinned, and there they shall perish, even upon the holy mountains of Israel, for there broke he the arrows of the bow, Psa 76:3. 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 (Eze 39:5) 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; his regular troops, and the people that are with him that follow the camp to share in the plunder, shall all fall with him. Note, Those that cast in their lot among wicked people (Pro 1:14), that they may have one purse with them, must expect to take their lot with them, 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 (Eze 39:2), 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, Eze 39:4. Compare Eze 39:17, Thou shalt fall, for I have spoken it. Note, Rather shall the most illustrious princes (Antiochus was called Epiphanes - the illustrious ) and the most numerous armies fall to the ground than any word of God; for he that has spoken will make it good. 3. His country also shall be made desolate: I will send a fire on Magog (Eze 39:6) and among those that dwell carelessly, or confidently, in the isles, 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. 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. 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, Psa 68:14. (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. They shall be made to know by dear bought 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.

Matthew Henry: Eze 39:8-22

Though this prophecy was to have its accomplishment in the latter days, yet it is here spoken of as if it were already accomplished, because it is certain (Eze 39:8): " Behold it has come, and it is done; it is as sure to be done when the time shall come as if it were done already; this is the day whereof I have long and often spoken, and, though it has been long in coming, yet at length it has come. "Thus it was said unto John (Rev 21:6), It is done. To represent the routing of the army of Gog as very great, here are three things specified as the consequences of it. It was God himself that gave the defeat; we do not find that the people of Israel drew a sword or struck a stroke: but,

I. They shall burn their weapons, their bows and arrows, which fell out of their hands (Eze 39:3), their shields and bucklers, their javelins, spears, leading staves, truncheons, and half-pikes, every thing that is combustible. They shall not lay them up in their armouries, nor reserve them for their own use, lest they should be tempted to put a confidence in them, but they shall burn them; not all at once, for a bonfire (to what purpose would be that waste?) but as they had occasion to use them for fuel in their houses, instead of other fire-wood, so that they should have no occasion to take wood out of the field or forests for seven years together (Eze 39:10), such vast quantities of weapons shall there be left upon the open field where the enemy fell, and in the roads which they passed in their flight. The weapons were dry and fitter for fuel than green wood; and, by saving the wood in their coppices and forests, they gave it time to grow. Though the mountains of Israel produce plenty of all good things, yet it becomes the people of Israel to be good husbands of their plenty and to save what they can for the benefit of those that come after them, as Providence shall give them opportunity to do so. We may suppose that when those who dwelt in the cities of Israel came forth to spoil those who spoiled them, and make reprisals upon them, they found upon them silver, and gold, and ornaments; yet no mention is made of any thing particularly that they converted to their own use but the wood of the weapons for fuel, which is one of the necessaries of human life, to teach us to think it enough if we be well supplied with those, though we have but little of the delights and gaieties of it and of those things which we may very well live without. And every time they put fuel to the fire, and warmed themselves at it, they would be put in mind of the number and strength of their enemies, and the imminent peril they were in of falling into their hands, which would help to enlarge their hearts in thankfulness to that God who had so wonderfully, so seasonably, delivered them. As they sat by the fire with their children about them (their fire-side), they might from it take occasion to tell them what great things God had done for them.

II. They shall bury their dead. Usually, after a battle, when many are slain, the enemy desire time to bury their own dead. But here the slaughter shall be so general that there shall not be a sufficient number of the enemies left alive to bury the dead. And, besides, the slain lie so dispersed on the mountains of Israel that it would be a work of time to find them out; and therefore it is left to the house of Israel to bury them as a piece of triumph in their overthrow. 1. A place shall be appointed on purpose for the burying of them, the valley of the passengers, on the east of the sea, either the salt sea or the sea of Tiberias, a valley through which there was great passing and repassing of travellers between Egypt and Chaldea. There shall be such a multitude of dead bodies, putrefying above ground, with such a loathsome stench, that the travellers who go that way shall be forced to stop their noses. See what vile bodies ours are; when the soul has been a little while from them the smell of them becomes offensive, no smell more nauseous or more noxious. There therefore where the greatest number lay slain shall the burying-place be appointed. In the place where the tree falls there let it lie. And it shall be called, The valley of Hamon-gog, that is, of the multitude of Gog; for that was the thing which was in a particular manner to be had in remembrance. How numerous the forces of the enemy were which God defeated and destroyed for the defence of his people Israel! 2. A considerable time shall be spent in burying them, no less than seven months (Eze 39:12), which is a further intimation that the slain of the Lord in this action should be many and that great care should be taken by the house of Israel to leave none unburied, that so they might cleanse the land from the ceremonial pollution it contracted by the lying of so many dead corpses unburied in it, for the prevention of which it was appointed that those who were hanged on a tree should be speedily taken down and buried, Deut, Eze 21:23. This is an intimation that times of eminent deliverances should be times of reformation. The more God has done for the saving of a land from ruin the more the inhabitants should do for the cleansing of the land from sin. 3. Great numbers shall be employed in this work: All the people of the land shall be ready to lend a helping hand to it, Eze 39:13. Note, Every one should contribute the utmost he can in his place towards the cleansing of the land from the pollutions of it, and from every thing that is a reproach to it. Sin is a common enemy, which every man should take up arms against. In publico discrimine unusquisque homo miles est - In the season of public danger every man becomes a soldier. And whoever shall assist in this work it shall be to them a renown; though the office of grave-makers, or common scavengers of the country, seem but mean, yet, when it is for the cleansing and purifying of the land from dead works, it shall be mentioned to their honour. Note, Acts of humanity add much to the renown of God's Israel; it is a credit to religion when those that profess it are ready to every good work; and a good work it is to bury the dead, yea, though they be strangers and enemies to the commonwealth of Israel, for even they shall rise again. It shall be a renown to them in the day when God will be glorified. Note, It is for the glory of God when his Israel do that which adorns their profession; others will see their good works and glorify their Father, Mat 5:16. And when God is honoured he will put honour upon his people. His glory is their renown. 4. Some particular persons shall make it their business to search out the dead bodies, or any part of them that should remain unburied. The people of the land will soon grow weary of burying the pollutions of the country, and therefore they shall appoint men of continual employment, that shall apply themselves to it and do nothing else till the land be thoroughly cleansed; for, otherwise, that which is every one's work would soon become nobody's work. Note, Those that are engaged in public work, especially for the cleansing and reforming of a land, ought to be men of continual employments, men that will stick to what they undertake and go through with it, men that will apply themselves to it; and those that will do good according to their opportunities will find themselves continually employed. 5. Even the passengers shall be ready to give information to those whose business it is to cleanse the land of what public nuisances they meet with, which call for their assistance. Those that pass through the land, though they will not stay to bury the dead themselves, lest they should contract a ceremonial pollution, will yet give notice of those that they find unburied. If they but discover a bone, they will set up a sign, that the buriers may come and bury it, and that, till it is buried, others may take need of touching it, for which reason their sepulchres among the Jews were whitened, that people might keep at a distance from them. Note, When good work is to be done every one should lend a hand to further it, even the passengers themselves, who must not think themselves unconcerned, in a common calamity, or a common iniquity, to put a stop to it. Those whose work it is to cleanse the land must not countenance any thing in it that is defiling; though it were not the body, but only the bone, of a man, that was found unburied, they must encourage those who will give information of it (private information, by a sign, concealing the informer), that they may take it away, and bury it out of sight. Nay, after the end of seven months, which was allowed them for this work, when all is taken away that appeared at first view, they shall search for more, that what is hidden may be brought to light; they shall search out iniquity till they find none. In memory of this they shall give a new name to their city. It shall be called Hamonah - The multitude. O what a multitude of our enemies have we of this city buried! Thus shall they cleanse the land, with all this care, with all this pains, Eze 39:16. Note, After conquering there must be cleansing. Moses appointed those Israelites that had been employed in the war with the Midianites to purify themselves, Num 31:24. Having received special favours from God, let us cleanse ourselves from all filthiness.

III. The birds and beasts of prey shall rest upon the carcases of the slain while they remain unburied and it shall be impossible to prevent them, Eze 39:17, etc. We find a great slaughter represented by this figure, Rev 19:17, etc., which is borrowed from this.

1. There is a general invitation given, Eze 39:17. It is to the fowl of every wing and to every beast of the field, from the greatest to the least, that preys upon carcases, from the eagle to the raven, from the lion to the dog; let them all gather themselves on every side; here is meat enough for them, and they are all welcome. Let them come to God's sacrifice, to his feast; so the margin reads it. Note, The judgments of God, executed upon sin and sinners, are both a sacrifice and a feast, a sacrifice to the justice of God and a feast to the faith and hope of God's people. When God broke the head of leviathan, he gave him to be meat to Israel, Psa 74:14. The righteous shall rejoice as at a feast when he sees the vengeance, and shall wash his foot, as at a feast, in the blood of the wicked. This sacrifice is upon the mountains of Israel; these are the high places, the altars, where God has been dishonoured by the idolatries of the people, but where he will now glorify himself in the destruction of his enemies.

2. There is great preparation made: They shall eat the flesh of the mighty and drink the blood of the princes of the earth, Eze 39:18, Eze 39:19. (1.) It is the flesh and blood of men that they shall be treated with. This has sometimes been an instance of the rebellion of the inferior creatures against man their master, which is an effect of his rebellion against God his Maker. (2.) It is the flesh and blood of great men, here called rams, and bullocks, and great goats, all of them fatlings of Bashan. It is the blood of the princes of the earth that they shall regale themselves with. What a mortification is this to the princes of the blood, as they call themselves, that God can make that blood, that royal blood, which swells their veins, a feast for the birds and beasts of prey! (3.) It is the flesh and blood of wicked men, the enemies of God's church and people, that they are invited to. They had accounted the Israel of God as sheep for the slaughter, and now they shall themselves be so accounted; they had thus used the dead bodies of Gods' servants (Psa 79:2), or would have done, and now it shall come upon themselves.

3. They shall all be fed, they shall all be feasted to the full (Eze 39:19, Eze 39:20): " You shall eat fat, and drink blood, which are satiating surfeiting things. The sacrifice is great and the feast upon the sacrifice is accordingly: You shall be filled at my table. "Note, God keeps a table for the inferior creatures; he provides food for all flesh. The eyes of all wait upon him, and he satisfies their desires, for he keeps a plentiful table. And if the birds and beasts shall be filled at God's table, which he has prepared for them, much more shall his children be abundantly satisfied with the goodness of his house, even of his holy temple. They shall be filled with horses and chariots; that is, those who ride in the chariots, mighty men and men of war, who triumphed over nations, are now themselves triumphed over by the ravens of the valley and the young eagles, Pro 30:17. They thought to make an easy prey of God's Israel, and now they are themselves an easy prey to the birds and beasts. See how evil pursues sinners even after death. This exposing of their bodies to be a prey is but a type and sign of those terrors which, after death, shall prey upon their consciences (which the poetical fictions represented by a vulture continually pecking at the heart), and this shame is but an earnest of the everlasting shame and contempt they shall rise to.

IV. This shall redound very much both to the glory of God and to the comfort and satisfaction of his people. 1. It shall be much for the honour of God, for the heathen shall hereby be made to know that he is the Lord (Eze 39:21): All the heathen shall see and observe my judgments that I have executed, and thereby my glory shall be set among them. This principle shall be admitted and established among them more than ever, that the God of Israel is a great and glorious God. He is known to be so even among the heathen, that have not, or read not, his written word, by the judgments which he executes. 2. It shall be much for the satisfaction of his people; for they shall hereby be made to know that he is their God (Eze 39:22): The house of Israel shall know, abundantly to their comfort, that I am the Lord their God from that day and forward. (1.) He will be so from that day and forward. God's present mercies are pledges and assurances of further mercies. If God evidence to us that he is our God he assures us that he will never leave us. This God is our God for ever and ever. (2.) They shall know it with more satisfaction from that day and forward. They had sometimes been ready to question whether the Lord was with them or no; but the events of this day shall silence their doubts, and, the matter being thus settled and made clear, it shall not be doubted of for the future. As boasting in themselves is hereby for ever excluded, so boasting in God is hereby for ever secured.

Matthew Henry: Eze 39:23-29

This is the conclusion of the whole matter going before, and has reference not only to the predictions concerning Gog and Magog, but to all the prophecies of this book concerning the captivity of the house of Israel, and then concerning their restoration and return out of their captivity.

I. God will let the heathen know the meaning of his people's troubles, and rectify the mistake of those concerning them who took occasion from the troubles of Israel to reproach the God of Israel, as unable to protect them and untrue to his covenant with them. When God, upon their reformation and return to him, turned again their captivity, and brought them back to their own land, and, upon their perseverance in their reformation, wrought such great salvations for them as that from the attempts of Gog upon them, then it would be made to appear, even to the heathen that would but consider and compare things, that there was no ground at all for their reflection, that Israel went into captivity, not because God could not protect them, but because they had by sin forfeited his favour and thrown themselves out of his protection (Eze 39:23, Eze 39:24): The heathen shall know that the house of Israel went into captivity for their iniquity, that iniquity which they learned from the heathen their neighbours, because they trespassed against God. That was the true reason why God hid his face from them and gave them into the hand of their enemies. It was according to their uncleanness and according to their transgressions. Now the evincing of this will not only silence their reflections on God, but will redound greatly to his honour; when the troubles of God's people are over, and we see the end of them, we shall better understand them than we did at first. And it will appear much for the glory of God when the world is made to know, 1. That God punishes sin even in his own people, because he hates it most in those that are nearest and dearest to him, Amo 3:2. It is the praise of justice to be impartial. 2. That, when God gives up his people for a prey, it is to correct them and reform them, not to gratify their enemies, Isa 10:7; Isa 42:24. Let not them therefore exalt themselves. 3. That no sooner do God's people humble themselves under the rod than he returns in mercy to them.

II. God will give his own people to know what great favour he has in store for them notwithstanding the troubles he had brought them into (Eze 39:25, Eze 39:26): Now will I bring again the captivity of Jacob.

1. Why now? Now God will have mercy upon the whole house of Israel, (1.) Because it is time for him to stand up for his own glory, which suffers in their sufferings: Now will I be jealous for my holy name, that that may no longer be reproached. (2.) Because now they repent of their sins: They have borne their shame, and all their trespasses. When sinners repent, and take shame to themselves, God will be reconciled and put honour upon them. It is particularly pleasing to God that these penitents look a great way back in their penitential reflections, and are ashamed of all their trespasses which they were guilty of when they dwelt safely in their land and none made them afraid. The remembrance of the mercies they enjoyed in their own land, and the divine protection they were under there, shall be improved as an aggravation of the sins they committed in that land; they dwelt safely, and might have continued to dwell so, and none should have given them any disquiet or disturbance if they had continued in the way of their duty. Nay, therefore they trespassed because they dwelt safely. Outward safety is often a cause of inward security, and that is an inlet to all sin, Ps. 73. Now this they are willing to bear the shame of, and acknowledge that God has justly brought them into a land of trouble, where every one makes them afraid, because they had trespassed against him in a land of peace, where none made them afraid. And, when they thus humble themselves under humbling providences, God will bring again their captivity: and,

2. What then? When God has gathered them out of their enemies' hands, and brought them home again, (1.) Then God will have the praise of it: I will be sanctified in them in the sight of many nations, Eze 39:27. As God was reproached in the reproach they were under during their captivity, so he will be sanctified in their reformation and the making of them a holy people again, and will be glorified in their restoration and the making of them a happy glorious people again. (2.) Then they shall have the benefit of it (Eze 39:28): They shall know that I am the Lord their God. Note, The providences of God concerning his people, that are designed for their good, have the grace of God going along with them to teach them to eye God as the Lord, and their God, in all; and then they do them good. They shall eye him as the Lord and their God, [1.] In their calamities, that it was he who caused them to be led into captivity; and therefore they must not only submit to his will, but endeavour to answer his end in it. [2.] In their comfort, that it is he who has gathered them to their own land, and left none of them among the heathen. Note, By the variety of events that befal us, if we look up to God in all, we may come to acquaint ourselves better with his various attributes and designs. (3.) Then God and they will never part, Eze 39:29. [1.] God will pour out his Spirit upon them, to prevent their departures from him and returns to folly again, and to keep them close to their duty. And then, [2.] He will never hide his face any more from them, will never suspend his favour as he had done; he will never turn from doing them good, and, in order to that, he will effectually provide that they shall never turn from doing him service. Note, The indwelling of the Spirit is an infallible pledge of the continuance of God's favour. He will hide his face no more from those on whom he has poured out his Spirit. When therefore we pray that God would never cast us away from his presence we must as earnestly pray that, in order to that, he would never take his Holy Spirit away from us, Psa 51:11.

Keil-Delitzsch: Eze 38:1-9

Introduction

Preparation of Gog and his army for the invasion of the restored land of Israel. - Eze 38:1. And the word of Jehovah came to me, saying, Eze 38:2. Son of man, set thy face toward Gog in the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him, Eze 38:3. And say, Thus saith the Lord Jehovah, Behold, I will deal with thee, Gog, thou prince of Rosh, Meshech, and Tubal, Eze 38:4. And will mislead thee, and will put rings in thy jaws, and lead thee out, and all thine army, horses, and riders, all clothed in perfect beauty, a great assembly, with buckler and shield, all wielding swords; Eze 38:5. Persian, Ethiopian, and Libyan with them, all of them with shield and helmet; Eze 38:6. Gomer and all his hosts, the house of Togarmah in the uttermost north with all his hosts; many peoples with thee. Eze 38:7. Be prepared and make ready, thou and all thine assembly, who have assembled together to thee, and be thou their guard. Eze 38:8. After many days shalt thou be visited, at the end of the years shalt thou come into the land, which is brought back from the sword, gathered out of many peoples, upon the mountains of Israel, which were constantly laid waste, but now it is brought out of the nations, and they dwell together in safety; Eze 38:9. And thou shalt come up, come like a storm, like a cloud to cover the land, thou and all thy hosts and many peoples with thee. - Eze 38:1 and Eze 38:2. Command to prophesy against God. גּוג , Gog , the name of the prince against whom the prophecy is directed, is probably a name which Ezekiel has arbitrarily formed from the name of the country, Magog ; although Gog does occur in 1Ch 5:4 as the name of a Reubenite, of whom nothing further is known. The construction גּוג ארץ מגוג , Gog of the land of Magog, is an abbreviated expression for "Gog from the land of Magog;"and ' ארץ מג is not to be taken in connection with שׂים פּניך , as the local object ("toward Gog, to the land of Magog"), as Ewald and Hävernick would render it; since it would be very difficult in that case to explain the fact that גּוג is afterwards resumed in the apposition ' נשׂיא וגו .

מגוג , Magog , is the name of a people mentioned in Gen 10:2 as descended from Japhet, according to the early Jewish and traditional explanation, the great Scythian people; and here also it is the name of a people, and is written with the article ( המגוג ), to mark the people as one well known from the time of Genesis, and therefore properly the land of the Magog (-people). Gog is still further described as the prince of Rosh , Meshech , and Tubal . It is true that Ewald follows Aquila, the Targum, and Jerome, and connects ראשׁ with נשׂיא as an appellative in the sense of princeps capitis , chief prince. But the argument used in support of this explanation, namely, that there is no people of the name of Rosh mentioned either in the Old Testament or by Josephus, is a very weak one; whilst, on the other hand, the appellative rendering, though possible, no doubt, after the analogy of הכּהן ראשׁ in 1Ch 27:5, is by no means probable, for the simple reason that the נשׂיא occurs again in Eze 38:3 and Eze 39:1, and in such repetitions circumstantial titles are generally abbreviated. The Byzantine and Arabic writers frequently mention a people called ̔Ρῶς , Arab. Ru=s , dwelling in the country of the Taurus, and reckoned among the Scythian tribes (for the passages, see Ges. Thesaurus , p. 1253), so that there is no reason to question the existence of a people known by the name of Rosh ; even though the attempt of Bochart to find a trace of such a people in the ̔Ρωξαλᾶνοι (Ptol. iii. 5) and Roxalani (Plin. h. n . iv. 12), by explaining this name as formed from a combination of Rhos ( Rhox ) and Alani , is just as doubtful as the conjecture, founded upon the investigations of Frähn (Ibn Foszlan, u. a. Araber Berichte über die Russen älterer Zeit , St. Petersburg 1823), that the name of the Russians is connected with this ̔Ρῶς , Arab. ru=s , and our ראשׁ . Meshech and Tubal (as in Eze 27:13 and Eze 32:26), the Moschi and Tibareni of classical writers (see the comm. on Gen 10:2), dwelt, according to the passage before us, in the neighbourhood of Magog. There were also found in the army of Gog, according to Eze 38:5, Pharas (Persians), Cush , and Phut (Ethiopians and Libyans, see the comm. on Eze 30:5 and Eze 27:10), and, according to Eze 38:6, Gomer and the house of Togarmah . From a comparison of this list with Gen 10:2, Kliefoth draws the conclusion that Ezekiel omits all the peoples mentioned in Gen 10:2 as belonging to the family of Japhet, who had come into historical notice in his time, or have done so since, namely, the Medes, Greeks, and Thracians; whilst, on the other hand, he mentions all the peoples enumerated, who have never yet appeared upon the stage of history. But this remark is out of place, for the simple reason that Ezekiel also omits the Japhetic tribes of Ashkenaz and Riphath (Gen 10:3), and still more from the fact that he notices not only the פּרס , or Persians, who were probably related to the מדי , but also the Hamitic peoples Cush and Phut , two African families. Consequently the army of Gog consisted not only of wild Japhetic tribes, who had not yet attained historical importance, but of Hamitic tribes also, that is to say, of peoples living at the extreme north ( ירכּתי צפון , Eze 38:6) and east (Persians) and south (Ethiopians), i.e., on the borders of the then known world. These are all summoned by Gog, and gathered together for an attack upon the people of God. This points to a time when their former foes, Ammon, Moab, Edom, Philistines, and Syrians, and the old imperial powers, Egypt, Asshur, Babel, Javan, will all have passed away from the stage of history, and the people of God will stand in the centre of the historical life of the world, and will have spread so widely over the earth, that its foes will only be found on the borders of the civilised world (compare Rev 20:8).

Eze 38:3-9 contain in general terms the determinate counsel of God concerning Gog. - Eze 38:3-6. Jehovah is about to mislead Gog to a crusade against His people Israel, and summons him to prepare for the invasion of the restored land of Israel. The announcement of the purpose for which Jehovah will make use of Gog and his army, and the summons addressed to him to make ready, form two strophes, which are clearly marked by the similarity of the conclusion in Eze 38:6 and Eze 38:9. - Eze 38:3. God will deal with Gog, to sanctify Himself upon him by means of judgment (cf. Eze 38:10). He therefore misleads him to an attack upon the people of Israel. שׁובב , an intensive form from שׁוּב , may signify, as vox media , to cause to return (Eze 39:27), and to cause to turn away, to lead away from the right road or goal, to lead astray (Isa 47:10). Here and in Eze 39:2 it means to lead or bring away from his previous attitude, i.e., to mislead or seduce, in the sense of enticing to a dangerous enterprise; according to which the Chaldee has rendered it correctly, so far as the actual sense is concerned, אשׁדלנּך , alliciam te . In the words, "I place rings in thy jaws"(cf. Eze 29:4), Gog is represented as an unmanageable beast, which is compelled to follow its leader (cf. Isa 37:29); and the thought is thereby expressed, that Gog is compelled to obey the power of God against his will. הוציא , to lead him away from his land, or natural soil. The passage in Rev 20:8, "to deceive the nations ( πλανῆσαι τὰ ἔθνη ), Gog and Magog, to gather them together to battle,"corresponds to these words so far as the material sense is concerned; with this exception, that Satan is mentioned as the seducer of the nations in the Apocalypse, whereas Ezekiel gives prominence to the leading of God, which controls the manifestations even of evil, "so that these two passages stand in the same relation to one another as 2Sa 24:1 and 1Ch 21:1"(Häv.). In Eze 38:4-6 the army is depicted as one splendidly equipped and very numerous. For לבשׁי מכלול , see the comm. on Eze 23:12, where the Assyrian satraps are so described. קהל , as in Eze 17:17. The words buckler and shield are loosely appended in the heat of the discourse, without any logical subordination to what precedes. Besides the defensive arms, the greater and smaller shield, they carried swords as weapons of offence. In the case of the nations in Eze 38:5, only the shield and helmet are mentioned as their equipment, for the sake of variation, as in Eze 27:10; and in Eze 38:6 two other nations of the extreme north with their hosts are added. Gomer : the Cimmerians; and the house of Togarmah : the Armenians (see the comm. on Eze 27:14). For אגפּים , see the comm. on Eze 12:14. The description is finally rounded off with עמּים רבּים . In Eze 38:7, the infin. abs. Niphal הכּון , which occurs nowhere else except in Amo 4:12, is used emphatically in the place of the imperative. The repetition of the same verb, though in the imperative Hiphil , equip, i.e., make ready, sc. everything necessary (cf. Eze 7:14), also serves to strengthen the thought. Be thou to them למשׁמר , for heed, or watch, i.e., as abstr. pro concr ., one who gives heed to them, keeps watch over them (cf. Job 7:12 and Neh 4:3, Neh 4:16), in actual fact their leader.

Eze 38:8 and Eze 38:9 indicate for what Gog was to hold himself ready. The first clause reminds so strongly of מרוב ימים in Isa 24:22, that the play upon this passage cannot possibly be mistaken; so that Ezekiel uses the words in the same sense as Isaiah, though Hävernick is wrong in supposing that הפּקד is used in the sense of being missed or wanting, i.e., of perishing. The word never has the latter meaning; and to be missed does not suit the context either here or in Isaiah, where יפּקד means to be visited, i.e., brought to punishment. And here also this meaning, visitari (Vulg.), is to be retained, and that in the sense of a penal visitation. The objection raised, namely, that there is no reference to punishment here, but that this is first mentioned in Eze 38:16 or 18, loses all its force if we bear in mind that visiting is a more general idea than punishing; and the visitation consisted in the fact of God's leading Gog to invade the land of Israel, that He might sanctify Himself upon him by judgment. This might very fittingly be here announced, and it also applies to the parallel clause which follows: thou wilt come into the land, etc., with which the explanation commences of the way in which God would visit him. The only other meaning which could also answer to the parallelism of the clauses, viz., to be commanded, to receive command (Hitzig and Kliefoth), is neither sustained by the usage of the language, nor in accordance with the context. In the passages quoted in support of this, viz., Neh 7:1 and Neh 12:44, נפקד merely signifies to be charged with the oversight of a thing; and it never means only to receive command to do anything. Moreover, Gog has already been appointed leader of the army in v.7, and therefore is not "to be placed in the supreme command"for the first time after many days. מיּמים רבּים , after many days, i.e., after a long time (cf. Jos 23:1), is not indeed equivalent in itself to בּאחרית השּׁנים , but signifies merely the lapse of a lengthened period; yet this is defined here as occurring in the אחרית השּׁנים . - אחרית השּׁנים , equivalent to אחרית היּמים (Eze 38:16), is the end of days, the last time, not the future generally, but the final future, the Messianic time of the completing of the kingdom of God (see the comm. on Gen 49:1). This meaning is also applicable here. For Gog is to come up to the mountains of Israel, which have been laid waste תּמיד , continually, i.e., for a long time, but are now inhabited again. Although, for example, תּמיד signifies a period of time relatively long, it evidently indicates a longer period than the seventy or fifty years' desolation of the land during the Babylonian captivity; more especially if we take it in connection with the preceding ad following statements, to the effect that Gog will come into the land, which has been brought back from the sword and gathered out of many peoples. These predicates show that in ארץ the idea of the population of the land is the predominant one; for this alone could be gathered out of many nations, and also brought back from the sword, i.e., not from the consequences of the calamity of war, viz., exile (Rosenmüller), but restored from being slain and exiled by the sword of the enemy. משׁובבת , passive participle of the Pilel שׁובב , to restore (cf. Isa 58:12); not turned away from the sword, i.e., in no expectation of war (Hitzig), which does not answer to the parallel clause, and cannot be sustained by Mic 2:8. מעמּים , gathered out of many peoples, points also beyond the Babylonian captivity to the dispersion of Israel in all the world, which did not take place till the second destruction of Jerusalem, and shows that תּמיד denotes a much longer devastation of the land than the Chaldean devastation was. והיא introduces a circumstantial clause; and היא points back to ארץ , i.e., to the inhabitants of the land. These are now brought out of the nations, i.e., at the time when Gog invades the land, and are dwelling in their own land upon the mountains of Israel in untroubled security. עלה signifies the advance of an enemy, as in Isa 7:1, etc. שׁואה , a tempest, as in Pro 1:27, from שׁאה , to roar. The comparison to a cloud is limited to the covering; but this does not alter the signification of the cloud as a figurative representation of severe calamity.

Keil-Delitzsch: Eze 38:10-16

Account of the motive by which Gog was induced to undertake his warlike expedition, and incurred guilt, notwithstanding the fact that he was led by God, and in consequence of which he brought upon himself the judgment of destruction that was about to fall upon him. - Eze 38:10. Thus saith the Lord Jehovah, It shall come to pass in that day, that things will come up in thy heart, and thou wilt devise an evil design, Eze 38:11. And say, I will go up into the open country, I will come upon the peaceful ones, who are all dwelling in safety, who dwell without walls, and have not bars and gates, Eze 38:12. To take plunder and to gather spoil, to bring back thy hand against the ruins that are inhabited again, and against a people gathered out of the nations, carrying on trade and commerce, who dwell on the navel of the earth. Eze 38:13. Sabaea and Dedan, and the merchants of Tarshish, and all her young lions, will say to thee, Dost thou come to take plunder? Hast thou gathered thy multitude of people to take spoil? Is it to carry away gold and silver, to take possession and gain, to plunder a great spoil? Eze 38:14. Therefore prophesy, son of man, and say to Gog, Thus saith the Lord Jehovah, Is it not so? On that day, when my people Israel dwelleth in security, thou wilt observe it, Eze 38:15. And come from thy place from the extreme north, thou and many peoples with thee, all riding upon horses, a great crowd and a numerous army, Eze 38:16. And wilt march against my people Israel, to cover the land like a cloud; at the end of the days it will take place; then shall I lead thee against my land, that the nations may know me, when I sanctify myself upon thee before their eyes, O Gog. - In Eze 38:10 דּברים are not words, but things which come into his mind. What things these are, we learn from Eze 38:11 and Eze 38:12; but first of all, these things are described as evil thoughts or designs. Gog resolves to fall upon Israel, now living in peace and security, and dwelling in open unfortified places, and to rob and plunder it. ארץ , literally, land of plains, i.e., a land which has no fortified towns, but only places lying quite exposed (see the comm. on Zec 2:8); because its inhabitants are living in undisturbed peace and safe repose, and therefore dwell in places that have no walls with gates and bars (cf. Jdg 18:7; Jer 49:31). This description of Israel's mode of life also points beyond the times succeeding the Babylonian captivity to the Messianic days, when the Lord will have destroyed the horses and war-chariots and fortresses (Mic 5:9), and Jerusalem will be inhabited as an open country because of the multitude of the men and cattle, and the Lord will be a wall of fire round about her (Zec 2:8-9). For Eze 38:12 , compare Isa 10:6. להשׁיב ידך is not dependent upon אעלה , like the preceding infinitives, but is subordinate to אמרתּ אעלה וגו : "thou sayest, I will go up...to turn thy hand." השׁיב , to bring back, is to be explained from the fact that the heathen had already at an earlier period turned their hand against the towns of Israel, and plundered their possessions and goods. חרבות נושׁבות in this connection are desolate places which are inhabited again, and therefore have been rebuilt (cf. Eze 12:20; Eze 26:19). מקנה and קנין are synonyms; and מקנה does not mean flocks or herds, but gain, possession (cf. Gen 36:6; Gen 31:18; Gen 34:23). One motive of Gog for making the attack was to be found in the possessions of Israel; a second is given in the words: who dwell upon the navel of the earth. This figurative expression is to be explained from Eze 5:5 : "Jerusalem in the midst of the nations."This navel is not a figure denoting the high land, but signifies the land situated in the middle of the earth, and therefore the land most glorious and most richly blessed; so that they who dwell there occupy the most exalted position among the nations. A covetous desire for the possessions of the people of God, and envy at his exalted position in the centre of the world, are therefore the motives by which Gog is impelled to enter upon his predatory expedition against the people living in the depth of peace. This covetousness is so great, that even the rich trading populations of Sabaea, Dedan, and Tarshish (cf. Eze 27:22, Eze 27:20, and Eze 27:12) perceive it, and declare that it is this alone which has determined Gog to undertake his expedition. The words of these peoples (Eze 38:13) are not to be taken as expressing their sympathies (Kliefoth), but serve to give prominence to the obvious thirst for booty which characterizes the multitude led by Gog. כּפיריה , their young lions, are the rapacious rulers of these trading communities, according to Eze 19:3 and Eze 32:2. - Eze 38:14 introduces the announcement of the punishment, which consists of another summary account of the daring enterprise of Gog and his hosts (cf. Eze 38:14, Eze 38:15, and Eze 38:16 with Eze 38:4-9), and a clear statement of the design of God in leading him against His people and land. תּדע (Eze 38:14, close), of which different renderings have been given, does not mean, thou wilt experience, or be aware of, the punishment; but the object is to be taken from the context: thou wilt know, or perceive, sc. that Israel dwells securely, not expecting any hostile invasion. The rendering of the lxx ( ἐγερθήσῃ ) does not furnish any satisfactory ground for altering תּדע into תער = תּעור (Ewald, Hitzig). With the words ' והביאותיך וגו ( Eze 38:16 ) the opening thought of the whole picture ( Eze 38:4 ) is resumed and defined with greater precision, for the purpose of attaching to it the declaration of the design of the Lord in bringing Gog, namely, to sanctify Himself upon him before the eyes of the nations (cf. Eze 38:23 and Eze 36:23).

Keil-Delitzsch: Eze 38:17-23

Announcement of the Wrathful Judgment upon Gog, as a Proof of the Holiness of the Lord

Eze 38:17. Thus saith the Lord Jehovah, Art thou he of whom I spoke in the former days through my servants the prophets of Israel, who prophesied for years in those days, that I would bring thee over them? Eze 38:18. And it cometh to pass in that day, in the day when Gog cometh into the land of Israel, is the saying of the Lord Jehovah, that my wrath will ascend into my nose. Eze 38:19. And in my jealousy, in the fire of my anger, have I spoken, Truly in that day will a great trembling come over the land of Israel; Eze 38:20. The fishes of the sea, and the birds of heaven, and the beasts of the field, and every creeping thing that creepeth upon the ground, and all the men that are upon the ground, will tremble before me; and the mountains will be destroyed, and the rocky heights fall, and every wall will fall to the ground. Eze 38:21. I will call the sword against him to all my holy mountains, is the saying of the Lord Jehovah: the sword of the one will be against the other. Eze 38:22. And I will strive with him by pestilence and by blood, and overflowing rain-torrents and hailstones; fire and brimstone will I rain upon him and all his hosts, and upon the many peoples that are with him; Eze 38:23. And will prove myself great and holy, and will make myself known before the eyes of many nations, that they may know that I am Jehovah. - The announcement of the way in which the Lord will sanctify Himself upon Gog (Eze 38:16) commences with the statement in Eze 38:17, that Gog is he of whom God has already spoken by the earlier prophets. This assertion is clothed in the form of a question: האתּה , not הלא אתּה , which is the interrogative form used for an emphatic assurance; whereas האתּה does not set down the point in question as indisputably certain, but suggests the inquiry for the purpose of giving a definite answer. The affirmative reply to the question asked is contained in the last clause of the verse: "to bring thee upon them;"so that האתּה הוּא really means, thou art truly he. The statement, that Gog is he of whom God had already spoken by the earlier prophets, does not mean that those prophets had actually mentioned Gog, but simply that Gog was the enemy of whose rising up against the people of God the prophets of the former time had prophesied, as well as of his destruction by a wrathful judgment of the Lord. שׁנים (for years, or years long) is an accusative of measure, not asyndeton to ba בּיּמים , as the lxx and many of the commentators down to Hävernick have taken it to be. The design of this remark is not to accredit the prophecy by referring to the utterances of earlier prophets, but to show that the attack of the peoples gathered together by Gog, upon the land and people of the Lord, is not an unexpected event, or one at variance with the promise of the restoration of Israel as a kingdom of peace. To what utterances of the older prophets these words refer is a question difficult to answer. Zechariah (Zec 12:2-3; Zec 14:2-3) is of course not to be thought of, as Zechariah himself did not prophesy till after the captivity, and therefore not till after Ezekiel. But we may recall Joel 4:2 and 11ff.; Isa 25:5, Isa 25:10., Eze 26:21; Jer 30:23 and 25; and, in fact, all the earlier prophets who prophesied of Jehovah's day of judgment upon all the heathen.

(Note: Aug. Kueper ( Jeremias librr. sacrr., interpr. atque vindex , p. 82) has correctly observed concerning this verse, that "it is evident enough that there is no reference here to prophecies concerning Gog and Magog, which have been lost; but those general prophecies, which are met with on every hand directed against the enemies of the church, are here referred to Gog."And before him, J. F. Starck had already said: "In my opinion, we are to understand all those passages in the prophets which treat of the enemies of the church and its persecutions...these afflictions were preludes and shadows of the bloody persecution of Gog.")

Eze 38:18 and Eze 38:19 do not contain words which Jehovah spoke through the ancient prophets, and which Ezekiel now transfers to Gog and the time of his appearing (Hitzig and Kliefoth). The perfect דּבּרתּי in Eze 38:19 by no means warrants such an assumption; for this is purely prophetic, expressing the certainty of the divine determination as a thing clearly proved. Still less can ' נאם אד in Eze 38:18 be taken as a preterite, as Kliefoth supposes; nor can Eze 38:18 and Eze 38:19 be regarded as a thing long predicted, and so be separated from Eze 38:20-23 as a word of God which is now for the first time uttered. For the anthropopathetic expression, "my wrath ascends in my nose,"compare Psa 18:9, "smoke ascends in His nose."The outburst of wrath shows itself in the vehement breath which the wrathful man inhales and exhales through his nose (see the comm. on the Psalm, l.c. ). The bursting out of the wrath of God is literally explained in Eze 38:19. In the jealousy of His wrath God has spoken, i.e., determined, to inflict a great trembling upon the land of Israel. בּקנאתי (cf. Eze 5:13) is strengthened by בּאשׁ עברתי (cf. Ezekiel 21:36; Eze 22:21). The trembling which will come upon the land of Israel, so that all creatures in the sea, in the air, and upon the ground, tremble before Jehovah ( מפּני ), who appears to judgment, will rise in nature into an actual earthquake, which overthrows mountains, hills, and walls. מדרגות are steep heights, which can only be ascended by steps (Son 2:14). This picture of the trembling of the whole world, with all the creatures, before the Lord who is coming to judgment, both here and in Joel 4:16, Zec 14:4-5, rests upon the fact which actually occurred in connection with the revelation of God upon Sinai, when the whole mountain was made to quake (Exo 19:16.). The inhabitants of the land of Israel tremble at the terrible phenomena attending the revelation of the wrath of God, although the wrathful judgment does not apply to them, but to their enemies, Gog and his hosts. The Lord calls the sword against Gog, that his hosts may wound and slay one another. This feature of the destruction of the enemy by wounds inflicted by itself, which we meet with again in Zec 14:13, has its typical exemplar in the defeat of the Midianites in the time of Gideon (Jdg 7:22), and also in that of the enemy invading Judah in the reign of Jehoshaphat (2Ch 20:23). In לכל־הרי the ל is not distributive, but indicates the direction: "to all my mountains."The overthrow of the enemy is intensified by marvellous plagues inflicted by God - pestilence and blood (cf. Eze 28:23), torrents of rain and hailstones (cf. Eze 13:11), and the raining of fire and brimstone upon Gog, as formerly upon Sodom and Gomorrah (Gen 19:24). - Thus will Jehovah prove Himself to be the almighty God by judgment upon His enemies, and sanctify Himself before all the nations (Eze 38:23, compare Eze 38:16 and Eze 36:23).

Keil-Delitzsch: Eze 39:1-8

Further Description of the Judgment to Fall upon Gog and his Hosts

Eze 39:1-8. General announcement of his destruction. - Eze 39:1. 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. Eze 39:2. 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; Eze 39:3. And will smite thy bow from thy left hand, and cause thine arrows to fall from thy right hand. Eze 39:4. 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. Eze 39:5. Upon the open field shalt thou fall, for I have spoken it, is the saying of the Lord Jehovah. Eze 39:6. 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. Eze 39:7. 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. Eze 39:8. Behold, it comes and happens, is the saying of the Lord Jehovah; this is the day of which I spoke. - The further description of the judgment with which Gog and his hosts are threatened in Eze 38:21-23, commences with a repetition of the command to the prophet to prophesy against Gog (Eze 39:1, cf. Eze 38:2-3). The principal contents of Eze 38:4-15 are then briefly summed up in Eze 39:2. שׁבבתּיך , as in Eze 38:4, is strengthened by שׁשּׁתיך , שׁשׁא , ἁπαχ λεγ. ., is not connected with שׁשׁ 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 καθοδηγήσω σε , or, according to another reading, κατάξω ; Vulg. educam ). For Eze 39:2 , compare Eze 38:15 and Eze 38:8. 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; Psa 46:10), and give him up with all his army as a prey to death. עיט , a beast of prey, is more precisely defined by צפּור , and still further strengthened by the genitive כּל־כּנף : 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) will also extend to the land of Gog, and to all the heathen nations that are dwelling in security. אשׁ , fire, primarily the fire of war; then, in a further sense, a figure denoting destruction inflicted directly by God, as in Eze 38:22, which is therefore represented in Rev 20:9 as fire falling from heaven. Magog is the population of the land of Magog (Eze 38:2). With this the inhabitants of the distant coastlands of the west (the איּים ) are associated, as representatives of the remotest heathen nations. Eze 39:7, Eze 39:8. 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. For Eze 39:8, compare Eze 21:12, and for היּום , see Eze 38:18-19.

Keil-Delitzsch: Eze 39:9-20

Total Destruction of Gog and his Hosts

Eze 39:9. Then will the inhabitants of the cities of Israel go forth, and burn and heat with armour and shield and target, with bow and arrows and hand-staves and spears, and will burn fire with them for seven years; Eze 39:10. And will not fetch wood from the field, nor cut wood out of the forests, but will burn fire with the armour, and will spoil those who spoiled them, and plunder those who plundered them, is the saying of the Lord Jehovah. Eze 39:11. And it will come to pass in that day, that I will give Gog a place where his grave in Israel shall be, the valley of the travellers, and there will they bury Gog and all his multitude, and will call it the valley of Gog's multitude. Eze 39:12. They of the house of Israel will bury them, to purify the land for seven months. V.1 3. And all the people of the land will bury, and it will be to them for a name on the day when I glorify myself, is the saying of the Lord Jehovah. Eze 39:14. And they will set apart constant men, such as rove about in the land, and such as bury with them that rove about those who remain upon the surface of the ground, to cleanse it, after the lapse of seven months will they search it through. Eze 39:15. And those who rove about will pass through the land; and if one sees a man's bone, he will set up a sign by it, till the buriers of the dead bury it in the valley of the multitude of Gog. Eze 39:16. The name of a city shall also be called Hamonah (multitude). And thus will they cleanse the land. Eze 39:17. And thou, son of man, thus saith the Lord Jehovah, Say to the birds of every plumage, and to all the beasts of the field, Assemble yourselves, and come, gather together from round about to my sacrifice, which I slaughter for you, to a great sacrifice upon the mountains of Israel, and eat flesh and drink blood. Eze 39:18. Flesh of heroes shall ye eat, and drink blood of princes of the earth; rams, lambs, and he-goats, bullocks, all fattened in Bashan. Eze 39:9. And ye shall eat fat to satiety, and drink blood to intoxication, of my sacrifice which I have slaughtered for you. Eze 39:20. And ye shall satiate yourselves at my table with horses and riders, heroes and all kinds of men of war, is the saying of the Lord Jehovah. - To show how terrible the judgment upon Gog will be, Ezekiel depicts in three special ways the total destruction of his powerful forces. In the first place, the burning of all the weapons of the fallen foe will furnish the inhabitants of the land of Israel with wood for firing for seven years, so that there will be no necessity for them to fetch fuel from the field or from the forest (Eze 39:9 and Eze 39:10). But Hävernick is wrong in supposing that the reason for burning the weapons is that, according to Isa 9:5, weapons of war are irreconcilable with the character of the Messianic times of peace. This is not referred to here; but the motive is the complete annihilation of the enemy, the removal of every trace of him. The prophet therefore crowds the words together for the purpose of enumerating every kind of weapon that was combustible, even to the hand-staves which men were accustomed to carry (cf. Num 22:27). The quantity of the weapons will be so great, that they will supply the Israelites with all the fuel they need for seven years. The number seven in the seven years as well as in the seven months of burying (Eze 39:11) is symbolical, stamping the overthrow as a punishment inflicted by God, the completion of a divine judgment.

With the gathering of the weapons for burning there is associated the plundering of the fallen foe ( Eze 39:10 ), by which the Israelites do to the enemy what he intended to do to them (Eze 38:12), and the people of God obtain possession of the wealth of their foes (cf. Jer 30:16). In the second place, God will assign a large burying-place for the army of Gog in a valley of Israel, which is to be named in consequence "the multitude of Gog;"just as a city in that region will also be called Hamonah from this event. The Israelites will bury the fallen of Gog there for seven months long, and after the expiration of that time they will have the land explored by men specially appointed for the purpose, and bones that may still have been left unburied will be sought out, and they will have them interred by buriers of the dead, that the land may be thoroughly cleansed (Eze 39:11-16). מקום שׁם , a place where there was a grave in Israel, i.e., a spot in which he might be buried in Israel. There are different opinions as to both the designation and the situation of this place. There is no foundation for the supposition that גּי העברים derives its name from the mountains of Abarim in Num 27:12 and Deu 32:49 (Michaelis, Eichhorn), or that it signifies valley of the haughty ones (Ewald), or that there is an allusion to the valley mentioned in Zec 14:4 (Hitzig), or the valley of Jehoshaphat (Kliefoth). The valley cannot even have derived its name ( העברים ) from the עברים , who passed through the land to search out the bones of the dead that still remained unburied, and have them interred (Eze 39:14, Eze 39:15). For העברים cannot have any other meaning here than that which it has in the circumstantial clause which follows, where those who explored the land cannot possibly be intended, although even this clause is also obscure. The only other passage in which חסם occurs is Deu 25:4, where it signifies a muzzle, and in the Arabic it means to obstruct, or cut off; and hence, in the passage before us, probably, to stop the way. העברים are not the Scythians (Hitzig), for the word עבר is never applied to their invasion of the land, but generally the travellers who pass through the land, or more especially those who cross from Peraea to Canaan. The valley of העברים is no doubt the valley of the Jordan above the Dead Sea. The definition indicates this, viz., קדמת , on the front of the sea; not to the east of the sea, as it is generally rendered, for קדמת never has this meaning (see the comm. on Gen 2:14). By היּם we cannot understand "the Mediterranean,"as the majority of the commentators have done, as there would then be no meaning in the words, since the whole of the land of Israel was situated to the east of the Mediterranean Sea. היּם is the Dead Sea, generally called היּם הקּדמוני (Eze 47:18); and קדמת , "on the front side of the (Dead) Sea,"as looked at from Jerusalem, the central point of the land, is probably the valley of the Jordan, the principal crossing place from Gilead into Canaan proper, and the broadest part of the Jordan-valley, which was therefore well adapted to be the burial-place for the multitude of slaughtered foes. But in consequence of the army of Gog having there found its grave, this valley will in future block up the way to the travellers who desire to pass to and fro. This appears to be the meaning of the circumstantial clause.

From the fact that Gog's multitude is buried there, the valley itself will receive the name of Hamon-Gog . The Israelites will occupy seven months in burying them, so enormously great will be the number of the dead to be buried (Eze 39:12), and this labour will be for a name, i.e., for renown, to the whole nation. This does not mean, of course, "that it will be a source of honour to them to assist in this work;"nor is the renown to be sought in the fact, that as a privileged people, protected by God, they can possess the grave of Gog in their land (Hitzig), - a thought which is altogether remote, and perfectly foreign to Israelitish views; but the burying of Gog's multitude of troops will be for a name to the people of Israel, inasmuch as they thereby cleanse the land and manifest their zeal to show themselves a holy people by sweeping all uncleanness away. יום is an accusative of time: on the day when I glorify myself. - Eze 39:14, Eze 39:15. The effort made to cleanse the land perfectly from the uncleanness arising from the bones of the dead will be so great, that after the great mass of the slain have been buried in seven months, there will be men specially appointed to bury the bones of the dead that still lie scattered here and there about the land. אנשׁי תּמיד are people who have a permanent duty to discharge. The participles עברים and מקבּרים are co-ordinate, and are written together asyndetos , men who go about the land, and men who bury with those who go about. That the words are to be understood in this sense is evident from Eze 39:15, according to which those who go about do not perform the task of burying, but simply search for bones that have been left, and put up a sign for the buriers of the dead. ראה , with the subject indefinite; if one sees a human bone, he builds (erects) a ציּוּן , or stone, by the side of it (cf. 2Ki 23:17). - Eze 39:16. A city shall also receive the name of Hamonah , i.e., multitude or tumult. To שׁם־עיר we may easily supply יהיה from the context, since this puts in the future the statement, "the name of the city is,"for which no verb was required in Hebrew. In the last words, וטהרוּ הארץ , the main thought is finally repeated and the picture brought to a close. - Eze 39:17-20. In the third place, God will provide the birds of prey and beasts of prey with an abundant meal from this slaughter. This cannot be understood as signifying that only what remain of the corpses, and have not been cleared away in the manner depicted in Eze 39:11-16, will become the prey of wild beasts; but the beasts of prey will make their meal of the corpses before it is possible to bury them, since the burying cannot be effected immediately or all at once. - The several features in the picture, of the manner in which the enemies are to be destroyed till the last trace of them is gone, are not arranged in chronological order, but according to the subject-matter; and the thought that the slaughtered foes are to become the prey of wild beasts is mentioned last as being the more striking, because it is in this that their ignominious destruction culminates. To give due prominence to this thought, the birds and beasts of prey are summoned by God to gather together to the meal prepared for them. The picture given of it as a sacrificial meal is based upon Isa 34:6 and Jer 46:10. In harmony with this picture the slaughtered foes are designated as fattened sacrificial beasts, rams, lambs, he-goats, bullocks; on which Grotius has correctly remarked, that "these names of animals, which were generally employed in the sacrifices, are to be understood as signifying different orders of men, chiefs, generals, soldiers, as the Chaldee also observes."

Keil-Delitzsch: Eze 39:21-29

The Result of this Judgment, and the Concluding Promise

Eze 39:21. T hen will I display my glory among the nations, and all nations shall see my judgment which I shall execute, and my hand which I shall lay upon them. Eze 39:22. And the house of Israel shall know that I am Jehovah their God from this day and forward. Eze 39:23. And the nations shall know that because of their wickedness the house of Israel went into captivity; because they have been unfaithful toward me, I hid my face from them, and gave them into the hand of their oppressors, so that they all fell by the sword. Eze 39:24. According to their uncleanness, and according to their transgressions, I dealt with them, and hid my face from them. Eze 39:25. Therefore thus saith the Lord Jehovah, Now will I bring back the captivity of Jacob, and have pity upon all the house of Israel, and be jealous for my holy name. Eze 39:26. Then will they bear their reproach and all their faithlessness which they have committed toward me when they dwell in their land in security, and no one alarms them; Eze 39:27. When I bring them back out of the nations, and gather them out of the lands of their enemies, and sanctify myself upon them before the eyes of the many nations. Eze 39:28. And they will know that I, Jehovah, am their God, when I have driven them out to the nations, and then bring them together again into their land, and leave none of them there any more. Eze 39:29. And I will not hide my face from them any more, because I have poured out my Spirit upon the house of Israel, is the saying of the Lord Jehovah. - The terrible judgment upon Gog will have this twofold effect as a revelation of the glory of God - first , Israel will know that the Lord is, and will always continue to be, its God (Eze 39:22); secondly , 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 (Eze 39:23 and Eze 39:24; compare Eze 36:17.). עשׂה אתם (Eze 39:24), as in Eze 7:27, etc. But because this was the purpose of the Lord with His judgments, He will now bring back the captives of Israel, and have compassion upon all His people. This turn of the prophecy in Eze 39:25 serves to introduce the promise to Israel with which the prophecy concerning Gog and the whole series of prophecies, contained in Eze 35:1 onwards, are brought to a close (Eze 39:25-29). This promise reverts in ' עתּה אשׁיב וגו to the prophet's own time, to which Ezekiel had already gone back by mentioning the carrying away of Israel in Eze 39:23 and Eze 39:24. The restoration of the captives of Jacob commences with the liberation of Israel from the Babylonian exile, but is not to be restricted to this. It embraces all the deliverances which Israel will experience from the termination of the Babylonian exile till its final gathering out of the nations on the conversion of the remnant which is still hardened and scattered. לכן , therefore, sc. because God will prove Himself to be holy in the sight of the heathen nations by means of the judgment, and will make known to them that He has punished Israel solely on account of its sins, and therefore will He restore His people and renew it by His Spirit (Eze 39:29). - In what the jealousy of God for His holy name consists is evident from v.7, and still more plainly from Eze 36:22-23, namely, in the fact that by means of the judgment He manifests Himself as the holy God. ונשׂוּ is not to be altered into ונשׁוּ , "they will forget,"as Dathe and Hitzig propose, but is a defective spelling for ונשׂאוּ (like מלוּ for מלאוּ in Eze 28:16): they will bear their reproach. The thought is the same as in Eze 16:54 and Eze 16:61, where the bearing of reproach is explained as signifying their being ashamed of their sins and their consequences, and feeling disgust thereat. They will feel this shame when the Lord grants them lasting peace in their own land. Raschi has correctly explained it thus: "When I shall have done them good, and not rewarded them as their iniquity deserved, they will be filled with shame, so that they will not dare to lift up their face."- Eze 39:27 is only a further expansion of Eze 39:26 . For the fact itself, compare Eze 36:23-24; Eze 20:41, etc. And not only will Israel then be ashamed of its sins, but (Eze 39:28, Eze 39:29) it will also know that Jehovah is its God from henceforth and for ever, as was affirmed in Eze 39:22, when He shall fully restore to their own land the people that was thrust into exile, and withdraw His favour from it no more, because He has poured out His Spirit upon it, and thereby perfectly sanctified it as His own people (cf. Eze 36:27).

The promise with which the prophecy concerning the destruction of Gog is brought to a close, namely, that in this judgment all nations shall see the glory of God, and all Israel shall know that henceforth Jehovah will be their God, and will no more hide His face from them, serves to confirm the substance of the threat of punishment; inasmuch as it also teaches that, in the destruction of Gog and his gathering of peoples, the last attack of the heathen world-power upon the kingdom of God will be judged and overthrown, so that from that time forth the people of God will no more have to fear a foe who can disturb its peace and its blessedness in the everlasting possession of the inheritance given to it by the Lord. Gog is not only depicted as the last foe, whom the Lord Himself entices for the purpose of destroying him by miracles of His almighty power (Eze 38:3-4, Eze 38:19-22), by the fact that his appearance is assigned to the end of the times, when all Israel is gathered out of the nations and brought back out of the lands, and dwells in secure repose in the open and unfortified towns of its own land (Eze 38:8, Eze 38:11-12); but this may also be inferred from the fact that the gathering of peoples led by Gog against Israel belongs to the heathen nations living on the borders of the known world,since this points to a time when not only will the ancient foes of the kingdom of God, whose destruction was predicted in Ezekiel 25-32, have departed from the stage of history and perished, but the boundaries of Israel will also stretch far beyond the limits of Palestine, to the vicinity of these hordes of peoples at the remotest extremities on the north, the east, and the south of the globe. - So much may be gathered from the contents of our prophecy in relation to its historical fulfilment. But in order to determine with greater precision what is the heathen power thus rising up in Gog of Magog against the kingdom of God, we mut take into consideration the passage in the Apocalypse (Rev 20:8 and Rev 20:9), where our prophecy is resumed. Into this, however, we will not further enter till after the exposition of Ezekiel 40-48, when we shall take up the question as to the historical realization of the new temple and kingdom of God which Ezekiel saw.

Constable: Eze 33:1--48:35

IV. Future blessings for Israel chs. 33--48

"This last major division of the book focuses on the restoration of Israel's blessing. Israel would be judged for her sin (chaps. 1-24) as would the surrounding nations (chaps. 25-32). But Israel will not remain under judgment forever. God had set her apart as His special people, and He will fulfill His promises to her."⁴²⁸

"Chapters 33-39 comprise words of restoration and hope, and chaps. 40-48 present details of the restored community."⁴²⁹

Constable: Eze 33:21--40:1

B. Restoration to the Promised Land 33:21-39:29

"The concept of the land is particularly significant to the six messages [33:21-39:29] delivered in that one night before the news of Jerusalem's fall reached the exiles in Babylonia [cf. 33:21-22]. Since Jerusalem had fallen, would the land be lost to Israel (33:21-33)? It was the false shepherds' of Israel who had lost the land for Israel by leading the people astray from the truth. But the true shepherd,' the Messiah, would ultimately restore the land to Israel (ch. 34). Those foreigners who had possessed the land of Israel and had oppressed her people would be judged and removed so that Israel might again possess her own land (35:1-36:15). Then God would restore Israel to her promised land (36:16-37:14) and reunite the nation in fulfillment of God's covenants with her (37:15-28). Never again would a foreign power have dominion over Israel in her land (chs. 38-39)."⁴³⁵

Constable: Eze 38:1--39:29

6. Future invasion of the Promised Land chs. 38-39

This is the sixth and last message that Ezekiel received from the Lord the night before the refugees reached the exiles with the message that Jerusalem had fallen (cf. 33:21-22). It too deals with God's plans for Israel in the distant future, when He would restore her to her land. It answers the question, What about future enemies of Israel? This section of the book consists of seven messages each marked by the introductory phrase, "Thus says the Lord God" (38:3, 10, 14, 17; 39:1, 17, 25). This is another apocalyptic passage.

"In Ezekiel 38-39 the prophet used parallels from Israel's first Exodus to describe God's new' exodus preceding the kingdom era. All that God intended for Israel during the first Exodus will be accomplished in the new' one.

• Destruction of Gentile oppressors (Exod. 5-12; Ezek. 38-39)

• Plans for building God's house (Exod. 20-40; Ezek. 40-43)

• Climax: God's glory enters His house (Exod. 40:35; Ezek. 43:5)

• Instructions for worship (Leviticus; Ezek. 43-46)

• Land boundaries for Israel (Num. 34; Ezek. 47)

• Division of land among the tribes (Josh. 14-21; Ezek. 48)"⁴⁸⁵

Constable: Eze 38:1-9

The enemy of restored Israel 38:1-9

38:1-2 The Lord commanded Ezekiel to utter an oracle of judgment against Gog (cf. 1 Chron. 5:4; Rev. 20:8), who was the prince (king) over Rosh, Meshech, and Tubal. His land was Magog (cf. Gen. 10:2; Rev. 20:8).

The identity of this ruler has been the subject of much study and speculation. The possibilities include a Reubenite prince (1 Chron. 5:4), a former king of Lydia named Gugu (or Gyges), an unknown "dark" figure (from the Sumerian word gug, "darkness"), a man named Gagu who ruled over Sakhi (an area north of Assyria), an unspecified official ruler (taking "Gog" as a title) of a particular land (Magog), a general personal name for an otherwise unidentified enemy of Israel, or a code name for Babylon.⁴⁸⁶ It is probably safe to say that "Gog" refers to the name or title of a ruler who will emerge in history while Israel is dwelling safely in her land (cf. v. 8). Perhaps Ezekiel referred to this unnamed future enemy of Israel as a dark figure (unknown and evil) calling him "Dark" much as we might refer to such a person as a new Hitler.⁴⁸⁷ This may be the future Antichrist (cf. Dan. 11:40-45). I think it is, but Gog also represents another important eschatological figure.

The land of Magog probably refers to the former domain of the Scythians, who lived in the mountains around the Black and Caspian seas (modern southern Russia).⁴⁸⁸ Gog will also have authority over Rosh, Meshech, and Tubal. Rosh (lit. "head" or "chief") has not been identified either by biblical or extrabiblical references. The idea that it refers to Russia rests on etymological similarities, but the name Russia only came into existence in the late eleventh century A.D.⁴⁸⁹ Thus a linguistic connection with Russia is very tenuous.⁴⁹⁰ Rosh may be an adjective describing the ruler of Meshech and Tubal. Meshech and Tubal occur together in Scripture (27:13; 32:26; Gen. 10:2; 1 Chron. 1:5) and apparently refer to regions of Anatolia (modern western Turkey), the areas that became known as Phrygia and Cappadocia.⁴⁹¹ The whole region would be what is now parts of southwestern Russia, Turkey, and Iran.

38:3-4 Ezekiel was to announce that Yahweh was opposed to Gog. The Lord would reverse the fortunes of this ruler, take him captive, and bring him and his vast, impressive army out of his homeland. Putting hooks in his jaws pictures control that he would not be able to resist. The Lord would be the first cause of this action, but doubtless there would be secondary causes as well, such as Satan's influence and human decisions (cf. 2 Sam. 24:1; 1 Chron. 21:1; Isa. 10:5-19; Hab. 1:5-11).

38:5-6 Along with Gog, the Lord would take Persia, Ethiopia, Put, Gomer, and Beth-togarmah captive, vast numbers of soldiers. Persia lay to Israel's northeast, Ethiopia to her southwest, Put to her southeast (on the African coast of the southern Red Sea), Gomer to her northwest (in the Taurus mountains of Anatolia and possibly farther northwest in modern western Europe), and Beth-togarmah to her northwest (southeast of the Black Sea in Armenia). Thus peoples all around Israel would unite against her under Gog's leadership. As Babylonia sought to destroy Israel in the past, so this latter-day Babylon will seek to destroy her in the future (cf. Rev. 16:13-14; 17:5).

38:7-9 The Lord told Gog to be ready with his allies. He would summon Gog to attack the Promised Land when the Israelites were back in it having been regathered in the end times (cf. Jer. 32:14; Dan. 8:26). The Israelites would be living securely in their land at this time enjoying peaceful conditions (cf. 37:26). Gog and his allies would descend on the land like a storm cloud.

Constable: Eze 38:10-13

The enemy's intention 38:10-13

38:10-12 At that time Gog would devise an evil plan against the Israelites. He would plan to invade the Israelites while they are at rest and to plunder them. Israel would seem to be completely defenseless relying on her God to protect her and not fortifying herself. Israel has never in her past or present history enjoyed such an ideally peaceful situation. She would be living then at the center of the world as far as God's purposes for the world are concerned (cf. 5:5; Deut. 32:8), namely, the Promised Land.

38:13 Other nations would also inquire about Gog's intentions and clarify his purpose to take much spoil from the Israelites. Sheba was in eastern Arabia, Dedan in Arabia, and Tarshish was southern Spain or Sardinia.

Constable: Eze 38:14-16

The invasion of the enemy from the north 38:14-16

38:14 The Lord wanted Ezekiel to tell Gog that on the day the Lord would call him up for service (v. 4) he would know that Israel dwelt securely in her own land.

38:15-16 He and his allies would descend on Israel from the north and cover her like a storm cloud (cf. v. 6; 39:2; Dan. 11:40-45).⁴⁹² God would bring Gog against His people "in the last days" (cf. vv. 8, 14, 18; 39:8, 11) to teach the nations to acknowledge Yahweh. They would do this when God used Gog do demonstrate His holiness (unique deity) in their eyes. Yahweh would raise up Gog as He had raised up the Pharaoh of the Exodus to demonstrate His power when He overthrew him.

Constable: Eze 38:17-23

Yahweh's judgment of the enemy 38:17-23

38:17 The Lord asked rhetorically if it was Gog about whom He had spoken through His other servants the prophets many years earlier. "Are you he of whom the prophets spoke?" Yes, he was. This was not the first revelation of a powerful enemy whom God would bring against the Israelites (cf. Deut. 30:7; Ps. 2:1-3; Isa. 14:24-25; 26:20-21; 29:1-8; Jer. 4:5; 6:26; 30:18-24; Joel 2:20; 3:9-21; Zeph. 1:14-18; 3:8, 15-20).

38:18-19 God would become very angry with Gog when he attacked Israel (cf. Gen. 12:3). He would send a great earthquake in the land that would express His anger.

38:20-21 Every living thing on earth would feel this earthquake, the sign of God's presence. Mountains would fall down as well as cliffs with their steep pathways as would the walls that people had erected. Gog's allied forces would even turn on each other and fight one another (cf. Judg. 7:22; 1 Sam. 14:20; Hag. 2:22; Zech. 14:13). Apparently the sword that God would call for to defeat Gog would be that of his own allies rather than that of Israel (cf. Rev. 20:9).

38:22-23 The Lord would shower hailstones, lightning, and burning sulfur, probably from erupting volcanoes, on Gog and his allies (cf. Gen. 19:24). He would also attack his armies causing bloodshed and disease. This would result in great glory for God among the nations. They would recognize Him as the only true God when He revealed Himself in this way.

Constable: Eze 39:1-16

Events following the defeat of the enemy 39:1-16

"Chapter 39 retells the story of God'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 vv. 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 (vv. 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."⁴⁹³

39:1-2 The Lord again announced His antagonism toward Gog (cf. 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. 38:4-9, 15).

39:3-4 The Lord promised to defeat Gog there; it would be as though He knocked his weapons out of his hands. Yahweh did not reveal whom He would use to do this or how He would do it, but 38:21 suggests that at least part of the defeat would be a result of Gog's soldiers killing one another (cf. Judg. 7:22). Gog and his army and allies would fall in the Promised Land, and birds and beasts would eat their corpses (cf. vv. 17-20; Rev. 19:17-21). Such a fate was the ultimate indignity in the minds of the ancients (cf. 2 Kings 9:35).

39:5-6 Gog would fall in the open fields because the Lord had decreed His judgment. Yahweh would also destroy Gog's homeland, Magog, and the remote homelands of his allies (the coastlands, cf. 26:15, 18; 27:3, 6-7, 15, 35), and those who safely inhabited these regions. This would teach them that He is God.

39:7-8 Yahweh would also proclaim His holy reputation among the Israelites and the other nations. They would no longer regard Him as just another local deity but would recognize Him as the Holy One of Israel, the only true God who was Israel's God. This day of judgment of which the Lord had formerly spoken would surely come and what He had predicted would indeed happen (cf. 38:17).

39:9-10 After the Lord destroyed the forces of Gog, the Israelites would use the enemy's numerous implements of warfare for fuel for seven years. The Israelites would not need to burn traditional fuel because there would be so many old weapons and implements left to burn.⁴⁹⁴ They would also take as spoil what the invaders had brought into the land when they came to despoil the Israelites. God would turn the tables on the invaders.

39:11 The Israelites would also bury Gog and his soldiers in a valley east of the Mediterranean Sea. This probably means that multitudes of the enemy would be buried there, not necessarily Gog personally (cf. Rev. 19:20-21; 20:10). The slaughter would be so great that it would take a large valley to accommodate all the corpses. This valley would become known as "The Valley of the Multitude of Gog." This cemetery would be so large that travelers would not be able to pass through that part of the land. Probably the Esdraelon Valley is in view since it is east of the Mediterranean Sea and since many travelers normally passed and still pass through it. Furthermore it is the only major east west valley in Israel.⁴⁹⁵ In biblical times a major highway connecting Egypt and Mesopotamia ran through this valley. The Apostle John identified this valley as the location of the battle of Armageddon (Rev. 16:13-16).

39:12-13 It would take seven months to bury all the corpses and so clean up this valley (cf. Lev. 5:2; 21:1; Deut. 21:1-9).⁴⁹⁶ All the Israelites would get involved in burying the corpses, and this would receive worldwide attention and result in glory for God.

39:14-16 Special men would be responsible to search the land after seven months. When they discovered an exposed bone they would mark it so others could bury it. The name of the nearby city would then be called "The Multitude" as a tribute to Yahweh's victory.

Constable: Eze 39:17-24

The ignominious end of the enemy 39:17-24

This message expands on one event that will take place at the end of the invasion (cf. v. 4).

39:17-18 The Lord also instructed Ezekiel to prophesy to the birds and beasts to come and feast on the flesh of the invaders who had died (cf. v. 4; Isa. 34:6; Jer. 46:10; Zeph. 1:7-8; Rev. 19:17-21). It would be like eating a great sacrifice for them, but those offered as sacrifices to the Lord would be great people of the earth rather than fat rams, lambs, goats, and bulls. Bashan, to the east of the Jordan River, consistently produced fat cattle because there was so much good pasture there.

39:19-20 These animals would be able to gorge themselves on the sacrifice that God would prepare for them. They would be able to eat the flesh of horses, chariot drivers, commanders, and soldiers. Normally people offered animals as sacrifices, but God would turn the tables and sacrifice people for the animals showing how little He regarded these enemies of Israel.

39:21-22 God's judgment of Gog would glorify Him greatly in the eyes of the rest of the world. Israel too would learn in a fresh way that He was their God (cf. the Exodus).

39:23-24 Then the nations would understand that it was not out of weakness that Yahweh permitted the Israelites to go into exile and die but because He was punishing them for their sins. That is why they had suffered as they had and the Lord had not responded to their cries for deliverance.

Constable: Eze 39:25-29

A summary of God's blessing on Israel 39:25-29

This message forms a fitting conclusion to the whole section of prophecies about Israel's restoration to the Promised Land (chs. 33-39) as well as to those about future invasion (chs. 38-39).

39:25-26 The Lord promised to restore the fortunes of Jacob, namely, the descendants of the devious patriarch who anticipated the corporate character of the Israelites. He promised to have mercy on all of them. He would do this because He wanted to maintain His reputation for holiness (uniqueness as the only true God). When He restored them to security in the land following this invasion they would forget their former disgrace and treachery against Him.

39:27-28 When He would bring them back into the land the other nations of the world would recognize that Yahweh was different from all other gods. Also Israel would acknowledge Yahweh as her God. She would see what God had done in sending her out of the land for her sin and bringing her back permanently by His grace.

39:29 The Lord would no longer prove inaccessible to His people because He would bestow His Spirit on all the Israelites.⁴⁹⁷

There are at least eight views as to the time of this future invasion.

1. The invasion is only symbolic of the attempts of evil forces to overcome God's people.⁴⁹⁸ It does not describe a real battle but in the language of warfare pictures the triumph of good over evil, the forces of God over those of Satan. The amount of detail and specific references to places and times in this prophecy argue against this view.⁴⁹⁹

2. It will occur before the Tribulation, either before or at the time of the Rapture or just after it.⁵⁰⁰ But the prophecy sets the time of this invasion after God has restored Israel to her land (cf. 38:8, 16). Ezekiel 36:26-28 and 39:26-29 indicate that Israel's restoration will involve spiritual regeneration as well as physical return, so the present return of Jews to the State of Israel is not the fulfillment.

3. It will happen during the Tribulation (cf. Dan. 11:40-41; Rev. 14:14-20). For three and a half years Antichrist will encourage the Jews to return to Palestine, but then he will break his covenant with them and begin to attack them (Matt. 24:15-22; Dan. 9:27; 11:40-41). Thus Israel will enjoy a period of peace in the Tribulation.⁵⁰¹ However the context of Israel dwelling safely in her land in Ezekiel 33-39 appears to describe millennial conditions. Her security under the Antichrist's covenant will be a false, illusory peace. Also 39:7 says that following this battle the Lord's name will be profaned no longer, but during the Tribulation it will be profaned (cf. Rev. 13; 16:9, 11, 21). It also seems unlikely that the Jews could bury corpses for seven months and burn weapons as fuel for seven years following an invasion in the middle of the seven-year Tribulation. The last half of the Tribulation will involved unparalleled persecution for the Jews (Dan. 9:27).

4. It will take place at the end of the Tribulation (the battle of Armageddon; cf. Zech. 12; 14:1-4; Rev. 19:11-21).⁵⁰² Some of Ezekiel's descriptions of Gog's invasion recur in Revelation 19:17-21, which describes the end of the Tribulation. But other aspects appear in Revelation 20:7-10, which describes the end of the Millennium. Israel is dwelling securely in the land that Gog will invade, but at the end of the Tribulation Israel will have been under intense attack for over three years (Dan. 9:27).

5. It will happen between the end of the Tribulation and the beginning of the Millennium. Since Jesus Christ's return to the earth will end the Tribulation and begin the Millennium it does not seem that there will be enough time for the invasion of Gog and its consequences then (cf. 39:1-16; Matt. 13:41). Furthermore some of the allusions to this invasion in Revelation suggest a time at the end of the Millennium (Rev. 20:7-10).⁵⁰³

6. It will happen at the beginning of the Millennium. This seems highly unlikely since all who enter the Millennium will be believers who have assisted the Jews (Matt. 25:31-46). Moreover all weapons of war will be destroyed at the beginning of the Millennium (Mic. 4:1-4).

7. It will occur at the end of the Millennium.⁵⁰⁴ Revelation 20:8 refers specifically to Gog and Magog in a context describing the end of the Millennium. Israel dwelling in safety in her land, the situation described repeatedly in Ezekiel 33-39, fits conditions at the end of the Millennium. Rabbinic writers identified Gog and Magog as the final enemy that will attack Israel in the messianic age.⁵⁰⁵ Critics of this view say, Why bury the dead for seven months following the battle when the resurrection of the unsaved will follow immediately (cf. Rev. 20:11-13)? This objection assumes that these events will follow one another immediately, but the text does not say so explicitly. Why would the Israelites burn the weapons for seven years since it appears that God will create a new earth immediately after He quells the rebellion described in Revelation 20:7-10 (cf. Rev. 21:1-4)? Again, there may be time between these events that the Bible does not reveal anywhere but here. Another problem with this view is the description of the Lord calling the birds to a great feast in Revelation 19:17-21, which occurs at the end of the Tribulation.

8. The best solution seems to be a combination of views 4 and 7. Apparently the fulfillment will take place in two phases, first at the end of the Tribulation and then at the end of the Millennium, when Isreal is dwelling securely (cf. Rev. 19:17-21; 20:7-8).⁵⁰⁶ Ezekiel evidently described the invasion of Israel's enemies into the Promised Land as a single event, but later revelation clarifies that it will happen on two separate occasions. Part of Ezekiel's prophecy describes one of these invasions, part the other, and some of it describes both incidents. Gog then does not describe a single individual but two people both of whom share similar plans.⁵⁰⁷

It seems unnatural for God to describe as one battle one that will have two parts separated by 1, 000 years, and there is certainly no indication in Ezekiel that Gog's invasion will have two phases. However, in view of later clarification in the Book of Revelation, we apparently have another instance of two events widely separated in time viewed by a prophet as one. The prophets' descriptions of the near and far destruction of Babylon (Isa. 21; Jer. 51), the two advents of Messiah (Isa. 61:1-2), and the coming of two persecutors of the Jews (Antiochus Epiphanes and Antichrist; Dan. 11:21-35, 36-44) are other examples of this "foreshortened view."

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 38 (Chapter Introduction)

Overview

Eze 38:1, The army, Eze 38:8, and malice of Gog; Eze 38:14, God’s judgment against him.

TSK: Ezekiel 39 (Chapter Introduction)

Overview

Eze 39:1, God’s judgment upon Gog; Eze 39:8, Israel’s victory; Eze 39:11, Gog’s burial in Hamon-gog; Eze 39:17, The feast of the fowls; Eze 39:21, Israel having been plagued for their sins, Eze 39:25. shall be gathered again with eternal favour.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 38 (Chapter Introduction)

CHAPTER 38

The army of Gog, Eze 38:1-7 . His evil attempts in the latter years, Eze 38:8-13 . God’ s judgment against him, Eze 38:14-23 .

Poole: Ezekiel 39 (Chapter Introduction)

CHAPTER 39

God’ s judgment upon Gog, Eze 39:1-7 . The loss of the enemy denoted by the multitude of weapons burned by Israel, Eze 39:8-10 . Gog’ s burial in Haman-gog, Eze 39:11-16 . The feast upon the slain proclaimed to the finals and beasts, Eze 39:17-20 . The heathen shall see God’ s judgment, and know that he plagued Israel for their sins, Eze 39:21-24 ; but he will gather them again with everlasting favour, Eze 39:25-29 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 38 (Chapter Introduction)

(Eze 38:1-13) The army and malice of Gog.

(Eze 38:14-23) God's judgments.

MHCC: Ezekiel 39 (Chapter Introduction)

(Eze 39:1-10) The destruction of Gog.

(Eze 39:11-22) Its extent.

(Eze 39:23-29) Israel again favoured.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 38 (Chapter Introduction)

This chapter, and that which follows it, are concerning Gog and Magog, a powerful enemy to the people of Israel, that should make a formidable descent upon them, and put them into a consternation, but their army should be routed and their design defeated; and this prophecy, it is most probable, had its accomplishment some time after the return of the people of Israel out of their captivity, whether in the struggles they had with the kings of Syria, especially Antiochus Epiphanes, or perhaps in some other way not recorded, we cannot tell. If the sacred history of the Old Testament had reached as far as the prophecy, we should have been better able to understand these chapters, but, for want of that key, we are locked out of the meaning of them. God had by the prophet assured his people of happy times after their return to their own land; but lest they should mistake the promises which related to the kingdom of the Messiah and the spiritual privileges of that the kingdom of the Messiah and the spiritual privileges of that kingdom, as if from them they might promise themselves an uninterrupted temporal prosperity, he here tells them, as Christ told his disciples to prevent the like mistake, that in the world they shall have tribulation, but they may be of good cheer, for they shall be victorious at last. This prophecy here of Gog and Magog is without doubt alluded to in that prophecy which relates to the latter days, and which seems to be yet unfulfilled (Rev 20:8), that Gog and Magog shall be gathered to battle against the camp of the saints, as the Old Testament prophecies of the destruction of Babylon are alluded to, Rev. 18. But, in both, the Old Testament prophecies had their accomplishment in the Jewish church as the New Testament prophecies shall have when the time comes in the Christian church. In this chapter we have intermixed, I. The attempt that Gog and Magog should make upon the land of Israel, the vast army they should bring into the field, and their vast preparations (Eze 38:4-7), their project and design in it (Eze 38:8-13), God's hand in it (Eze 38:4). II. The great terror that this should strike upon the land of Israel (Eze 38:15, Eze 38:16, Eze 38:18-20). III. The divine restraint that these enemies should be under, and the divine protection that Israel should be under (Eze 38:2-4 and Eze 38:14). IV. The defeat that should be given to those enemies by the immediate hand of God (Eze 38:21-23), which we shall hear more of in the next chapter.

Matthew Henry: Ezekiel 39 (Chapter Introduction)

This chapter continues and concludes the prophecy against Gog and Magog, in whose destruction God crowns his favour to his people Israel, which shines very brightly after the scattering of that black cloud in the close of this chapter. Here is, I. An express prediction of the utter destruction of Gog and Magog, agreeing with what we had before (Eze 39:1-7). II. An illustration of the vastness of that destruction, in three consequences of it: the burning of their weapons (Eze 39:8-10), the burning of their slain (Eze 39:11-16), and the feasting of the fowls with the dead bodies of those that were unburied (Eze 39:17-22). III. A declaration of God's gracious purposes concerning his people Israel, in this and his other providences concerning them, and a promise of further mercy that he had yet in store for them (Eze 39:23-29).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

@pict rend=gs.pixel ent=p26eze-1@

Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968.

Alexander, Ralph H. Ezekiel. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

_____. "Ezekiel." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Allen, Leslie C. Ezekiel 1-19. Word Biblical Commentary series. Dallas: Word Books, 1994.

_____. Ezekiel 20-48. Word Biblical Commentary series. Dallas: Word Books, 1990.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barnett, R. D. "Ezekiel and Tyre." In Eretz-Israel, 9:6-13. Edited by A. Malamat. Jerusalem: Israel Exploration Society, 1969.

Bauman, Louis S. Russian Events in the Light of Bible Prophecy. New York: Fleming H. Revell, 1942.

Block, Daniel I. "Beyond the Grave: Ezekiel's Vision of Death and the Afterlife." Bulletin of Biblical Research 2 (1992):112-41.

_____. The Book of Ezekiel: Chapters 1-24. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

_____. The Book of Ezekiel: Chapters 25-48. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

_____. "The Prophet of the Spirit: The Use of rwh in Ezekiel." Journal of the Evangelical Theological Society 32 (1989):27-49.

Briscoe, Stuart. All Things Weird and Wonderful. Wheaton: Scripture Press Publications, Victor Books, 1977.

Brownlee, W. H. "Exorcising the Souls from Ezekiel xiii, 17-23." Journal of Biblical Literature 69 (1950):367-73.

Bruce, F. F. "The Background to the Son of Man Sayings." In Christ the Lord: Studies in Christology Presented to Donald Guthrie, pp. 50-70. Edited by Harold H. Rowden. Downers Grove, Ill.: Inter-Varsity Press, 1982.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bullinger, E. W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1968.

Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago: Moody Press, 1979.

_____. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-1948.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Colson, Charles. Against the Night. Ann Arbor: Servant Publications, 1989.

Cooke, G. A. A Critical and Exegetical Commentary on the Book of Ezekiel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1936.

Cooper, David L. When Gog's Armies Meet the Almighty: An Exposition of Ezekiel Thirty-eight and Thirty-nine. Los Angeles: The Biblical Research Society, 1940.

Cooper, Lamar Eugene, Sr. Ezekiel. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Craigie, Peter C. Ezekiel. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Criswell, W. A. Expository Sermons on the Book of Ezekiel. Grand Rapids: Zondervan Publishing House, 1987.

Davidson, A. B. The Book of the Prophet Ezekiel. Cambridge Bible Commentary series. Cambridge, Eng.: Cambridge University Press, 1893.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:6-7 (July-September 1995):290-305.

Dillow, Joseph C. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dyer, Charles H. "Ezekiel." In The Bible Knowledge Commentary: Old Testament, pp. 1225-1317. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Ezekiel: The Man and His Message. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956.

Engstrom, Ted W. Integrity. Waco: Word Books, 1987.

Enns, Paul P. Ezekiel. Grand Rapids: Zondervan Publishing House, 1986.

Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord. Chicago: Moody Press, 1969.

Fisch, S. Ezekiel. London: Soncino Press, 1950.

Fishbane, Michael. Biblical Interpretation in Ancient Israel. Oxford: Clarendon Press, 1985.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8." Hebrew Annual Review 10 (1986):63-75.

Fredericks, Daniel C. "Diglossia, Revelation, and Ezekiel's Inaugural Rite." Journal of the Evangelical Theological Society 41:2 (June 1998):189-99.

Freedy, K. S., and D. B. Redford. "The Dates in Ezekiel in Relation to Biblical, Babylonian and Egyptian Sources." Journal of the American Oriental Society 903 (1970):460-85.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Prophet Ezekiel: An Analytical Exposition. New York: Our Hope, 1918.

Good, Edwin M. "Ezekiel's Ship: Some Extended Metaphors in the Old Testament." Semitics 1 (1970):79-103.

Gordis, Robert. "The Branch in the Nose." Journal of Theological Studies 37 (1936):284-85.

Gray, John. "Canaanite Kingship in Theory and Practice." Vetus Testamentum 2 (1952):193-200.

Greenberg, Moshe. Ezekiel 1-20. Anchor Bible series. Garden City, N.Y.: Doubleday, 1983.

Habel, N. "The Form and Significance of the Call Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):297-323.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Hiebert, D. Edmond Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Progression of Events in Ezekiel 38-39." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 82-92. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hullinger, Jerry M. "The Problem of Animal Sacrifices in Ezekiel 40-48." Bibliotheca Sacra 152:607 (July-September 1995):279-89.

Ironside, Harry A. Ezekiel. Neptune, N.J.: Loizeaux Brothers Publishers, 1949.

Jacobsen, T. The Treasures of Darkness. New Haven, Conn.: Yale University Press, 1976.

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Wars of the Jews. London: T. Nelson and Sons, 1866.

Keil, Carl Friedrich. Biblical Commentary on the Prophecies of Ezekiel. Translated by James Martin. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Notes on Ezekiel. London: G. Morrish, n.d.

Levenson, J. D. Theology of the Program of Restoration of Ezekiel 40-48. Atlanta: Scholars Press, 1986.

MacRae, Allen A. "The Key to Ezekiel's First Thirty Chapters." Bibliotheca Sacra 122:487 (July 1965):227-33.

Matthiae, P. Ebla: An Empire Rediscovered. New York: Doubleday, 1981.

May, H. G. "Some Aspects of Solar Worship at Jerusalem." Zeitschrift für die Alttestamentliche Wissenschaft 55 (1937):269-81.

McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. 1959. Reprint ed. Chicago: Moody Press, 1968.

McConville, J. Gordon. "Priests and Levites in Ezekiel: A Crux in the Interpretation of Israel's History." Tyndale Bulletin 34 (1983):3-31.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "Sin-Offering or Purification-Offering?" Vetus Testamentum 21 (1971):237-39.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

The Nelson Study Bible. Edited by Earl D. Radmacher. Nashville: Thomas Nelson Publishers, 1997.

The New Bible Dictionary, 1962 ed. S.v. "Cherubim," by R. K. Harrison, pp. 208-9.

_____. S.v. "Ezekiel, Book of," by H. L. Ellison, pp. 406-8.

The New Scofield Reference Bible. Edited by Frank E. Gaebelein, et al. New York: Oxford University Press, 1967.

Oppenheim, A. Leo. The Interpretation of Dreams in the Ancient Near East with a Translation of an Assyrian Dream-Book. Philadelphia: American Philosophical Society, 1956.

Parunak, Henry van Dyke. "The Literary Architecture of Ezekiel's mar'ot elohim." Journal of Biblical Literature 99 (1980):61-74.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Polk, Timothy. "Paradigms, Parables, and Meshalim: On Reading the Mashal in Scripture." Catholic Biblical Quarterly 45:4 (1983):564-83.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Rooker, Mark F. "Evidence from Ezekiel." In A Case for Premillennialism: A New Consensus. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster Press, 1964.

Ruthven, Jon. "Ezekiel's Rosh And Russia: A Connection?" Bibliotheca Sacra 125:500 (October 1968):324-33.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1973.

Saggs, H. W. F. "External Souls in the Old Testament [Ezk 13:17-21]." Journal of Semitic Studies (1974):1-12.

_____. "Notes and Studies: The Branch to the Nose." Journal of Theological Studies NS11 (October 1960):318-29.

The Scofield Reference Bible. Edited by C. I. Scofield, et al. New York: Oxford University Press, 1909

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica, N.Y.: Cornell University Press, 1991.

Speiser, Ephraim A. "Background and Function of the Biblical Nasi." Catholic Biblical Quarterly 25 (1963):111-17.

Stalker, D. M. G. Ezekiel. London: SCM, 1968.

Stuart, Douglas K. Ezekiel. The Communicator's Commentary series. Dallas: Word Books, 1989.

_____. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Taylor, John B. Ezekiel: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1969.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thomas, Robert L. Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press, 1995.

Thomson, Clive A. "The Necessity of Blood Sacrifices in Ezekiel's Temple." Bibliotheca Sacra 123:491 (July 1966):237-48.

Torczyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Torrey, C. C. Pseudo-Ezekiel and the Original Prophecy. Yale Oriental series 18. 1930; reprint ed., New York: KTAV, 1970.

Toy, Crawford H. The Book of the Prophet Ezekiel. New York: Dodd, Mead, 1899.

Tsevat, M. "Studies in the Book of Samuel I." Hebrew Union College Annual 32 (1961):191-216.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Scripture Press, 1952.

Van Dijk, H. J. Ezekiel's Prophecy on Tyre. Rome: Pontifical Biblical Institute, 1968.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. The Millennial Kingdom. 1959. Revised ed. Findlay, Ohio: Dunham Publishing Co., 1963.

_____. "Revelation." In The Bible Knowledge Commentary: New Testament, pp. 925-91. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Westermann, Claus. Basic Forms of Prophetic Speech. Philadelphia: Westminster Press, 1967.

Wevers, John W. Ezekiel. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Woudstra, Martin H. "The Everlasting Covenant in Ezekiel 16:59-63." Calvin Theological Journal 6 (1971):22-48.

Yamauchi, Edwin. "Tammuz and the Bible." Journal of Biblical Literature 84 (1965):283-90.

York, Anthony D. "Ezekiel I: Inaugural and Restoration Visions?" Vetus Testamentum 27 (1977):82-98.

Young, Edward J. My Servants, the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Zimmerli, W. Ezekiel 1. Hermaneia series. Philadelphia: Fortress Press, 1983.

_____. Ezekiel 2. Hermaneia series. Philadelphia: Fortress Press, 1983.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p26eze-13@

@pict rend=gs.pixel ent=p26eze-14@

@pict rend=gs.pixel ent=p26eze-15@

Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 38 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 38

This chapter gives an account of an enemy of the Jews, under the name of Gog, that shall invade their land, and disturb their peace, after they are settled in it; who is described by the countries over which he rules; and against whom the prophet is bid to set his face, and prophesy of him, the Lord being against him; and who would cause him to return from Judea unsuccessful, Eze 38:1, the number of his confederates, their warlike accoutrements and preparations for the invasion of the land of Israel, are foretold, Eze 38:4, his wicked designs and intentions to spoil and plunder the inhabitants of it, Eze 38:10, the notice taken of his projects by the merchants of Tarshish and others, Eze 38:13, his coming up to invade the land is again observed for the certainty of it; and the place from whence, and the time when he should come, are mentioned, as well as God's design in it, and which had been before predicted by his prophets, Eze 38:14, and the chapter is concluded with a denunciation of divine wrath, which shall be terrible to all the inhabitants of the earth, and to all creatures in heaven, earth, and sea; when he and his forces shall be destroyed by the sword, by pestilence, and by dreadful storms and tempests, Eze 38:18, of which destruction a fuller account is given in the next chapter.

Gill: Ezekiel 39 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 39

This chapter is a continuation of the prophecy of the destruction of Gog, which is both repeated, and more largely described, Eze 39:1, then follows an account of the burning of his weapons of war, which will last seven years in burning, during which time there will be no need of the use of wood, Eze 39:9, and of the burial of him, and many of his army; the place where, and the time that will be taken up in doing this, even seven months, are observed, Eze 39:11, and every feathered fowl and beast of the field are called upon to feed on the flesh of those that are left unburied, Eze 39:17 and by all this the glory of the Lord will be seen, known, and acknowledged, both by the Heathens, and by the house of Israel, Eze 39:21, and the former will also be informed that the present captivity of the Jews has been for their sins and transgressions, Eze 39:23, and the chapter is concluded with a promise of their return from captivity, when they shall know the Lord, and their interest in him; who will after this no more hide his face from them, but pour out his Spirit upon them, under whose influence they shall ever continue, Eze 39:25.