You will ascend. You will come like a storm. You will be like a cloud to cover the land, you, and all your hordes, and many peoples with you.”
“ ‘The Lord Yahweh says: “It will happen in that day that things will come into your mind, and you will devise an evil plan. You will say, ‘I will go up to the land of unwalled villages. I will go to those who are at rest, who dwell securely, all of them dwelling without walls, and having neither bars nor gates, to take the plunder and to take prey; to turn your hand against the waste places that are inhabited, and against the people who are gathered out of the nations, who have gotten livestock and goods, who dwell in the middle of the earth.’ Sheba, and Dedan, and the merchants of Tarshish, with all the young lions of it, will ask you, ‘Have you come to take the plunder? Have you assembled your company to take the prey, to carry away silver and gold, to take away livestock and goods, to take great plunder?’ ” ’
“Therefore, son of man, prophesy, and tell Gog, ‘The Lord Yahweh says: “In that day when my people Israel dwells securely, will you not know it? You will come from your place out of the uttermost parts of the north, you, and many peoples with you, all of them riding on horses, a great company and a mighty army. You will come up against my people Israel, as a cloud to cover the land. It will happen in the latter days, that I will bring you against my land, that the nations may know me, when I am sanctified in you, Gog, before their eyes.”
Geneva Bible translators 1599 · Public Domain On vv10, 11, 13, 14, 16 That is, to molest and destroy the Church.
That is, to molest and destroy the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–16 Eze 38:9 Thou shalt ascend and come like a…
Eze 38:9 Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee.
Ver. 9. Thou shalt ascend and come like a storm.] With great hurry and terror, but it shall soon blow over.
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Thou shalt be like a cloud.] Sed cito transibis.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–16 Thou shalt: sometimes such phrase declares duty and is…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v14 This latter part of the chapter is a repetition…
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.
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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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9–16 Thus saith the Lord, it shall also come to…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11, 13, 14, 15, 16 Unwalled - Weak, and without any considerable defenses.
Unwalled - Weak, and without any considerable defenses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 12, 13, 16 Verse 9. Thou shalt ascend and come like a…
Verse 9. Thou shalt ascend and come like a storm] It is observable that Antiochus is thus spoken of by Daniel, Da 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 14 Eze 38:10-13. It shall come to pass at the…
Eze 38:10-13. It shall come to pass at the same time — The time when my people are gathered together, settled in peace in their own land, and think themselves secure; shall things come into thy mind — Mischievous things; and thou shalt think an evil thought — Shalt entertain a malicious design for the destruction of my people. And thou shalt say — Wilt resolve in thyself; I will go up — I will invade with all my forces; the land of unwalled villages — A people weak, and destitute of any considerable defences. To them that are at rest — Who would willingly be quiet, and suspect as little evil from others as they intend against others, and who trust in the protection of their God, who hath promised they shall dwell safely. Dwelling without walls, &c. — That is, having no sufficient fortifications to defend them against the force of an enemy. To take a spoil, &c. — With the thoughts of taking a large spoil without any difficulty. To turn thy hand upon the desolate places — To go against, or fall upon, a country which had lain a long time desolate, but which has been peopled again, and come into a flourishing condition. Judea is very plainly marked out by this land, which Gog is here represented as designing to attack, because it lay open to be invaded. That dwell in the midst of the land — Hebrew, in the navel of the land, that is, in Jerusalem, which stood nearly in the middle of Judea, and was situate upon a rising ground, which the Hebrew metaphorically expresses by the navel. Sheba and Dedan, and the merchants of Tarshish — These were people that traded much, the two former dwelling in the east, and the merchants of Tarshish often sailing from the Spanish coasts into the eastern parts, as having commerce with Tyre, which bordered upon Judea. “These merchants, as soon as they heard of this intended invasion, came into Gog’s camp as to a market, to buy both persons and goods which should come into the conqueror’s power.”
With all the young lions thereof — Their kings and princes, as the Targum understands it; or their chief merchants, who are described as so many princes, (Isa 23:8,) and are called lions because of the injustice and oppression they too commonly practised in their commerce.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11, 14, 16 Unwalled villages - Compare Zec 2:4-5.
Unwalled villages - Compare Zec 2:4-5.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 13, 16 Midst. Literally, "navel." Hebrew, "Thabor," intimating a mountain rising…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 10, 11, 12, 13, 14, 16 cloud to cover the land--with the multitude of thy…
cloud to cover the land--with the multitude of thy forces.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–14 12. In the midst of the land — The…
12. In the midst of the land — The R.V., margin, gives “in the navel of the earth.” Palestine was really the center of the ancient civilized world. Winckler sees a reference here to the Mount of the Gods. (See note Eze_28:14.) Cheyne (Expository Times, 1899), by a slight change of text, translates “on the high places of the land.” (Compare Deu_32:13.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–16 9. like a storm] Cf. on the figure Isa_21:1;…
9. like a storm] Cf. on the figure Isa_21:1; Isa_28:2; Jer_4:13. The rapidity of the movements of Gog (Hos_8:1), and their destructiveness, as well as the infinite masses of his host (Num_22:5; Jdg_6:5) are expressed by the comparison with the storm and cloud.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10, 11, 12, 13, 14, 16 (10) Think an evil thought.—In Eze_38:10-14 the motives of…
(10) Think an evil thought.—In Eze_38:10-14 the motives of Gog in his attack upon Israel are fully exposed. It is to be remembered that in Eze_38:4, and again in Eze_38:16, the leading of this foe against the Church is represented as God’s own act; here it is explained that God did this by allowing him to follow out the devices of his own heart.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9, 10, 11, 13, 14, 15, 16 Like a storm, and like a cloud. Gog"s invasion,…
Like a storm, and like a cloud. Gog"s invasion, his "ascension," or "going up" (compare the Greek term ajnabasiv for a military expedition), should be like a storm in its suddenness and violence, as in Eze_1:27, and like a cloud in its threatening aspect and overshadowing nearness. (see ver. 16; and comp. Jer_4:13) Taken together, the images suggest that Gog"s invasion should burst forth suddenly, rage violently, spread quickly, alarm greatly, but cease finally. Storms roar and crash, alarm and destroy, but do not continue. Clouds diffuse gloom and fear, but ultimately disperse.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v10 Shall things come into thy mind?
Eze_38:10
Shall things come into thy mind?
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The Prince of Meshech; or, thought and sterling character
There is much mystery about the Prince of Meshech. Anyhow, there was much terror spread by him and his people when they overran Israel. Malicious intentions were fostered by the prince. Many things came into his mind, and among them a special evil thought. His intention was to go up against the defenceless, to take a spoil and to take a prey. God rebuked him and threatened that Divine fury should come in his face. Evil thoughts reveal our characters and bring Divine condemnation. God looks at the thoughts, and measures the man by his thoughts. All men have a character of some sort. It is something that attaches itself to us as closely as our shadow. We cannot separate ourselves from the one any more than from the other. The general tone of the thoughts determines the real character, whether of the Prince of Meshech or a peasant of the mountains.
I. The constituents of a really sterling character.
1. In a man of real worth there will be transparency of life. He will be easily seen through,--not in the sense of being detected, but of being so upright that there shall be nothing wrong to detect. Some only pretend to be transparent, like the cobwebbed, unwashed, dust-covered window, opening into some close alley. These affect an openness of life, and yield to practices of which it would be a shame to speak. Others are transparent, because pure; and are like the beautiful rose window in the Cathedral at Amiens, where there is such a charming combination of colours that even the suns rays passing through it are tinged with a brighter glory.
2. In the man of sterling character there will be a ready recognition of the supremacy of conscience. Too many have double consciences, one for church life, the other for commerce; one for the sanctuary, the other for the shop and the counting house. They forget that that which they approve in the one must be carried out in the other. If they have principles, let them cling to them; if they claim to be men of sterling worth, let them bow ever before conscience.
3. In the man of sterling character there must ever be a recognition of the value, and the actual possession of real piety. Morality apart from reverence for God is self-glory. It may even produce pride. Pride generally takes up its abode where piety is not enshrined. Pride hides from us our real state in Gods sight. Pride hinders from the acceptance of the Gospel of love and mercy.
4. The man of sterling character must love truth and purity for their own sake. To be good because it brings gain, or pious because it pays, or religious because it is respectable, is hypocrisy. There are inseparable advantages attaching to the possession of good character. Solomon said, A good name is better than precious ointment. The Divine approval will be followed by mens approval, and in this the reward of character will come. But apart from this, we should seek to be true, noble, and pious, for the sake of goodness and truth itself.
II. The way in which true piety of character may be obtained. The desired possession will not be obtained as by some lucky stroke of business. It must grow. To obtain it among our fellows is easy when we deserve it. A steady course of uprightness and purity will bring it. We must not be spasmodic in our goodness. We must watch little things, avoid habits that offend in the slightest degree. Getting rid of these things, we must retain our individuality. We must not measure ourselves by other persons, and think because we live just after the same manner, and on the same moral plane as some others, that therefore we are good enough. There are higher possibilities in the nature of each. There is room for, and should be enthusiasm--enthusiasm for the truth, for the welfare of humanity, for the glory of God our Father, and of Christ our Saviour. The Prince of Meshech had those around him who were ready to approve his dastardly intention, when he said, I will go up, etc. The mind is coloured by the thoughts and sayings of those surrounding us, even as the lake is blue or greyish according to the qualities of the mountains down the sides of which the streams and torrents flow that fill it. How important then that we should seek to associate chiefly with Christians, and ever keep ourselves surrounded by Christian influences. There is a Persian fable which tells us that a man one day picked up a piece of scented clay, and said to it, What are you; are you musk? No, I am only a poor piece of clay, but I have been near a beautiful rose, and it has given me its own sweet smell. Keep, therefore, in the society of the good, and live as near as possible to Christ, and then you will gain such purity and nobility of nature that the world will take knowledge of you that you have been with Him. Let me say that we should beware of seeking to build up character in our own strength. Christs example, Christs sacrifice, Christs pardon, Christs help, Christs love, Christ Himself, in the fulness of His power, these form the only true and safe foundation. (F. Hastings, M. A.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v14 Section 3 (Eze 38:14-23).
Section 3 (Eze 38:14-23).
The revelation of Jehovah to the nations in the judgment of Gog.
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The interrogation of the merchant princes represents them as expressing surprise at Gog’s multitude. Can it be simply for the taking of spoil? The greatness of the attack appears out of proportion to the smallness of the object. Thus might it appear to human eyes, but the deep underlying reason is given in Jehovah’s answer. He draws forth all this army, that, as He says, "The nations may know Me when I shall be hallowed in thee, O Gog, before their eyes." The magnitude of Gog’s undertaking would seem to the observant eyes of all the "young lions" of Sheba, Dedan, and Tarshish without any prospect of adequate compensation, but all is clear when God’s purpose is known. In this we get an example of how the wheels of divine government go round, carrying forward the throne and its glorious Occupant.
We have now a reference to former prophecies relating to these events. This at first may present a difficulty, for we do not find any previous prophetic announcement under the nation’s names here given. The interrogative form rather excludes the thought of Gog being mentioned before. It is rather that the prophets for many years announced a great consummation in judgment, executed upon the nations having special relations with Israel, while also her pronounced enemies. The question is then, "Art thou he" in connection with whom this will find its full accomplishment? The answer is given affirmatively in the next verse, coupled with the declaration of Jehovah’s wrath, and the terrible shaking which will be caused by His stroke of judgment.
It may be well to mention here several of the prophecies which point to this consummation. The name "Assyrian" is given to the last great enemy of Israel. He is associated with the north in Zep 2:13; and Assyria is the land of the north from which Israel will be gathered (Isa 27:12-13; Hos 11:11; Zec 10:10; Jer 16:15; Jer 23:8). Though "Assyria" and "Gog" seem names so very different, there is a similarity in their meaning which suggests moral identification, as well as that of locality, while the prophecies we shall refer to establish identity as to time, scene, and the character of judgment. Gog means either "extension" or "the topmost," both suggesting the ambition, pride and avarice which mark his conduct as given in our chapters. Assyria, from Asshur, means "a footstep," as going forward successfully, and this in boasted self-sufficiency, as Isaiah says (Isa 10:8-11; Isa 10:13-14). In this very chapter Isaiah makes plain that the invasion and the consummation in judgment of which it speaks is not only future, but after the restoration and when Messiah is present (vers. 12, 17, 20, 21, 27). Thus he stands up against the Prince of princes as Dan 8:1-27 states, and this is more emphatically affirmed by Micah (Mic 5:1-9). We know how direct the reference here is to Christ (vers. 1, 2), and then "He shall stand and shall feed His flock in the strength of the Lord," this being in beautiful accord with what Ezekiel has told us (Eze 36:24-26). Following this we have the remarkable statement, "And this Man shall be the Peace when the Assyrian shall come into our land. . .and He shall deliver us from the Assyrian when he cometh into our land" (vers. 5, 6). And Jehovah says in reference to this time, "I will execute vengeance in anger and in fury upon the nations, such as they have not heard." This agrees with what we have considered to be the time of Gog’s invasion, giving us good reason to link the prophecies regarding the Assyrian of the last days with those of Gog in Ezekiel. This we will find further strengthened by such passages as Isa 17:12-14; Isa 25:1-12; Isa 26:21; Isa 30:18-33; Joe 2:15-27; Nah 1:1-15; Nah 2:1-13; Nah 3:1-19, especially Nah 1:11-15 and Nah 3:9; and Zec 12:1-14. A careful consideration of these scriptures will lead us to see that, no matter what application they may have to the days which close the seventieth week of Daniel, they look on for full accomplishment in Gog’s great gathering, though his name does not appear. Similarity of moral character and purpose, coincidence in time and characteristics of judgment, prevail throughout. They are in that way of the same generation as the Assyrian of Sennacherib’s day, whose coming and defeat gave the text for many prophecies, while undoubtedly it was the foreshadow of the final consummation.
From these considerations we may conclude that Jehovah’s words (ver. 17) indicate the wide scope to be attributed to the prophecies. They not only have an application to the action of Assyria at the time when that ancient empire flourished, but also to the King of the North, or Assyrian of the future, who shall be the desolator, or overflowing scourge, in the closing scenes of the seventieth week, God’s battle-axe then as before upon a rebellious and idolatrous people; and finally the day when he shall come again as Gog from the north, to be utterly broken upon the mountains of Israel (Isa 10:26-27; Isa 14:24-27 with our present chapters. Compare also Isa 10:26; Jdg 7:22 with ver. 11).
There follows a most graphic description of Jehovah revealed in judgment. It is a manifestation which while centering in the land of Israel reaches throughout the earth and affects all mankind. The overthrow is accomplished by internal strife, every man’s sword against his brother; by pestilence and blood, that is, violent death, and by the downpour of destruction from heaven. Thus man in proud self-will and vaunted sufficiency has his own weapons turned against him, corruption and violence assail, while heaven’s displeasure is revealed. Those who are against God must find that the forces of earth and heaven, combined with their own devices, carry them down to destruction. Self-will and pride must ever reap according to the sowing. It is an unvarying principle of the divine government. God has written this largely on the pages of history, but men in their folly will not learn, seemingly blinded by thinking that each successive effort will be the exception to the rule which prevails in all affairs physical, moral and spiritual.
Grace known by us in Christ does not deliver from this holy government of God. Rather, since it gives to us a higher place of favor than ever known to faith before, we have greater responsibility, and we become more directly subject to the action of such divine principles. The whole history of Israel enforces this lesson. It is the moral underlying the ministry of the prophets. It is pressed home upon the people by repeated strokes of judgment. David used the sword to accomplish his own sinful will, and the sword never departed from his house. Solomon consorted with strangers, his heart was led astray, and enemies arise in the very quarters from which he drew the means of pleasing himself (1Ki 11:1-43). Man’s. self-devised plans and wilful choice ever come back upon him with. a harvest of results, which if he would only hear the Voice speaking in them, would bring him down before God in confessed impotency and sinfulness to receive the uplifting that is always given to those who humble themselves under God’s mighty hand.
The divine purpose is clearly stated (vers. 16, 23). It is that Jehovah may be known, that "the earth shall be filled with the glory of Jehovah as the waters cover the sea" (Isa 11:9; Hab 3:14). "Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy; for all the nations shall come and worship Thee; for Thy righteous acts have been made manifest" (Rev 15:4). This alone can establish things in proper order, as the lack of it, or its refusal, only produces confusion and evil. It is to this end that judgment is brought in. Indeed, since sin came in it is alone through God’s strange work that men can be brought to know Him. From the very beginning this has been so. Through the woman’s sorrow and subjection, and the man’s toil striving against the curse and blight of sin, God becomes known in mercy, grace and deliverance. He might have been known to His creatures through the Garden of Delights, earthly abundance, and ever-extending dominion, but this avenue was closed forever as far as the old creation is concerned, because of man’s sin. It will be realized by the new creation on a higher plane and in intimate heavenly associations through the redemption that is in Christ Jesus. Thus does God triumph over evil, but by way of judgment, in which He is magnified, sanctified, and made known. And where more fully so than in the greatest of all judgments? -that of the Cross, at once the answer to every question raised by sin, the fullest manifestation of God in holiness, righteousness, and love, when indeed a greater than Gog is met and judged, even Satan, the prince and god of this world. In our individual experience it is still often through the Lord’s judgments that we come to know Him in growing measure. Judgments which are either chastening for our waywardness, the discipline of love, or the disposing contrary to our proposing, or even allowing our will to have its demands granted that the bitter fruit of our way may be tasted, and so the sweetness of subjection to His way be realized. But ever it is the same love that gave Christ, working with and for us, love nevertheless which must prove itself holy to the objects of its richest blessing -to us. Our failure may not bring open discipline, He by the Holy Spirit may produce exercise and distress of heart which leads to self-judgment before Him, yet the salutary lesson will be kept before the soul by results reaped from our sowing which cannot be avoided. God graciously makes all contribute to a better knowledge of Himself. He is magnified and sanctified in these ways of judgment.
It is not that the believer has sin imputed to him, for to such pertains the blessedness of Rom 4:1-25, that of non-imputation, so that he does not come into judgment (Joh 5:24). This has to do with eternal issues, it is put in relation to our possession of eternal life, so that from this viewpoint we have passed out of the region of judgment. It remains true, however, that as in this blessed position we call on God "as Father, who without respect of persons judgeth according to each man’s work," and are to pass the time of our sojourn in fear, conscious of the redemption we have through the precious blood of Christ, and responsible as obedient children to be holy in all our behavior, "Because it is written, Be ye holy, for I am holy" (1Pe 1:14-18). Thus we are under the Father’s government. Its principles find illustration all through Scripture, and that quite fully in the Old Testament, where we get the record of the various dealings of God with those who are given places of privilege and responsibility. Hence the value and importance of all Scripture, and its use for teaching, conviction, correction, and instruction (2Ti 3:16-17). Its essential unity is known by the exhibition of the same divine principles in the greatest possible variety of circumstance and instrumentality. This Word "endureth forever" -"Forever, O Lord, Thy word is settled in the heavens." It is the heavens that shall rule for blessing to all creation. This will surely be exercised according to that Word which is now to rule us as born from above, born by that Word and the Spirit. The position of this verse in the psalm (Psa 119:89) offers an interesting numerical study. That psalm is an alphabetic acrostic "of the most regular and perfect kind," and this verse opens its twelfth section -Lamed
being the twelfth letter of the Hebrew alphabet. It is the number of divine government, heavenly in character and manifestly exercised over all creation (3x4), as the psalm expresses. But to this we may add that the letters of the Hebrew alphabet (as also the Greek) have a definite numerical value. In this case it is thirty (3x10), divine and heavenly manifestation in that completeness of divine order, both Godward and manward, which ten suggests. All of this is found in and through the Word, and the exercise of that holy government which is according to it and revealed in it.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The Sentence of Destruction upon Gog
The Sentence of Destruction upon Gog
v. 10. Thus saith the Lord God, It shall also come to pass that at the same time shall things come into thy mind, wicked counsels aganist the people of God, and thou shalt think an evil thought, proposing a plan to attack the children of the Lord in their apparently defenseless state,
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v. 11. and thou shalt say, I will go up to the land of unwalled villages, for the people of God seem to the enemies to be occupying dwelling-places that are not fortified; I will go to them that are at rest, quietly, seemingly without apprehending any danger, that dwell safely, as though secure from every enemy, all of them dwelling without walls and having neither bars nor gates, depending upon the fact that the Lord Himself is their Tower of defense,
v. 12. to take a spoil and to take a prey, the Hebrew text, at this point, showing a fine play on words which emphasize the grasping nature of the enemies, to turn thine hand upon the desolate places that are now inhabited, the many congregations that would be assembled in Messianic times, and upon the people that are gathered out of the nations, the picture of the restoration being still employed, which have gotten cattle and goods and dwell in the midst of the land, literally, "upon the navel of the earth," in an elevated and fruitful country.
v. 13. Sheba, or Arabia Felix, and Dedan, Arabian merchant tribes, and the merchants of Tarshish, of Tartessus in Spain, with all the young lions therof, the trading nations known for their covetousness, shall say unto thee, Art thou come to take a spoil? Hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil? That is what the enemies of the Lord constantly have in mind: to bring harm and destruction upon the congregations of the Lord’s Church, to deprive them of the blessings which the Lord gave them.
v. 14. Therefore, son of man, prophesy and say unto Gog, to the aggregation of all the enemies of the Lord and of His holy Church, Thus saith the Lord God, the supreme Ruler of the universe, In that day when My people of Israel dwelleth safely, shalt thou not know it? The enemies would indeed find out that the merchant nations had spoken truly, that the spiritual Israel was open to spoil and robbery.
v. 15. And thou shalt come from thy place out of the north parts, thou and many people with thee, as described in the first part of the chapter, all of them riding upon horses, a great company and a mighty army;
v. 16. and thou shalt come up against My people of Israel, in an attack intended to overthrow the power of the Church, as a cloud to cover the land,
v. 9. ; it shall be in the latter days, in the Messianic era and in that particular period preceding the Last Judgment, and I will bring thee against My land, the Lord expressly permitting this attack upon His children, that the heathen may know Me when I shall be sanctified in thee, O Gog, before their eyes, for the judgment of the Lord in the overthrow of the enemies of His Church will reveal His almighty power to all men, as He also said to Pharaoh. Cf Exo 9:16.
v. 17. Thus saith the Lord God, Art thou he of whom I have spoken in old time by My servants, the prophets of Israel, which prophesied In those days many years that I would bring thee against them? It is a most emphatic way of affirming that the attack of the forces of unbelief was not unexpected, but was altogether in line with various statements of earlier prophets concerning the day of Jehovah’s judgment upon the heathen. Cf Isa 25:5-10; Isa 26:21; Jer 30:23-24.
v. 18. And it shall come to pass at the same time when Gog shall come against the land of Israel, at the time of the last great apostasy, saith the Lord God, that My fury shall come up in My face, as in the heavy breathing of an angry person.
v. 19. For in My jealousy and in the fire of My wrath have I spoken, Surely in that day there shall be a great shaking, a mighty quaking, in the land of Israel, wherever His spiritual children are living in the assembly of the saints,
v. 20. so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth shall shake at My presence, as He appears for His great Judgment, and the mountains shall be thrown down, and the steep places, the cliffs, shall fall, and every wall shall fall to the ground, everything that rose up in opposition to the Lord,
v. 21. And I will call for a sword against him throughout all My mountains, saith the Lord God, so that the enemy would be overthrown in the Lord’s specific domain, in the Church into which he has presumed to penetrate; every man’s sword shall be against his brother, so that the enemies would really conquer themselves.
v. 22. And I will plead against him with pestilence, the second great scourge of war, and with blood, the description in this verse being reminiscent of the plagues of Egypt; and I will rain upon him and upon his bands and upon the many people that are with him, an overflowing rain, as in a mighty cloudburst, sweeping everything before it, and great hailstones, fire, and brimstone, as in the destruction of Sodom and Gomorrah.
v. 23. Thus will I magnify Myself, proving His greatness and His power, and sanctify Myself, for in the final analysis all this would redound to the glory of his holy name; and I will be known in the eyes of many nations, and they shall know that I am the Lord. While it is true that the enemies of the Church are mighty and terrible, it remains true, on the other hand, that the Lord of the Church is far mightier and will eventually overthrow all the hosts that try to break and hinder This gracious and good will on earth.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 13, 14 Connecting Statement:
Connecting Statement:
Yahweh continues speaking to Gog.
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on that day that
"at that time"
plans will form in your heart ... you will devise wicked schemes
These phrases mean the same thing and can be combined into a single phrase. AT: "you will plan to do something very evil" (See: Doublet)
plans will form in your heart
Here "heart" refers to his thinking. This can be stated in active form. AT: "you will think of plans" (See: Metonymy)
I will
Gog will not do these things alone. His army will do most of them. AT: "My army and I will" (See: Synecdoche)
the open land
The following phrases explain that this refers to a land without walls or bars or gates.
capture booty and steal plunder
These phrases mean the same thing and can be combined into a single phrase. AT: "take away all their valuable possessions" (See: Doublet)
bring my hand
Here "hand" refers to Gog's military power. (See: Metonymy)
against the ruins
Here "ruins" refers to the people who live in the destroyed cities. AT: "against the people who live in the ruins" (See: Metonymy)
at the center of the earth
"in the middle of the most important countries in the world"
translationWords
Lord Yahweh
heart
evil
life
gate
hand
ruin
nation
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9, 10, 13, 14 38:9 roll down on them like a storm: This…
38:9 roll down on them like a storm: This is reminiscent of the threatening imagery of ch 1, when God was Israel’s enemy. At that time, Israel looked to the surrounding rebellious nations for protection; this time, Israel would look to God for protection from the nations.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.