16 And thou shalt come up against my people Israel as a cloud to cover the land -- it shall be at the end of days -- and I will bring thee against my land, that the nations may know me, when I shall be hallowed in thee, O Gog, before their eyes.
And I will set my glory among the nations, and all the nations shall see my judgment which I have executed, and my hand which I have laid upon them.
And I will magnify myself, and sanctify myself, and I will be known in the eyes of many nations, and they shall know that I [am] Jehovah.
But it shall come to pass in the end of days [that] the mountain of Jehovah's house shall be established on the top of the mountains, and shall be lifted up above the hills; and the peoples shall flow unto it.
Afterwards shall the children of Israel return, and seek Jehovah their God, and David their king; and shall turn with fear toward Jehovah and toward his goodness, at the end of the days.
Then these men came in a body unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast [him] into the den of lions. The king spoke and said unto Daniel, Thy God whom thou servest continually, he will save thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his nobles, that the purpose might not be changed concerning Daniel. Then the king went to his palace, and passed the night fasting; neither were concubines brought before him; and his sleep fled from him. Then the king arose with the light at break of day, and went in haste unto the den of lions. And when he came near unto the den, he cried with a mournful voice unto Daniel: the king spoke and said unto Daniel, O Daniel, servant of the living God, hath thy God whom thou servest continually been able to save thee from the lions? Then Daniel spoke unto the king, O king, live for ever! My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me; forasmuch as before him innocence was found in me; and also before thee, O king, have I done no hurt. Thereupon was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. And the king commanded, and they brought those men who had accused Daniel, and cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and broke all their bones in pieces ere they came to the bottom of the den. Then king Darius wrote unto all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his kingdom [that] which shall not be destroyed, and his dominion shall be even unto the end. He saveth and delivereth, and he worketh signs and wonders in the heavens and on the earth: who hath saved Daniel from the power of the lions.
But this know, that in [the] last days difficult times shall be there;
-- As in the days of thy coming forth out of the land of Egypt, will I shew them marvellous things. -- The nations shall see, and be ashamed for all their might: they shall lay [their] hand upon [their] mouth, their ears shall be deaf. They shall lick dust like the serpent; like crawling things of the earth, they shall come trembling forth from their close places. They shall turn with fear to Jehovah our God, and shall be afraid because of thee.
And I am come to make thee understand what shall befall thy people at the end of the days: for the vision is yet for [many] days.
and they shall drive thee from men, and thy dwelling shall be with the beasts of the field; they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will. The same hour was the word fulfilled upon Nebuchadnezzar; and he was driven from men, and ate grass as oxen; and his body was bathed with the dew of heaven, till his hair grew like eagles' [feathers], and his nails like birds' [claws]. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto the heavens, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation. And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of the heavens, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou? At the same time mine understanding returned unto me; and for the glory of my kingdom, my majesty and brightness returned unto me; and my counsellors and my nobles sought me; and I was established in my kingdom, and excellent greatness was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of the heavens, all whose works are truth, and his paths judgment: and those that walk in pride he is able to abase.
Then Nebuchadnezzar the king was astonied, and rose up in haste; he spoke and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said to the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of God. Then Nebuchadnezzar came near to the opening of the burning fiery furnace; he spoke and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come [hither]. Then Shadrach, Meshach, and Abed-nego came forth from the midst of the fire. And the satraps, the prefects, and the governors, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had had no power, nor was the hair of their head singed, neither were their hosen changed, nor had the smell of fire passed on them. Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants who trusted in him, and who changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God! Therefore I make a decree, that in every people, nation, and language, he who shall speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and his house shall be made a dunghill: because there is no other God that is able to deliver after this sort.
After many days shalt thou be visited; at the end of years thou shalt come into the land brought back from the sword [and] gathered out of many peoples, upon the mountains of Israel which have been a perpetual waste: but it is brought forth out from the peoples, and they shall all of them be dwelling in safety. And thou shalt ascend, thou shalt come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many peoples with thee.
for when he seeth his children, the work of my hands, in the midst of him, they shall hallow my name, and hallow the Holy One of Jacob, and shall fear the God of Israel.
Let them be put to shame and be dismayed for ever, and let them be confounded and perish: That they may know that thou alone, whose name is Jehovah, art the Most High over all the earth.
And now, Jehovah our God, I beseech thee, save us out of his hand, that all the kingdoms of the earth may know that thou, Jehovah, art God, thou only.
And David said to the Philistine, Thou comest to me with sword, and with spear, and with javelin; but I come to thee in the name of Jehovah of hosts, the God of the armies of Israel, whom thou hast defied. This day will Jehovah deliver thee up into my hand; and I will smite thee, and take thy head from thee; and I will give the carcases of the camp of the Philistines this day to the fowl of the heavens and to the wild beasts of the earth. And all the earth shall know that Israel has a God; and all this congregation shall know that Jehovah saves not with sword and spear; for the battle is Jehovah's, and he will give you into our hands.
For I know that after my death ye will utterly corrupt yourselves, and will turn aside from the way which I have commanded you; and mischief will befall you at the end of days; because ye do evil in the sight of Jehovah, to provoke him to anger through the work of your hands.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 38
Commentary on Ezekiel 38 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 38
Eze 38:1-23. The Assault of Gog, and God's Judgment on Him.
The objections to a literal interpretation of the prophecy are—(1) The ideal nature of the name Gog, which is the root of Magog, the only kindred name found in Scripture or history. (2) The nations congregated are selected from places most distant from Israel, and from one another, and therefore most unlikely to act in concert (Persians and Libyans, &c.). (3) The whole spoil of Israel could not have given a handful to a tithe of their number, or maintained the myriads of invaders a single day (Eze 38:12, 13). (4) The wood of their invaders' weapons was to serve for fuel to Israel for seven years! And all Israel were to take seven months in burying the dead! Supposing a million of Israelites to bury each two corpses a day, the aggregate buried in the hundred eighty working days of the seven months would be three hundred sixty millions of corpses! Then the pestilential vapors from such masses of victims before they were all buried! What Israelite could live in such an atmosphere? (5) The scene of the Lord's controversy here is different from that in Isa 34:6, Edom, which creates a discrepancy. (But probably a different judgment is alluded to). (6) The gross carnality of the representation of God's dealings with His adversaries is inconsistent with Messianic times. It therefore requires a non-literal interpretation. The prophetical delineations of the divine principles of government are thrown into the familiar forms of Old Testament relations. The final triumph of Messiah's truth over the most distant and barbarous nations is represented as a literal conflict on a gigantic scale, Israel being the battlefield, ending in the complete triumph of Israel's anointed King, the Saviour of the world. It is a prophetical parable [Fairbairn]. However, though the details are not literal, the distinctiveness in this picture, characterizing also parallel descriptions in writers less ideally picturesque than Ezekiel, gives probability to a more definite and generally literal interpretation. The awful desolations caused in Judea by Antiochus Epiphanes, of Syria (1 Maccabees; and Porphyry, quoted by Jerome on Ezekiel), his defilement of Jehovah's temple by sacrificing swine and sprinkling the altar with the broth, and setting up the altar of Jupiter Olympius, seem to be an earnest of the final desolations to be caused by Antichrist in Israel, previous to His overthrow by the Lord Himself, coming to reign (compare Da 8:10-26; 11:21-45; 12:1; Zec 13:9; 14:2, 3). Grotius explains Gog as a name taken from Gyges, king of Lydia; and Magog as Syria, in which was a city called Magog [Pliny, 5.28]. What Ezekiel stated more generally, Re 20:7-9 states more definitely as to the anti-Christian confederacy which is to assail the beloved city.
2. Gog—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.
Magog—(Ge 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 Re 20:8, Gog and Magog are two peoples.
the chief prince—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."
3. His high-sounding titles are repeated to imply the haughty self-confidence of the invader as if invincible.
4. turn thee back—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 (Re 20:7, 8).
hooks into thy jaws—(Eze 29:4; 2Ki 19:28).
5. Persia … Libya—expressly specified by Appian as supplying the ranks of Antiochus' army.
6. Gomer—the Celtic Cimmerians of Crim-Tartary.
Togarmah—the Armenians of the Caucasus, south of Iberia.
7. Irony. Prepare thee and all thine with all needful accoutrements for war—that ye may perish together.
be … a guard unto them—that is, if thou canst.
8. thou shall be visited—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 the 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.
the mountains of Israel … always waste—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.
but it is brought … and they shall dwell—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."
9. cloud to cover the land—with the multitude of thy forces.
10. an evil thought—as to attacking God's people in their defenseless state.
11. dwell safely—that is, securely, without fear of danger (compare Es 9:19). Antiochus, the type of Antichrist, took Jerusalem without a blow.
12. midst of the land—literally, "the navel" of the land (Jud 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," Re 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.
13. Sheba, &c.—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).
young lions—daring princes and leaders.
14. shalt thou not know it?—to thy cost, being visited with punishment, while Israel dwells safely.
16. I will bring thee against my land, that the heathen may know me—So in Ex 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."
17. thou he of whom I have spoken in old time—Gog, &c. are here identified with the enemies spoken of in other prophecies (Nu 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; 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 (Da 11:1-45) and Zechariah (Zec 14:1-21) are included among "the prophets of Israel" here.
many years—ago.
18. fury shall come up in my face—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 (Ps 18:8).
19. great shaking—an earthquake: physical agitations after accompanying social and moral revolutions. Foretold also in Joe 3:16; (compare Hag 2:6, 7; Mt 24:7, 29; Re 16:18).
20. fishes—disturbed by the fleets which I will bring.
fowls, &c.—frightened at the sight of so many men: an ideal picture.
mountains—that is, the fortresses on the mountains.
steep places—literally, "stairs" (So 2:14); steep terraces for vines on the sides of hills, to prevent the earth being washed down by the rains.
every wall—of towns.
21. every man's sword … against his brother—I will destroy them partly by My people's sword, partly by their swords being turned against one another (compare 2Ch 20:23).
22. plead—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).
blood … hailstones, fire—(Re 8:7; 16:21). The imagery is taken from the destruction of Sodom and the plagues of Egypt (compare Ps 11:6). Antiochus died by "pestilence" (2 Maccabees 9:5).