Ezekiel · Chapter 38

V. 1. Saying-God now forewarns the Jews, what enemies and troubles would interpose, before he would fully deliver them.

V. 2. Gog-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. Magog-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.

Verse 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 {Ezekiel 1:1} 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 neighbours 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 Rev. David Martin, pastor of the Waloon church at Utrecht, concludes, after examining all previous opinions, that Antiochus Epiphanes, the great enemy of 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 Daniel 8:23, 25; 11:23, 27,

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 Cœle-Syria, says: Cœle habet Apamiam Marsyia amne divisam a Nazarinorum Tetrarchia. Bambycem quam alio nomine Hierapolis vocatur, Syris vero Magog. “Cœle-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. Chief prince of Meshech and Tubal] These probably mean the auxiliary forces, over whom Antiochus was supreme; they were the Muscovites and Cappadocians.

Verses 2, 3. Set thy face against Gog, the land of Magog — We find, Genesis 10:2, that the second son of Japhet was called Magog, but Ezekiel uses the word here as the name of the country of which Gog was prince: and Michaelis thinks that it denotes those vast regions to the north of India and China, which the Greeks called Scythia, and which we term Tartary. Houbigant also thinks that the prophet here means the Scythians, who are the descendants of Magog, the son of Japhet, and whose neighbours were the people of Rosh, Meshech, and Tubal; that is, the Russians, Muscovites, and Tibareni, or Cappadocians; and thus Theodoret and Josephus understand it. The Turks are generally allowed to be of Scythian origin. Scythopolis and Hierapolis, which cities the Scythians took when they overcame Syria, were ever after by the Syrians called Magog: see Plin, 50. 5. c. 23. The Arabs call the Chinese wall Sud Yagog et Magog, that is, the mud wall, or rampart of Gog and Magog. Gog and Magog are mentioned in Revelation 20:8; and these, says Bishop Newton, “seem to have been formerly the general name of the northern nations of Europe and Asia, as the Scythians have been since, and the Tartars are at present. The prophecy in the Revelation alludes to this of Ezekiel in many particulars; both the one and the other remain yet to be fulfilled, and therefore we cannot be absolutely certain that they may not both relate to the same event. But it seems more probable that they relate to different events: the one is expected to take effect before, but the other will not take effect till after the Millennium. Gog and Magog in Ezekiel are said expressly, verses 6, 15, and Ezekiel 39:2, to come from the north quarters, and the north parts; but in St. John they come from the four quarters, or corners of the earth. Gog and Magog in Ezekiel bend their forces against the Jews re-settled in their own land; but in St. John they march up against the saints and church of God in general. Gog and Magog in Ezekiel are, with very good reason, supposed to be the Turks, but the Turks are the authors of the second wo; and the second wo, Revelation 11:14, is past before the third wo; and the third wo long precedes the time here treated of. It may therefore be concluded that Gog and Magog, as well as Sodom, and Egypt, and Babylon, are mystic names in the book of Revelation; and the last enemies of the Christian Church are so denominated, because Gog and Magog appear to be the last enemies of the Jewish nation. Who they shall be, we cannot pretend to say with the least degree of certainty.” The chief prince of Meshech and Tubal — The king or head of all those northern nations which lie upon the Euxine sea: see note on Ezekiel 27:13. The LXX. take the word Rosh, here translated chief, for a proper name, and render the clause, The prince of Rosh, Meshech, &c. So taken it may signify those inhabitants of Scythia from whom the Russians derive their name and original.

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

2, 3. The chief prince of Meshech and Tubal — The nasi rosh (chief prince) named here has often been connected with the kohen rosh (priest-chief) of 1 Chronicles 27:5, and this translation finds some support from a somewhat similar use of the word rosh on Persian coins; yet probably the R.V. is better, “the prince of Rosh, Meshech, and Tubal.” (For Meshech and Tubal, see notes Ezekiel 27:13.) Hommel has recently connected Meshech with “the Mosks of Asia Minor” (Hastings’s Dictionary, 1900). Where the land of Rosh was is not certain. Schroder refers to the cuneiform inscriptions which mention a land, Mat Ra-a-si, situated on the Tigris, at the frontier of Elam; but notices that the position does not harmonize with its close connection here with two peoples of Asia Minor. Perhaps this may be the land which was occupied by the Scythian people, whom Byzantine and Arabian writers have called oi Rwv, and who dwelt on the shores of the Black Sea and on the banks of the Volga (Pulpit Commentary). Rosh has no connection with Russia. The mention of these unknown lands and people only shows that Ezekiel had a better knowledge of the barbarian tribes lying on the frontier of civilization in his day than even the best archaeologists of our time.

Verses 2, 3. Set thy face against Gog, the land of Magog — We find, Genesis 10:2, that the second son of Japhet was called Magog, but Ezekiel uses the word here as the name of the country of which Gog was prince: and Michaelis thinks that it denotes those vast regions to the north of India and China, which the Greeks called Scythia, and which we term Tartary. Houbigant also thinks that the prophet here means the Scythians, who are the descendants of Magog, the son of Japhet, and whose neighbours were the people of Rosh, Meshech, and Tubal; that is, the Russians, Muscovites, and Tibareni, or Cappadocians; and thus Theodoret and Josephus understand it. The Turks are generally allowed to be of Scythian origin. Scythopolis and Hierapolis, which cities the Scythians took when they overcame Syria, were ever after by the Syrians called Magog: see Plin, 50. 5. c. 23. The Arabs call the Chinese wall Sud Yagog et Magog, that is, the mud wall, or rampart of Gog and Magog. Gog and Magog are mentioned in Revelation 20:8; and these, says Bishop Newton, “seem to have been formerly the general name of the northern nations of Europe and Asia, as the Scythians have been since, and the Tartars are at present. The prophecy in the Revelation alludes to this of Ezekiel in many particulars; both the one and the other remain yet to be fulfilled, and therefore we cannot be absolutely certain that they may not both relate to the same event. But it seems more probable that they relate to different events: the one is expected to take effect before, but the other will not take effect till after the Millennium. Gog and Magog in Ezekiel are said expressly, verses 6, 15, and Ezekiel 39:2, to come from the north quarters, and the north parts; but in St. John they come from the four quarters, or corners of the earth. Gog and Magog in Ezekiel bend their forces against the Jews re-settled in their own land; but in St. John they march up against the saints and church of God in general. Gog and Magog in Ezekiel are, with very good reason, supposed to be the Turks, but the Turks are the authors of the second wo; and the second wo, Revelation 11:14, is past before the third wo; and the third wo long precedes the time here treated of. It may therefore be concluded that Gog and Magog, as well as Sodom, and Egypt, and Babylon, are mystic names in the book of Revelation; and the last enemies of the Christian Church are so denominated, because Gog and Magog appear to be the last enemies of the Jewish nation. Who they shall be, we cannot pretend to say with the least degree of certainty.” The chief prince of Meshech and Tubal — The king or head of all those northern nations which lie upon the Euxine sea: see note on Ezekiel 27:13. The LXX. take the word Rosh, here translated chief, for a proper name, and render the clause, The prince of Rosh, Meshech, &c. So taken it may signify those inhabitants of Scythia from whom the Russians derive their name and original.

Ver. 3. Behold, I am against thee, oh Gog. Professor Cocceius, whom I follow with pleasure, gives us quite another idea of Gog, Meshech, and Tubal. He cites cardinal Bellannine, De Romans Pont. lib. 3. cap. 18, who admits that this prophecy belongs to new-testament times, as is stated in the nineteenth and twentieth chapters of the Revelation, where it is said that Satan is gone out to seduce the nations from the four comers of the earth: as though he had in view those nations, the identical Gog and Magog of whom the prophet Ezekiel had spoken. We find in both those books the same invitation to the fowls of heaven, to gather themselves together to the supper of the great God, when the beast and the false prophet shall be taken alive, and cast into the abyss burning with fire and sulphur. All these events were to happen “in the end of the days, and in the last times.”

How preposterous then must it be in Grotius and other Arians, to contend that Antiochus was the Gog of Ezekiel. After his days the calamities of the nations were not abated, but one woe followed another. After his days we hear of no Goel, no Redeemer coming to Zion, to those that turn from transgression in Jacob. Isaiah 59:20. By consequence, if the beast and the false prophet be the true Gog and Magog, the enemies of truth and righteousness, who spurn the easy yoke of Christ, they must expect a day of visitation, tremendous as the grace which they despise.

2, 3. The chief prince of Meshech and Tubal — The nasi rosh (chief prince) named here has often been connected with the kohen rosh (priest-chief) of 1 Chronicles 27:5, and this translation finds some support from a somewhat similar use of the word rosh on Persian coins; yet probably the R.V. is better, “the prince of Rosh, Meshech, and Tubal.” (For Meshech and Tubal, see notes Ezekiel 27:13.) Hommel has recently connected Meshech with “the Mosks of Asia Minor” (Hastings’s Dictionary, 1900). Where the land of Rosh was is not certain. Schroder refers to the cuneiform inscriptions which mention a land, Mat Ra-a-si, situated on the Tigris, at the frontier of Elam; but notices that the position does not harmonize with its close connection here with two peoples of Asia Minor. Perhaps this may be the land which was occupied by the Scythian people, whom Byzantine and Arabian writers have called oi Rwv, and who dwelt on the shores of the Black Sea and on the banks of the Volga (Pulpit Commentary). Rosh has no connection with Russia. The mention of these unknown lands and people only shows that Ezekiel had a better knowledge of the barbarian tribes lying on the frontier of civilization in his day than even the best archaeologists of our time.

V. 4. Handling swords-That is, very ready, expert and strong in using the sword.

Verse 4. I will turn thee back] Thy enterprise shall fail.

Verses 4-6. I will turn thee back, and put hooks into thy jaws — I will disappoint all thy designs, and turn thee about as easily as a fisherman masters a great fish, when he hath once fastened the hook into its jaws: see Ezekiel 29:4. And I will bring thee forth — Or, after I have brought thee forth; that is, after I have so disposed matters that thou hast been induced to come forth out of thine own country, to invade, spoil, and destroy other countries. Persia, Ethiopia, and Libya with them — As their allies. Ethiopia and Libya are called Cush and Phut in the Hebrew, and are joined together as allies, Ezekiel 30:5, where see the note. The Persians are in like manner joined with Africans, Ezekiel 27:10. All of them with shield and helmet — So the Libyans, or people of Phut, are described, Jeremiah 46:9, as handling the shield, that is, being remarkable for their great and large shields, as Xenophon relates of them, Cyropæd., lib.

6. Gomer and all his bands — Gomer is joined with Magog, Genesis 10:2, and probably here signifies Galatia, Phrygia, and Bithynia, which, with Cappadocia, denoted by Togarmah, comprehend all the northern parts of Asia Minor, which border upon the Euxine sea. Concerning Togarmah, see note on Ezekiel 27:14. And many people with thee — Those of Cilicia, Pamphylia, and other nations inhabiting Asia Minor.

4. Put hooks into thy jaws — So the Pharaonic “dragon” was pulled out of the Nile (Ezekiel 29:4). On the Assyrian monuments the king of Tyre (Baal) and the king of Egypt (Tirhakah) are represented as led by the great king Esar-haddon by cords attached to rings or hooks through their lips or jaws. (Compare Isaiah 37:29.) The figure represents control by a superior power. With all sorts of armor — Rather, “in full armor” (R.V.), or, “gorgeously” (Ezekiel 23:12).

Verse 5. Persia] That a part of this country was tributary to Antiochus, see 1Macc 3:31.

Ethiopia, and Libya] That these were auxiliaries of Antiochus is evident from Daniel 11:43: “The Libyans and Ethiopians shall be at his steps.”

Verses 4-6. I will turn thee back, and put hooks into thy jaws — I will disappoint all thy designs, and turn thee about as easily as a fisherman masters a great fish, when he hath once fastened the hook into its jaws: see Ezekiel 29:4. And I will bring thee forth — Or, after I have brought thee forth; that is, after I have so disposed matters that thou hast been induced to come forth out of thine own country, to invade, spoil, and destroy other countries. Persia, Ethiopia, and Libya with them — As their allies. Ethiopia and Libya are called Cush and Phut in the Hebrew, and are joined together as allies, Ezekiel 30:5, where see the note. The Persians are in like manner joined with Africans, Ezekiel 27:10. All of them with shield and helmet — So the Libyans, or people of Phut, are described, Jeremiah 46:9, as handling the shield, that is, being remarkable for their great and large shields, as Xenophon relates of them, Cyropæd., lib.

6. Gomer and all his bands — Gomer is joined with Magog, Genesis 10:2, and probably here signifies Galatia, Phrygia, and Bithynia, which, with Cappadocia, denoted by Togarmah, comprehend all the northern parts of Asia Minor, which border upon the Euxine sea. Concerning Togarmah, see note on Ezekiel 27:14. And many people with thee — Those of Cilicia, Pamphylia, and other nations inhabiting Asia Minor.

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

5. See notes Ezekiel 27:10; 30:5. Toy thinks, perhaps, Paras should not be translated Persia; but refers to the insignificant province of Parsua mentioned in the inscriptions.

V. 6. Gomer-Inhabitants of Galatia. Togarmah-Paphlagonia, and Cappadocia. The north quarters-The more northern people, the numerous Tartars.

Verse 6. Gomer, and all his bands; the house of Togarmah] The Cimmerians and Turcomanians, and other northern nations.—Calmet.

Verses 4-6. I will turn thee back, and put hooks into thy jaws — I will disappoint all thy designs, and turn thee about as easily as a fisherman masters a great fish, when he hath once fastened the hook into its jaws: see Ezekiel 29:4. And I will bring thee forth — Or, after I have brought thee forth; that is, after I have so disposed matters that thou hast been induced to come forth out of thine own country, to invade, spoil, and destroy other countries. Persia, Ethiopia, and Libya with them — As their allies. Ethiopia and Libya are called Cush and Phut in the Hebrew, and are joined together as allies, Ezekiel 30:5, where see the note. The Persians are in like manner joined with Africans, Ezekiel 27:10. All of them with shield and helmet — So the Libyans, or people of Phut, are described, Jeremiah 46:9, as handling the shield, that is, being remarkable for their great and large shields, as Xenophon relates of them, Cyropæd., lib.

6. Gomer and all his bands — Gomer is joined with Magog, Genesis 10:2, and probably here signifies Galatia, Phrygia, and Bithynia, which, with Cappadocia, denoted by Togarmah, comprehend all the northern parts of Asia Minor, which border upon the Euxine sea. Concerning Togarmah, see note on Ezekiel 27:14. And many people with thee — Those of Cilicia, Pamphylia, and other nations inhabiting Asia Minor.

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

6. For Gomer see note verse 2; for Togarmah, Ezekiel 27:14; for people read “peoples,” as also verses 8, 9, 15, 22.

V. 7. Be thou prepared-God and the church deride this mighty preparation.

Verse 7. Be thou prepared — The prophet, speaking ironically, encourages Gog and his allies to make all warlike preparations, and muster all their forces together, that God might gain the greater honour by their signal defeat: see verse 16. And be thou a guard unto them — Let them rely upon thy prowess and conduct as their leader.

7-12. Let the enemy of Israel thoroughly prepare himself (verse 7) for “at the end of the years” (Isaiah 2:2; Daniel 10:14) his sins shall be remembered (compare Ezekiel 23:21), and he shall be “visited” (verse 8), or “commissioned.” (Compare verse 16.) He shall have thoughts of an easy victory over an unprotected and peaceful country (verses 10, 11), and shall come like a storm-cloud against Israel (verse 9; compare Isaiah 21:1; 28:2, and Iliad, 6:275), a land which, in the new conditions of the new Israel, shall be “brought back” (verse 8, A.V.) or “restored” (R.V., margin) from the sword (compare Ezekiel 5:17; 6:3, 13; 36:13; with Ezekiel 34:28; 37:26; 39:26), and whose mountains, which in the past had been “a continual waste” (verse 8, R.V., 35:9) shall now be covered with cattle (verse 12). But his plans shall fail.

V. 8. After many days-In the latter days of the Messiah’s kingdom among men. In the later years-These must be cotemporary with the many days already mentioned. Thou-Gog with all thy numbers. The land-The land of the Jews, a people recovered from captivity, into which the sword of their enemy had brought them. Always waste-It is already two thousand four hundred years since the ten tribes were carried away by Salmanezer. But it-The land of Canaan, that is, the people of it.

Verse 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.

Verses 8, 9. After many days thou shalt be visited — In the latter days of the Messiah’s kingdom among men, or after a succession of many generations, shall the judgment here mentioned be inflicted by God upon thee. In the latter years — Or days, as in the former clause, and verse 16; that is, toward the end of the world: compare Daniel 8:26. Thou — Gog, with all thy numbers; shalt come into the land that is brought back from the sword — The land of the Jews, a people recovered from the countries into which they had been dispersed by the sword of their enemies. The land, it must be observed, is here put for the people of the land, who are said to be brought back from the sword, in the same sense in which they are elsewhere styled a remnant; those being intended that should remain after the various judgments that had fallen upon the nation, and the hardships they had suffered in their several dispersions. And is gathered out of many people — Among whom they had been scattered: see note on Ezekiel 34:13. Against the mountains of Israel, which have been always waste — It is already two thousand five hundred years since the ten tribes were carried away out of their own land by Shalmaneser. Certainly the expression, always, or perpetually waste, denotes a much longer desolation of the country than that which it suffered during the Babylonish captivity. It seems, all the various desolations of Judea are here included, namely, those by the Assyrians, Babylonians, Antiochus Epiphanes, the Romans, and lastly, as at this time, by the Turks. But it — The land of Canaan, that is, the people of it, is brought forth out of the nations — This is a repetition of what was said just before, namely, that Israel had been wonderfully preserved, and restored to their own land, through the particular providence of God; to which is added, And they shall dwell safely all of them — That is, the same divine power that has delivered and restored them will still continue to protect them. Thou shalt ascend and come like a storm — Thou shalt come suddenly, and with a mighty and destructive force. Thou shalt be like a cloud to cover the land — Thy forces shall be so very numerous as to overspread the land like a dark cloud, which makes every thing look melancholy and dismal: see Ezekiel 30:3. The sense of the passage is, that after the return of the Jews and Israelites into their own country, and their having lived there for some time in peace and safety, this enemy will think to take advantage of their security, and fall upon them unexpectedly. “It seems to me,” says Bishop Newcome, “that the prophecy remains to be fulfilled after the future re-establishment of the converted Jews in their own land, when the Mahommedans and pagans will invade them. On this supposition, the subject matter of this and the following chapter is well connected with the promises of distant blessings made toward the close of chap. 37.”

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

7-12. Let the enemy of Israel thoroughly prepare himself (verse 7) for “at the end of the years” (Isaiah 2:2; Daniel 10:14) his sins shall be remembered (compare Ezekiel 23:21), and he shall be “visited” (verse 8), or “commissioned.” (Compare verse 16.) He shall have thoughts of an easy victory over an unprotected and peaceful country (verses 10, 11), and shall come like a storm-cloud against Israel (verse 9; compare Isaiah 21:1; 28:2, and Iliad, 6:275), a land which, in the new conditions of the new Israel, shall be “brought back” (verse 8, A.V.) or “restored” (R.V., margin) from the sword (compare Ezekiel 5:17; 6:3, 13; 36:13; with Ezekiel 34:28; 37:26; 39:26), and whose mountains, which in the past had been “a continual waste” (verse 8, R.V., 35:9) shall now be covered with cattle (verse 12). But his plans shall fail.

Verse 9. Thou shalt ascend and come like a storm] It is observable that Antiochus is thus spoken of by Daniel, Daniel 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.

Verses 8, 9. After many days thou shalt be visited — In the latter days of the Messiah’s kingdom among men, or after a succession of many generations, shall the judgment here mentioned be inflicted by God upon thee. In the latter years — Or days, as in the former clause, and verse 16; that is, toward the end of the world: compare Daniel 8:26. Thou — Gog, with all thy numbers; shalt come into the land that is brought back from the sword — The land of the Jews, a people recovered from the countries into which they had been dispersed by the sword of their enemies. The land, it must be observed, is here put for the people of the land, who are said to be brought back from the sword, in the same sense in which they are elsewhere styled a remnant; those being intended that should remain after the various judgments that had fallen upon the nation, and the hardships they had suffered in their several dispersions. And is gathered out of many people — Among whom they had been scattered: see note on Ezekiel 34:13. Against the mountains of Israel, which have been always waste — It is already two thousand five hundred years since the ten tribes were carried away out of their own land by Shalmaneser. Certainly the expression, always, or perpetually waste, denotes a much longer desolation of the country than that which it suffered during the Babylonish captivity. It seems, all the various desolations of Judea are here included, namely, those by the Assyrians, Babylonians, Antiochus Epiphanes, the Romans, and lastly, as at this time, by the Turks. But it — The land of Canaan, that is, the people of it, is brought forth out of the nations — This is a repetition of what was said just before, namely, that Israel had been wonderfully preserved, and restored to their own land, through the particular providence of God; to which is added, And they shall dwell safely all of them — That is, the same divine power that has delivered and restored them will still continue to protect them. Thou shalt ascend and come like a storm — Thou shalt come suddenly, and with a mighty and destructive force. Thou shalt be like a cloud to cover the land — Thy forces shall be so very numerous as to overspread the land like a dark cloud, which makes every thing look melancholy and dismal: see Ezekiel 30:3. The sense of the passage is, that after the return of the Jews and Israelites into their own country, and their having lived there for some time in peace and safety, this enemy will think to take advantage of their security, and fall upon them unexpectedly. “It seems to me,” says Bishop Newcome, “that the prophecy remains to be fulfilled after the future re-establishment of the converted Jews in their own land, when the Mahommedans and pagans will invade them. On this supposition, the subject matter of this and the following chapter is well connected with the promises of distant blessings made toward the close of chap. 37.”

7-12. Let the enemy of Israel thoroughly prepare himself (verse 7) for “at the end of the years” (Isaiah 2:2; Daniel 10:14) his sins shall be remembered (compare Ezekiel 23:21), and he shall be “visited” (verse 8), or “commissioned.” (Compare verse 16.) He shall have thoughts of an easy victory over an unprotected and peaceful country (verses 10, 11), and shall come like a storm-cloud against Israel (verse 9; compare Isaiah 21:1; 28:2, and Iliad, 6:275), a land which, in the new conditions of the new Israel, shall be “brought back” (verse 8, A.V.) or “restored” (R.V., margin) from the sword (compare Ezekiel 5:17; 6:3, 13; 36:13; with Ezekiel 34:28; 37:26; 39:26), and whose mountains, which in the past had been “a continual waste” (verse 8, R.V., 35:9) shall now be covered with cattle (verse 12). But his plans shall fail.

Verse 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 Daniel 11:31, 32, 36. This Calmet interprets of Cambyses, his cruelties in Egypt, and his evil design to destroy the Israelites.

Verses 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, (Isaiah 23:8,) and are called lions because of the injustice and oppression they too commonly practised in their commerce.

7-12. Let the enemy of Israel thoroughly prepare himself (verse 7) for “at the end of the years” (Isaiah 2:2; Daniel 10:14) his sins shall be remembered (compare Ezekiel 23:21), and he shall be “visited” (verse 8), or “commissioned.” (Compare verse 16.) He shall have thoughts of an easy victory over an unprotected and peaceful country (verses 10, 11), and shall come like a storm-cloud against Israel (verse 9; compare Isaiah 21:1; 28:2, and Iliad, 6:275), a land which, in the new conditions of the new Israel, shall be “brought back” (verse 8, A.V.) or “restored” (R.V., margin) from the sword (compare Ezekiel 5:17; 6:3, 13; 36:13; with Ezekiel 34:28; 37:26; 39:26), and whose mountains, which in the past had been “a continual waste” (verse 8, R.V., 35:9) shall now be covered with cattle (verse 12). But his plans shall fail.

V. 11. Unwalled-Weak, and without any considerable defences.

Verses 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, (Isaiah 23:8,) and are called lions because of the injustice and oppression they too commonly practised in their commerce.

7-12. Let the enemy of Israel thoroughly prepare himself (verse 7) for “at the end of the years” (Isaiah 2:2; Daniel 10:14) his sins shall be remembered (compare Ezekiel 23:21), and he shall be “visited” (verse 8), or “commissioned.” (Compare verse 16.) He shall have thoughts of an easy victory over an unprotected and peaceful country (verses 10, 11), and shall come like a storm-cloud against Israel (verse 9; compare Isaiah 21:1; 28:2, and Iliad, 6:275), a land which, in the new conditions of the new Israel, shall be “brought back” (verse 8, A.V.) or “restored” (R.V., margin) from the sword (compare Ezekiel 5:17; 6:3, 13; 36:13; with Ezekiel 34:28; 37:26; 39:26), and whose mountains, which in the past had been “a continual waste” (verse 8, R.V., 35:9) shall now be covered with cattle (verse 12). But his plans shall fail.

Verse 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 Joseph. WAR, B. i. c. 1.

Verses 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, (Isaiah 23:8,) and are called lions because of the injustice and oppression they too commonly practised in their commerce.

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 Ezekiel 28:14.) Cheyne (Expository Times, 1899), by a slight change of text, translates “on the high places of the land.” (Compare Deuteronomy 32:13.)

V. 13. Sheba-This Sheba was southward, and contains all of that coast which assisted Gog. Dedan-By these are noted, the eastern nations that assisted. Tarshish-The inhabitants of the sea-coast westward, and Magog north. The young lions-Young men thirsty of blood, but more of spoil, resolve to join, if they may rob and spoil for themselves. Art thou come-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.

Verse 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?

Verses 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, (Isaiah 23:8,) and are called lions because of the injustice and oppression they too commonly practised in their commerce.

13. For Sheba, Dedan, and Tarshish see notes Ezekiel 27:20, 22, 25. The prominent and prosperous condition of the new Israel (verse 12) and the terrific attack of Gog upon it draw the attention of these states and the young lions thereof. If the text is correct, compare Ezekiel 29:3, 6. Cornill reads, “traffickers thereof.” Slave dealers and other traders always hang upon the heels of an oriental army. (Compare Isaiah 23:8.)

V. 14. Know it-Thou wilt be informed of it.

Verses 14-16. In that day, &c. — At that remarkable time, when I shall gather my people from their dispersions and bring them again to their own land, and they shall be established therein and dwell safely, without apprehension of danger from any enemy, and without any defence to prevent their being attacked; shalt thou not know it? — Will they not be pointed out to thee as a people thou mayest easily conquer, and with whose spoils thou mayest without difficulty enrich thyself? And thou shalt come from thy place out of the north parts — See on verse 6; thou and many people with thee, all of them riding upon horses, &c. — The character here given of this people may properly be applied to the Turks or Tartars, the strength of whose armies consists principally in their cavalry. As a cloud to cover the land — See on verse 9. It shall be in the latter days — This is repeated to prevent the application of the prophecy to any event that should take place before the days of the Messiah: see on verse 8. And I will bring thee against my land — I will permit thee to come; that the heathen may know me, when I shall be sanctified in thee — Shall be confessed to be a great God over all, a gracious and faithful God to my people, and a dreadful enemy and avenger against the wicked. Before their eyes — In the sight of all the heathen that are with Gog, and much more in the sight of God’s own people. This signal victory over Gog and his associates shall be a means of bringing infidels to give glory to God.

14-16. Knowing that Israel “dwelleth securely” (verse 14, R.V.), Gog comes against her (verse 15), but knows not that he is really being brought thither by Jehovah himself, who rules and overrules all (Ezekiel 25:4, 7; 26:3; 30:25), in order that through his destruction the God of Israel may be sanctified, or “set apart” from all other deities in the eyes of the heathen, because of his holiness and power (verse 16; 28:22, 25; 36:23).

V. 15. The north parts-From Scythia, from the Euxine and Caspian seas, and countries thereabouts.

Verses 14-16. In that day, &c. — At that remarkable time, when I shall gather my people from their dispersions and bring them again to their own land, and they shall be established therein and dwell safely, without apprehension of danger from any enemy, and without any defence to prevent their being attacked; shalt thou not know it? — Will they not be pointed out to thee as a people thou mayest easily conquer, and with whose spoils thou mayest without difficulty enrich thyself? And thou shalt come from thy place out of the north parts — See on verse 6; thou and many people with thee, all of them riding upon horses, &c. — The character here given of this people may properly be applied to the Turks or Tartars, the strength of whose armies consists principally in their cavalry. As a cloud to cover the land — See on verse 9. It shall be in the latter days — This is repeated to prevent the application of the prophecy to any event that should take place before the days of the Messiah: see on verse 8. And I will bring thee against my land — I will permit thee to come; that the heathen may know me, when I shall be sanctified in thee — Shall be confessed to be a great God over all, a gracious and faithful God to my people, and a dreadful enemy and avenger against the wicked. Before their eyes — In the sight of all the heathen that are with Gog, and much more in the sight of God’s own people. This signal victory over Gog and his associates shall be a means of bringing infidels to give glory to God.

14-16. Knowing that Israel “dwelleth securely” (verse 14, R.V.), Gog comes against her (verse 15), but knows not that he is really being brought thither by Jehovah himself, who rules and overrules all (Ezekiel 25:4, 7; 26:3; 30:25), in order that through his destruction the God of Israel may be sanctified, or “set apart” from all other deities in the eyes of the heathen, because of his holiness and power (verse 16; 28:22, 25; 36:23).

V. 16. I will bring-I will permit thee to come. Sanctified-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. Before-In the sight of all the heathen that are with Gog, and much more in the sight of God’s own people.

Verse 16. When I shall be sanctified in thee, O Gog] By the defeat of his troops under Lysias, his general. 1Mac 3:32, 33, &c., and Ezekiel 6:6.

Verses 14-16. In that day, &c. — At that remarkable time, when I shall gather my people from their dispersions and bring them again to their own land, and they shall be established therein and dwell safely, without apprehension of danger from any enemy, and without any defence to prevent their being attacked; shalt thou not know it? — Will they not be pointed out to thee as a people thou mayest easily conquer, and with whose spoils thou mayest without difficulty enrich thyself? And thou shalt come from thy place out of the north parts — See on verse 6; thou and many people with thee, all of them riding upon horses, &c. — The character here given of this people may properly be applied to the Turks or Tartars, the strength of whose armies consists principally in their cavalry. As a cloud to cover the land — See on verse 9. It shall be in the latter days — This is repeated to prevent the application of the prophecy to any event that should take place before the days of the Messiah: see on verse 8. And I will bring thee against my land — I will permit thee to come; that the heathen may know me, when I shall be sanctified in thee — Shall be confessed to be a great God over all, a gracious and faithful God to my people, and a dreadful enemy and avenger against the wicked. Before their eyes — In the sight of all the heathen that are with Gog, and much more in the sight of God’s own people. This signal victory over Gog and his associates shall be a means of bringing infidels to give glory to God.

Ver. 16, 17. Oh Gog—art thou he of whom I have spoken in old time by my servants the prophets? Of whom have the prophets spoken, as drinking the cup of red wine from the Lord’s hands? Answer: all the enemies of the church, of whatever name or nation. It is especially noticed that God would now be sanctified in Gog, and by his visitations all the nations should know the equity of his judgments.

14-16. Knowing that Israel “dwelleth securely” (verse 14, R.V.), Gog comes against her (verse 15), but knows not that he is really being brought thither by Jehovah himself, who rules and overrules all (Ezekiel 25:4, 7; 26:3; 30:25), in order that through his destruction the God of Israel may be sanctified, or “set apart” from all other deities in the eyes of the heathen, because of his holiness and power (verse 16; 28:22, 25; 36:23).

V. 17. Spoken-All these enterprises I have spoken of, and will as well defeat as I did foretel them.

Verse 17. Art thou he of whom I have spoken in old time] This prophecy concerning Antiochus and the Jews was delievered about four hundred years before the events took place.—Martin. Calmet maintains that Cambyses is spoken of, and refers to ancient prophecies, especially Isa. xiv., xv., xx., xxi.

Verse 17. Art thou he? — This would be better translated, Art thou not he? a sense which the Hebrew particle of interrogation often imports; of whom I have spoken in old time by my servants the prophets — “It is doubtful by what prophets God foretold the irruption of Gog; but though nothing of this kind be found in the prophets that remain, it is enough that Ezekiel did not first foretel these things. Many of the sacred pages are lost, which might probably be extant when Ezekiel delivered this prophecy.” — Houbigant. The expressions here used, of old time, and which prophesied in those days, many years, plainly imply that there was to be a succession of many ages between the publishing of these prophecies, and this event foretold by them.

Ver. 16, 17. Oh Gog—art thou he of whom I have spoken in old time by my servants the prophets? Of whom have the prophets spoken, as drinking the cup of red wine from the Lord’s hands? Answer: all the enemies of the church, of whatever name or nation. It is especially noticed that God would now be sanctified in Gog, and by his visitations all the nations should know the equity of his judgments.

17. Of whom I have spoken — No extant ancient prophecy names Gog. Doubtless the predictions referred to are all such as represent the hostility of the world powers concentrating itself in one last tremendous attack (for example, Zephaniah 3:8; Zechariah 12:7; 14; Joel 3:2, 4-17; Isaiah 54:15, 17; compare Revelation 20:7-10).

Verses 18-20. My fury shall come up in my face — An expression taken from human passions, which cause the blood to fly up into the face. So Isaiah describes Almighty God as burning with anger, his lips being full of indignation, and his tongue as a consuming fire, Ezekiel 30:27, where see the note. For in my jealousy — My zeal for the salvation and happiness of my people, and for my own glory; have I spoken — Against my enemy Gog, and his herd. Surely in that day there shall be a great shaking — A great commotion, as Dr. Waterland renders the expression; or a great disturbance, tumult, and confusion. Great changes and alterations in kingdoms and governments are often expressed in Scripture by shaking of heaven and earth, the sea and dry land: see the margin. So that the fishes of the sea, &c., shall shake at my presence — Every part of the creation shall bear its share of this calamity, as if there were a convulsion of the whole frame of nature. The prophets often describe God’s judgments upon particular countries or persons, as if a dissolution of the whole world took place, because his particular judgments are an earnest of the general judgment: see note on Isaiah 13:10. And the mountains shall be thrown down — The strong holds situate on the mountains, and the walls, towers, and other fortifications, shall be beat down and demolished.

18-23. “In that day, when Gog shall come against the land” (verse 18, R.V.), Jehovah’s fury shall come into his “nostrils” (Psalm 18:8). He shall breathe hard, and in his hot and “jealous” anger (see Ezekiel 21:31; note 5:13) he declares that the whole of Israel shall be shaken as with an earthquake (verse 19), and all nature, sea and land, shall be terrified (verse 20; compare Zephaniah 1:14; Jeremiah 4:23-26) when he appears in judgment against the enemy (verse 21), turning each man’s sword against his brother and pleading with the foes of his people no longer with words, but with bolts from heaven (verse 22; Genesis 19:24; 13:13; Psalm 11:6) until the nations shall acknowledge him for what he is: the holy, the merciful, the mighty Jehovah (verse 16). This is a most graphic and fearful description, full of the symbolism which is so characteristic of Ezekiel.

V. 19. For-For my own people, and for mine own glory. Have I spoken-Against mine enemies Gog, and all his herd. A great shaking-A great disturbance and tumult, like an earthquake.

Verses 18-20. My fury shall come up in my face — An expression taken from human passions, which cause the blood to fly up into the face. So Isaiah describes Almighty God as burning with anger, his lips being full of indignation, and his tongue as a consuming fire, Ezekiel 30:27, where see the note. For in my jealousy — My zeal for the salvation and happiness of my people, and for my own glory; have I spoken — Against my enemy Gog, and his herd. Surely in that day there shall be a great shaking — A great commotion, as Dr. Waterland renders the expression; or a great disturbance, tumult, and confusion. Great changes and alterations in kingdoms and governments are often expressed in Scripture by shaking of heaven and earth, the sea and dry land: see the margin. So that the fishes of the sea, &c., shall shake at my presence — Every part of the creation shall bear its share of this calamity, as if there were a convulsion of the whole frame of nature. The prophets often describe God’s judgments upon particular countries or persons, as if a dissolution of the whole world took place, because his particular judgments are an earnest of the general judgment: see note on Isaiah 13:10. And the mountains shall be thrown down — The strong holds situate on the mountains, and the walls, towers, and other fortifications, shall be beat down and demolished.

Ver. 19, 20. Surely in that day there shall be a great shaking in the land of Israel. Not in Palestine alone, but in all the earth; for the shaking shall reach the fishes of the sea, the fowls of heaven, and the creeping things of the earth. What can that be but the shaking of all nations, and the luminous introduction of a new æra into the annals of redemption? Jerusalem below is too confined a spot for the Redeemer’s arm to be made bare, and all his enemies to be put under his feet. The Lord therefore, as in ver. 23, will magnify himself in the eyes of many nations, and they shall know that he, and he alone, is the Lord, the Christ, the King of kings, the blessed and only Potentate.

18-23. “In that day, when Gog shall come against the land” (verse 18, R.V.), Jehovah’s fury shall come into his “nostrils” (Psalm 18:8). He shall breathe hard, and in his hot and “jealous” anger (see Ezekiel 21:31; note 5:13) he declares that the whole of Israel shall be shaken as with an earthquake (verse 19), and all nature, sea and land, shall be terrified (verse 20; compare Zephaniah 1:14; Jeremiah 4:23-26) when he appears in judgment against the enemy (verse 21), turning each man’s sword against his brother and pleading with the foes of his people no longer with words, but with bolts from heaven (verse 22; Genesis 19:24; 13:13; Psalm 11:6) until the nations shall acknowledge him for what he is: the holy, the merciful, the mighty Jehovah (verse 16). This is a most graphic and fearful description, full of the symbolism which is so characteristic of Ezekiel.

Verses 18-20. My fury shall come up in my face — An expression taken from human passions, which cause the blood to fly up into the face. So Isaiah describes Almighty God as burning with anger, his lips being full of indignation, and his tongue as a consuming fire, Ezekiel 30:27, where see the note. For in my jealousy — My zeal for the salvation and happiness of my people, and for my own glory; have I spoken — Against my enemy Gog, and his herd. Surely in that day there shall be a great shaking — A great commotion, as Dr. Waterland renders the expression; or a great disturbance, tumult, and confusion. Great changes and alterations in kingdoms and governments are often expressed in Scripture by shaking of heaven and earth, the sea and dry land: see the margin. So that the fishes of the sea, &c., shall shake at my presence — Every part of the creation shall bear its share of this calamity, as if there were a convulsion of the whole frame of nature. The prophets often describe God’s judgments upon particular countries or persons, as if a dissolution of the whole world took place, because his particular judgments are an earnest of the general judgment: see note on Isaiah 13:10. And the mountains shall be thrown down — The strong holds situate on the mountains, and the walls, towers, and other fortifications, shall be beat down and demolished.

Ver. 19, 20. Surely in that day there shall be a great shaking in the land of Israel. Not in Palestine alone, but in all the earth; for the shaking shall reach the fishes of the sea, the fowls of heaven, and the creeping things of the earth. What can that be but the shaking of all nations, and the luminous introduction of a new æra into the annals of redemption? Jerusalem below is too confined a spot for the Redeemer’s arm to be made bare, and all his enemies to be put under his feet. The Lord therefore, as in ver. 23, will magnify himself in the eyes of many nations, and they shall know that he, and he alone, is the Lord, the Christ, the King of kings, the blessed and only Potentate.

18-23. “In that day, when Gog shall come against the land” (verse 18, R.V.), Jehovah’s fury shall come into his “nostrils” (Psalm 18:8). He shall breathe hard, and in his hot and “jealous” anger (see Ezekiel 21:31; note 5:13) he declares that the whole of Israel shall be shaken as with an earthquake (verse 19), and all nature, sea and land, shall be terrified (verse 20; compare Zephaniah 1:14; Jeremiah 4:23-26) when he appears in judgment against the enemy (verse 21), turning each man’s sword against his brother and pleading with the foes of his people no longer with words, but with bolts from heaven (verse 22; Genesis 19:24; 13:13; Psalm 11:6) until the nations shall acknowledge him for what he is: the holy, the merciful, the mighty Jehovah (verse 16). This is a most graphic and fearful description, full of the symbolism which is so characteristic of Ezekiel.

V. 21. Sword-Israel. Throughout-From all parts of the land, which was full of mountains. Every man’s sword-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.

Verse 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.

Verses 21, 22. And I will call — Rather, But I will call, for a sword against him — That is, when he has carried all before him for some time, I will at length raise up those who shall withstand him. God’s doing a thing is often expressed in Scripture by his speaking the word, and giving out his command. Thus he is said Psalm (Psalm 105:16) to call for a dearth upon the land of Canaan. Throughout all my mountains — Throughout all the land of Judea; for, as has been observed before, Judea being very mountainous, it is often in Scripture denominated the mountains of Israel, or, the mountains of the Lord. Every man’s sword shall be against his brother — God often destroys his enemies by intestine quarrels among themselves, and making them executioners of his judgments upon each other: see the margin. And I will plead against him with pestilence and with blood — Or, I will plead with him. God pleads with men by his judgments, which are a manifest token of the vengeance due to their sins. And I will rain upon him, &c., an overflowing rain, &c. — I will as plainly show myself in the destruction of these my enemies, as when I discomfited the armies of the Canaanites and Philistines by tempests of thunder and hail, or when I consumed Sodom and Gomorrah by fire and brimstone from heaven. “It is plain that the extraordinary circumstances mentioned in these verses remain to be accomplished on the future enemies of the Jews, when God’s people are reinstated in his favour.” — Bishop Newcome.

18-23. “In that day, when Gog shall come against the land” (verse 18, R.V.), Jehovah’s fury shall come into his “nostrils” (Psalm 18:8). He shall breathe hard, and in his hot and “jealous” anger (see Ezekiel 21:31; note 5:13) he declares that the whole of Israel shall be shaken as with an earthquake (verse 19), and all nature, sea and land, shall be terrified (verse 20; compare Zephaniah 1:14; Jeremiah 4:23-26) when he appears in judgment against the enemy (verse 21), turning each man’s sword against his brother and pleading with the foes of his people no longer with words, but with bolts from heaven (verse 22; Genesis 19:24; 13:13; Psalm 11:6) until the nations shall acknowledge him for what he is: the holy, the merciful, the mighty Jehovah (verse 16). This is a most graphic and fearful description, full of the symbolism which is so characteristic of Ezekiel.

Verse 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! EZEKIEL

Verses 21, 22. And I will call — Rather, But I will call, for a sword against him — That is, when he has carried all before him for some time, I will at length raise up those who shall withstand him. God’s doing a thing is often expressed in Scripture by his speaking the word, and giving out his command. Thus he is said Psalm (Psalm 105:16) to call for a dearth upon the land of Canaan. Throughout all my mountains — Throughout all the land of Judea; for, as has been observed before, Judea being very mountainous, it is often in Scripture denominated the mountains of Israel, or, the mountains of the Lord. Every man’s sword shall be against his brother — God often destroys his enemies by intestine quarrels among themselves, and making them executioners of his judgments upon each other: see the margin. And I will plead against him with pestilence and with blood — Or, I will plead with him. God pleads with men by his judgments, which are a manifest token of the vengeance due to their sins. And I will rain upon him, &c., an overflowing rain, &c. — I will as plainly show myself in the destruction of these my enemies, as when I discomfited the armies of the Canaanites and Philistines by tempests of thunder and hail, or when I consumed Sodom and Gomorrah by fire and brimstone from heaven. “It is plain that the extraordinary circumstances mentioned in these verses remain to be accomplished on the future enemies of the Jews, when God’s people are reinstated in his favour.” — Bishop Newcome.

Ver. 22. I will plead against him with pestilence and with blood. These most terrific judgments on the Turks, who may regard the Jews as obtruding on their country, are as just as they are terrific. They have had christians scattered about in their country, and they have oppressed them in every city. They have had the light, but have resisted it, and have instituted the most bloody laws against any Turk who may embrace the christian faith. Justice will therefore one day drench them with the dregs of vengeance.

18-23. “In that day, when Gog shall come against the land” (verse 18, R.V.), Jehovah’s fury shall come into his “nostrils” (Psalm 18:8). He shall breathe hard, and in his hot and “jealous” anger (see Ezekiel 21:31; note 5:13) he declares that the whole of Israel shall be shaken as with an earthquake (verse 19), and all nature, sea and land, shall be terrified (verse 20; compare Zephaniah 1:14; Jeremiah 4:23-26) when he appears in judgment against the enemy (verse 21), turning each man’s sword against his brother and pleading with the foes of his people no longer with words, but with bolts from heaven (verse 22; Genesis 19:24; 13:13; Psalm 11:6) until the nations shall acknowledge him for what he is: the holy, the merciful, the mighty Jehovah (verse 16). This is a most graphic and fearful description, full of the symbolism which is so characteristic of Ezekiel.

V. 23. Magnify-Undeniably prove that I am the mighty, just, faithful, wise, holy, and merciful God. Sanctify-Declare I am holy, and true to my word.

18-23. “In that day, when Gog shall come against the land” (verse 18, R.V.), Jehovah’s fury shall come into his “nostrils” (Psalm 18:8). He shall breathe hard, and in his hot and “jealous” anger (see Ezekiel 21:31; note 5:13) he declares that the whole of Israel shall be shaken as with an earthquake (verse 19), and all nature, sea and land, shall be terrified (verse 20; compare Zephaniah 1:14; Jeremiah 4:23-26) when he appears in judgment against the enemy (verse 21), turning each man’s sword against his brother and pleading with the foes of his people no longer with words, but with bolts from heaven (verse 22; Genesis 19:24; 13:13; Psalm 11:6) until the nations shall acknowledge him for what he is: the holy, the merciful, the mighty Jehovah (verse 16). This is a most graphic and fearful description, full of the symbolism which is so characteristic of Ezekiel.