Ezekiel 38–39

Ezekiel, himself a captive, goes up to the taking of Jerusalem by Nebuchadnezzar, and then goes right over to the end, when Israel would be restored and the enemies go up against them in their land. You will notice that in the two preceding chapters, 36 and 37, you have the restoration of the people and the divine revival of Israel. Now, when restored and quiet in the land, Gog comes up against them (chap. 38:8) to plunder and take the land; but it is so that the nations may know Jehovah when He is sanctified in Gog before their eyes (v. 16).

I think, then, that Gog is the end of all the dealings of God with respect to Israel. God brings up this proud power to show on earth, by a final judgment, His dealings with Israel and with the Gentiles, and to plant His blessing, His sanctuary, and His glory among Israel. From then on, none of the people are left in exile far from their land.

GOG is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. MAGOG, the son of Japheth (Gen. 10:2), whose descendants spread over the vast steppes in the north, after whom the land is here called. Ezek. 38:2 should read "Son of man, set your face against Gog, the land of Magog, the prince of Rosh, Meshech, and Tubal." Gog is the prince of Rosh, Meshech and Tubal, answering to Russia, Moscow or Muscovy, and Tobolsk: all now in the Russian empire.

At the opening of chapter 38 the prophet's attention is called to "Gog of the land of Magog," the chief prince of Meshech and Tubal, as the common Bible has it. Many scholars, however, follow the Septuagint, the oldest surviving translation of the Old Testament, in rendering "chief" as a proper name rather than a description. That gives "prince of Rosh, Meshech, and Tubal." Young's version reads the same, and so does the last revision of our English Bible.

It is the last enemy of Israel who confronts us. He dwells in the land of Magog, and he is the prince of Rosh, Meshech and Tubal. So we have himself, his land, and his people. But the Lord Jehovah is against him. Good comes to a long-troubled people, and he does not see it; he would rather make himself great. So he finds himself lined up against not merely the Israel of God but the God of Israel. Cursed must he be who trusts in man and makes flesh his arm — and so Gog proves.

The Gog and Magog of Ezekiel must not be confused with those of Rev. 20:8. That passage refers to a gathering of enemies from all quarters at the close of the thousand years' reign; this one speaks of an invasion from the North at the start of that period.

Gog's clear overthrow comes by the glorious display of God's power as the God of nature and God over and above all things (vv. 14-23). By this means God makes Himself known to the nations. He will magnify Himself and sanctify Himself. That is, He will make Himself respected and revered, no longer mocked or made light of (vv. 16-23).

GOG is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. MAGOG, the son of Japheth (Gen. 10:2), whose descendants spread over the vast steppes in the north; the land takes its name from him. Gog is the prince of Rosh, Meshech and Tubal — answering to Russia, Moscow, and Tobolsk... They will come "out of the north," "as a cloud to cover the land," and attack Israel in the land of Palestine, but God will strike them down.

It is worth noticing that "the chief prince" should be the "prince of Rosh." The word is not only an ordinary word meaning head or chief. It is also the Hebrew proper name for Russia, or the Russians. The names that follow prove it should be taken that way here. Nor is this merely the device of modern interpreters after events pointed out the way. The oldest version of the Old Testament is the Septuagint, the old Greek translation made by the Seventy. It supports the sense just mentioned... Now, what could be less expected, if we turn back to Ezekiel's own times, than a description of such a power?

From Ezekiel 38:8 we learn that this invasion is "in the latter years." They will come into a land brought back from the sword and gathered out of many peoples... They will all dwell safely. This is clearly after the beast and his armies have been destroyed, and it may also be after other conflicts have taken place. At any rate, the invader comes after the first of the regatherings of the nation, when they are settled down in safety.

The beast and Gog are opposing powers. Their policy and aims are widely different. The former is the would-be protector of the Jewish people; the latter their destroyer.

We are told that Gog comes out of the "north parts," or the "uttermost north," with his "many peoples" and "a great assembly, and mighty army." Geographically, then, there is ground for believing Gog is closely linked with the king of the North, or Assyrian. Mr. Darby suggested that Gog is "the last phase of the Assyrian," and that appears to be very probably correct.

But the Lord Jehovah is against him. Good comes at last to a long-troubled people, and instead of seeing it, he would rather enlarge himself. So he finds himself lined up against not just the Israel of God, but the God of Israel. Cursed must he be who trusts in man and makes flesh his arm; and so Gog proves.

Gog was to learn what Pharaoh, in his day, had to learn. In attacking Israel he was challenging the God of Israel, for Israel were God's beloved people... Gog would not enrich himself at the expense of God's land and God's people. Instead, he would be the means of displaying the glory of the God of Israel before the nations.

In Revelation, Gog and Magog are used in a wider sense than in Ezekiel. Their invasion differs in time and details, though it agrees in character and aim with the one Ezekiel foretells... There the names describe the nations, not just from the north, but from all parts, "the four quarters of the earth." Again, the invasion Ezekiel names is at the beginning of Christ's reign; the one in Revelation is at the end.

It is the last enemy of Israel who confronts us. He lives in the land of Magog. Magog was that son of Japheth who in time spread over the vast steppes of the region once called Scythia. He rules all the Russian lands — prince of Rosh, Meshech and Tubal. So we have the man himself, his land, and his people. But the Lord Jehovah is against him. Instead of recognising when good comes to a long-troubled people, he would rather make himself great. So he finds himself lined up against not just the Israel of God, but the God of Israel. Anyone who trusts in man like this, and leans on human strength, must be cursed — and Gog proves it.

It is worth noting that "the chief prince" should be "prince of Rosh." The word is not only an ordinary term meaning head or chief. It is also the Hebrew proper name for Russia, or the Russians. The proper nouns that follow prove it should be taken that way here. Nor is this merely a modern interpreter's device, invented after events pointed the way. The oldest version of the Old Testament is the Septuagint, the Greek Bible of the Seventy, and it supports the sense just mentioned… From the land of Magog, or old Scythia, comes this prince of certain races — the Russians (Rosh), the Muscovites (Meshech), and the people of Tobolsk (Tubal). Driven by greed for land, and above all for the Holy Land, he will lead countless armed followers against the land of Israel in the last day. But it will end in his own total destruction and theirs, under the judgment of God.

Rosh, we believe, stands for Russia. Meshech stands for Moscow, the ancient capital of European Russia… Tubal, we believe, stands for Tobolsk, the capital of Asiatic Russia, that is, of Siberia.

In self-will this powerful ruler would seek to crush the people of God and enrich himself with the spoils of war. But God will step in, in His government, to draw him and his armies onward to the judgment He has prepared for them… Gog is doing his own will. Even so, God is drawing him to the place of slaughter, just as an animal is led with hooks in its jaws to the place of slaughter.

If this were only a question between Israel and the enemy, the enemy would now wipe out the descendants of Jacob for good… But Jehovah will not give His chosen ones as prey to their teeth. He will turn on their enemies in righteous fury and indignation. We notice a little divine sarcasm in the words, "Be a guard for them." The hosts of Gog will find their leader unable to protect himself when Jehovah rises up to defend His people's cause.

The Beast and Gog are opposing powers. Their policy and aims are widely different. The former is the would-be protector of the Jewish people; the latter their destroyer.

There need be no confusion between them. The invasion in Ezekiel comes before the thousand years; the one in Revelation comes after. It happens when Israel are just back in their land (Ezek. 38:14), and from that time God's name is known in Israel, and they pollute His holy name no more (Ezek. 39:7). The nations too learn to know Him (Ezek. 38:16, 23).

In self-will this powerful ruler would seek to crush the people of God and to enrich himself with the spoils of war. But God will step in and, in His government, draw him and his armies on to the judgment He has prepared for them… Gog does his own will, yet God is still drawing him to the place of slaughter, just as hooks in the jaws lead an animal there.

Here the case stands clearly defined in all but the name, which is probably symbolic. This is the last enemy of Israel who confronts us. He lives in the land of Magog. Magog was a son of Japheth, whose descendants later spread over the vast plains once called Scythia. He is sole ruler of all the Russias, prince of Rosh, Meshech and Tubal. So we have the man, his land, and his people. But the Lord Jehovah is against him. Instead of seeing the good that comes to a long-troubled people, he would make himself great, and so he stands in battle line against not only the Israel of God but the God of Israel.

The correct translation of "the chief prince of Meshech and Tubal" is "Prince of Rosh, Meshech, and Tubal." I have no doubt this rendering is right. It comes from the elder Lowth, about a hundred and fifty years ago, before anyone raised these prophetic views.

Then one last lesson will be clear. The size of an army saves no king. Great strength rescues no strong man. A horse is useless for safety. Israel are poor in spirit at last, and Jehovah brings the plans of the nations to nothing, while His own plan stands for ever. There they come, dressed to perfection, a great company, with shield and buckler, all of them gripping swords.

The invasion of "Gog, prince of Rosh, Meshech, and Tubal" is Israel's last trouble before the thousand-year kingdom is set up in blessing. It comes from the same direction as the invasion by the King of the North (Dan. 11:41), but it differs in two ways. First, all the tribes are in the land when it happens. Second, Jehovah does not allow it the smallest success… By contrast, God Himself overthrows Gog and his armies in the northern mountains of Israel… the later invasion is unprovoked attack by an envious enemy.

The size of the attack looks out of all proportion to how small the prize is. So it may look to human eyes, but Jehovah's answer gives the deep reason underneath. He draws out this whole army so that, as He says, "the nations may know Me when I show Myself holy in you, O Gog, before their eyes."… Here we see an example of how the wheels of God's government turn, carrying forward the throne and its glorious Occupant.

God's answer is "Because you have raged against me… I will put my hook in your nose and my bit in your mouth, and I will turn you back on the way by which you came" (Isa. 37:29). Compare these words with God's words to Gog in Ezekiel 38:4… The angel of the Lord went out to carry out God's sentence and struck down 185,000 men of Sennacherib's army.

Phut or Put is an example of the more degraded stock of Ham's descendants in Africa, next to Egypt and Ethiopia, and named with one or the other at times. But Phut can hardly be the Libyan, as the Authorised Version makes out of Jeremiah 46:9, or Libya as in Ezekiel 30:5 and Ezekiel 38:5, where it should be Phut as in Ezekiel 27:10. The very obscurity that covers this African branch of Ham's sons shows how low they had fallen.

The author had no need to go so far north-east of Persia to look for the confederates. If he had taken the trouble to read the chapter in Ezekiel, he would have found it was just Persia itself, and the nations south-west of it: to give them their Hebrew names (which I do, because then Scripture will direct us), Cush and Phut. All the district about the Euphrates and the Tigris is Cush according to Scripture, and perhaps large districts in Arabia. Further, in Jeremiah 46:9, we find Cush and Phut connected with the Egyptian army... Nahum shows that Cush and Phut were naturally connected with Egypt.

Gog will have many allies. They are given to us in three groups in Ezekiel 38:5-6, some from Japheth, some from Shem, and some from Ham. A very able hand will be needed to draw them together into one compact mass. Greed is apparently the cause of this terrible coalition against restored Israel.

There they come, perfectly equipped, a great company, with shield and buckler, all of them grasping swords. Persia too is there, forced to follow in the train of the mighty northern leader, with Cush and Phut. Gomer is there with all his bands, and the house of Togarmah from the far north with all his bands. Many people indeed with Gog!

Persia, Ethiopia, and so on are under the power of Russia and follow in the train of Gog, the last ruler of the Russian peoples (Ezekiel 38:2-6)... Egypt will be subordinate to and an ally of the Beast, and so an object of attack by the king of the north — Israel's determined political foe. The Beast and Gog are opposing powers. Their policy and aims are widely different. The former is the would-be protector of the Jewish people; the latter their destroyer.

Israel will not need to fight: Jehovah will fight for them, and, as on the shores of the Red Sea, they have only to stand still and see His salvation. He will dispose of their enemies in the coming day as easily as He disposed of Pharaoh's armies in the distant past.

Gog will have many allies. Ezekiel 38:5-6 gives them in three groups: some descended from Japheth, some from Shem, and some from Ham. It will take a very able hand to draw them together into one compact mass. Greed is apparently the cause of this terrible coalition against restored Israel.

"Gomer and all his bands" are north-eastern; but the Cimri and others may be some of the race that migrated westward. "The house of Togarmah" of the north quarters I take to be the Armenian stock, as that people say of themselves. They will follow Gog, the prince of Rosh, Meshech, and Tubal, that is, the last head of the Russian Empire.

Should we assume, without proof, that "Gomer and all his bands" means France and most of Continental Europe? Or that "Togarmah of the north quarters" means the countries around the Baltic Sea? Genesis 10:3 tells us the sons of Gomer were Ashkenaz, Riphath, and Togarmah. Scripture is silent about where Riphath lay, but Jeremiah 51:27 makes it certain that Ashkenaz belongs among the Asiatic kingdoms, probably the district between the Caspian and the Black Seas. What Scripture says of Togarmah leads me to look for it near the Caucasus range, far to the north of Palestine, and not on the borders of the Baltic. It is a fair subject for discussion, but it is well to weigh the evidence of Scripture before drawing conclusions.

Persia, Ethiopia and the rest are under the power of Russia. They follow in the train of Gog, the last ruler of the Russian peoples (Ezekiel 38:2-6)… The Beast and Gog are opposing powers. Their policy and aims are widely different. The former is the would-be protector of the Jewish people; the latter their destroyer.

Gog says, "I will go up to the land of unwalled villages. I will go to those at rest, dwelling without walls, and having no bars or gates." God tells the prophet to say to him, "In that day when my people Israel are dwelling securely, will you not know it? You will come from your place out of the uttermost parts of the north… and come up against my people Israel, like a cloud covering the land." So this northern confederacy invades only after Israel has returned and settled peacefully in the land, under the protection of their Messiah. The terrible judgment that falls on the invaders comes after that too.

In self-will this powerful ruler would seek to crush the people of God and enrich himself with the spoils of war. But in His government God will step in, drawing him and his armies on to the judgment He has prepared for them… Gog does his own will, yet God is drawing him to the place of slaughter, just as hooks in the jaws lead an animal there.

Then, as a final lesson, it will appear that the size of his army saves no king… There they come, perfectly dressed for battle, a great company with shields, all of them grasping swords; Persia too is there, forced to follow the train of the mighty northern leader, Cush and Put with them; Gomer and all his bands; the house of Togarmah from the far north, and all his bands: many peoples indeed with Gog! With grave irony God tells him to be prepared and prepare himself, he and all his vast confederacy, and to be their guard — if he can!

Gog is clearly a ruler of great power and influence, for he is able to gather under his leadership a mixed group of nations. On their behalf Jehovah commands him to prepare for the coming conflict. To them he is to be a "guard" or "commander." This marks him out as a military organiser and leader. Here we have only the statement of his great assembly. The chapter gives its time and its object later.

These nations do not fill a large place in prophecy. Only Persia has any real prominence. They are not next to the land, and they do not belong to the western confederacy. They are the Gentile nations outside the groups mentioned in Daniel and Revelation, and largely descendants of Japheth, from whom come the inhabitants of "the isles of the sea" (Gen. 10:5). In a general way these peoples belong near and north of the Black Sea, with Rosh pointing to Russia. In this assembly we clearly have a great northern confederacy. It becomes the last instrument in Satan's hand. Through it he will seek to destroy the chosen people once they are restored to the land under Messiah.

Then one final lesson will appear. No king is saved by the size of his army. Great strength does not deliver a mighty man. A horse is a vain hope for safety. Israel at last are poor in spirit. Jehovah brings the plans of the nations to nothing, while His own counsel stands for ever. There they come, equipped to perfection, a great company with shield and buckler, all of them gripping swords. Many peoples indeed are with Gog! With grave irony he is told to be prepared and prepare himself, he and all his vast confederacy, and be their guard — if he can!

Every kind of weapon, for defence and attack, is with this immensely powerful group of armies. But what is all this great display of human power in the eyes of God? As if taunting the great enemy of His people, God says to him, "Be ready and keep ready, you and all your hosts that are assembled about you, and be a guard for them" (Ezek. 38:7). No doubt Gog claimed to be the guardian of his allies, for his own advantage; now he will have his chance to be their guard. What can he do against the almighty power of the God of Israel? He cannot protect himself or his allies. All their shields and helmets will be useless when God steps in for His people Israel.

In self-will this powerful ruler would seek to crush the people of God and enrich himself with the spoils of war. But God will step in, in His government, to draw him and his armies on to the judgment He has prepared for them. God has already said that He will turn Gog back, put hooks into his jaws, and bring him out with his whole army (Ezek. 38:4). Gog is doing his own will, yet God is drawing him to the place of slaughter, like an animal led there with hooks in its jaws.

If it were simply a matter between Israel and the enemy, the descendants of Jacob would now be finally wiped out. They can say with the Psalmist that Jehovah is on their side. Without Him, such a force rising against them would have swallowed them up alive (Ps. 124). But Jehovah will not give His chosen ones as prey to their teeth. He will turn on their enemies in righteous fury and indignation, and rise up to defend His people's cause.

The enemy thinks he is carrying out the purpose of his own heart. In boastful pride he assembles his hosts to take plunder. The secret, for faith, is that Jehovah both leads and commands. It is a solemn lesson. How often the proud "I will" of man brings him under the crushing stroke of almighty power. That power acts to shield and deliver the objects of infinite love. Proud Pharaoh must sink down before it. The armies of Assyria must melt away before its blast. How many more of earth's mighty ones have fallen, and must yet fall! The Christian heart can say the same, with higher thoughts still. Resting on the inspired record, and rejoicing in Christ now enthroned, it asks, "Who shall separate us?" — even though we are counted as sheep for the slaughter.

The prophecy says plainly when this happens — "in the latter years"; "on that day when My people Israel are dwelling securely" (Ezek. 38:8, 14, 16). Israel has never lived securely in their own land since Ezekiel gave this prophecy. In fact, Israel as a nation has not been in the land at all. Those who came back to Palestine under Zerubbabel and Ezra were only a small, weak remnant, and mostly from the two tribes Judah and Benjamin. So Ezekiel's prediction looks ahead to their future gathering.

The words "after many days … at the end of years" speak plainly of a time that was still future. And the words "the land brought back from the sword" show that this time has not yet come, for even now the sword is very active in the land of Israel. The land will not be brought back from the sword until the Lord Jesus returns to it to reign as the true David. When the Lord comes back to this world, He will first reign as the warrior King and defeat all the enemies of His people. Only then will He reign as the true Solomon, the Prince of Peace.

For centuries the mountains and cities of Israel had been a ruin. When the Lord brings His people back, they will be fertile and full of people. Gog will look at them with greedy eyes and a greedy heart, and he will not be able to resist. The land lies in safety with no visible means of protection. So Gog thinks that this land, flowing again with milk and honey, will be easy prey for his powerful armies.

Ezekiel shows plainly what happens in the coming days of peace and prosperity, after the gracious work of restoration recorded in the earlier chapters. The Lord will bring great and powerful nations up against His people and their land. These nations lie outside the borders of the empires Daniel speaks of. We have already met them gathered in full power at Armageddon (Rev. 16:12-16; Rev. 19:11-21), and then the Lord appears on the Mount of Olives and judges the great army gathered to take Jerusalem (Zech. 14:1-4). But Gog and his armies come up after those scenes of judgment, when Israel is living in safety (verses 8-11). The reason is to show all nations that the Lord is supreme over the whole earth.

He lives in the land of Magog. Magog was a son of Japheth whose descendants spread over the vast plains once called Scythia. He is the absolute ruler of all Russia, prince of Rosh, Meshech and Tubal. So we have the man himself, his land, and his people. But the Lord God is against him. Good has come at last to a people long in trouble; instead of seeing it, he wants to make himself great. So he stands in battle against not just the Israel of God but the God of Israel.

There is no need to confuse the two. The invasion in Ezekiel comes before the thousand years; the one in Revelation comes after them. In Ezekiel, Israel have only just come back to their land (Ezek. 38:14). From that time God's name is known in Israel, and they never again defile His holy name (Ezek. 39:7). The nations also learn to know Him (Ezek. 38:16, 23). So we need look no further to be sure that this is not after a thousand years of such knowledge.

GOG is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. MAGOG, the son of Japheth (Gen. 10:2), whose descendants spread over the vast steppes in the north, after whom the land is here called... Gog is the prince of Rosh, Meshech and Tubal. These answer to Russia, Moscow or Muscovy, and Tobolsk: all now in the Russian empire. They come "out of the north" and cover the land like a cloud. They will attack Israel in the land of Palestine, but God will strike them down.

So it is clear. This northern alliance invades, and a terrible judgment falls on it. Both come after Israel has returned and settled peacefully in the land. Israel is then under the protection of their Messiah, and has the smile and approval of God.

After He sets up His throne — perhaps not long after — Gog comes up against His people Israel. He brings a multitude of followers, "a great company, and a mighty army," and covers the land like a cloud. But he comes only to meet immediate and utter destruction.

The "four winds of the earth" are those disturbing elements existing in every quarter, which God can let loose in judgment whenever He wills. So Ezekiel says that Gog, the great hostile destroyer, will "advance, coming on like a storm" (Ezek. 38:9). And when the Lord delivers Israel from her enemies, He is "a hiding place from the wind, a shelter from the storm."

Left to themselves, Israel would be powerless against this invasion, with its raging and darkening influence. But Israel is not alone. Messiah is with them, in their midst. He has already come to deliver His people from the nations that had taken His beloved city (Zech. 14:3-4). He will be the shield of Israel and Jerusalem.

Persia too is there, forced to follow the mighty northern leader; Cush and Phut with them; Gomer, and all his bands; the house of Togarmah from the far north, and all his bands: many people indeed with Gog! ... As a storm Gog comes; as a cloud he covers the land. But no weapon formed against Israel shall prosper. That is their heritage, when their righteousness is from the Lord. They may be few as yet, and their enemies countless. But what is this to the Lord? It is only an opportunity to show Himself the enemy of His people's enemies. Gog finds this out too late, as we shall see — too late for himself and his enormous following, and too late for those he had left quietly at home.

When the time of these events has come, how comforting and reassuring for the people to have this word of prophecy. On this they may rest their souls. By then the land "brought back from the sword" will be theirs, with peace and plenty. The first signs of the gathering storm will suddenly darken those scenes. But God will not allow Gog to put the land to the sword again.

Then Gog, the last enemy, comes up. A terrible judgment falls on him and on the countries allied with him. That judgment makes the Lord's glory known and owned worldwide. It magnifies Him and sanctifies Him. His name will be set apart from all profanation and deeply respected, and every nation will bow to His rule for one thousand years.

The prophecy then supposes that the whole people return to their land, not just a remnant, as after the Babylonian captivity. But there is more. It supposes a quiet no one would expect, unlike any period of Israel's history in the past. Of this Gog is to take advantage, but to his own ruin. He has no faith in God's love for His people. He never thinks that God will take His place among them to defend them from their enemies.

Israel's villages have no walls, and her people have no practice in war. That will attract the envious eye of their ruthless enemy. Their great wealth will appear to be within easy reach of his greedy hand. But he forgets that the eyes of the Lord run to and fro in the earth. His eye is upon Gog; He notes the thoughts that arise in the heart, and the plans that result.

In the last days the land will be resting safely inside her borders, trusting the promise the nations have given her. But an evil thought will come into the mind of Gog. The defenceless condition of the country, its prosperous unwalled villages, and its wealth in cattle and goods will excite Russia's greed. Behind that greed, Satan's relentless hatred against God's people will be used to push on this deadly design.

Gog, not fearing Jehovah, seeks to take possession of the land. He has no thought that Jehovah is there. His pride blinds him.

If Gog, who meant evil towards Israel, was determined to come against them, the Lord said: "I will bring you against My land, that the nations may know Me, when through you, O Gog, I vindicate My holiness before their eyes" (verse 16). Gog set out to enrich himself at the expense of God's land and God's people. Instead, he would be the means of displaying the glory of the God of Israel before the nations.

But after all God alone governs, whatever the pride or greed or will of Gog: Jehovah brought him against Israel for his own destruction. After that there are no more fears for the land of Israel, and no need of fresh blows on the nations — at least till the gathering of the nations a thousand years later, which takes its name from this invasion. The one comes at the beginning of Messiah's reign, the other at the end.

Evil thoughts. These are the inward reasonings and debates of man's mind. Inside himself he thinks it over, he calculates, he plans his schemes of sinful pleasure or deliberate rebellion. "Things come into his mind, and he devises an evil device" (Ezek. 38:10; Micah 2:1-2)… His thoughts are hidden inside his heart. One of man's strange delusions is that this hides them from God, who knows everything. Yet it is written, "The Lord knows the thoughts of the wise, that they are futile" (1 Cor. 3:20).

How often some prized goal or self-willed plan seems within our grasp, and then sudden ruin comes. Instead of conquering, we are conquered. The self-chosen way or plan is suddenly turned into our destruction. Why? God has been left out of the carefully devised arrangements.

This northern alliance's invasion, and the terrible judgment that falls on it, both come after Israel's return and their peaceful settlement in the land. By then they are under the protection of their Messiah, with God's smile and approval.

There is not a sign of the expectation of conflict, and not a trace of preparation for defence. All this shows that time has passed. The kings of the south and north have already invaded, and the forces of the west have already fallen at Armageddon.

Walls will be unnecessary. The Lord Himself will be a wall of fire around the city, and also "the glory in her midst." This will be true when Israel is at last broken down in repentance and faith to receive the Messiah they once despised and rejected. Then, in simple and unquestioning faith, they will depend on their blessed Redeemer. His faithfulness is proven, and He cannot fail them. Their walls, gates and bars will go (Ezek. 38:10-11): the Lord alone will defend them. This should be a clear, ringing testimony to the Church of God today. Too often we have turned to people and organisations for protection, and for help in bearing witness for Christ before the world. Can we not depend on the Lord alone as fully as Israel will do once they have received Him?

At the end, Palestine will be resting securely within her borders, relying on the promised word of the nations. But an evil thought will come into Gog's mind. The defenceless state of the country, its prosperous unwalled villages, its wealth in cattle and goods, will stir Russia's greed. Behind that, Satan's relentless hatred of God's people will be used to push this cruel scheme forward.

The time of this invasion is clearly marked (vv. 8, 11, 12). It is when the land's ruined condition is past, and the regathered people are dwelling securely in peace. His coming is like a dark thunder-cloud spreading over the land, rising from the north parts onto the mountains of Israel. In all this Jehovah shows Himself not only as foreknowing and foretelling, but also as the Searcher of hearts. The mind of the enemy is an open book to Him. We learn this, and we also learn that He is putting hooks into the jaws of this mighty host. He is bringing them out to meet Himself, so that all nations may know Him, the Holy One of Israel.

Gog calculates on finding easy prey in a people who look so exposed and powerless. He little thinks that on those heights of Israel he and his huge army are about to perish at the hand of Jehovah, if not by each other. It is not only that the actual fighters are caught in their own trap. Those who watch also have to learn that He whose name alone is Jehovah is the Most High over all the earth.

Gog is allowed to reach the mountains he has craved, only to be handed over as food to the birds and beasts of prey. "Desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death" (James 1:15). How often the grave is the answer to the heart's folly! Instead of taking a spoil, proud Gog becomes the prey.

Verses 8, 11 and 12 show plainly when this invasion happens. It is when the ruined state of the land is over, and the regathered people are living in safety and peace (Zech. 14:10-11; Amos 9:11-15; Isa. 35; Jer. 30:3). Gog comes like a dark storm cloud, spreading over the land, rising from the north onto the mountains of Israel.

So the prophecy assumes that the whole people return to their land, not just a remnant, as it was after the captivity in Babylon. It also assumes a state of unsuspecting quiet, unlike any period in Israel's past. Gog will take advantage of it, and it will be his own ruin. He has no faith in God's love for His people. He never thinks that God will take His place among them to defend them from their enemies.

For centuries the mountains and cities of Israel lay in ruins. When the Lord brings His people back, they will be fertile and full of people. To Gog they will be a temptation his greedy eyes and heart cannot resist. The people live in safety, with no visible means of protection. So Gog imagines that this land, flowing again with milk and honey, will be easy prey for him and his powerful armies.

Long ago, when Israel left Egypt, they carried off "silver and gold jewelry and ... clothing"; so "they plundered the Egyptians" (Ex. 12:35-36). It will be the same at the end, for "Even Judah will fight at Jerusalem. And the wealth of all the surrounding nations shall be collected, gold, silver, and garments in great abundance" (Zech. 14:14).

God had His eye on this land, and He formed His purposes about it before Israel was a nation at all. So Moses told them in Deut. 32:7-8: "When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God." This means that when God scattered the peoples at Babel, He set each of them down exactly where His ways would need them once Israel came into view. So God Himself settled the first map of the world, with the land and people of Israel as His centre.

Israel's unwalled villages and lack of training in war will attract the envious eye of their ruthless enemy. Their great wealth will look within easy reach of his greedy hand. But he forgets that the eyes of the Lord run to and fro through the earth. His eye is on Gog. He notes the thoughts that rise in the heart, and the plans that come from them.

Gog counts on finding easy prey in a people who look so exposed and powerless. He little thinks that on those heights of Israel he and his huge army are about to die at the hand of the Lord, if not at each other's hands. And it is not only the fighters who are caught in their own trap. Those who watch have to learn that He whose name alone is the Lord is the Most High over all the earth.

Gog is doing his own will. Yet God is still drawing him to the place of slaughter, like an animal led there by hooks in its jaws.

It is clear, then, that this northern alliance invades, and meets terrible judgment, only after Israel has returned and settled peacefully in the land. By then Israel is under the protection of their Messiah, with the smile and approval of God.

As for Tarshish, it seems we need not doubt an original settlement on the south shore of Spain. The Phoenicians later had trading posts there too, and from there their ships brought silver, iron, tin and lead to Tyre, as Ezekiel 27:12 tells us. The ships of Tarshish were the most famous for merchandise in ancient times.

Other nations were not part of the great alliance. They would gladly have joined in plundering Israel, but they were content to encourage Gog with words only. No doubt they hoped to do business with him if he succeeded. It may be that they have heard of the great defeat of the western nations, and of the nations around Israel, at the time when the Lord stepped in. If so, the dread of Israel will be on them, as it was on the nations of Canaan when Israel came out of Egypt (Joshua 2:9-10). The young lions of verse 13 were unwilling to attack Israel. But if Israel had gone down in defeat, they would no doubt have rushed in gladly to share the spoil.

The merchant princes put their question in surprise at the size of Gog's army. Can it really be simply to take spoil? The scale of the attack seems out of proportion to the smallness of the prize. So it might appear to human eyes. But the Lord's own answer gives the deep reason underneath. He draws out this whole army so that, as He says, "The nations may know Me when I shall be hallowed in you, O Gog, before their eyes."

The lesson is all the more serious because Tyre does not appear to have acted out of plain hostility toward Israel. Its motive was commercial greed. Tyre saw a chance of gain in the disasters of the chosen people. This drew the city into an opposition to Israel that the Lord resented. God chastens His people, but that gives no one a right to the selfish greed that would profit from their troubles or their downfall.

Gog calculates on finding easy prey in a people who look so exposed and powerless. He little thinks what is coming. On those heights of Israel he and his huge army are about to perish at the hand of the Lord, if not by one another. The actual fighters are caught in their own trap. But that is not all. Those who look on must also learn that He whose name alone is the Lord is the Most High over all the earth... They may be eager to deal with the plunderer and to profit by buying the expected loot. But they too will soon say, "Surely there is a reward for the righteous; surely He is a God who judges on earth."

The time referred to in the prophecy is clearly given — "in the latter years"; "in that day when My people Israel dwells safely" (Ezek. 38:8, 14, 16). This is plainly the time when God sets His hand the second time to recover the remnant of His people. Israel has never dwelt safely in their own land since Ezekiel spoke this prophecy; indeed, Israel as such has not been in the land at all. Those who returned to Palestine under Zerubbabel and Ezra were only a feeble remnant, and mainly of the two tribes Judah and Benjamin. Ezekiel's prediction therefore looks forward to their future ingathering.

Not only was none of this true in the days of Zerubbabel, as Theodoret imagines, or when Antiochus persecuted the returned remnant, but the scale of destruction is completely inapplicable. In no case whatever since Ezekiel's time is there so much as a point of contact. The prediction therefore, beyond just question, awaits its fulfilment in days to come.

It is clear, then, that this northern alliance invades, and that the terrible judgment falls on it, only after Israel has returned and is peacefully established in the land. They are under the protection of their Messiah, and under the smile and sanction of God.

There need be no confusion between them. The invasion in Ezekiel comes before the thousand years, not after them, as the one in Revelation does. It is then that Israel are just back in their land (Ezek. 38:14), and from that time God's name is known in Israel, and they pollute His holy name no more (Ezek. 39:7).

Lured by Israel's apparently defenceless condition, and ignorant that God is there, Gog puts out his mighty hand, wanting to annex that land.

The prophecy then supposes the return of the people as a whole to their land, not of a remnant only, as after the Babylonian captivity. But there is more. It supposes a state of unsuspecting quiet unlike any period of Israel's history in the past. Gog is to take advantage of this, but to his own ruin. He has no faith in God's love for His people, and never thinks of His taking His place among them for their defence against their foes.

In self-will this powerful ruler would seek to crush the people of God, and to enrich himself with the spoils of war, but God will intervene in His government to draw him and his armies onward to the judgment He has prepared for them... Gog is doing his own will, yet God is drawing him to the place of slaughter, just as an animal is taken there with hooks in its jaws.

In Ezek. 38:14 and 16 God speaks of "My people Israel." Gog was to learn what Pharaoh, in his day, had to learn: in attacking Israel he was challenging the God of Israel, for Israel were the beloved of God... Gog wanted to enrich himself at the expense of God's land and God's people. Instead, he would become the means of showing the glory of the God of Israel to the nations.

This prophecy is about a nation from the "uttermost north," or, as other translations put it, the "remotest parts of the north" or the "far north" (Ezek. 38:15; 39:2). The King of the North lies just to the north of Israel. Russia is the nation that lies farthest north of Israel. Follow the map straight north from Jerusalem, and your finger passes through Moscow after about 2500 km (1600 miles)!

Gog is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. Magog was the son of Japheth (Gen. 10:2). His descendants spread over the great plains of the north, and the land here takes its name from him… Gog is the prince of Rosh, Meshech and Tubal, which answer to Russia, Moscow or Muscovy, and Tobolsk: all now in the Russian empire.

The geography, then, gives ground for believing that Gog is closely linked with the king of the North, or Assyrian. Mr. Darby's suggestion that Gog is "the last phase of the Assyrian" seems very likely correct. If so, it explains what Ezekiel says about earlier prophecy, for the prophets say a great deal about the Assyrian.

Notice that the fall of Gog is set plainly in "the latter days," and also in "that day when my people Israel dwell safely." None of this was true in the days of Zerubbabel… and the scale of the destruction does not fit those times at all. Since Ezekiel's day nothing has come close at even one point. So the prediction, beyond fair question, still waits to be fulfilled.

It is manifest, therefore, that the incursion of this northern confederacy, and the awful judgment by which it is visited, are both subsequent to the return of Israel and their peaceful establishment in the land, under the protection of their Messiah, and the smile and sanction of God.

Tempted by Israel's seemingly defenceless state, and not knowing that God is there, Gog stretches out his mighty hand, wanting to seize that land. These two chapters tell the story of the invasion, and show both his folly and his complete overthrow. Gog comes with his hosts and allies, an overwhelming army, and God cuts off five-sixths of them (Ezek. 39:2).

In all this the LORD shows Himself as the One who both knows and announces the future, and as the Searcher of hearts. The enemy's mind is an open book to Him. More than that, He is putting hooks into the jaws of this mighty host and bringing it out to meet Himself, so that all nations may know Him, the Holy One of Israel.

In Ezek. 38:14 and 16 God calls Israel "my people." Gog had to learn what Pharaoh learned in his own day: to attack Israel is to challenge the God of Israel, for Israel were the beloved of God… Gog meant to enrich himself at the cost of God's land and God's people. Instead he would be the means of showing the glory of the God of Israel before the nations.

Israel will not need to fight; God will do it. He will magnify and sanctify Himself upon them in the sight of all nations. For seven months after their destruction Israel will be burying the dead.

Notice that the downfall of Gog is placed here plainly in "the latter days," as well as in "that day when My people Israel dwell safely." None of this was true in the days of Zerubbabel, as Theodoret imagines. Nor was it true when Antiochus persecuted the returned remnant. The scale of destruction does not fit either. No event since Ezekiel's time even touches it. So the prediction, beyond fair question, waits for its fulfilment in days to come.

The time referred to in the prophecy is clearly given — "in the latter years"; "in that day when My people Israel dwells safely" (Ezek. 38:8, 14, 16)… Israel has never lived in safety in their own land since Ezekiel gave this prophecy. In fact, Israel as a nation has not been in the land at all… So Ezekiel's prediction looks on to their future regathering.

But the Lord Jehovah is against him. When good comes at last to a long-troubled people, he will not see it. He would rather make himself great. So he finds himself lined up against not only the Israel of God, but the God of Israel.

In self-will this powerful ruler would try to crush the people of God and to enrich himself with the spoils of war. But God will step in and govern what happens. He will draw Gog and his armies on to the judgment He has prepared for them… Gog does his own will, yet God is drawing him to the place of slaughter, as an animal is led there with hooks in its jaws.

The Land — "My Land," whatever its state or divisions. It is Jehovah's Land, and if the people fail in every way, it falls into His hands. God entrusted it to Israel only. The Gentiles have no claim to it except through Israel's sin, and none at all against the Lord.

In Ezekiel 38:14 and 16 God speaks of "my people Israel." Gog had to learn what Pharaoh learned in his day: in attacking Israel he was challenging the God of Israel, for Israel were the beloved of God… Instead of enriching himself at the expense of God's land and God's people, Gog would be the means of displaying before the nations the glory of the God of Israel.

By this means God makes Himself known to the nations. He will magnify Himself and sanctify Himself. That is, He will make Himself respected and revered, and no longer mocked or spoken of lightly (vv. 16-23).

The Gog, of the land of Magog, whose invasion of Israel the book of Ezekiel describes in chapters 38 and 39, is the pattern of these last invaders. There is no need to confuse the two. The invasion in Ezekiel comes before the thousand years; the one in Revelation comes after them… The nations too learn to know Him (Ezek. 38:16, 23). So we need look no further to be sure that this one is not after a thousand years of such knowledge.

Let me add another example from Ezekiel. He refers to the last days in the most explicit manner, and with developed details. Yet, in the final scene he declares that the mighty one Gog who comes up, had been often spoken of. Ezekiel 38:17. So if I take the prophets as they present themselves, and as Ezekiel speaking in God's name declares, one thing is certain. They were speaking (under the name of a power that existed then) of a mighty one at the end of the world's course, when Jehovah would make Himself known in His government.

Here the case stands clearly defined in all but the name, which is probably symbolic. It is the last enemy of Israel who confronts us. He dwells in the land of Magog... He is the ruler of all the Russias, prince of Rosh, Meshech and Tubal. So we have himself, his land, and his people. But the Lord Jehovah is against him. Good has come at last to a long-troubled people, and he will not see it; he would rather enlarge his own power. So he stands in battle against not just the Israel of God but the God of Israel.

From Ezekiel 38:17 we learn that Gog stands as the final Assyrian, the one the prophets had spoken of. It seems that the land the Assyrian held will, at the end, be under the control of Russia. One of the prophecies in view is Isaiah 14:24-25: "As I have purposed, so shall it stand, that I will break the Assyrian in my land, and on my mountains trample him underfoot."

Verse 17 might show that although the Assyrian was already dealt with, this great northern power would be marked by the same spirit. That power had been behind him in his attacks on the land. So the Scripture that prophesied of the Assyrian, in its scope, included Gog.

Here we have a reference to former prophecies about these events. At first this may look like a difficulty, because we find no earlier prophecy under the names of the nations given here. The question form itself tends to rule out the idea that Gog had been named before. Instead, the prophets for many years announced a great final judgment on the nations that had special ties with Israel and were also her open enemies. The question is then: "Are you he" in whom all this will find its full accomplishment? The next verse answers yes.

Here the long-standing predictions of this final effort come into view. (Ver. 17). But after all, God alone governs, whatever the pride or greed or will of Gog. Jehovah brought him against Israel for his own destruction.

Instead of enriching himself at the expense of God's land and God's people, Gog would be the means of displaying before the nations the glory of the God of Israel.

Gog is a symbolic name for the powerful and proud chief of the vast armies of Scythia and Tartary. Magog was the son of Japheth (Gen. 10:2). His descendants spread over the great plains of the north, and the land here is named after him... Gog is the prince of Rosh, Meshech and Tubal, which match Russia, Moscow (or Muscovy), and Tobolsk: all now in the Russian empire. These peoples come "out of the north" like "a cloud to cover the land." They will attack Israel in the land of Palestine, but God will strike them down.

The invasion will happen some time after God has judged two other powers (Rev. 19:19-20). The first is the beastly empire with its beast-head: the revived Roman empire in its final ten-kingdom form, with the clay, and with the little horn as leader (Dan. 7; Rev. 13:1-10). The second is the false prophet, the personal Antichrist (Rev. 13:11, etc.)... But other nations gather now for an assault. It is a northern alliance that sweeps south to invade the land. Antiochus Epiphanes did the same in the past, and so did the Assyrian in the days of Isaiah.

Gog is a different kind of enemy, and he dies later. Blinded by his hunger for more land, he does not see the truth: in trying to plunder and destroy Israel, he is attacking Jehovah... But after all God alone governs, whatever the pride or greed or will of Gog: Jehovah brought him against Israel for his own destruction. Yet when he does come, "my fury," says the Lord Jehovah, "shall come up in my face" (literally, nose). No more fears for the land of Israel... at least until the gathering of the nations a thousand years later, which borrows its name from this invasion. One comes at the start of Messiah's reign, the other at its end.

In Ezekiel 38:14 and 16 God speaks of "my people Israel." Gog had to learn what Pharaoh learned in his own day: in attacking Israel he was challenging the God of Israel. Israel were the beloved of God... Gog meant to enrich himself at the cost of God's land and God's people. Instead, he would be the means of showing the nations the glory of the God of Israel.

Gog wrongly imagined he would meet a defenceless people. Instead, he will face the wrath of God... The Lord Himself is with His people. He comes now not as the meek and lowly Jesus, but as King of kings and Lord of lords. When His anger rises, not only Gog but the whole land shakes before Him.

I think, then, that Gog is the end of all God's dealings with Israel. God brings up this proud power for a purpose. By this final judgment He shows on earth how He deals with Israel and with the nations. Then He plants His blessing, His sanctuary, and His glory among Israel — and from then on none of the people are left in exile far from their land.

In the end God alone rules, whatever the pride or greed or will of Gog: Jehovah brought him against Israel so that he would be destroyed. Yet when he does come, the Lord God says, "my fury shall come up in my face" (literally, nose).

These words reveal the reason God steps in for His people: it is His unchanging love for Zion. He says, I "am" jealous for Zion, not I "was." Her sad state now moved Him, so to speak, to compassion. It stirred up His jealousy for her, and made Him step in to restore her.

Gog had to learn what Pharaoh learned in his day: that in attacking Israel he was challenging the God of Israel, for Israel were the people God loved.

To take the words as mere symbols of political revolution is completely uncalled for — worse, it goes against the context. There is no change of government at all in Israel, and they do not suffer any more. But these distant enemies, gathered on their hills, will perish for ever. The mighty shaking in Canaan adds to the solemnity of the scene. Land and sea, heaven and earth own the presence of Him who made all things, and who takes up the cause of Israel.

Israel will not need to fight. Jehovah will fight for them. As on the shores of the Red Sea, they only have to stand still and see His salvation. He will deal with their enemies in that coming day as easily as He dealt with Pharaoh's armies long ago. First He will throw their ranks into confusion and turn their swords against each other (Ezek. 38:21).

There is no need to confuse the two. The invasion in Ezekiel comes before Christ's thousand-year reign, not after it, as the one in Revelation does. At that point Israel are only just back in their land (Ezek. 38:14), and from then on Israel know God's name and defile His holy name no more (Ezek. 39:7). The nations also come to know Him (Ezek. 38:16, 23).

In the first part [of Psalm 46] they declare that God is their refuge and strength, a present help in trouble. So they will not fear, even if all nature is shaken. Ezekiel 38:19-20 tells us what upheavals will come before Israel enjoys full and settled peace… But this part of the Psalm speaks of upheavals in nature. Facing them, they will not fear, for the Psalm declares that God the Creator is their refuge and strength.

In Ezekiel 38:14 and 16 God speaks of "my people Israel." Gog was to learn what Pharaoh, in his day, had to learn. In attacking Israel he was challenging the God of Israel, for Israel were the beloved of God. ... Instead of enriching himself at the expense of God's land and God's people, Gog would be the means of displaying the glory of the God of Israel before the nations.

Instead of meeting a defenceless people, as he had wrongly imagined, Gog will meet the wrath of God... The Lord Himself is with His people, not now as the meek and lowly Jesus, but as King of kings and Lord of lords, and when His anger rises, not only Gog, but the whole land shakes before Him.

In the first part of this Psalm they profess that God is their refuge and strength, a present help in trouble. So they will not fear, though all nature shakes. What are the convulsions that will come before Israel enjoys full and settled peace? Ezekiel 38:19-20 tells us.

This is none other than the last destruction of Israel's enemies before the thousand-year reign of Messiah. The words that follow make that plain, not to mention the next chapter and all the rest of the prophecy. To take the words as merely symbols of political revolution is quite uncalled for — indeed, contrary to the context. There is no change of government whatever in Israel, nor do they suffer more, but these distant enemies gathered on their hills are to perish for ever. The mighty upheaval in Canaan adds to the solemnity of the scene. Land and sea, heaven and earth acknowledge the presence of Him who made all things, taking up the cause of Israel. There is not only mutual slaughter in the ranks of the enemy, but pestilence and blood, overflowing rains and great hailstones, fire and brimstone.

But after all, God alone governs, whatever the pride or greed or will of Gog: the Lord brought him against Israel for his own destruction... No more fears for the land of Israel. No need of fresh blows on the nations, at least until the mustering of the nations a thousand years afterwards. This invasion lends its name to that one — the one at the beginning, the other at the end, of Messiah's reign.

It tells of the vastness of his army (vv. 4-9) and the evil motive that prompts his invasion of Palestine (vv. 10, 11). It tells of his decisive overthrow too, by the glorious display of God's power as the God of nature and God over and above all things (vv. 14-23). By this means God makes Himself known to the nations. He will magnify Himself and sanctify Himself. That is, He will make Himself respected and revered, no longer mocked or lightly spoken of (vv. 16-23).

Gog is a different kind of enemy, and he perishes later. He is blinded by the lust of grabbing territory. He does not see that he is attacking Jehovah when he seeks to plunder and destroy Israel... But after all God alone governs, whatever the pride or greed or will of Gog: Jehovah brought him against Israel for his own destruction.

Israel will not need to fight. Jehovah will fight for them. As on the shores of the Red Sea, they have only to stand still and see His salvation. He will dispose of their enemies in the coming day as easily as He disposed of Pharaoh's armies in the distant past. He will first create confusion in their ranks and turn their swords against each other (Ezek. 38:21). This is no new method of warfare with God. He used the same means in Gideon's day. (Judges 7:22)

As it was in Judges 7:22 and 1 Samuel 14:20, when every man's sword was against his fellow, so it will be with the armies of Gog, and the destruction of these mighty forces will be completed with other divine instruments of judgment.

This prophecy warns the people about this last great invasion, and so prepares them. It is also meant to give them confidence. It makes known that Jehovah will act for them — He who has so blessedly established them in the land under the True Shepherd. Further, they will not need to fight. Jehovah will rise in His fury. He will fight and win a glorious victory. Gog will find no spoil in Israel's fair land, but a grave.

The overthrow comes through internal strife, every man's sword against his brother. It comes through pestilence and blood, that is, violent death. It comes through the downpour of destruction from heaven. So man in proud self-will and boasted sufficiency has his own weapons turned against him... 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 always reap according to the sowing. It is an unchanging principle of the divine government.

The words that follow make it plain: this is none other than the last destruction of Israel's foes before the thousand years of Christ's reign. To take the words as mere symbols of political revolution is uncalled for, and even contrary to the context. There is no change of government at all in Israel, and they do not suffer any more. These distant enemies gathered on their hills are to perish for ever. The mighty shaking in Canaan adds to the solemnity of the scene. Land and sea, heaven and earth own the presence of Him who made all things, taking up the cause of Israel. There is not only mutual slaughter in the ranks of the foe, but pestilence and blood, overflowing rains and great hailstones, fire and brimstone.

Gog, the prince of Rosh, Meshech, and Tubal, falls on the mountains of Israel. There Jehovah makes Himself known in the eyes of many nations (Ezek. 38:21-23)... In a word, Israel would fully know Jehovah and His government. Through this people the world would know them too. From that time God would no more hide His face from them.

God alone governs, after all, whatever the pride or greed or will of Gog. The Lord brought him against Israel for his own destruction… The mighty shock in Canaan adds to the solemnity of the scene. Land and sea, heaven and earth all acknowledge the presence of Him who made all things, taking up the cause of Israel. There is not only mutual slaughter in the ranks of the enemy, but pestilence and blood, flooding rains and great hailstones, fire and brimstone.

Read chapters thirty-eight and thirty-nine of Ezekiel, and you will see how vast this army is that comes from the far north. You will also see how terrible its destruction is — by mutual slaughter and pestilence, flooding rain, great hailstones, fire and brimstone. Israel will not need to fight. God will do this. He will magnify and sanctify Himself in the eyes of all nations by what happens to them. For seven months after their destruction Israel will be burying the dead.

In the days of Joshua the Lord cast down great stones from heaven upon the enemy. In Deborah's time the very stars in their courses fought against Sisera. So it will be in the day to come. His thunderbolts will do terrible damage among the enemies of His people (Joshua 10:11; Judges 5:20). God will open the very windows of heaven, as it were, to pour down destruction upon them.

"Hail" is often found in Scripture as the expression of violent and destructive judgment (see Joshua 10:11; Isaiah 28, 30; Ezekiel 38:22). "Fire" signifies the holiness of God at work when He judges people, with the thought of something that penetrates everything and consumes. "Blood" will show death, but death under the judgment of God.

In God's judgment it was rained from heaven. Genesis 19:24; Psalm 11:6; Ezekiel 38:22; Luke 17:29. It is symbolical of that which will add to the torment and anguish of the wicked. Revelation 14:10; Revelation 19:20; Revelation 20:10; Revelation 21:8.

Gog is an enemy of a different sort. He perishes later. Blinded by the craving for more territory, he fails to see that he is attacking the Lord when he tries to plunder and destroy Israel… After that there are no more fears for the land of Israel, and no need of fresh blows on the nations. That holds at least until the gathering of the nations a thousand years afterwards, which takes its name from this invasion — the one at the beginning, the other at the end, of Messiah's reign.

This is nothing other than the last destruction of Israel's enemies before Messiah's thousand-year reign. The words that follow make it plain, and so do the next chapter and the rest of the prophecy. To take the words as mere symbols of political revolution is uncalled for, and against the context. Israel's government does not change at all, and they suffer no more; but these distant enemies, gathered on their hills, will perish for ever.

In this way God makes Himself known to the nations. He will magnify Himself and sanctify Himself. That is, He will make people respect and revere Him, and stop mocking Him or speaking of Him lightly.

Gog had to learn what Pharaoh learned in his day. In attacking Israel he was challenging the God of Israel, for Israel were the beloved of God... Instead of getting rich from God's land and God's people, Gog would end up displaying the glory of the God of Israel before the nations.

Gog is a different kind of enemy, and he perishes later. He is blinded by his hunger for land. He does not see that in trying to plunder and destroy Israel he is attacking Jehovah... Yet in the end God alone governs, whatever the pride or greed or will of Gog: Jehovah brought him against Israel for his own destruction.

Jehovah had humbled and struck Israel in judgment, using the nations as the rod of His anger. But those He used had not taken it in. They mocked and boasted, and they blasphemed Jehovah's name. Surely He was of less account than their own idol-gods. He could not defend or save His professed people! ... So the judgments His holiness had to bring on His sinful people ended in His dishonour before the nations. The crushing judgment of Gog will take that reproach away, for it will show His power over the mightiest on earth.

So the nations know Jehovah through the judgment itself, and not through any spiritual knowledge of Him that follows... All the nations will come to know that Jehovah is God through judgment.

Many more testimonies like these could be given. But these put it beyond question. The great moral effect of Israel's restoration on all nations will be this: Jehovah, the one true God, will become known everywhere.

Many authors think Gog must be the great western enemy of the Jews, as in Daniel. But this mistakes the scope of our prophet, who never takes up the four empires that were to tread down Jerusalem until the times of the Gentiles are fulfilled... This invasion lends its name to the gathering of the nations a thousand years later — the one at the beginning of Messiah's reign, the other at the end.

There is a voice in this for us. We, too, individually or collectively, stand identified with the holy name of Christ. Is that name sullied because of our failure? Do we commend Him before the eyes of the world? ... He is not visible; we are to be His living representatives.

The right reading of these passages seems to be the one in the margin of our excellent authorised Bible, not the one in the text... What clear sense does "prince of the chief, of Meshech and Tubal" make? "Prince of Rosh, Meshech, and Tubal," on the other hand, gives a plain and consistent sense. This is the view taken by the elder Lowth and other English scholars. Gesenius states the same opinion without hesitation.

The leader is the prince of Rosh — not "the chief prince," as the authorised version puts it — of Meshech and Tubal... Since the Prince of Rosh is addressed in verse 3 as Gog, we take it that Gog is the name given to this prince and leader of these nations. His dwelling place is in the land of Magog. We know from Genesis 10:2 that Magog was the second son of Japheth. Gomer, Tubal and Meshech were also sons of Japheth... Magog's land lay in what we call today the Caucasus and the plains next to it. The ancient writers called all three — Rosh, Meshech, and Tubal — Scythians. They wandered as nomads in the country around and north of the Black and the Caspian Seas.

This chapter takes up again God's condemnation of the great northern enemy. It hides nothing of his huge numbers and resources. Yet whatever they may be, they will only make the victory greater that Jehovah wins for His people by destroying him completely.

In the second section, Ezekiel 39:1-16, we get further details. God's judgment does not stop with the defeat of Gog's vast army. He will send a fiery judgment through all his land and the nations allied with him (vv. 5, 6). Then comes the result: they will know that He is the Lord (v. 7).

Jehovah will show Himself holy before the eyes of the whole Gentile world by His terrible dealings with Gog and his army... Israel will not need to fight. Jehovah will fight for them. As on the shores of the Red Sea, they only have to stand still and see His salvation. He will deal with their enemies in the coming day as easily as He dealt with Pharaoh's armies long ago.

This prophecy warns the people, and so prepares them, for this last great invasion. It is also meant to give them confidence, because it makes known that Jehovah will act for them — the same One who has so graciously established them in the land under the True Shepherd. More than that, they will not need to fight... and Gog will find no plunder in Israel's fair land, but a grave.

The Gog of the land of Magog, whose invasion of Israel the book of Ezekiel describes (38, 39), is the pattern for these last invaders. But there need be no confusion between them. The invasion in Ezekiel comes before the thousand years, not after them, as the one in Revelation does. In Ezekiel, Israel have only just returned to their land (Ezek. 38:14), and from that time Israel knows God's name and no longer defiles His holy name (Ezek. 39:7).

GOG is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. MAGOG, the son of Japheth (Gen. 10:2), whose descendants spread over the vast steppes in the north, after whom the land is here called... Gog is the prince of Rosh, Meshech and Tubal, answering to Russia, Moscow or Muscovy, and Tobolsk: all now in the Russian empire.

Russia is not the King of the North: the Assyrian is. In Ezekiel 38:15 and Ezekiel 39:2 "the prince of Rosh, Meshech and Tubal" comes from "the far north," or "the uttermost north." That must be Russia. The King of the North, though, is close to Israel, as a map of the time of the Assyrian Empire will show.

In self-will this powerful ruler would seek to crush the people of God, and to enrich himself with the spoils of war. But God will intervene in His government. He will draw him and his armies onward to the judgment He has prepared for them... Gog is doing his own will, yet God is still drawing him to the place of slaughter, just as an animal is led with hooks in its jaws to the place of slaughter.

First note the words, "I will turn you back" (38:4; 39:2). The force of this expression is to cause a return to a place occupied before. Said of the invasion of the land at the time this vision describes, it seems to suggest that Jehovah is bringing these nations back again to a place they had visited before.

Gog, his allies and armies fall in disgrace on the mountains of Israel. Greed enticed these hosts to plunder and spoil Israel, then the centre and storehouse of the world's wealth. Only a sixth part are spared. They are sent through the various lands of the east to proclaim the vengeance of the Lord on the enemies of His people, and to make known Jehovah's presence among His own, saved Israel.

Did Gog think to take the land for a possession? Jehovah will give him there a grave; and this in no obscure spot but in the direct pathway of many passers by... the mounds of so many buried men would stop all who pass that way and lead them to think of the vengeance poured out on them... No calculation of doubting believers who would explain the prediction away need trouble the Christian. Jehovah has spoken, and will He not perform it!

But God permits no success whatever to this last assailant. The fury of Jehovah comes up in His face, and He overthrows the hosts of Gog in the northern mountains of Palestine.

The leader is the prince of Rosh (not "the chief prince," as the King James Version has it) of Meshech and Tubal. This prince is the head of the confederacy and with him allied are Persia, Cush, Phut, Gomer and Togormah. They come out of the north, or, as it is in Hebrew, "out of the uttermost north"... We know from Genesis 10:2, that Magog was the second son of Japheth. Gomer, Tubal and Meshech were also sons of Japheth... Magog's land was located in what is called today the Caucasus and the adjoining steppes.

This helps to identify Gog with whatever power holds Russian territory at that time. Many prophecies give such similar detail that we also link him with the Assyrian, or King of the North.

In self-will this powerful ruler would seek to crush the people of God and to enrich himself with the spoils of war. But God will act in His government to draw him and his armies on to the judgment He has prepared for them... Gog is doing his own will, yet God is drawing him to the place of slaughter, just as hooks in the jaws drag an animal to be killed.

Gog is only a creature, and empty at that. God strikes the bow and arrows from his hands. At the very moment they are drawn ready for the attack — bow in left hand, arrows in right — the blow falls. How often some cherished aim or wilful plan seems within reach, and then sudden ruin comes. Instead of conquering, we are conquered. The way or plan we chose for ourselves turns to our destruction. Why? We left God out of our careful planning.

Gog then is permitted to reach the mountains he has lusted after, only for God to hand him over as prey to the ravenous bird and beast... Instead of taking spoil, proud Gog falls as prey... he falls in disgrace without striking a blow to advance his selfish interests, and finds a grave in the valley.

Jehovah will make Gog and his multitudes a lasting warning to the nations of the earth not to meddle with His chosen people... Israel will not need to fight: Jehovah will fight for them. As on the shores of the Red Sea, they have only to stand still and see His salvation. He will dispose of their enemies in the coming day with the same ease as He disposed of Pharaoh's legions in the distant past.

So mighty is the multitude, with bows and arrows, that the people living in the cities of Israel will go out and burn the enemy's weapons — the shields, the bows and the arrows, the clubs and the spears. They will keep burning them for seven years. Tremendous indeed must be the number of warriors that come against them, since Scripture says they will not need to cut firewood in all that time.

It is no vague warning about a foe wherever and whenever he may appear; it is no general principle reproducing itself often in divine providence. The Holy Spirit takes pains here to make it precise and specific. This is the judgment of one distinct enemy, long delayed. It falls as the last of Jehovah's blows on the most overwhelming force that will ever have gathered against Israel.

This chapter takes up again God's sentence against the great northern enemy. Nothing is hidden about his huge numbers and resources. But whatever they are, they will only make the victory greater that Jehovah wins for His people by destroying him completely.

Jehovah's unalterable "I will" assures that His word will be fully carried out. Added to the repetition of His purpose, we now have the place named — "from the uttermost (or farthest) north." This helps to identify Gog with whatever power may occupy Russian territory at this time. Many prophecies share the same details, so we also link him with the Assyrian, or King of the North.

Jehovah has told of Gog's coming and his purpose, and has revealed His own relation to it and His own purpose. Now He shows that Gog cannot carry out his plan. He is only a creature, vanity. God strikes the bow and arrows from his hands. The blow falls at the very moment they are drawn ready for the attack — bow in the left hand, arrows in the right. How often some self-chosen object or wilful plan seems within reach, and then sudden ruin comes. Instead of conquering, we are conquered. The self-chosen way or plan suddenly turns and destroys us. Why? We left God out of the plans we devised with such care.

Israel will not need to fight. Jehovah will fight for them. As on the shores of the Red Sea, they have only to stand still and see His salvation. He will deal with their enemies in the coming day as easily as He dealt with Pharaoh's armies long ago. First He will throw their ranks into confusion and turn their swords against each other.

God then lets Gog reach the mountains he has longed for — only to hand him over as prey to the hungry bird and beast… How often the grave is the answer to the heart's folly! Instead of taking a spoil, proud Gog falls as prey. He did not find "extension," nor "the topmost" place, which he strove for in pride and self-sufficiency. Instead he falls in disgrace without striking a blow for his own interests, and finds a grave in the valley.

The sacrifice of judgment provides a feast for bird and beast. It is spread on the mountains of Israel. Those mountains were laid waste when the nations gorged themselves with the spoil of Jehovah's people. Now on that same ground the rich and mighty of the nations fall to utter destruction. Where once they plundered, they are now taken as plunder. Such is the sowing and the reaping.

Only a little while before this grim summons, a similar call will go out to the birds of the heavens. They will feast on the bodies of the Western armies, led by the beast and the false prophet (Rev. 19:17-21). Here the call invites them to gorge themselves with the Russian hosts.

In this Jehovah lets the nations know that His judgment can reach the furthest limits, and so "they shall know that I am the Lord." They must find their security in knowing Him. That at once destroys every other imagined safety, and opens to them the only true refuge.

Here the case is clearly defined in all but the name, which is probably symbolic. It is the last enemy of Israel who confronts us. He dwells in the land of Magog... So we have the man himself, his land, and his people. But the Lord Jehovah is against him. Good is coming at last to a people long in trouble, and instead of seeing that, he would rather make himself great. So he sets himself against not merely the Israel of God but the God of Israel.

The bow and arrows are struck from his hands — at the very moment they are drawn ready for the attack, bow in left hand, arrows in right, the blow falls. How often the attainment of some self-chosen object or wilful plan seems within our grasp, and sudden blight comes. Instead of conquering, we are conquered. The self-chosen way or plan is suddenly turned to our destruction. Why? God has been left out of the carefully devised arrangements.

Gog is then allowed to reach the mountains he has desired, only to be given as prey to the ravenous bird and beast. "Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death" (James 1:15). How often the grave is the answer to the heart's folly! Instead of taking a spoil, proud Gog falls as prey. He did not find "extension", nor "the topmost" place he strove for in pride and self-sufficiency. Instead he falls in shame, without striking a blow to advance his selfish interests, and he finds a grave in the valley.

Israel will not need to fight. Jehovah will fight for them. As on the shores of the Red Sea, they have only to stand still and see His salvation. In that coming day He will deal with their enemies as easily as He dealt with Pharaoh's armies long ago. He will first create confusion in their ranks and turn their swords against each other (Ezek. 38:21). This is no new method of warfare with God. He used the same means in Gideon's day. (Judges 7:22)

This enemy appears to come up against the land after the appearing of the Lord. The prophet paints a vivid picture of his overthrow and the complete destruction of his armies. This is not the same enemy as the king of the North, though many students of prophecy appear to think so. Their policy is the same, and both come against Jerusalem and the glorious land from the North. Still, they are distinct powers.

We return to the announcement we began with, and the repetition adds emphasis to what Jehovah declares. His unalterable "I will" assures complete accomplishment.

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

God will deal with the land Gog came from, as well as with the isles that sent troops to his army... No distance or isolation will shield anyone from consuming judgment in that day. The Lord is waking to call the living to account, like a man roused out of sleep, like a strong man shouting because of wine. Then at last the inhabitants of the world will learn righteousness. No believer needs proof of this. These solemn dealings end in such a blessed result, and they have never yet happened.

We cannot tell exactly what form this will take; it is enough to know that God will not only overthrow Gog's hosts, but devastate his land in retributive judgement.

GOG is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. MAGOG, the son of Japheth (Gen. 10:2), whose descendants spread over the vast plains in the north, after whom the land is here called... Gog is the prince of Rosh, Meshech and Tubal. These names answer to Russia, Moscow (or Muscovy), and Tobolsk, all now in the Russian empire. They will come out of the north like a cloud covering the land. They will attack Israel in the land of Palestine, but God will strike them down.

Magog is not Rome, or spiritual Edom, or anything other than the Scythia of the ancients... This is no vague warning about an enemy who may appear anywhere at any time. It is no general principle that repeats itself in God's providence. The Holy Spirit makes it precise and specific: the judgment of one distinct enemy, long delayed, falling as the last of Jehovah's blows on the most overwhelming force ever gathered against Israel.

The word usually translated "isles" can also apply to coast-lands, such as the Greek, Italian, Spanish, and Scandinavian peninsulas. It can reach further still, to settlements or places where people live.

The people of the isles have no doubt stayed neutral in all the final conflicts. But in their sheltered lands they have not sought the will of God. They have lived for themselves in ease and comfort. They too must receive their judgment from the hand of God.

Their walled cities, their fortifications, their powerful navies, will be a useless defence. For it is the day when the risen Lord will judge the inhabited earth, and they shall know that He is Jehovah... The strength and shield of man must fall in that day, and the defenceless who trust in Him will triumph.

This overthrow will fall like a fire on Magog. It will reach the distant isles, where they had thought to live in safety. They felt safe, perhaps, from the disastrous judgments that had fallen one after another in the land when the Lord appeared in glory. By this, Jehovah lets the nations know that His judgment can reach the furthest limits. So "they shall know that I am the LORD." They must find their security in knowing Him. This at once destroys every other imagined safety, and opens the only true sanctuary to them.

This is the way in which Jehovah reveals Himself. The Father reveals Himself to our souls by the gospel, by the spirit of adoption. But Jehovah makes Himself known by His judgments — by the exercise of His power on the earth. I said that the Father reveals Himself by the gospel, because the gospel is a system of pure grace. It teaches us to act towards others on the principle of pure grace, just as the Father has acted towards us.

This is how Jehovah reveals Himself. The Father reveals Himself to our souls by the gospel, by the spirit of adoption. But Jehovah makes Himself known by His judgments — by the use of His power on the earth. I said that the Father reveals Himself by the gospel, because the gospel is a system of pure grace. It is a system that teaches us to act towards others on the principle of pure grace, just as the Father has acted towards us.

This had happened in the past. Jehovah had humbled and struck Israel in judgment, using the nations as the rod of His anger. But the nations He used did not take it in. They mocked and boasted, and they blasphemed Jehovah's name. Surely He counted for less than their own idol-gods. He could not defend or save His professed people! Israel had made Jehovah serve with their sins, so that His name was dishonoured among the nations. The very judgments His holiness had to bring on His sinful people ended in His dishonour in the eyes of the nations.

No distance or isolation will shield anyone from consuming judgment in that day. The Lord is waking up to call the living to account, like a man roused out of sleep, like a strong man who shouts because of wine. Then at last the people of the world will learn righteousness. These solemn dealings end in such a blessed result. Does any believer need proof that they have never yet happened?

The blessing cannot fail. God reveals Himself as the redeemer, and comes into the midst of His people, as the Holy One, to bless them... You will say that in those verses it is still the people of Israel who are in view. That is true. But God is showing the principle on which He acts in His grace — the way He blesses according to His holy nature — and for us the only way of receiving blessing from Him.

There need be no confusion between them. The invasion in Ezekiel comes before the thousand years; the one in Revelation comes after. Ezekiel's invasion happens when Israel are just back in their land. From that time God's name is known in Israel, and they profane His holy name no more. The nations too learn to know Him. We need no further inquiry to be sure that this is not after a thousand years of such knowledge.

There is a voice in this for us. We too, individually or together, stand identified with the holy name of Christ. Is that name stained because of our failure? Do we commend Him before the eyes of the world? Or does our carelessness, our indifference, make Him serve with our sins in the world's eyes, because His name is named on us?

This chapter takes up again God's sentence against the great northern enemy. The prophecy hides nothing about his huge numbers and resources. But whatever they are, they will only make the victory greater that Jehovah wins for His people by destroying him completely.

This is no vague warning about the enemy, wherever and whenever he may appear. It is no general principle that keeps repeating in the way God governs the world. The Holy Spirit takes care here to make it exact and specific. This is the judgment of one distinct enemy, long held back. It falls as the last of Jehovah's blows on the most overwhelming force that will ever have gathered against Israel. It comes just before His glory returns, in fresh splendour and peace, to dwell among His people in their land.

Gog falls on the mountains of Israel. God makes His holy name known among Israel, and He allows them to pollute His name no more. The nations will know that He, Jehovah, is the Holy One in Israel. The prophecy then adds this remarkable language: "Behold, it is come and it is done, says the Lord God. This is the day of which I have spoken."

And this is the day of which the Lord has spoken, as Gog and Magog were the party of whom the Lord has spoken.

This is the way in which Jehovah reveals Himself. The Father reveals Himself to our souls by the gospel, by the spirit of adoption. But Jehovah makes Himself known by His judgments — by the exercise of His power on the earth. I say the Father reveals Himself by the gospel because the gospel is a system of pure grace. It teaches us to act toward others on the principle of pure grace, just as the Father has acted toward us.

Gog and Magog are used here in a wider sense than in Ezekiel. Their invasion differs in time and in details, though it agrees in character and aim with the one he foretells. Ezekiel predicts an attack by a great northern power called Gog. Certain geographical details make it easy to identify this power with Russia. In Revelation, however, Gog and Magog stand for the nations, not only from the north, but from every part, "the four quarters of the earth." Again, Ezekiel's invasion comes at the beginning of Christ's reign; the one in Revelation at the end. In Ezekiel the armies fall on the mountains and their bodies are buried. In Revelation fire from heaven devours the gathered forces.

It is no vague warning of an enemy who may appear anywhere at any time. It is no general principle that repeats itself often in God's providence. The Holy Spirit takes pains here to make it precise and specific. This is the judgment of one distinct enemy, long delayed. It falls as the last of the Lord's blows on the most overwhelming force that will ever have gathered against Israel. It comes just before His glory returns in fresh splendour and peace, to live among His people in their land. So we get the sharply detailed picture of them going out from the cities in Palestine and burning the enemy's arms, both defensive and offensive. This is not only evidence of his total destruction. It is also their supply of firewood, so that they need no other store for seven years.

The winner usually gathers the arms of a beaten enemy and keeps them as trophies. If they can still be used, he stores them in his arsenals. Not so here. Fire destroys them. Might Israel not have some future use for this vast store? Would it not be wise to keep it? Why? The people lived in peace without walls or gates or bars. They had not lifted a weapon against the enemy! They had no call to fight; the Lord had done the overthrowing… The day for sword and spear had passed. The fires that burned for seven years would testify to this, and to Israel's confidence in the Lord.

The greatness of Gog's army is brought out by the fact that it will take Israel seven years to use up the wood of his weapons for fuel (vv. 8-10), and it takes all the people of the land seven months to bury the dead (vv. 11-16).

Israel needs seven months to bury Gog's dead, and seven years to burn the instruments of war. These numbers emphasise the dreadful character of God's judgment on the great northern powers (Ezek. 39:8-15).

So many weapons will lie on the field that the children of Israel will not need to cut firewood for seven years afterwards. What a solemn lesson of righteous retribution, before all eyes, during the opening years of the millennium!… Little do those in charge of the Russian arsenals know the ultimate future of the vast stores in their hands.

Gog and Magog appear in Ezekiel 38 and 39 as the enemies of God's people before the Millennium. Here they are enemies again, after the Millennium. In Ezekiel, before the Millennium, multitudes die. It will take seven months to bury the slain. The captured instruments of war will supply fuel for the nation of Israel for seven years, without their having to cut down growing timber. In Revelation, after the Millennium, God consumes Gog and Magog and their multitudes outright.

It is no vague warning about an enemy, whenever and wherever he may appear. It is no general principle that reproduces itself again and again in God's providence. The Holy Spirit takes pains here to make it precise and specific. This is the judgment of one distinct enemy, long held back. It falls as the last of the Lord's blows on the most overwhelming force ever mustered against Israel. It comes just before His glory returns in fresh splendour and peace, to dwell among His people in their land. That is why the detail is so vivid: the people go out from the cities in Palestine and burn their enemy's weapons, both defensive and offensive. The burning is a witness to his total destruction, and it is also their supply of firewood, so that they need no other store for seven years.

God first assures the prophet that these events are absolutely certain. It is the day the Lord has spoken of. A victor usually gathers the weapons of a beaten enemy and keeps them as trophies, or stores them in his arsenals if they can still be used. Not so here; they are burned. Might Israel not have some future use for this vast store? Would it not be wise to keep it? Why keep it? They were living in peace, without walls or gates or bars, and had not lifted a weapon against the enemy! They had not been called to fight; the Lord Himself had accomplished the overthrow. The day for sword and spear had passed. The fires that burned for seven years would bear witness to this, and to Israel's confidence being in the Lord. When the nations gather at Jerusalem then, it will be for a very different purpose from Gog's (Isaiah 2:1-4).

Gog's army will leave so many weapons on the field that the people of Israel will not need to cut firewood for seven years afterwards. What a solemn lesson in righteous repayment, set before every eye during the opening years of the thousand-year reign! … The keepers of the Russian arsenals have little idea what will one day become of the vast stores under their hands.

The nations once laid the mountains of Israel waste, gorging themselves on the spoil of the Lord's people. Now the rich and mighty of those nations fall there to utter destruction. Where they once plundered, they are now taken as plunder. Such is the sowing and the reaping.

It will take seven months to bury Gog's dead, and seven years to burn the weapons of war. Both show how dreadful God's judgment on the great northern powers will be. God's dealing with Gog teaches Israel and the nations two things. He is jealous for His holy Name. And having disciplined His people for their sins, He will bless them in their own land, which He has given them.

GOG is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. MAGOG, the son of Japheth (Gen. 10:2), whose descendants spread over the vast steppes in the north, after whom the land is here called. … These come out of the north like a cloud to cover the land. They will attack Israel in the land of Palestine, but God will strike them down. … The valley where they will be buried will be called HAMON-GOG, the "multitude of Gog."

After the birds and the beasts have done their grim work, there will be nothing but bones to bury, but this will be a huge task. The whole house of Israel will be busy some seven months in this dismal service. Gog will come up expecting to take lands and much plunder, but will only find a grave.

Did Gog think to take the land for a possession? Jehovah will give him there a grave; and this in no obscure spot but in the direct pathway of many passers by.

There was no need to insert the word "noses" in verse 11 in the Authorised Version. Adding it obscures the sense. The point is not so much an offensive smell. It is that this vast burying operation will cause all who pass by to stop and consider. So God will teach a solemn lesson to many. His own people, as they pause and look, may well say: "So may all your enemies perish, O LORD! But your friends be like the sun as he rises in his might" (Judges 5:31).

The land is now cleansed of its defilement through death by the burial of Gog's multitude. This place of a grave will remain a memorial to later generations; those who pass by will stop there to consider Jehovah's judgment. This valley is hard to locate. But the language suggests the area near the Dead Sea, and a route of general travel between the land and the east of the sea. So that no one forgets the lesson, the valley will be called Hamon-Gog, "multitude of Gog." A city will carry a name that records this judgment.

The "passers-by" may be travellers who pass through the land. The valley route is closed (v. 11), so they take another way. Suppose they are called on, along with the men given that special job, to help bury the dead as they pass. Then we may see how the news of what God had done to Gog would travel to distant peoples. Travellers put to work burying bodies or setting up signs would ask about this striking event. They would spread the news as they travelled. In this way people far away would learn of Israel's renown and Jehovah's glory, as verse 13 shows.

It is no vague warning of an enemy wherever and whenever he may appear; it is no general principle that repeats itself often in God's providence. The Holy Spirit takes pains here to make it precise and specific. This is the judgment of one distinct enemy, long delayed. It falls as the last of Jehovah's blows on the most overwhelming force that will ever have gathered against Israel. It comes just before His glory returns in fuller splendour and peace to dwell among His people in their land.

After the birds and the beasts have finished their grim work, there will be nothing left but bones to bury. Even this will be an enormous task. The whole house of Israel will spend about seven months in this dismal service. Gog will come up thinking to gain lands and much spoil, but will only find a grave.

Seven months are not enough to purge the land entirely, so at the end of that time men will be set apart to finish the work. The land is to be Jehovah's land, and glory is to dwell there. So nothing that clashes with His holy presence may remain there, however trivial it seems… A bone is quite enough to defile the land in Jehovah's eyes, as Numbers 19:16-18 shows.

The care taken to purify the land from the sight of a man's bone is remarkable. Yet it is natural, if glory is to dwell there… But this is the day when all impurity disappears from the land that Jehovah recognises as His own. It is the day when He is glorified, then and there.

Seven months are needed to bury Gog's dead, and seven years to burn the weapons of war. Both underline the dreadful character of God's judgment on the great northern powers (Ezek. 39:8-15). Israel and the nations are to learn two things from God's dealing with Gog. He is jealous for His holy Name. And having disciplined His people for their sins, He will bless them in their own land, which He has given them (Ezek. 39:21-29).

This burial of the slain will be a renown for Israel. It will give them a name of fame and honour before all nations. They bury the foe, instead of being buried under the weight of Gog's avalanche. This is so, because it is the day on which Jehovah is glorified in overcoming their enemies.

Ezekiel shows what comes in the days of peace and prosperity that follow the gracious work of restoration recorded in the previous chapters. Jehovah will bring up against His people and their land these great and powerful nations that lie outside the limits of the empires Daniel speaks of… But Gog and his hosts come up after those scenes of judgment, when Israel is dwelling safely. Jehovah does this to display before all nations His absolute supremacy in all the earth.

So we find that after the establishment of His throne — perhaps not long after — Gog comes up against His people Israel with a multitude of followers, "a great host, a mighty army," "like a cloud covering the land." But he comes only to meet immediate and utter destruction.

But it is the day when all impurity disappears from the land which the Lord recognises as His own, when He is then and there glorified. Can there be a legitimate doubt about when these conditions meet? It is plain to see what this is about. It is God judging the last leader of the Russian lands in the Holy Land, after He has brought Israel back from the lands where they were scattered.

This prophecy does more than warn the people about this last great invasion and so prepare them. It is also meant to give them confidence. It makes known that the Lord will act on their behalf — He who has so wonderfully established them in the land under the True Shepherd. Further, they will not need to fight. The Lord will rise up in His fury. He will fight and triumph in glory. Gog will find not a spoil but a grave in Israel's fair land. That grave will be a lasting memorial, a witness to the Lord's great power in judgment on this insolent enemy.

Did Gog think to take the land for a possession? The Lord will give him a grave there; and this in no obscure spot but in the direct pathway of many who pass by. The idea is not, as our translators imagined, that people would hold their noses because of the bad smell. It is that the burial mounds of so many men would halt everyone who passes that way, and lead them to think about the vengeance poured out on them.

The seven months are not enough to purge the land fully. At the end of that time, a team of men will take up the work and finish it. The land is to be the Lord's land, and glory is to dwell there. So nothing that clashes with His holy presence may remain, however trivial it may appear… Everyone moving about in the land must help with the cleansing. They will mark stray bones that catch their eye, so that everything offensive is removed. A single bone is enough to defile the land in the Lord's eyes, as Numbers 19:16-18 shows.

This burial of the slain will be a renown for Israel. It will give them a name of fame and honour before all nations. They bury the enemy, instead of being buried under the weight of Gog's avalanche. This is so because it is the day on which the Lord is glorified in overcoming their enemies.

The Lord had humbled and struck Israel in judgment, using the nations as the rod of His anger. But those He used did not consider it. They mocked and boasted, and they blasphemed the Lord's name. Surely He counted for less than their own idol-gods. He could not defend or save His professed people! They gloried in ruining the land and the people that bore that name. Israel had made the Lord serve with their sins, so that His name was dishonoured among the nations… The overwhelming judgment of Gog will cause this reproach to pass away. It will show His power over the mightiest on earth.

GOG is a symbolic name for the powerful and proud chief of the vast hordes of Scythia and Tartary. … Gog is the prince of Rosh, Meshech and Tubal, answering to Russia, Moscow or Muscovy, and Tobolsk… They come "out of the north," "as a cloud to cover the land." They will attack Israel in the land of Palestine, but God will strike them down… The valley where they are buried will be called HAMON-GOG, the "multitude of Gog."

Seven months are not enough to clear the land entirely. At the end of that time, a team of men will be appointed to finish the work. The land is to be Jehovah's land, and glory is to dwell there. So nothing out of keeping with His holy presence may remain, however trivial it may seem… Everyone who moves about in the land is expected to help with the cleansing. They are to set a mark beside stray bones they come across, so that nothing offensive is left. A bone is quite enough to defile the land in the eyes of Jehovah, as Num. 19:16-18 shows.

Because the same word is used in verses 14 and 15, it can hardly refer to the hosts of Gog, as some suggest. The "passers-by" are clearly distinct from the "men of continual employment." They may well be travellers who pass through the land. If so, they are called on, along with the men of special appointment, to help bury the dead as they pass… In this way the news of what God had done to Gog would be carried to distant peoples. Travellers made to serve, either by burying or by setting up signs, would naturally ask about this striking event and spread the news as they travelled. So Israel's renown and Jehovah's glory would be made known.

The care to purify the land from the sight of a man's bone is remarkable, but natural if glory is to dwell there. The "men of continuance" are officially appointed to the work. Their task is to bury every trace of the enormous slaughter of the enemy… But it is the day when all impurity disappears from the land which Jehovah recognises as His own, when He is then and there glorified.

If the man only touched a bone, he was unclean… And so it spread from one to another. So, after all, it is a question of what God calls clean, and not of what we call clean. And God calls nothing clean except what is absolutely fit for His glory.

The land is now cleansed of its defilement through death by the burial of Gog's multitude. This place of a grave will remain a memorial to later generations. Those who pass by will stop there to consider Jehovah's judgment. This valley is hard to place on a map. The language points to the area of the Dead Sea, on a route of general travel between the land and the east of the sea. So that the lesson is not forgotten, the valley will be called Hamon-Gog, "multitude of Gog." A city will bear a name that keeps this judgment in memory.

Judgment carried out on proud flesh always leaves an aftermath. The torch must be applied to it, or the grave must be dug for it. The collapse of every self-willed, fleshly plan leaves something we must remove or bury out of sight as loathsome and corrupt… Yet this is how we plunder the plunderer. The graves of our desires stand as a memorial. They warn us by the lessons they teach, but they lead the exercised soul to confidence in an ever faithful God, so that after all He is glorified.

The seven months were not enough to purge the land entirely, so a staff of men will take over at the end of that time to finish the work. The land is to be Jehovah's land, and glory is to dwell there. So nothing that clashes with His holy presence may remain, however trivial it seems… Everyone who moves about in the land is expected to help with the cleansing. They are to set a mark beside stray bones that meet their eyes, so that everything offensive is completely removed. A bone is quite enough to defile the land in the eyes of Jehovah, as Numbers 19:16-18 shows.

If a man only touched a bone, he was unclean. And the man who touched the bone was not the only one. If another person touched him, or anything he had touched, that other person was unclean too… So, after all, it is a question of what God calls clean, and not of what we call clean. And God calls nothing clean except what is absolutely fit for His glory.

The care to purify the land from the sight of a man's bone is remarkable, but natural if glory is to dwell there. People in general, even if they were only passing through, are to help those set apart for the work — "men of continuance." Their task is to bury every relic of the enormous slaughter of the enemy. All the dwellers in the land take part too. The multitude slain and buried will give its name to a city in the land. But this is the day when all impurity disappears from the land that Jehovah recognises as His own. It is the day when He is glorified there.

Did Gog think to take the land for a possession? Jehovah will give him a grave there; and not in some obscure spot, but in the direct pathway of many who pass by. The idea is not, as our translators imagined, that people would hold their noses because of the bad smell. Rather, the burial mounds of so many men would halt everyone who passes that way and make them think of the vengeance poured out on them.

The land is now cleansed of its defilement through death by the burial of Gog's multitude. … So that the lesson may not be forgotten, the valley shall be called Hamon-Gog, "multitude of Gog," and a city shall bear a name that keeps this judgment in memory. This burial of the slain will be a renown for Israel. It will give them a name of fame and honour before all nations. They bury the foe, instead of being buried under the weight of Gog's avalanche.

Gog is the prince of Rosh, Meshech and Tubal, answering to Russia, Moscow or Muscovy, and Tobolsk… These come "out of the north," "as a cloud to cover the land." They will attack Israel in the land of Palestine, but God will strike them down. The valley where they will be buried will be called HAMON-GOG, the "multitude of Gog."

The name of the place where the multitudes of Gog are to be buried after their destruction. This apparently will give the place its name, which signifies "multitude."

The land is now cleansed of its defilement through death by the burial of Gog's multitude. This place of a grave will abide a memorial to later generations; those who pass by will stop there to consider Jehovah's judgment. The exact spot of this valley is hard to locate. The wording points to the area of the Dead Sea, and to a main route between the land and the country east of the sea. The lesson must not be forgotten. So the valley will be called Hamon-Gog, "multitude of Gog," and a city will carry a name that keeps the memory of this judgment.

The seven months are not enough to purge the land entirely. So at the end of that time a chosen team of men will finish the work. The land is to be Jehovah's land, and glory is to dwell there. So nothing that clashes with His holy presence may remain, however small it may seem… One bone is quite enough to defile the land in the eyes of Jehovah, as Num. 19:16-18 shows.

The care to purify the land from the sight of a man's bone is remarkable, but natural if glory is to dwell there. People in general, even if they are only passing through, are to help the men appointed for the work, the "men of continuance." Their task is to bury every trace of the enemy's huge slaughter. All the people living in the land take part in it too. The multitude slain and buried will give its name to a city in the land. But this is the day when all impurity disappears from the land which Jehovah recognises as His own. Then and there He is glorified.

The "passers-by" are clearly different from the "men of continual employment." Might they be, as Keil suggests, "travellers who pass through the land"? If so, they are called on to join the specially appointed men in burying the dead as they pass through the land. The usual route of the valley is closed (v. 11), so they take another way. We can see how this would carry the news of what God had done to Gog to distant peoples. Travellers put to work burying or setting up signs would ask about this remarkable event. They would spread the news as they travelled. In this way Israel's renown and Jehovah's glory would become known, as v. 13 shows.

Judgment on proud flesh always leaves an aftermath. Something must be burned, or something must be buried. When a self-willed plan of the flesh collapses, what it leaves behind is loathsome and corrupt, and it must be cleared away or buried out of sight… Yet this is how we spoil the spoiler and plunder the plunderer. The graves of our desires stand as a memorial. They warn us by the lessons they teach, but they lead the exercised soul to confidence in an ever faithful God, so that after all He is glorified.

First comes the great display of the enemy's arrogance, then his destruction, then the purging of the land from the defilement of their corpses. Next in this beautiful sequence comes the dwelling place of God, with the detail of how it is set up. It is the Sanctuary of the land and people, the divine centre of the earth, for "The Lord is there."

God invites the birds and beasts of prey to the slaughter He makes for them. There they may feed to the full on the flesh of the mighty men and drink the blood of the princes. It is a fitting judgment on those who boast in their power. They think to take by might, with no respect for justice, what was not theirs by right.

The sacrifice of judgment provides a feast for bird and beast. It is spread on the mountains of Israel, which the nations laid waste when they gorged themselves on the spoil of Jehovah's people. But there now the rich and mighty of the nations fall to utter destruction. Where once they had spoiled, they are now taken for a spoil. Such is the sowing and the reaping.

Christendom has lost sight of this terrible judgment of the living. The Jews had no clear idea of a judgment of the dead. They knew judgments on the living, carried out visibly by God's direct government, as we see with Korah and Achan. … There will be a judgment of the living as well as a judgment of the dead. People like to forget it, because the judgment of the dead, being more distant, does not touch so directly the path one is walking on the earth.

If Jehovah invites to a great sacrifice for the creatures of prey, will He not make good His word! Revelation 19:17-18 makes a similar call, but there only to the birds that fly in mid-heaven. It looks to the slaughter that will fall on the armies of the west at the end of this age. I suppose only the birds are named there, to match the judgment of those who have turned away from the heavenly testimony of Christianity. Here the call is larger. His dealings reach the countless eastern hordes, who have not only despised the gospel but seek to take possession of the land while His earthly people are being settled there in peace.

There are two suppers laid out before us in Revelation 19 — the supper of "the Lamb," and the supper of "the great God." The supper of the Lamb is a scene of joy in heaven: blessed are those who are called to it. It is a marriage supper. The supper of the great God is the fruit of the solemn, terrifying judgment that closes the history of the earth as it now is. It is the judgment of this present world that has turned away from God. Then the corpses of the Lord's allied enemies become food for the birds of the air.

But when does all this take place? And what connection does it have, if any, with the battle of Armageddon and the "King of the North"? This is a point about which students of prophecy have differed a great deal. But we believe a careful study of the subject, comparing this with other prophecies, will show that the invasion of Gog takes place at the beginning of the millennial reign of Christ, some time after the battle of Armageddon and the destruction of the "King of the North."

A message of remarkable force now goes out through the prophet to all birds and beasts of prey. This is their time for a feast on a sacrifice such as they have never had before and can never have again. Huge armies have been cut down, and the rest scattered or captured where they failed to escape. But has the world ever seen a slaughter like this? It is certainly coming.

Bulls of Bashan are a picture of strong, ruthless enemies (Amos 4:1). God will crush them in the coming judgement on Gog. He will call the birds and the beasts to come and feed on their flesh and their blood (Ezekiel 39:18). And last of all, when the blessed Lord was on the cross, He described His spiteful enemies as the strong bulls of Bashan that surrounded Him and opened their mouths wide at Him, like a tearing, roaring lion (Psalm 22:12-13).

The sacrifice of judgment provides a feast for bird and beast. It is spread on the mountains of Israel, and those mountains had been laid waste when the nations gorged themselves on the spoil of Jehovah's people. But now the rich and mighty of the nations fall there to utter destruction. Where once they plundered, they are now taken as plunder. Such is the sowing and the reaping.

If Jehovah invites the creatures of prey to a great sacrifice, will He not keep His word! A similar call goes out in Revelation 19:17-18, but there it is made only to the birds that fly in mid-heaven. That call looks at the slaughter that will fall on the armies of the west at the end of this age… Here it is larger. His dealings reach the countless hordes of the east, who have not only despised the gospel but also want to seize the land when His earthly people are being settled there in peace.

What a supper! How wide the contrast with the marriage supper of the Lamb! The prophet Ezekiel refers to it, and it is interesting to notice that, like other prophets, he shows us that Israel's blessing on the earth comes after judgment.

In the third section, Ezekiel 39:17-29, God invites the birds and beasts of prey to the slaughter He makes for them. They may feed to their full on the flesh of the mighty men and drink the blood of the princes. It is a fitting judgment on those who boast in their power, and who think they can take by force, with no respect for justice, what was never theirs by right. Then comes the glorious result once more: "And I will set my glory among the nations, and all the nations shall see my judgment that I have executed…"

God sends a message of remarkable force through the prophet to all birds and beasts of prey. Now is their time for a feast on a sacrifice such as they have never had before and can never have again. Huge armies have been cut down before, and the survivors scattered or captured when they could not escape. But has the world ever seen a slaughter like this? It is certainly coming.

God brings up Gog and his armies after these scenes of judgment, when Israel is living in safety (verses 8-11). His purpose is to show all nations that Jehovah is absolutely supreme in all the earth.

The sacrifice of judgment provides a feast for bird and beast. It is spread on the mountains of Israel. Those mountains were laid waste when the nations gorged themselves on the plunder taken from Jehovah's people. But now, on that same ground, the rich and mighty of the nations fall to utter destruction. Where once they plundered, they are now taken as plunder. Such is the sowing and the reaping.

In this third section, Ezekiel 39:17-29, God invites the birds and beasts of prey to the slaughter He makes for them. They may feed to the full on the flesh of the mighty men and drink the blood of the princes. It is a fitting judgment on those who boast in their power. They think they can take by force, with no regard for justice, what was never theirs by right.

If Jehovah invites the creatures of prey to a great sacrifice, will He not make His word good! He makes a similar call in Revelation 19:17-18, but there only to all the birds that fly in mid-heaven… Here it is wider. His dealings fall on the countless eastern hordes. They have not only despised the gospel; they also try to seize the land while He is settling His earthly people there in peace.

God prepared a great supper before, a banquet of grace and love, and sent out His servants to call those who were invited. For nearly two thousand years the table has stood ready. Still men turn a deaf ear and go, one to his farm, another to his business… But God will not be mocked for ever. The day of judgment has now dawned… And now another supper is spread, the supper of the great God. The flesh of kings and captains, who despised both grace and judgment, is the dreadful meal.

The prophet Ezekiel refers to it. It is interesting to notice that, like other prophets, he shows us that judgment comes before Israel's blessing on the earth. He first tells us that the birds and the beasts of the field will eat the flesh and drink the blood of the princes of the earth. Then he adds, "I will set my glory among the nations… and have mercy on the whole house of Israel… and I will not hide my face anymore from them."

If Jehovah invites the creatures of prey to a great sacrifice, will He not make His word good?

The sacrifice of judgment provides a feast for bird and beast. It is spread on the mountains of Israel — the hills the nations laid waste when they gorged themselves on the spoil of Jehovah's people. But there now the rich and mighty of the nations fall to utter destruction. Where once they had plundered, they are now taken as plunder. Such is the sowing and the reaping.

Israel will not need to fight. Jehovah will fight for them, and, as on the shores of the Red Sea, they have only to stand still and see His salvation. He will dispose of their enemies in the coming day as easily as He disposed of Pharaoh's legions long ago. He will first create confusion in their ranks and turn their swords against each other (Ezek. 38:21). This is no new method of warfare with God. He used the same means in Gideon's day (Judges 7:22).

A similar call is made in Revelation 19:17-18, but there only to all the birds that fly in mid-heaven. That call looks ahead to the slaughter of the armies of the west at the end of this age. I think only the birds are named there, because that suits the judgment of those who abandoned the heavenly testimony of Christianity. Here the call is wider. His dealings reach the countless eastern hordes. They have not only despised the gospel; they also want to seize the land while God is settling His earthly people there in peace.

It is the supper of the great God, and the birds that fly in mid-heaven are called to it. There are two other suppers. One is the supper of grace in the gospel (Matt. 22:9; Luke 14:16), for the Jew and the outcast Gentile. The other is the marriage supper of the Lamb, where the church will be displayed in His glory. But this supper of the great God is His vengeance, and not men but birds that fly in mid-heaven are invited... The beast and the kings of the earth are gathering their armies. They do not know that the command has already gone out from heaven to gather the birds to feast on their flesh.

How solemn to think of it. Those who form the supper for the birds of prey are the very ones who rejected the marriage supper of the Lamb. They chose to be enemies of infinite love. And infinite love could do nothing else but judge eternally those who reject and despise it.

Like other prophets, he shows us that Israel's blessing on earth comes after judgment. He first tells us that the birds and the beasts of the field will eat the flesh and drink the blood of the princes of the earth. Then he adds, "I will set my glory among the nations... and have mercy on the whole house of Israel... neither will I hide my face from them any more" (Ezek. 39:17-29).

Ezekiel shows clearly what will happen in the coming days of peace and prosperity, after the gracious work of restoration recorded in the earlier chapters. Jehovah will bring great and powerful nations up against His people and their land. These nations lie outside the limits of the empires Daniel speaks of. They have already been met in the full gathering of their power at Har-Magedon (Rev. 16:12-16; Rev. 19:11-21). After that comes the judgment of the great host gathered to capture Jerusalem, at the Lord's appearing on Mount Olivet (Zech. 14:1-4). But Jehovah brings up Gog and his armies after these scenes of judgment, when Israel is living in safety. The purpose is to show all nations the absolute supremacy of Jehovah in all the earth.

Jehovah had humbled and struck Israel in judgment, using the nations as the rod of His anger. But those He used did not consider it. They mocked and boasted, and they blasphemed Jehovah's name. Surely He was of less account than their own idol-gods. He could not defend or save His professed people! They gloried in wasting the land and the people that bore that name. Israel had made Jehovah serve with their sins, so that His name was dishonoured among the Gentiles. The very judgments His holiness had to bring on His sinful people ended in His dishonour in the eyes of the nations. The overwhelming judgment of Gog will cause this reproach to pass away, for it will show His power over the mightiest of earth.

This is the way in which Jehovah reveals Himself. The Father reveals Himself to our souls by the gospel, by the spirit of adoption; but Jehovah makes Himself known by His judgments — by the exercise of His power on the earth.

Isaiah 26:9-11 presents the same truth: the knowledge of Jehovah will spread as the effect of His judgment. It says, "When your judgments are in the earth, the inhabitants of the world learn righteousness." And it adds, "If favour is shown to the wicked, he does not learn righteousness." Grace does not produce the effect, but judgment.

The gospel meanwhile, if believed, puts souls in association with Christ for heaven. The Lord will use the sight of the judgments to teach the nations righteousness on earth. Israel too need to learn, and they will, that He who deals in this way is Jehovah their God "from that day and forward." In that day it will be plain and undeniable that Israel went into captivity for nothing but their iniquity. For this alone did Jehovah withdraw His favour from them and give them up to the sword of their enemies. It is His retribution that explains their past history with all its sorrows.

Jehovah shows His glory in this way among the nations. From this day forward Israel will know that it is Jehovah Himself who is their God. And the nations will know that it was the iniquity of Israel that brought judgment upon them, and not that Jehovah had failed either in power or in the stability of His counsels.

There is a voice in this for us. We too, individually or together, stand identified with the holy name of Christ. Is that name stained because of our failure? Do we commend Him before the eyes of the world? Or does our carelessness, our indifference, make Him serve with our sins in the world's eyes, because His name is named upon us? He is not visible; we are to be His living representatives, His ambassadors.

These next two chapters, Ezekiel 38 and 39, show that the huge empire of the north is certainly doomed. And when the children of Israel are gathered again as a nation, this vast multitude will come up against the mountains of Israel. Then chapter 39, running parallel with Revelation 19, describes the destruction of this immense host. This is how the Lord appears for His ancient people: "The house of Israel shall know that I am the LORD their God, from that day forward."

This is the way in which Jehovah reveals Himself. The Father reveals Himself to our souls by the gospel, by the spirit of adoption. But Jehovah makes Himself known by His judgments — by the use of His power on the earth. I say that the Father reveals Himself by the gospel because the gospel is a system of pure grace. It teaches us to treat others on the principle of pure grace, just as the Father has treated us.

Meanwhile the gospel, when believed, puts souls in association with Christ for heaven. The Lord will use the sight of the judgments to teach the nations righteousness on earth.

Israel too need to learn, and so they will, that He who deals in this way is Jehovah their God "from that day forward." In that day it will be plain and undeniable that Israel went into captivity for nothing but their iniquity. For this alone Jehovah withdrew His favour from them and gave them up to the sword of their enemies. It is His retribution that explains their past history with all its sorrows.

Jehovah shows His glory in this way among the nations. So Israel from this day forward shall know that it is Jehovah Himself who is their God. And the nations shall know that it was the iniquity of Israel that brought judgment upon them, not that Jehovah had failed either in power or in the stability of His purposes. In a word, Jehovah and His government would be fully known in Israel, and through this people known in the world.

First, the work of judgment confirms Israel beyond all question in the knowledge of Jehovah as their God. Second, it settles every question people raise to dishonour Jehovah's name because of Israel's wretched condition through the centuries of her scattering. It was not because He was weak and unable to save, though it might look that way to the mocking eyes of unbelief. It was because He was holy, and had to hide His face from them because of their iniquity… It also becomes the lesson book for the restored nation. No one will be left out of blessing, and God will never hide His face from them again… God is jealous of His holy name. He acts to vindicate it, and in this His people get their full blessing.

The Lord will use the sight of these judgments to teach the nations righteousness on earth. Israel too needs to learn, and will learn, that the One who acts in this way is Jehovah their God "from that day and forward." In that day it will be plain and undeniable that Israel went into captivity for nothing but their iniquity. That was the only reason Jehovah withdrew His favour from them and gave them up to the sword of their enemies. It is His retribution that explains their past history with all its sorrows.

It gives a complete answer to every question raised to dishonour Jehovah's name because of Israel's wretched condition through the centuries of her scattering. It was not because He was weak, unable to save, though it might look that way to the mocking eyes of unbelief. It was because He was holy, and had to hide His face from them because of their iniquity. So He gave them into the hands of their adversaries; otherwise these could have had no power over them. This history, read in the light of Gog's judgment, will bear witness to the righteousness and holiness of Jehovah, before whom all the earth must now bow.

The nations shall know that it was Israel's own iniquity that brought judgment on them. Jehovah had not failed — not in His power, and not in the firmness of His purposes. In short, Israel would fully know Jehovah and His government, and through this people the world would know them too. From that time on God would no longer hide His face from them. He would pour out His Spirit on His people.

For Jehovah to hide His face from His people under the old covenant was in full keeping with the terms of that covenant. Their disobedience would provoke His anger. The effect would be a course of discipline. Its sharpest point was that He took away the favour He had shown them, and without that favour they were defenceless prey before their enemies.

The nations, too, will then learn their lesson: Jehovah will not let others meddle with Israel. He will deal with them Himself in His righteousness, so that their evil may be purged away and they may receive His lasting blessing.

Clearly the time spoken of here has not yet come. When it does, God "will not hide His face any more from them," as He is doing at the present time. He will gather them "into their own land," and will leave none of them among the nations.

In that day it will be plain and undeniable that Israel went into captivity for nothing but their iniquity. That was the only reason Jehovah withdrew His favour from them and gave them up to the sword of their enemies. His retribution is what explains their past history with all its sorrows.

It gives a final answer to every question raised to profane Jehovah's name because of Israel's wretched state through the centuries she was scattered. It was not that He was weak and unable to save, though it might look that way to the mocking eyes of unbelief. It was that He was holy, and had to hide His face from them because of their iniquity. So He gave them into the hands of their enemies. Otherwise those enemies could have had no power.

Such was Israel's way in the land and out of it: everywhere a shame to Him who chose them as His own. There was idolatrous corruption and murderous violence in Canaan, and the profaning of His name among the nations. And what did He do, the One against whom they had sinned? He is Jehovah and does not change; that is why He did not consume them. He had pity for the name they had outraged, and He would sanctify it and be sanctified in them.

The nations, too, will learn their lesson then. Jehovah will not let others tamper with Israel. He will deal with them Himself in His righteousness, so that He may purge their evil away and they may receive His lasting blessing.

This is the way in which Jehovah reveals Himself. The Father reveals Himself to our souls by the gospel, by the spirit of adoption. But Jehovah makes Himself known by His judgments — by the use of His power on the earth. I say the Father reveals Himself by the gospel because the gospel is a system of pure grace... It is not "eye for eye, tooth for tooth". It is not what justice demands, or the law of paying back, or strict fairness.

The Spirit of prophecy speaks there of that people and their state — for example, of God hiding His face from them. We know it does not apply to us literally. He cannot hide His face from us. His face is shining on us in Christ. Does He hide His face from Christ?

The Lord says that He hides His face from them no more. This by itself shows that none of this has come yet, because He still hides His face from them. The hiding of His face will end when He pours out His Spirit on them.

Living safely in the land again will only make them feel their shame and their trespasses more deeply. Grace that restores and blesses writes any failure we are guilty of more deeply on the heart than the rod of judgment does.

But there is a bright future ahead for Israel. I do not speak of the gospel or the church, where there is neither Jew nor Greek. I speak of the kingdom on earth. Israel will be restored to their land, and will have the first place among the nations, in favour, peace, righteousness, and the displayed power and glory of Jehovah.

We repeat, "the whole house of Israel," for so runs the Word of Jehovah. See Ezekiel 39:25, one of many passages we could quote here. Ten of Israel's tribes are lost to us, whatever certain cranks claim. We know representatives of only two tribes. "The Jews," we call them. But all Israel's tribes are known to God, and "He who scattered Israel will gather him" (Jeremiah 31:10).

God is jealous of His holy name, He acts to vindicate it, and in this His people get their full blessing. How gloriously redemption accomplishes both — His glory and our blessing.

God's sovereign goodness will then bring Israel back to the land. Had He dealt with them after their sins, they must have perished. Over and over again in their long history, they have deserved the unsparing judgment of God. But their blessing rested on His promises to Abraham and on His own purposes of love. It was bound up with the honour of His Name.

This is not shame in the sense of outward disgrace. It is the inward sense of unworthiness that fills them when Jehovah shows His goodness on their behalf. — (J. Bloore)

Living safely in the land, gathered home again, will only deepen their sense of their shame and trespasses. The rod of judgment must leave a bleeding wound. But the grace that restores and blesses writes our failure on the heart more deeply than the rod ever does.

This work of judgment fully answers every question raised to profane Jehovah's name because of Israel's wretched condition through her long centuries of scattering. It was not because He was weak, unable to save, though it might look that way to the mocking eyes of unbelief. It was because He was holy, and had to hide His face from them because of their iniquity.

It is worth noting here, as a practical matter of great importance for souls, that God never hides His face from the Christian, if the New Testament is to be believed. The reason is this. The believer has eternal life in Christ. God has now brought him into the full value of Christ's sacrifice, and the Holy Spirit lives in him as its continual witness. So we enjoy already what will be true of Israel later, instead of standing on the testing ground of Israel's past.

Ezekiel 36–39. In this series of chapters we get, first, the moral renewing of the nation. Then comes the reviving and restoring of the people, a national resurrection. Then, once they are back in their land, their last great enemy comes up against them — the enemy who holds the territory of the Assyrian. He is destroyed in the mountains of Israel.

We repeat, "the whole house of Israel," for so runs the word of Jehovah. See Ezekiel 39:25, as one of many passages that could be quoted here. Ten of Israel's tribes are lost to us; we are familiar with representatives of two tribes only. "The Jews," we call them. But all Israel's tribes are known to God, and "He who scattered Israel will gather him" (Jeremiah 31:10).

It is not bearing shame in the sense of outward disgrace. It is bearing the inward realization of being unworthy. Jehovah brings them into that sense of unworthiness by displaying His goodness on their behalf.

God is jealous for His holy name; He acts to vindicate it, and in this His people get their full blessing. How gloriously redemption accomplishes both — His glory and our blessing. And so with Israel in that day. But their dwelling securely as regathered will only give them a deeper realization of their shame and trespasses. The grace that restores and blesses writes more deeply upon the heart the failure we may be guilty of than does the rod of judgment, which cannot help leaving a bleeding wound.

There is a bright future ahead for Israel. I do not speak of the gospel or the church, where there is neither Jew nor Greek. I speak of the kingdom on earth. Israel will be restored to their land, and will have the first place among the nations in favour, peace, righteousness, and the displayed power and glory of Jehovah.

Being taken up with our own place as Christians hinders us here as elsewhere. It hinders us from seeing God's faithfulness to Israel and the mercy He still has for them. It also hinders us from seeing the church's own special blessing. If we are to appreciate either, we must keep them distinct and see how each connects with Christ. The mystical interpretation gives its due place to neither, and so wraps everything in fog.

Their hearts are cold and hard now. Before that day they will be turned to the Lord, and they will be teachable students in the school of Jehovah. The nations, too, will learn their lesson. Jehovah will not let others tamper with Israel. He will deal with His people Himself, in His righteousness, so that their evil may be purged away and they may receive His lasting blessing.

A bright future lies ahead for Israel. I am not speaking of the gospel or the church, where there is neither Jew nor Greek. I am speaking of the kingdom on earth. Then God will bring Israel back to their land, and they will hold the first place among the nations — in favour, peace, righteousness, and the visible power and glory of Jehovah.

In short, Israel will know Jehovah and His government fully. Through this people the world will know Him too. From that time on God would no longer hide His face from them. He would pour out His Spirit on His people. Verses 25-29 go back over God's dealings with Israel, to establish His government and to make Himself known among them.

Jehovah had humbled Israel and struck them in judgment, using the nations as the rod of His anger. But the nations He used never stopped to think. They mocked and boasted, and they blasphemed Jehovah's name. Surely He counted for less than their own idol-gods! He could not defend or save His own people! Israel had burdened Jehovah with their sins, so the nations dishonoured His name. The very judgments His holiness had to bring on His sinful people ended in His dishonour before the nations. The crushing judgment of Gog will take that reproach away, for it will show His power over the mightiest on earth. Everything that profaned His holy name in Israel will also be purged out, and the nation will be holiness to the Lord.

He gathers His people Israel from all nations. So I think the idea that the British nation is the ten tribes is foreign to Scripture. I think this phrase, "out of all nations," should clear that illusion away at once. The truth is that no one knows where they are, except God Himself. When the time comes, He will find them and bring them, in His own way.

"And you shall know that I am the LORD, when I deal with you for my name's sake, not according to your evil ways, nor according to your corrupt deeds, O house of Israel." God will then accept them, and they will know Jehovah. The promises made to their fathers will be kept — not only in us who believe now and go to heaven when Christ comes, but in the children of Israel on the earth. They will truly repent then, and only because of His mercy. He acts freely, above the evil of His creatures, for His own sake. If He did not, then being a sinner would mean ruin with no remedy and no hope.

Again, in Ezekiel 38, after foretelling the invasion and overthrow of Gog and his armies: "So I will show my greatness and my holiness and make myself known in the eyes of many nations. Then they will know that I am the LORD." Passages like these could be multiplied many times over. But these alone settle it beyond question. The great moral effect of Israel's restoration on all nations will be this: Jehovah, the one true God, will become known everywhere.

Ezekiel 36 — 39. In these chapters we get, first, the moral renewing of the nation. Then comes the awakening and restoration of the people — a national resurrection. Then, once they are restored and in their land, their last great enemy comes up against them. He holds the territory of the Assyrian, and he is destroyed in the mountains of Israel.

Through Jeremiah He had indeed promised a return from the captivity in Babylon at the end of seventy years. We all know that this return took place. It was a precious and touching proof of God's faithfulness and mercy to the few who came back to Jerusalem and to the land of their fathers. Even so, there was no restoration of the nation as a whole to the blessings their fathers' sins had forfeited — not then, and never since. Very few did return. The bulk of the nation stayed in Babylon and in the countries where they had been scattered. The ten tribes never returned at all.

Clearly the time spoken of here has not yet come. When it does, God "will not hide His face any more from them," as He is doing at the present time. He will gather them "to their own land," and will leave none of them among the nations.

But there is a bright future ahead for Israel. I am not speaking of the gospel or the church, where there is neither Jew nor Greek, but of the kingdom on earth. Then Israel will be restored to their land and will hold the first place among the nations, in favour, peace, righteousness, and the openly displayed power and glory of Jehovah.

The work of judgment gives a full answer to every question raised to insult Jehovah's name because of Israel's miserable state through the centuries she was scattered. It was not because He was weak, unable to save, though it might look that way to the mocking eyes of unbelief. It was because He was holy, and had to hide His face from them because of their iniquity. So He handed them over to their enemies. Without that, those enemies could have had no power over them. ... none shall be left out of blessing, nor shall God's face be hidden from them any more. The Sun of Righteousness has risen, and in its unbroken shining they shall always rejoice.

The last verse contains an important statement. The Lord says that He hides His face no more from them. This alone shows that it has not happened yet, for He still hides His face from them. The hiding of His face from them will be over when His Spirit is poured on them. ... There comes then a time when the house of Israel, the literal descendants of Abraham, will receive an outpouring of the Spirit of God. ... On the day of Pentecost the Holy Spirit came to form the body of Christ. But this outpouring, which belongs to Israel, has a different meaning.

God will put His Spirit within them one by one (Ezek. 36:27), and pour it out on them as a whole people (Isa. 44:3). That will be when their time of trial ends, and with it the ruin of the land brought on by their sins (Isa. 32:15) — and neither will ever return (Ezek. 39:29). This blessing will not stop with Israel, for God will pour out His Spirit on all flesh, as Joel plainly foretells.

The Spirit will surely be poured out on Israel when the new age begins. But there will then be no baptising of the saints into one body. ... in the millennium the Jewish saints will hold a nearer and more honoured place than the Gentiles on the earth. That is the opposite of the church now, where such differences do not exist: the cross has ended them for heaven.

The believer's present blessing will not be true of millennial days. The Spirit's presence and work will then follow the order the Old Testament makes known. Yet it will be in greater fullness, and with effects far wider than in the days of old.

Here is a practical point of great weight for souls. If the New Testament is to be believed, God never hides His face from the Christian. The reason is this: the believer has eternal life in Christ. He is now brought into the full value of Christ's sacrifice, and has the Holy Spirit living in him as the constant witness of it. So we have now, in advance, what will be true of Israel later on. We no longer stand on the testing ground of Israel's past.

Read Ezekiel 39:21-29 carefully. There the prophet brings out the great moral lesson of all these ways of God as He governs Israel. By these means He breaks down all their rebellion and self-will. Then He pours out His Spirit on them, and so makes them a blessing to all the world, fulfilling His promise to Abraham.