Ezekiel 38

Subdivision 2 (Ezekiel 38:1-23; Ezekiel 39:1-29).Salvation fully realized through Jehovah’s judgment of Israel’s last enemy Israel is now brought finally back from her long captivity and planted in the land, no more to be removed, the face of the Lord never again to be turned from her. This being accomplished, there remains only the condition of the world outside to be dealt with, and to show the effect of these judgments in the deliverance of the earth. There are three spheres of judgment in Ezekiel, apart altogether from the sphere of professing Christianity, which, of course, is not seen in Ezekiel. First of all comes the judgment of the Gentiles who have been brought in contact with the light, and who are judged, therefore, with regard to their responsibility as to this. We shall constantly find that they are judged by their attitude towards Israel, and that the judgment does not go, therefore, beyond the circle of those who have been brought in contact with Israel. This we have seen already. The judgments in Ezekiel are earthly judgments, and by the hands of the Gentiles themselves -in short, of Nebuchadnezzar, in whose hands God had put the imperial power. The Gentiles, who never had any revelation, are entrusted with this power. Therefore, they are directed at least to the true God and to His message, as we find in Daniel, God Himself dealing expressly with the man to whom He had entrusted this power. This ends speedily in the discovery that he is but like all those who have been entrusted with such responsibility, as we see in the image of gold set up in the Plain of Dura, and where those who confess the true God have to suffer for their faithfulness. What follows is the history of increasing departure; the history of Nebuchadnezzar himself and of his successors being taken as the exemplification of it. With the Lord’s personal coming the story of the empires ends.

But this is not the end altogether of Gentile history. Morally, man is completely judged, but the full assurance of this condition is seen in what follows -“the times of the Gentiles.” This is what we have in the chapters now before us, in which the last manifestation of the Gentiles is given. If we look carefully at the names of the peoples here mentioned, we see at once that we are in a different sphere from that of Daniel. We return to what we find at the very beginning: Magog, Meshech, Tubal, Gomer and such like, which carries us right back to Genesis 10:1-32; it sets before us the final history of those who, we may say, had as yet no history at all. It is evident that the sons of Japheth are here before us, and that Japheth is seen as the prodigal that has wandered away from God; and having lost God, he has lost himself no less. If we look at the genealogies in Genesis 10:1-32, we shall see how brief and fragmentary they are. As with the sons of Gomer, those of the next generations are only put before us in a broken manner, and they soon end altogether; nor have we any revival of them until we come to Ezekiel. With the exception of Persia in a partial way, we have nothing of the Gentiles numbered among the imperial powers of Daniel; for, as already said, the imperial history ignores these. The first name here, a strange one in Scripture, we may recognize in another form. It is said that Gog means “extension,” Magog is but the same with the additional thought, perhaps, of “means,” or “place of,” “extension.” Japheth is “enlargement.” Thus Japheth and Gog give us thoughts to some extent similar. [End of notes by Mr. Grant. Beginning of notes by J. Bloore.] Now Ezekiel clearly shows how in the coming days of peace and prosperity, following the gracious work of restoration recorded in the preceding chapters, Jehovah will bring up against His people and their land these great and powerful nations which are situated outside the limits of the empires of which Daniel speaks. They have been already met in the full assemblage of their power at Har-Magedon (Revelation 16:12-16; Revelation 19:11-21), followed by the judgment, at the Lord’s appearing on Mount Olivet (Zechariah 14:1-4), of the great host gathered for the capture of Jerusalem. But Gog and his hosts are brought up after these scenes of judgment, and when Israel is dwelling safely (vers. 8-11), for the purpose of manifesting before all nations the absolute supremacy of Jehovah in all the earth. The object in view is emphatically stated (Ezekiel 38:16; Ezekiel 38:23; Ezekiel 39:6-7; Ezekiel 39:21-22; Ezekiel 39:28) . This prophecy not only warns, and so prepares, the people for this last great invasion but it is intended to give them confidence, since it makes known that Jehovah will act on their behalf -He who has so blessedly established them in the land under the True Shepherd. Further they will not need to fight; Jehovah shall rise in His fury; He shall fight and triumph gloriously, and Gog shall find not a spoil, but a grave in Israel’s fair land, which shall be a perpetual memorial, a witness to Jehovah’s great power in judgment upon this insolent enemy. After this great show of the enemy’s arrogance, his destruction, and the purging of the land from the defilement of their corpses, we have in beautiful sequence the dwelling place of God with the detail of its establishment, the Sanctuary of the land and people, the divine centre of the earth, for “The Lord is there.” Thus, in the order of these events, we see the linking together of important features which often appear in the ways of God. First, the people are gathered back and established in favor; secondly, the enmity and power of the enemy is permitted under God’s hand to manifest itself, resulting in God being glorified, while full deliverance becomes the portion of His people. Thenceforth “none shall make them afraid” any more, God in glory dwelling in their midst. These things are illustrated on two other prominent occasions. In Egypt during the plagues, and at the Passover, the people are manifested as having special favor in the eyes of Jehovah; they are marked off from those under judgment, though in exile and poor slaves under Egypt’s power; these conditions find a certain correspondence in the days of which Ezekiel speaks, in that a people scattered and peeled, trodden down under Gentile oppression, is delivered and brought into blessing in their God-given land. And as Pharaoh and all his hosts came against the delivered people, only to meet his utter destruction, so shall it be with Gog and his company; and as the Tabernacle, God’s dwelling, was set up among the people, so here, as already remarked, the Sanctuary of the Millennial glory is established. The other occasion is in David’s time. The nation, delivered out of the abject condition which existed in the closing period of the Judges, is established in blessing under David’s rule with the subjugation of enemies, followed by the peaceful reign of Solomon and the building of the Temple. We may translate these things into our individual experience. Redemption not only places us before God in favor, but also where we become special objects of the enemy’s attack in full power (Ephesians 6:1-24). For this the panoply of God is provided, invested in which, victory is assured. This leads into the possession of our spiritual blessings in heavenly places, into what spiritually answers to the sanctuary for us. The truth in the Epistle to the Romans may be considered in a similar setting. First, our salvation out of ruin through the redemption that is in Christ Jesus. Then we get the questions as to sin, the flesh, and the law, by means of which the enemy assails the saved soul, yet permitted by God for its exercise and blessing. God delivers by the Word of Truth, and this introduces to the glorious things of Rom 8:1-39 -a sanctuary chapter. Other analogies of this divine order may be traced in Scripture. To thus see the ways of God is not only instructive, but comforting and assuring to the heart. How certain it is that He makes all things work together for good to His people. The enemy can do nothing but what shall abound to His praise and our blessing. Let us now consider this important prophecy in more detail.

Ezekiel 38:1-7

Section 1 (Ezekiel 38:1-7).The leaders in this final conflict. \

1. The leaders in the conflict soon to ensue are first set before us. It is the Lord Jehovah as against Gog, prince of Rosh, Meshech, and Tubal. For faith this must at once settle the issue. “Who may stand in Thy sight when once Thou art angry?” Who? -for it is the hour when the earth must fear and be still, God having arisen in judgment “to save all the meek of the earth” (Psalms 76:1-12). Gog is evidently a ruler of great power and influence, for he is able to gather under his leadership a complex group of nations, on behalf of whom Jehovah commands him to prepare in view of the coming conflict, and to whom he is to be a “guard” or “commander.” This marks him as a military organizer and leader. Here we have simply the statement of his great assemblage. The time at which it takes place and the object, are given later in the chapter. These nations do not fill a large place in prophecy. Persia alone has any measure of prominence. They are not immediately adjacent to the land, nor do they belong to the western confederacy. They are the Gentile nations external to the groups mentioned in Daniel and Revelation, and largely descendants of Japheth, from whom come the inhabitants of “the isles of the sea” (Genesis 10:5). In a general way these peoples have been located near to and north of the Black Sea, Rosh pointing to Russia. It seems clear that we have in this assemblage a great northern confederacy which becomes the last instrument in Satan’s hand by which he will seek the destruction of the chosen people then restored to the land under Messiah. We must also distinguish this company and this invasion (which takes place early in the Millennium) from that which comes after the 1000 years of Messiah’s reign, though Gog and Magog are again introduced (see notes on Revelation 20:7-9) .

Ezekiel 38:8-13

Section 2. (Ezekiel 38:8-13).The evil designs of the enemy Let us now endeavor to place this invasion in relation to the closing events of Daniel’s 70th week. In this connection first note the words, “I will turn thee back” (38: 4; 39: 2). The force of this expression is to cause to return as to a place previously occupied. This being said of the invasion of the land at the time of which this vision treats seems to suggest that Jehovah is bringing these nations back again to a place formerly visited. In view of this the inquiry may be raised as to whether they had previously invaded Israel’s land. Bearing in mind that it is a northern confederacy of which Ezekiel speaks, certain nations of which are also associated in the assault upon the land recorded in Daniel 11:1-45, let us turn briefly to that prophecy. In vers. 36-39 we have the future Wilful King reigning in the land, with whom the Roman Prince makes a covenant for seven years (Daniel 9:27), but which is broken in half that time; these rulers (the Beasts of Rev 13:1-18) then manifest their full blasphemous character, setting up the abomination of desolation because of which God brings in a desolator -the overflowingscourge of Isa 28:15-19, the details of which are given in Daniel 11:40-45. In the closing days of the seventieth week when the fearful apostasy of the Jewish nation under Antichrist supported by the Roman Prince is at its height, and the hour of judgment having drawn near, God in His providential ways acts to bring about the gathering of all the forces of the nations to meet their overthrow when the Lord appears in glory. So at this time the King of the South finds some reason to attack the Wilful King. Jealous perhaps of his great increase in power and influence as the chief associate of the Roman Prince, he determines upon an effort to lower his prestige. Seeing this the King of the North is roused to action, for he too aspires to world-supremacy, and doubtless has watched with jealous eye the ascendancy of the king in Palestine who stands as the representative of the great western confederacy; now fearing that the King of the South may gain an advantage he rushes into action with the vast forces at his command.

It is his movements which Daniel details at length. It is evident that he passes through Palestine and reaches as far as Egypt, the country of the King of the South, in the course of his victorious campaign.

It is stated that the Libyans, or people of Phut, and the Ethiopians, or those of Cush, are in his forces, and these are also allies of Gog. Then tidings out of the east and north trouble him. Since he would be in the vicinity of Egypt at this time, it would appear that these tidings would come from Palestine, which would be to his east and north. They stir him to furious energy in a mighty effort to destroy an enemy of whom these tidings inform him. He returns and establishes himself with his armies “between the seas, at the glorious holy mountain,” that is, between the Mediterranean and the Dead Sea in the immediate vicinity of Jerusalem. Joel and Zechariah describe this gathering, adding details not given by Daniel. (Compare Joe 3:1-21 and Zechariah 14:1-21). This gathering of armies to besige Jerusalem cannot be those of the western or revived Roman empire to which Revelation 19:1-21 refers, for that power is allied to and would support the Wilful King against whom the King of the North comes in his whirlwind campaign. The nations then of which Zechariah and Joel speak are those to the north and east of the “pleasant land.” They are the enemies of the Wilful King and the Western confederacy which supports him -the false Messiah in the Land. Keeping this in mind, and remembering that God is working at this time to bring all these forces together for judgment at the Lord’s appearing, a thought suggests itself as to what tidings reached the King of the North when in the vicinity of Egypt. May they not be the news of the gathering hosts of the Western powers coming into Palestine to effect the cutting off of his return to the north, thus severing his communications from the rear, purposing then to strike one final blow which will decide the question of world-supremacy once for all in favor of the Beasts of Rev 13:1-18 which are the instruments of Satanic power and policy? Putting together with this the prophecy of Rev 16:1-21 we learn that this mighty host will gather at Har-Magedon, identified as the plain of Esdraelon, which lies across the path of travel through Palestine between the north and the south.* Tidings of such movements may well explain Daniel 11:44, and the northern leader commences his return, likewise determined to strike the blow which will place in his hand the coveted world-supremacy.
These opposing leaders know nothing of Him whom they will suddenly meet and whose appearing will with swift blows of judgment destroy them utterly (Isaiah 30:27-33; Isaiah 31:8-9; Zechariah 14:3-5; 2 Thessalonians 2:8; Revelation 19:11-21) . Having digressed thus far it may not be amiss to go a little farther afield and consider more fully the order and relation of these events. There are two general lines of prophecy as regards the nations which perhaps are not always distinguished. The Old Testament Prophets, except Daniel, very largely, if not entirely, treat of the course and judgment of the “peoples,” or nations, north and east of the land, and which have come into direct relation to Israel, but which are always her pronounced enemies and oppressors. It is the Assyrian, the King of the North, and his allied peoples which are brought before us. The great western coalition, or revived Roman empire, is not directly spoken of except in Daniel who, indeed, reveals the relation of both these confederacies. Now in the New Testament what comes into view is the western empire, and not those nations which so largely fill the Old Testament vision. The moral reason for this seems evident. In the Old Testament God’s controversy is with “the heathen” or “peoples” north and east of the land, also to the south, which had come into direct touch with Israel, and from whom she had learned her evil ways, all of whom however hated her bitterly, despising Jehovah, and helping forward her affliction on every possible occasion, for they desired to crush her out of existence. It is their still future attack upon the Land, and their siege of Jerusalem, with their overwhelming judgment at the hands of the Lord when He comes, which so largely occupies the Old Testament. In the New Testament it is the western coalition which fills the prophetic vision, because it is in direct relation to the Church and Christendom (which is the subject of the New Testament as Israel and her place is of the Old Testament), which it first persecuted, then favored. Finally becoming apostate we find these western powers associated with the Antichrist or false Jewish Messiah. The King of the North and his allies are the open enemies of this Wilful King who will then exercise authority in Palestine. Thus we see there are two great divisions of the nations, and similarly there are two great gatherings, at the time of the end. One distinctively occupies the Old Testament vision, and the other the New. The former is the gathering of the peoples under Israel’s oppressor, the Assyrian of the future, or last King of the North. The latter is the gathering of the western nations under the Beast and False Prophet at Har-Magedon. As there are two gatherings, there are two distinct geographical locations at which they take place. In considering these two gatherings we must remember one marked feature of contrast: the one under the Beast is friendly to the apostate Jews and their city Jerusalem, their apostate leader being the ally of the Beast; the other is fiercely opposed to the Jews and their false prince, against whom they direct their attack. We can hardly think of the Beast and his hosts besieging Jerusalem; they would rather be its defenders, and so cannot be included among the “peoples” which come up against Jerusalem. The locations then are these: the King of the North and his hosts are gathered in the Valley of Jehoshaphat, which is just outside of Jerusalem at the base of Mount Olivet. This is referred to in Joe 3:1-21 and Zechariah 14:1-21, and Daniel 11:45. The other gathering, as already mentioned, is at Har-Magedon, quite to the north of Jerusalem, and identified with the plain of Esdraelon, connected with the sea coast where it would be natural for great armies to disembark. As we may thus discern two distinct groups of nations, two distinct gatherings at two distinctly different centres, so we may, I think, speak of two distinct, though of course closely related, manifestations of the Lord in judgment. The appearing of the Lord in glory for judgment is described in a twofold way. Daniel saw Him come like a son of man with the clouds of heaven (Daniel 7:13); John says, “Behold, He comes with the clouds, and every eye shall see Him.” And again, “I saw, and behold, a white cloud, and on the cloud one sitting like the Son of Man,” and, “I saw heaven opened, and behold, a white horse, and one sitting on it. . .and the armies which were in heaven followed Him.” Then the Lord’s own words are, “Immediately after the tribulation of those days. . . shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the land lament, and they shall see the Son of Man coming on the clouds of heaven with power and great glory.” He will come in the glory of His Father with His angels. Paul speaks of “the revelation of the Lord Jesus from heaven, with the angels of His power,” at which time He will consume the Lawless One, the Antichrist, with the breath of His mouth and shall annul him by the appearing of His coming. It is then also that the first Beast is taken, and both these monsters of iniquity are cast into the lake of fire and their armies destroyed. These details give one aspect of the Lord’s appearing apparently directly connected with the judgment of the apostate western powers under the Roman Prince, the first Beast of Rev 13:1-18, and his ally the second Beast, or the Antichrist of the Jews, the Lawless One of 2 Thessalonians 2:1-17 and the Wilful King of Dan 11:36-39.

The other aspect of the Lord’s appearing is described as an actual descent to the Mount of Olives (Zechariah 14:1-21; Acts 1:10-11). With this we have the deliverance of besieged Jerusalem, against which the King of the North and his hosts are assembled in the Valley of Jehoshaphat, as with the other -the sign of the Son of Man in heaven, His coming in the clouds -we have the immediate judgment of the Beast and the False Prophet, or Antichrist, which stroke of judgment seems to take place first in the progress of the Lord’s manifestation, after which He stands upon Olivet as Zechariah describes.

It is to be noted that the city is actually taken and plundered by the besieging armies, which naturally are not those of the Beast and his ally, the Jewish Antichrist, for they would be gathered rather for its defence, and it seems more than likely that they had been at Har-Magedon for that purpose in response to appeal from the Jewish ruler to meet and destroy their mutual enemy, the King of the North, when he returned from his drive into Egypt. It is evident that for some reason they could not reach Jerusalem in time to prevent its capture and plunder, though assembled only a few miles to the north. Why this failure and victory of the enemy? Is it to be explained by the fact that the Lord had suddenly appeared in heavenly glory and smitten them with the breath of His mouth, which is compared to a sharp two-edged sword, and so the city left to its own resources falls a prey to the superior power of the attacking forces? Is not just such a failure of the trusted power of the West foretold by Isaiah (Isaiah 28:14-22)? It would so appear.

But is there a lapse of time allowed between this initial stroke and the actual appearing on Mount Olivet -during which opportunity is given for the King of the North to accomplish the capture of the city with its apostate mass? And may this not take up the additional thirty days of Dan 12:11 at the end of which the Lord appears for the deliverance of the city?

In any case after this the Millennial kingdom is set up. There is still a further period of forty-five days after the close of the seventieth week mentioned in Daniel. May it not be that during this second additional period the momentous events of Eze 38:1-23; Ezekiel 39:1-29 take place? I merely offer these thoughts by way of suggestion as presenting the possible order and relation of these vastly important events. As to the events themselves there need be no question. The prophetic Scriptures are clear enough. We may conclude, then, that there was a first invasion of the land by the King of the North, and that this answers to what is foretold in such scriptures as Isaiah 28:14-22; Daniel 9:27; Daniel 11:40-45; Joe 3:1-21; Zechariah 14:1-21. Furthermore, this leader is the personage of Dan 8:23-25, of whom the Little Horn of that chapter is the anticipatory fulfilment (Antioches Epiphanes, King of Syria, the north, in contrast to Egypt, the south), showing that it is the King of the North that is in view. Now the course of this leader is carried to the point of standing up against the Prince of princes -Messiah, who must therefore have been manifested for this to take place. Considering that the powers in Daniel 8:1-27; Daniel 11:1-45 are to be identified, as well as with the Gog confederacy which comes out of the north and bears both a national and territorial identity with the former, then in the invasion of which our chapters speak we get the second invasion of the Northern confederacy. This seems like a supreme effort to overcome the third great Combatant who so suddenly appeared on the scene at the time of their first attack, smiting the assembled armies in the Valley of Jehoshaphat, and those of the West at Har-magedon. He does not know that Jehovah is turning him back to the mountains of Israel, and that in reality he is standing up against the Prince of princes, who is already present, as Ezekiel 37:1-28 shows. But as Daniel says, “He shall be broken without hand” -a terse description of what Ezekiel depicts in more detail.
One final suggestion: in Daniel 8:1-27 it is stated of this northern leader that he destroyed the mighty and the holy people, that is, the Jewish people; and that he shall stand up against Messiah. The first would certainly characterize his actions at the time of his first invasion, while the latter would be accomplished in what these chapters of Ezekiel tell us. This may have taken place very shortly after the Lord’s descent to the Mount of Olives. The time at which this invasion took place is clearly indicated (vers. 8, 11, 12). It is when the waste condition of the land is past, and the regathered people are dwelling securely in peace (Zechariah 14:10-11; Amos 9:11-15; Isaiah 35:1-10; Jeremiah 30:3). His coming is like that of a dark thunder-cloud, spreading over the land, ascending from the north parts upon the mountains of Israel. In all this Jehovah is revealed as not only foreknowing and foretelling, but also as the Searcher of hearts. The mind of the enemy is as an open book to Him. This we learn in addition to the fact that He is putting hooks into the jaws of this mighty host, bringing them forth to meet Himself that all nations may know Him, the Holy One of Israel. When the time of these events has come, how comforting and re-assuring for the people to have this word of prophecy. On this they may rest their souls when the first signs of the gathering storm shall suddenly darken the blessed scenes of peace and plenty which will then be their portion in the land “brought back from the sword.” Gog shall not be permitted to put it to the sword again. Has not Jehovah made His everlasting covenant of peace with them? It is the day of Isa 12:2-6 when Israel shall prove the blessing of abiding under the shadow of the Almighty. The enemy thinks he is carrying out the purpose of his own heart, and in boastful pride assembles his hosts to take a spoil. The secret for faith is that Jehovah both leads and commands. It is a solemn lesson. How often must the proud “I will” of man bring him under the crushing stroke of Omnipotent power called into action to shield and deliver the objects of infinite love. Haughty Pharaoh must sink down before it. Midian’s hosts must fall under its sword.

Boastful Rabshakeh and the armies of Assyria must melt away before its blast. How many more of earth’s mighty have fallen, must yet fall, before its withering breath! So too, but with higher thoughts, the Christian heart can say in the light of the inspired record, and rejoicing in Christ now enthroned, “Who shall separate us?” even though we be but as sheep accounted for the slaughter.

Ezekiel 38:14-23

Section 3 (Ezekiel 38:14-23).The revelation of Jehovah to the nations in the judgment of Gog. The interrogation of the merchant princes represents them as expressing surprise at Gog’s multitude. Can it be simply for the taking of spoil? The greatness of the attack appears out of proportion to the smallness of the object. Thus might it appear to human eyes, but the deep underlying reason is given in Jehovah’s answer. He draws forth all this army, that, as He says, “The nations may know Me when I shall be hallowed in thee, O Gog, before their eyes.” The magnitude of Gog’s undertaking would seem to the observant eyes of all the “young lions” of Sheba, Dedan, and Tarshish without any prospect of adequate compensation, but all is clear when God’s purpose is known. In this we get an example of how the wheels of divine government go round, carrying forward the throne and its glorious Occupant. We have now a reference to former prophecies relating to these events. This at first may present a difficulty, for we do not find any previous prophetic announcement under the nation’s names here given. The interrogative form rather excludes the thought of Gog being mentioned before. It is rather that the prophets for many years announced a great consummation in judgment, executed upon the nations having special relations with Israel, while also her pronounced enemies. The question is then, “Art thou he” in connection with whom this will find its full accomplishment? The answer is given affirmatively in the next verse, coupled with the declaration of Jehovah’s wrath, and the terrible shaking which will be caused by His stroke of judgment. It may be well to mention here several of the prophecies which point to this consummation. The name “Assyrian” is given to the last great enemy of Israel. He is associated with the north in Zephaniah 2:13; and Assyria is the land of the north from which Israel will be gathered (Isaiah 27:12-13; Hosea 11:11; Zechariah 10:10; Jeremiah 16:15; Jeremiah 23:8). Though “Assyria” and “Gog” seem names so very different, there is a similarity in their meaning which suggests moral identification, as well as that of locality, while the prophecies we shall refer to establish identity as to time, scene, and the character of judgment. Gog means either “extension” or “the topmost,” both suggesting the ambition, pride and avarice which mark his conduct as given in our chapters. Assyria, from Asshur, means “a footstep,” as going forward successfully, and this in boasted self-sufficiency, as Isaiah says (Isaiah 10:8-11; Isaiah 10:13-14).

In this very chapter Isaiah makes plain that the invasion and the consummation in judgment of which it speaks is not only future, but after the restoration and when Messiah is present (vers. 12, 17, 20, 21, 27). Thus he stands up against the Prince of princes as Daniel 8:1-27 states, and this is more emphatically affirmed by Micah (Micah 5:1-9).

We know how direct the reference here is to Christ (vers. 1, 2), and then “He shall stand and shall feed His flock in the strength of the Lord,” this being in beautiful accord with what Ezekiel has told us (Ezekiel 36:24-26). Following this we have the remarkable statement, “And this Man shall be the Peace when the Assyrian shall come into our land. . .and He shall deliver us from the Assyrian when he cometh into our land” (vers. 5, 6). And Jehovah says in reference to this time, “I will execute vengeance in anger and in fury upon the nations, such as they have not heard.” This agrees with what we have considered to be the time of Gog’s invasion, giving us good reason to link the prophecies regarding the Assyrian of the last days with those of Gog in Ezekiel. This we will find further strengthened by such passages as Isaiah 17:12-14; Isaiah 25:1-12; Isaiah 26:21; Isaiah 30:18-33; Joe 2:15-27; Nahum 1:1-15; Nahum 2:1-13; Nahum 3:1-19, especially Nahum 1:11-15 and Nahum 3:9; and Zechariah 12:1-14. A careful consideration of these scriptures will lead us to see that, no matter what application they may have to the days which close the seventieth week of Daniel, they look on for full accomplishment in Gog’s great gathering, though his name does not appear. Similarity of moral character and purpose, coincidence in time and characteristics of judgment, prevail throughout. They are in that way of the same generation as the Assyrian of Sennacherib’s day, whose coming and defeat gave the text for many prophecies, while undoubtedly it was the foreshadow of the final consummation. From these considerations we may conclude that Jehovah’s words (ver. 17) indicate the wide scope to be attributed to the prophecies. They not only have an application to the action of Assyria at the time when that ancient empire flourished, but also to the King of the North, or Assyrian of the future, who shall be the desolator, or overflowing scourge, in the closing scenes of the seventieth week, God’s battle-axe then as before upon a rebellious and idolatrous people; and finally the day when he shall come again as Gog from the north, to be utterly broken upon the mountains of Israel (Isaiah 10:26-27; Isaiah 14:24-27 with our present chapters. Compare also Isaiah 10:26; Judges 7:22 with ver. 11). There follows a most graphic description of Jehovah revealed in judgment. It is a manifestation which while centering in the land of Israel reaches throughout the earth and affects all mankind. The overthrow is accomplished by internal strife, every man’s sword against his brother; by pestilence and blood, that is, violent death, and by the downpour of destruction from heaven. Thus man in proud self-will and vaunted sufficiency has his own weapons turned against him, corruption and violence assail, while heaven’s displeasure is revealed. Those who are against God must find that the forces of earth and heaven, combined with their own devices, carry them down to destruction. Self-will and pride must ever reap according to the sowing.

It is an unvarying principle of the divine government. God has written this largely on the pages of history, but men in their folly will not learn, seemingly blinded by thinking that each successive effort will be the exception to the rule which prevails in all affairs physical, moral and spiritual. Grace known by us in Christ does not deliver from this holy government of God. Rather, since it gives to us a higher place of favor than ever known to faith before, we have greater responsibility, and we become more directly subject to the action of such divine principles. The whole history of Israel enforces this lesson. It is the moral underlying the ministry of the prophets. It is pressed home upon the people by repeated strokes of judgment. David used the sword to accomplish his own sinful will, and the sword never departed from his house.

Solomon consorted with strangers, his heart was led astray, and enemies arise in the very quarters from which he drew the means of pleasing himself (1 Kings 11:1-43). Man’s. self-devised plans and wilful choice ever come back upon him with. a harvest of results, which if he would only hear the Voice speaking in them, would bring him down before God in confessed impotency and sinfulness to receive the uplifting that is always given to those who humble themselves under God’s mighty hand. The divine purpose is clearly stated (vers. 16, 23). It is that Jehovah may be known, that “the earth shall be filled with the glory of Jehovah as the waters cover the sea” (Isaiah 11:9; Habakkuk 3:14). “Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy; for all the nations shall come and worship Thee; for Thy righteous acts have been made manifest” (Revelation 15:4). This alone can establish things in proper order, as the lack of it, or its refusal, only produces confusion and evil. It is to this end that judgment is brought in. Indeed, since sin came in it is alone through God’s strange work that men can be brought to know Him. From the very beginning this has been so.

Through the woman’s sorrow and subjection, and the man’s toil striving against the curse and blight of sin, God becomes known in mercy, grace and deliverance. He might have been known to His creatures through the Garden of Delights, earthly abundance, and ever-extending dominion, but this avenue was closed forever as far as the old creation is concerned, because of man’s sin.

It will be realized by the new creation on a higher plane and in intimate heavenly associations through the redemption that is in Christ Jesus. Thus does God triumph over evil, but by way of judgment, in which He is magnified, sanctified, and made known. And where more fully so than in the greatest of all judgments? -that of the Cross, at once the answer to every question raised by sin, the fullest manifestation of God in holiness, righteousness, and love, when indeed a greater than Gog is met and judged, even Satan, the prince and god of this world. In our individual experience it is still often through the Lord’s judgments that we come to know Him in growing measure. Judgments which are either chastening for our waywardness, the discipline of love, or the disposing contrary to our proposing, or even allowing our will to have its demands granted that the bitter fruit of our way may be tasted, and so the sweetness of subjection to His way be realized. But ever it is the same love that gave Christ, working with and for us, love nevertheless which must prove itself holy to the objects of its richest blessing -to us.

Our failure may not bring open discipline, He by the Holy Spirit may produce exercise and distress of heart which leads to self-judgment before Him, yet the salutary lesson will be kept before the soul by results reaped from our sowing which cannot be avoided. God graciously makes all contribute to a better knowledge of Himself.

He is magnified and sanctified in these ways of judgment. It is not that the believer has sin imputed to him, for to such pertains the blessedness of Rom 4:1-25, that of non-imputation, so that he does not come into judgment (John 5:24). This has to do with eternal issues, it is put in relation to our possession of eternal life, so that from this viewpoint we have passed out of the region of judgment. It remains true, however, that as in this blessed position we call on God “as Father, who without respect of persons judgeth according to each man’s work,” and are to pass the time of our sojourn in fear, conscious of the redemption we have through the precious blood of Christ, and responsible as obedient children to be holy in all our behavior, “Because it is written, Be ye holy, for I am holy” (1 Peter 1:14-18). Thus we are under the Father’s government. Its principles find illustration all through Scripture, and that quite fully in the Old Testament, where we get the record of the various dealings of God with those who are given places of privilege and responsibility. Hence the value and importance of all Scripture, and its use for teaching, conviction, correction, and instruction (2 Timothy 3:16-17).

Its essential unity is known by the exhibition of the same divine principles in the greatest possible variety of circumstance and instrumentality. This Word “endureth forever” -“Forever, O Lord, Thy word is settled in the heavens.” It is the heavens that shall rule for blessing to all creation. This will surely be exercised according to that Word which is now to rule us as born from above, born by that Word and the Spirit. The position of this verse in the psalm (Psalms 119:89) offers an interesting numerical study. That psalm is an alphabetic acrostic “of the most regular and perfect kind,” and this verse opens its twelfth section -Lamed being the twelfth letter of the Hebrew alphabet. It is the number of divine government, heavenly in character and manifestly exercised over all creation (3x4), as the psalm expresses. But to this we may add that the letters of the Hebrew alphabet (as also the Greek) have a definite numerical value. In this case it is thirty (3x10), divine and heavenly manifestation in that completeness of divine order, both Godward and manward, which ten suggests. All of this is found in and through the Word, and the exercise of that holy government which is according to it and revealed in it.