Eze 38:22 | KD | STEP | Eze 38:17. Thus saith the Lord Jehovah, Art thou he of whom I spoke in the former days through my servants the prophets of Israel, who prophesied for years in those days, that I would bring thee over them? Eze 38:18. And it cometh to pass in that day, in the day when Gog cometh into the land of Israel, is the saying of the Lord Jehovah, that my wrath will ascend into my nose. Eze 38:19. And in my jealousy, in the fire of my anger, have I spoken, Truly in that day will a great trembling come over the land of Israel; Eze 38:20. The fishes of the sea, and the birds of heaven, and the beasts of the field, and every creeping thing that creepeth upon the ground, and all the men that are upon the ground, will tremble before me; and the mountains will be destroyed, and the rocky heights fall, and every wall will fall to the ground. Eze 38:21. I will call the sword against him to all my holy mountains, is the saying of the Lord Jehovah: the sword of the one will be against the other. Eze 38:22. And I will strive with him by pestilence and by blood, and overflowing rain-torrents and hailstones; fire and brimstone will I rain upon him and all his hosts, and upon the many peoples that are with him; Eze 38:23. And will prove myself great and holy, and will make myself known before the eyes of many nations, that they may know that I am Jehovah. - The announcement of the way in which the Lord will sanctify Himself upon Gog ( ) commences with the statement in , that Gog is he of whom God has already spoken by the earlier prophets. This assertion is clothed in the form of a question: האתּה, not הלא אתּה, which is the interrogative form used for an emphatic assurance; whereas האתּה does not set down the point in question as indisputably certain, but suggests the inquiry for the purpose of giving a definite answer. The affirmative reply to the question asked is contained in the last clause of the verse: “to bring thee upon them;” so that האתּה הוּא really means, thou art truly he. The statement, that Gog is he of whom God had already spoken by the earlier prophets, does not mean that those prophets had actually mentioned Gog, but simply that Gog was the enemy of whose rising up against the people of God the prophets of the former time had prophesied, as well as of his destruction by a wrathful judgment of the Lord. שׁנים (for years, or years long) is an accusative of measure, not asyndeton to baבּיּמים, as the lxx and many of the commentators down to Hävernick have taken it to be. The design of this remark is not to accredit the prophecy by referring to the utterances of earlier prophets, but to show that the attack of the peoples gathered together by Gog, upon the land and people of the Lord, is not an unexpected event, or one at variance with the promise of the restoration of Israel as a kingdom of peace. To what utterances of the older prophets these words refer is a question difficult to answer. Zechariah (Zec 12:2-3; Zec 14:2-3) is of course not to be thought of, as Zechariah himself did not prophesy till after the captivity, and therefore not till after Ezekiel. But we may recall Joel 4:2 and 11ff.; , Isa 25:10., ; and 25; and, in fact, all the earlier prophets who prophesied of Jehovah’s day of judgment upon all the heathen. and do not contain words which Jehovah spoke through the ancient prophets, and which Ezekiel now transfers to Gog and the time of his appearing (Hitzig and Kliefoth). The perfect דּבּרתּי in by no means warrants such an assumption; for this is purely prophetic, expressing the certainty of the divine determination as a thing clearly proved. Still less can 'נאם אד in be taken as a preterite, as Kliefoth supposes; nor can and be regarded as a thing long predicted, and so be separated from as a word of God which is now for the first time uttered. For the anthropopathetic expression, “my wrath ascends in my nose,” compare , “smoke ascends in His nose.” The outburst of wrath shows itself in the vehement breath which the wrathful man inhales and exhales through his nose (see the comm. on the Psalm, l.c. ). The bursting out of the wrath of God is literally explained in Eze 38:19. In the jealousy of His wrath God has spoken, i.e., determined, to inflict a great trembling upon the land of Israel. בּקנאתי (cf. ) is strengthened by בּאשׁ עברתי (cf. Ezekiel 21:36; ). The trembling which will come upon the land of Israel, so that all creatures in the sea, in the air, and upon the ground, tremble before Jehovah (מפּני), who appears to judgment, will rise in nature into an actual earthquake, which overthrows mountains, hills, and walls. מדרגות are steep heights, which can only be ascended by steps (Sol 2:14). This picture of the trembling of the whole world, with all the creatures, before the Lord who is coming to judgment, both here and in Joel 4:16, Zec 14:4-5, rests upon the fact which actually occurred in connection with the revelation of God upon Sinai, when the whole mountain was made to quake (Exo 19:16.). The inhabitants of the land of Israel tremble at the terrible phenomena attending the revelation of the wrath of God, although the wrathful judgment does not apply to them, but to their enemies, Gog and his hosts. The Lord calls the sword against Gog, that his hosts may wound and slay one another. This feature of the destruction of the enemy by wounds inflicted by itself, which we meet with again in Zec 14:13, has its typical exemplar in the defeat of the Midianites in the time of Gideon (Jdg 7:22), and also in that of the enemy invading Judah in the reign of Jehoshaphat ( ). In לכל־הרי the ל is not distributive, but indicates the direction: “to all my mountains.” The overthrow of the enemy is intensified by marvellous plagues inflicted by God - pestilence and blood (cf. ), torrents of rain and hailstones (cf. ), and the raining of fire and brimstone upon Gog, as formerly upon Sodom and Gomorrah ( ). - Thus will Jehovah prove Himself to be the almighty God by judgment upon His enemies, and sanctify Himself before all the nations ( , compare and ).

‏ Ezekiel 38:22

Announcement of the Wrathful Judgment upon Gog, as a Proof of the Holiness of the Lord

Eze 38:17. Thus saith the Lord Jehovah, Art thou he of whom I spoke in the former days through my servants the prophets of Israel, who prophesied for years in those days, that I would bring thee over them? Eze 38:18. And it cometh to pass in that day, in the day when Gog cometh into the land of Israel, is the saying of the Lord Jehovah, that my wrath will ascend into my nose. Eze 38:19. And in my jealousy, in the fire of my anger, have I spoken, Truly in that day will a great trembling come over the land of Israel; Eze 38:20. The fishes of the sea, and the birds of heaven, and the beasts of the field, and every creeping thing that creepeth upon the ground, and all the men that are upon the ground, will tremble before me; and the mountains will be destroyed, and the rocky heights fall, and every wall will fall to the ground. Eze 38:21. I will call the sword against him to all my holy mountains, is the saying of the Lord Jehovah: the sword of the one will be against the other. Eze 38:22. And I will strive with him by pestilence and by blood, and overflowing rain-torrents and hailstones; fire and brimstone will I rain upon him and all his hosts, and upon the many peoples that are with him; Eze 38:23. And will prove myself great and holy, and will make myself known before the eyes of many nations, that they may know that I am Jehovah. - The announcement of the way in which the Lord will sanctify Himself upon Gog (Eze 38:16) commences with the statement in Eze 38:17, that Gog is he of whom God has already spoken by the earlier prophets. This assertion is clothed in the form of a question: האתּה, not הלא אתּה, which is the interrogative form used for an emphatic assurance; whereas האתּה does not set down the point in question as indisputably certain, but suggests the inquiry for the purpose of giving a definite answer. The affirmative reply to the question asked is contained in the last clause of the verse: “to bring thee upon them;” so that האתּה הוּא really means, thou art truly he. The statement, that Gog is he of whom God had already spoken by the earlier prophets, does not mean that those prophets had actually mentioned Gog, but simply that Gog was the enemy of whose rising up against the people of God the prophets of the former time had prophesied, as well as of his destruction by a wrathful judgment of the Lord. שׁנים (for years, or years long) is an accusative of measure, not asyndeton to baבּיּמים, as the lxx and many of the commentators down to Hävernick have taken it to be. The design of this remark is not to accredit the prophecy by referring to the utterances of earlier prophets, but to show that the attack of the peoples gathered together by Gog, upon the land and people of the Lord, is not an unexpected event, or one at variance with the promise of the restoration of Israel as a kingdom of peace. To what utterances of the older prophets these words refer is a question difficult to answer. Zechariah (Zec 12:2-3; Zec 14:2-3) is of course not to be thought of, as Zechariah himself did not prophesy till after the captivity, and therefore not till after Ezekiel. But we may recall Joel 4:2 and 11ff.; Isa 25:5, Isa 25:10., Eze 26:21; Jer 30:23 and 25; and, in fact, all the earlier prophets who prophesied of Jehovah’s day of judgment upon all the heathen. ^{▼▼Aug. Kueper (Jeremias librr. sacrr., interpr. atque vindex, p. 82) has correctly observed concerning this verse, that “it is evident enough that there is no reference here to prophecies concerning Gog and Magog, which have been lost; but those general prophecies, which are met with on every hand directed against the enemies of the church, are here referred to Gog.” And before him, J. F. Starck had already said: “In my opinion, we are to understand all those passages in the prophets which treat of the enemies of the church and its persecutions...these afflictions were preludes and shadows of the bloody persecution of Gog.”}

Eze 38:18 and Eze 38:19 do not contain words which Jehovah spoke through the ancient prophets, and which Ezekiel now transfers to Gog and the time of his appearing (Hitzig and Kliefoth). The perfect דּבּרתּי in Eze 38:19 by no means warrants such an assumption; for this is purely prophetic, expressing the certainty of the divine determination as a thing clearly proved. Still less can 'נאם אד in Eze 38:18 be taken as a preterite, as Kliefoth supposes; nor can Eze 38:18 and Eze 38:19 be regarded as a thing long predicted, and so be separated from Eze 38:20-23 as a word of God which is now for the first time uttered. For the anthropopathetic expression, “my wrath ascends in my nose,” compare Psa 18:9, “smoke ascends in His nose.” The outburst of wrath shows itself in the vehement breath which the wrathful man inhales and exhales through his nose (see the comm. on the Psalm, l.c.). The bursting out of the wrath of God is literally explained in Eze 38:19. In the jealousy of His wrath God has spoken, i.e., determined, to inflict a great trembling upon the land of Israel. בּקנאתי (cf. Eze 5:13) is strengthened by בּאשׁ עברתי (cf. Ezekiel 21:36; Eze 22:21). The trembling which will come upon the land of Israel, so that all creatures in the sea, in the air, and upon the ground, tremble before Jehovah (מפּני), who appears to judgment, will rise in nature into an actual earthquake, which overthrows mountains, hills, and walls. מדרגות are steep heights, which can only be ascended by steps (Sol 2:14). This picture of the trembling of the whole world, with all the creatures, before the Lord who is coming to judgment, both here and in Joel 4:16, Zec 14:4-5, rests upon the fact which actually occurred in connection with the revelation of God upon Sinai, when the whole mountain was made to quake (Exo 19:16.). The inhabitants of the land of Israel tremble at the terrible phenomena attending the revelation of the wrath of God, although the wrathful judgment does not apply to them, but to their enemies, Gog and his hosts. The Lord calls the sword against Gog, that his hosts may wound and slay one another. This feature of the destruction of the enemy by wounds inflicted by itself, which we meet with again in Zec 14:13, has its typical exemplar in the defeat of the Midianites in the time of Gideon (Jdg 7:22), and also in that of the enemy invading Judah in the reign of Jehoshaphat (2Ch 20:23). In לכל־הרי the ל is not distributive, but indicates the direction: “to all my mountains.” The overthrow of the enemy is intensified by marvellous plagues inflicted by God - pestilence and blood (cf. Eze 28:23), torrents of rain and hailstones (cf. Eze 13:11), and the raining of fire and brimstone upon Gog, as formerly upon Sodom and Gomorrah (Gen 19:24). - Thus will Jehovah prove Himself to be the almighty God by judgment upon His enemies, and sanctify Himself before all the nations (Eze 38:23, compare Eze 38:16 and Eze 36:23).