iii. Vv. 17-23.—These verses are in the main a description of the annihilation of Gog's host by the fierce wrath of Jehovah; but this is introduced by a reference to unfulfilled prophecies which are to receive their accomplishment in this great catastrophe. It is difficult to say what particular prophecies are meant. Those which most readily suggest themselves are perhaps the fourth chapter of Joel and the twelfth and fourteenth of Zechariah; but these probably belong to a later date than Ezekiel. The prophecies of Zephaniah and Jeremiah, called forth by the Scythian invasion,[198] have also been thought of, although the point of view there is different from that of Ezekiel. In Jeremiah and Zephaniah the Scythians are the scourge of God, appointed for the chastisement of the sinful nation; whereas Gog is brought up against a holy people, and for the express purpose of having judgment executed on himself. On the supposition that Ezekiel's vision was coloured by his recollection of the Scythians, this view has no doubt the greatest likelihood. It is possible, however, that the allusion is not to any particular group of prophecies, but to a general idea which pervades prophecy—the expectation of a great conflict in which the power of the world shall be arrayed against Jehovah and Israel, and the issue of which shall exhibit the sole sovereignty of the true God to all mankind.[199] It is of course unnecessary to suppose that any prophet had mentioned Gog by name in a prediction of the future. All that is meant is that Gog is the person in whom the substance of previous oracles is to be accomplished.
The question of ver. 17 leads thus to the announcement of the outpouring of Jehovah's indignation on the violators of His territory. As soon as Gog sets foot on the soil of Israel, Jehovah's wrath is kindled against him. A mighty earthquake shall shatter the mountains and level every wall to the ground and strike terror into the hearts of all creatures. The host of Gog shall be panic-stricken,[200] each man turning his sword against his fellow; while Jehovah completes the slaughter by pestilence and blood, rain and hailstones, fire and brimstone. The deliverance of Israel is effected without the help of any human arm; it is the doing of Jehovah, who thus magnifies and sanctifies Himself and makes Himself known before the eyes of many peoples, so that they may know Him to be Jehovah.
iv. Ch. xxxix. 1-8.—Commencing afresh with a new apostrophe to Gog, Ezekiel here recapitulates the substance of the previous chapter—the bringing up of Gog from the farthest north, his destruction on the mountains of Israel, and the effect of this on the surrounding nations. Mention is expressly made of the bow and arrows which were the distinctive weapons of the Scythian horsemen.[201] These are struck from the grasp of Gog, and the mighty host falls on the open field to be devoured by wild beasts and by ravenous birds of every feather. But the judgment is universal in its extent; it reaches to Magog, the distant abode of Gog, and all the remote lands whence his auxiliaries were drawn. This is the day whereof Jehovah has spoken by His servants the prophets of Israel, the day which finally manifests His glory to all the ends of the earth.
v. Vv. 9-16.—Here the prophet falls into a more prosaic strain, as he proceeds to describe with characteristic [pg 374] fulness of detail the sequel of the great invasion. As the English story of the Invincible Armada would be incomplete without a reference to the treasures cast ashore from the wrecked galleons on the Orkneys and the Hebrides, so the fate of Gog's ill-starred enterprise is vividly set forth by the minute description of the traces it left behind in the peaceful life of Israel. The irony of the situation is unmistakable, and perhaps a touch of conscious exaggeration is permissible in such a picture. In the first place the weapons of the slain warriors furnish wood enough to serve for fuel to the Israelites for the space of seven years. Then follows a picture of the process of cleansing the land from the corpses of the fallen enemy. A burying-place is assigned to them in the valley of Abarim[202] on the eastern side of the Dead Sea, outside of the sacred territory. The whole people of Israel will be engaged for seven months in the operation of burying them; after this the mouth of the valley will be sealed,[203] and it will be known ever afterwards as the Valley of the Host of Gog. But even after the seven months have expired the scrupulous care of the people for the purity of their land will be shown by the precautions they take against its continued defilement by any fragment of a skeleton that may have been overlooked. They will appoint permanent officials, whose business will be to search for and remove relics of the dead bodies, that the land may be restored to its purity. Whenever any [pg 375] passer-by lights on a bone he will set up a mark beside it to attract the attention of the buriers. “Thus [in course of time] they shall cleanse the land.”
vi. Vv. 17-24.—The overwhelming magnitude of the catastrophe is once more set forth under the image of a sacrificial feast, to which Jehovah summons all the birds of the air and every beast of the field (vv. 17-20). The feast is represented as a sacrifice not in any religious sense, but simply in accordance with ancient usage, in which the slaughtering of animals was invariably a sacrificial act. The only idea expressed by the figure is that Jehovah has decreed this slaughter of Gog and his host, and that it will be so great that all ravenous beasts and birds will eat flesh to the full and drink the blood of princes of the earth to intoxication. But we turn with relief from these images of carnage and death to the moral purpose which they conceal (vv. 21-24). This is stated more distinctly here than in earlier passages of this prophecy. It will teach Israel that Jehovah is indeed their God; the lingering sense of insecurity caused by the remembrance of their former rejection will be finally taken away by this signal deliverance. And through Israel it will teach a lesson to the heathen. They will learn something of the principles on which Jehovah has dealt with His people when they contrast this great salvation with His former desertion of them. It will then fully appear that it was for their sins that they went into captivity; and so the knowledge of God's holiness and His displeasure against sin will be extended to the nations of the world.
vii. Vv. 25-29.—The closing verses do not strictly belong to the oracle on Gog. The prophet returns to the standpoint of the present, and predicts once more the restoration of Israel, which has heretofore been assumed as an accomplished fact. The connection with what precedes is, however, very close. The divine attributes, [pg 376] whose final manifestation to the world is reserved for the far-off day of Gog's defeat, are already about to be revealed to Israel. Jehovah's compassion for His people and His jealousy for His own name will speedily be shown in “turning the fortunes” of Israel, bringing them back from the peoples, and gathering them from the land of their enemies. The consequences of this upon the nation itself are described in more gracious terms than in any other passage. They shall forget their shame and all their trespasses when they dwell securely in their own land, none making them afraid.[204] The saving knowledge of Jehovah as their God, who led them into captivity and brought them back again, will as far as Israel is concerned be complete; and the gracious relation thus established shall no more be interrupted, because of the divine Spirit which has been poured out on the house of Israel.
II
It will be seen from this summary of the contents of the prophecy that, while it presents many features peculiar to itself, it also contains much in common with the general drift of the prophet's thinking. We must now try to form an estimate of its significance as an episode in the great drama of Providence which unfolded itself before his inspired imagination.
The ideas peculiar to the passage are for the most part [pg 377] such as might have been suggested to the mind of Ezekiel by the remembrance of the great Scythian invasion in the reign of Josiah. Although it is not likely that he had himself lived through that time of terror, he must have grown up whilst it was still fresh in the public recollection, and the rumour of it had apparently left upon him impressions never afterwards effaced. Several circumstances, none of them perhaps decisive by itself, conspire to show that at least in its imagery the oracle on Gog is based on the conception of an irruption of Scythian barbarians. The name of Gog may be too obscure to serve as an indication; but his location in the extreme north, the description of his army as composed mainly of cavalry armed with bow and arrows, their innumerable multitude, and the love of pillage and destruction by which they are animated, all point to the Scythians as the originals from whom the picture of Gog's host is drawn. Besides the light which it casts on the genesis of the prophecy, this fact has a certain biographical interest for the reader of Ezekiel. That the prophet's furthest vista into the future should be a reflection of his earliest memory reminds us of a common human experience. “The thoughts of youth are long, long thoughts,” reaching far into manhood and old age; and the mind as it turns back upon them may often discover in them that which carries it furthest in reading the divine mysteries of life and destiny.
Thus while the Sun sinks down to rest