Eze 38 | TNotes | STEP | Summary for Ezek 38:1-39:29: 38:1–39:29 The idyllic scene in ch 37 of the reunited nation living at peace in its own land gives way to gathering storm clouds in chs 38–39 , a two-panel depiction of the assault, defeat, and disposal of the last enemy, Gog . Readers have long sought to identify Gog, who has sometimes been identified with Gyges, king of Lydia (about 680~644 BC ). The biblical Gog, however, transcends historical categories; the text is less concerned with Gog’s identity than with the universal threat caused by the nations of the world. Yet even such an overwhelming force would be no serious threat to the restored people of God, for God was now dwelling in their midst. The symbolism of these chapters has much in common with psalms of Zion’s security (see, e.g., Pss 2 , 46 ). If even a fearsome foe such as Gog could not separate God’s people from his protection, then surely nothing in all creation could do so. • Ezekiel’s account of Gog contains some of the characteristics of apocalyptic literature (see thematic note for Apocalyptic Literature at end of chapter). Summary for Ezek 38:1-6: 38:1-6 Gog would lead a coalition of seven nations from the four corners of the world. The numbers seven and four both symbolize completeness; here, they indicate an invincible alliance coming from far and near in all directions, from which there would be no escape. Magog , Meshech and Tubal , Gomer , and Beth-togarmah were located in the north, in Anatolia and the region beyond the Black Sea. Persia was to the east, Ethiopia to the south, and Libya to the west.

Summary for Ezek 38:1-39:29: 38:1–39:29 ^a The idyllic scene in ch 37 ^b of the reunited nation living at peace in its own land gives way to gathering storm clouds in chs 38–39 ^c, a two-panel depiction of the assault, defeat, and disposal of the last enemy, Gog. Readers have long sought to identify Gog, who has sometimes been identified with Gyges, king of Lydia (about 680~644 BC). The biblical Gog, however, transcends historical categories; the text is less concerned with Gog’s identity than with the universal threat caused by the nations of the world. Yet even such an overwhelming force would be no serious threat to the restored people of God, for God was now dwelling in their midst. The symbolism of these chapters has much in common with psalms of Zion’s security (see, e.g., Pss 2 ^d, 46 ^e). If even a fearsome foe such as Gog could not separate God’s people from his protection, then surely nothing in all creation could do so.

• Ezekiel’s account of Gog contains some of the characteristics of apocalyptic literature (see thematic note for Apocalyptic Literature at end of chapter).
Summary for Ezek 38:1-6: 38:1-6 ^f Gog would lead a coalition of seven nations from the four corners of the world. The numbers seven and four both symbolize completeness; here, they indicate an invincible alliance coming from far and near in all directions, from which there would be no escape. Magog, Meshech and Tubal, Gomer, and Beth-togarmah were located in the north, in Anatolia and the region beyond the Black Sea. Persia was to the east, Ethiopia to the south, and Libya to the west.
38:4 ^g Gog’s rebellion would be under God’s complete control. Though they would regard themselves as free-willed aggressors, they would actually be prisoners with hooks in their jaws (cp. 29:4 ^h).
38:8 ⁱ A long time from now (literally after many days) ... In the distant future (literally in the end of the years): This encounter is described as a climactic final battle that will precede a final state of peace. There are a variety of views as to whether this final battle is a literal event at the end of history or a literary depiction of the Lord’s protection of his permanently embattled people. Either way, the point remains that when the Lord’s favor rests upon his people, no one and nothing can separate them from that protection, even the most all-out assault of evil.
38:9 ^j roll down on them like a storm: This is reminiscent of the threatening imagery of ch 1 ^k, when God was Israel’s enemy. At that time, Israel looked to the surrounding rebellious nations for protection; this time, Israel would look to God for protection from the nations.
38:10 ^l The Lord’s “hook” in Gog’s “jaw” (38:4 ^m) would consist of Gog’s own wicked scheme to destroy the defenseless and unsuspecting Israelites and capture their plunder (cp. Ps 76:10 ⁿ).
38:13 ^o The merchant nations of the world, from Sheba and Dedan in the east to Tarshish in the west, would line up to market the spoils from the apparently sure victory of Gog and his allies.
Summary for Ezek 38:14-16: 38:14-16 ^p Israel would be rich, living in peace and experiencing the fruit of obedient trust in the Lord. However, such obedience does not eliminate the possibility of threatening circumstances (cp. John 16:33 ^q). The odds might have seemed stacked against Israel, but Gog had failed to reckon with the Lord. The Lord would use Gog and his allies as a tool for displaying his holiness in the sight of all the nations.
38:17 ^r Gog was not the prophesied “enemy from the north” of Jer 4–6 ^s that God was talking about long ago. Those prophecies had already found their fulfillment in the devastation that King Nebuchadnezzar of Babylon had wreaked on Judah.
Summary for Ezek 38:18-20: 38:18-20 ^t Instead of being the agent of divine wrath, Gog would be subject to it. The Lord would vent on Gog the jealousy and blazing anger he had earlier visited on Israel. The scene would be so frightening that even innocent bystanders would quake in terror. The earth would also tremble, destroying mountains, cliffs, and walls.
Summary for Ezek 38:21-23: 38:21-23 ^u The sword ... disease and bloodshed ... torrential rain, hailstones, fire, and burning sulfur! Israel had experienced similar punishments before (see 13:13 ^v); now they were executed on Israel’s enemies. The Divine Warrior was once again defending his people.

Thematic note: Apocalyptic Literature
Several Old Testament passages (Isa 24–27 ^w; Ezek 38:1–39:29 ^x; Dan 7–12 ^y; Zech 9–14 ^z) have elements that are similar to later Jewish apocalyptic literature. The entire book of Revelation in the New Testament also fits into this literary genre. Apocalyptic literature focuses on visions as the means of communication (the term apocalyptic comes from the Greek term apokalupsis, meaning “revelation”). Other types of prophetic literature, by contrast, put the central focus on the words of the message. To put it in courtroom terms, whereas the prophet delivering an oracle is like the prosecuting counsel, the writer of apocalyptic literature is acting as a witness, describing the heavenly realities that he has seen.
Another difference is that prophecy normally looks forward to salvation or judgment within the boundaries of this present world. Apocalyptic literature, by contrast, looks for a fulfillment that transcends space and time. It does not hold out hope for a gradual improvement in society; rather, it foresees a cosmic event that will bring existing realities to an end and replace them with a new reality. Apocalyptic literature has a negative view of the present time, which is often described as a time of conflict between light and darkness. There can be neither compromise nor peaceful coexistence between the supernatural forces of good and the forces of darkness and rebellion. Apocalyptic literature opens the door on the normally unseen elements of this battle between light and darkness. The reality and presence of spiritual darkness becomes particularly evident, but so do the unseen forces of good all around us, which will ultimately triumph. This future triumph is seen as fixed and certain, no matter what human or spiritual forces attempt to frustrate it.
Apocalyptic visions have a consistent purpose, which is to encourage and exhort the faithful, particularly in times of tribulation. The good news of apocalyptic literature is that even though the present looks bleak, the outcome of the decisive battle has already been determined, and the forces of light will have the ultimate victory. Apocalyptic literature acts as a corrective to pagan propaganda, which proclaims that the status quo will continue unchanged and unchallenged, and it responds with a proclamation of its own: God reigns, and his Kingdom will ultimately triumph. This news encourages the faithful during the present times of suffering and difficulty but also exhorts them to continue being faithful, no matter what the opposition. It proclaims a theology of hope to the marginalized: God is on the throne and he will ultimately triumph. In the meantime, whatever the cost in terms of suffering, obedience is the only way to live while we look forward with hope to our final vindication, when God will act decisively to bring in his new age of salvation.

Passages for Further Study
Ezek 38:1–39:24 ^aa; Daniel 7:1–12:13 ^ab; Zech 9:1–14:21 ^ac