September 8

Ezekiel 38-39 (biblegateway.com)

The Defeat of Gog: God’s Victory in Ezekiel

After God’s promise to restore Israel, give them a new heart, and breathe life into dry bones in chapters 35–37, Ezekiel 38–39 presents a dramatic vision of a final conflict in which God defeats overwhelming enemies, proving His power and securing His people’s future.

As Ezekiel’s vision of restoration draws toward its climax, the prophet is given a final, sweeping oracle that looks beyond Israel’s immediate return to the land. These chapters describe a mysterious enemy named Gog of Magog, who rises up against God’s people. The language is apocalyptic, describing events that will unfold in history. While some interpreters view Gog of Magog symbolically as representing the powers of evil, Free Will Baptists—though not holding an official denominational position on the precise identity of Gog—generally, within their premillennial perspective, understand him as a literal end-time enemy leader whom God will ultimately defeat. While details about Gog and his armies remain obscure and debated, the central truth is unmistakable: no matter how powerful the adversary, God reigns sovereign over the nations and will bring final victory for His people.

For centuries, interpreters have wrestled with the meaning and timing of this prophecy. Some place its fulfillment in Israel’s past, others connect it with events leading up to Christ’s return, and still others see it as part of the final rebellion after the millennium described in Revelation 20. Many continue to speculate about whether these events are unfolding in the present or await the end of the age. Within a premillennial framework, Free Will Baptists generally place this battle at the end of the tribulation just before Christ’s return, though they do not hold an official denominational position and allow some diversity of interpretation. Yet the theological message rises above all speculation: God will not allow His people to be destroyed, and He alone will vindicate His holiness before the nations.

Placed here just before the vision of the temple (chs. 40–48), this prophecy reminds us that Israel’s restoration is not simply about land and worship; it is about God’s unshakable covenant, His triumph over evil, and His promise of lasting security for His people as they walk in faithful obedience to Him. The exact details may remain debated, but the hope is clear: God’s victory is certain, and His people are eternally safe in Him.

Ezekiel 38: Gog of the Land of Magog

The word of the Lord came to Ezekiel: “Set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him” (v. 1–2). God declares that He will turn Gog around, put hooks in his jaws, and bring him out with his vast army of horses, horsemen, shields, swords, and many weapons (v. 4). This demonstrates that Gog’s invasion is ultimately under God’s sovereign control, even as Gog acts according to his own desires, devising evil schemes against Israel (v. 10).

Gog is described as the “chief prince” of Meshech and Tubal, provinces historically associated with the Scythians (Wevers, 284). His coalition spans north and south, including Persia (modern Iran), Cush (Ethiopia or Sudan), Put (Libya), Gomer, and Beth-togarmah (v. 5–6), representing a sweeping mobilization of hostile powers against Israel. References to the “uttermost parts of the north” (v. 6, 15; 39:2) may indicate a northern connection, though these phrases can carry symbolic meaning and should not necessarily be pressed into precise modern geography. While some interpreters attempt to assign these names to contemporary nations, such efforts remain speculative. The ultimate adversary and the timing of his attack are entirely under God’s sovereign control (Fisch, 253).

Gog is introduced as a leader from the far north (v. 15), yet his precise identity remains uncertain. Some scholars have speculated that Gog may be a historical figure, such as Gyges, the seventh-century B.C. king of Lydia in Asia Minor, or even Alexander the Great (Alexander, 929; Bible Knowledge Commentary, 1021). Ezekiel, however, typically identifies his symbols clearly, making a hidden reference to Alexander unlikely. The name “Gog” appears only here in Ezekiel, in 1 Chronicles 5:4, and in Revelation 20:8, while the associated place name, Magog, occurs in Genesis 10:2 and Revelation 20:8 (Zimmerli, 301–302).

Other proposed identifications include Gagu, a ruler north of Assyria; a formal title for a ruler; a general designation for any enemy of God’s people; or a symbolic derivation from the Sumerian root gug, meaning “darkness,” emphasizing Gog as a figure opposing God, paralleling the “prince of this world” (Alexander, 929). In later Jewish literature, Gog and Magog are often depicted as the ultimate enemies of God’s people in the messianic age. Revelation 20:8 presents them as nations deceived by Satan at the end of the millennium, emphasizing their role in an end-time context (Bible Knowledge Commentary, 1021).

Some scholars also identify Gog with Babylon, or “Mystery Babylon,” portraying the forces of Antichrist aligned against God’s people in the last days (Zimmerli, 301; Wevers, 284). This interpretation is based on historical observations, such as Ezekiel’s omission of Babylon from other oracles against foreign nations, despite its central role in Judah’s captivity (Fisch, 253), and Babylon’s rise under Nebuchadnezzar and Nabopolassar, which could connect Gog’s allied provinces to Babylonian power. While these views are noted academically, they do not reflect a direct claim in Ezekiel’s text and remain speculative interpretations rather than doctrinal conclusions (Merrill, 449–450).

From a premillennial perspective, Gog is understood as a literal, end-time enemy of Israel. This view is common among Free Will Baptists, who generally hold to a premillennial understanding, emphasizing God’s sovereign control over the fulfillment of prophecy. However, FWB congregations allow for flexible interpretations, and there is no official denominational position on the precise identity of Gog or the modern nations involved. What matters most is God’s ultimate purpose: to display His holiness, vindicate His covenant people, and demonstrate His control over history.

God emphasizes His sovereignty in this prophecy: “I am against you, O Gog, chief prince of Meshech and Tubal” (v. 3). Though Gog gathers nations with great strength, his advance is permitted only within the bounds of God’s providential plan. Verses 7–9 record God’s warning to the prophet to prepare, for “after many days, in the latter years,” Gog will rise against Israel. At that time, Israel will be regathered from among the nations and living securely (v. 8), while Gog and his allies advance with overwhelming force, “like a cloud covering the land,” moving against the “mountains of Israel” (v. 9, 16). These phrases—“after many days,” “in the latter years,” and “in that day”—clearly place the prophecy in an eschatological setting, beyond Ezekiel’s immediate historical context (Cooper, 335).

This eschatological focus in Ezekiel finds a parallel in Revelation 17–20, which also portrays a climactic global conflict against God’s people and the ultimate triumph of His sovereignty. During the millennium, Satan is bound, but at its close, he will be released to deceive the nations once more. Interpretations of the “thousand years” vary. Some view it symbolically as Christ’s present reign in the hearts of believers, while others see it as a literal reign of Christ on earth following His return. Similarly, scholars have proposed multiple possibilities for the timing of Gog’s invasion: some interpret it symbolically as the ongoing struggle between good and evil, others place it before, during, or at the conclusion of the tribulation, and still others associate it with the final rebellion after the millennium. Yet scholars note that symbolic and midtribulation views fail to fit the prophetic details, and placements of Gog’s invasion within these periods lack clear biblical support (Bible Knowledge Commentary, 1021).

Free Will Baptists generally hold to a premillennial understanding of Christ’s thousand-year reign as a literal, future event on earth following His return. In line with this perspective, many FWB interpreters understand Gog and Magog’s invasion as occurring near the end of the tribulation, immediately before Christ’s second coming and the establishment of His millennial kingdom. However, the timing of Gog’s attack is not settled, even among Free Will Baptists, and remains a topic of ongoing discussion and debate.

With so much speculation, the wisest conclusion is to affirm what Scripture makes plain: Gog represents a future adversary whose precise identity and timing will only be revealed in God’s providence. Believers are therefore called to trust in God’s revealed Word rather than in human conjecture, resting in the assurance that even the most fearsome enemies are under His sovereign control.

Thus far, this passage underscores God’s sovereignty: Gog’s advance, though massive and terrifying, is orchestrated by God. The timing, scope, and outcome remain within His providential plan, with the precise identity of the adversary revealed only when the prophecy is fulfilled. From the outset, the opening passages of Ezekiel 38 set the stage for one of Scripture’s most profound apocalyptic visions. Though interpreters differ over the timing of the battle, the central truth remains clear: even the greatest threats to God’s people are under His control. Gog may scheme, nations may assemble, and armies may appear unstoppable, but it is God Himself who declares, “Behold, I am against you, O Gog” (38:3).

Moving forward, Ezekiel's vision paints a picture of overwhelming force. Gog would ascend like a storm, covering the land like a cloud with his troops and many peoples with him (v. 9). The Lord declared that on that day, thoughts would come into Gog’s mind, and he would devise an evil scheme (v. 10). Gog would say, “I will go up against the land of unwalled villages. I will fall upon the quiet people who dwell securely, all of them dwelling without walls, and having no bars or gates” (v. 11). Gog’s purpose would be to seize spoil, carry off plunder, and attack the people gathered from the nations, who had acquired livestock and goods and were living at the center of the earth (v. 12).

The prophecy notes that Sheba, Dedan, and the merchants of Tarshish, with all their leaders, would question Gog’s intentions, asking if he had come to seize spoil, to carry away silver, gold, livestock, and goods, to take great plunder (v. 13). Even among the nations, Gog’s invasion would be seen for what it was: greed-driven hostility against a people living peacefully in their land.

The Lord then instructed Ezekiel to prophesy directly to Gog, describing the coalition advancing against Israel. Gog would come from the far north, joined by allies from Persia to the east, Cush to the south, and Put to the west, forming a vast army that covers the land like a cloud (v. 14–15). Yet this invasion had a greater purpose: “In the latter days 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” (v. 16). Here, God shows His sovereignty by allowing and overruling Gog’s evil plans to accomplish His greater design. Gog’s rebellion is real and culpable, yet God uses it to display His holiness, power, and faithfulness to His covenant people.

God reminded Ezekiel that this invasion was foretold by the prophets of Israel long ago, who prophesied of a day when God would bring such judgment (v. 17). On that day, the Lord said, “My wrath will be roused in my anger” (v. 18). In His jealousy and blazing wrath, He declared, “On that day there shall be a great earthquake in the land of Israel” (v. 19). The effects of this earthquake would be universal: the fish of the sea, the birds of the heavens, the beasts of the field, all creeping things, and all mankind on the face of the earth would tremble. The mountains would be thrown down, cliffs would fall, and walls would collapse (v. 20). Such imagery reflects theophanic motifs found throughout the prophets.

The Lord said that He would summon a sword against Gog on all His mountains, and every man’s sword would be against his brother (v. 21). Confusion and strife would turn Gog’s massive army against itself. In addition, God would bring judgment with pestilence and bloodshed, torrential rains, hailstones, fire, and sulfur (v. 22). The chapter concludes with God’s declaration that He will display His greatness and holiness before the nations, ensuring that all will know He is the Lord (v. 23). These supernatural disasters would leave no doubt that the downfall of Gog’s army was by the hand of God (Fisch, 257; Cooper, 340).

Ezekiel 38 reminds us that no matter how powerful the enemies of God’s people may appear, they are never outside of His control. Gog’s massive army, though driven by its own evil schemes, was allowed and overruled by the Lord to fulfill His purposes. This chapter teaches us to see beyond appearances, trusting that God rules over history and even uses the schemes of nations to glorify His name.

The challenge for believers today is to place confidence in God’s plan, even in times when evil seems to rise unchecked. We are called to trust His promise that He will vindicate His holiness and protect His people. This prophecy points forward to the ultimate triumph of God over all His enemies, reminding us that the kingdoms of this world cannot withstand His power.

Ezekiel 39: The Defeat of Gog and the Glory of the Lord

The Lord again addressed Ezekiel, saying, “Son of man, prophesy against Gog and say, Thus says the Lord God: Behold, I am against you, O Gog, chief prince of Meshech and Tubal” (v. 1). Just as in the previous chapter, God declared His direct opposition to this future enemy, emphasizing that Gog’s massive army, though seemingly unstoppable, would not succeed. God promised that He would turn Gog around, drive him forward, and bring him from the far north against the mountains of Israel (v. 2), demonstrating that even the plans of powerful adversaries unfold under divine oversight (Cooper, 341).

The Lord further revealed the futility of Gog’s weapons: “Then I will strike your bow from your left hand, and will make your arrows drop out of your right hand” (v. 3). The imagery illustrates that their strength would be rendered powerless, and the enemy’s plans would collapse entirely before God’s sovereign hand. Gog and all his hordes would then fall on the mountains of Israel, given as food to the birds of prey and the beasts of the field (v. 4). This striking picture emphasizes the completeness of their defeat and mirrors the earlier images of judgment in Ezekiel 38, reinforcing the certainty of God’s intervention (Zimmerli, 315; Fisch, 260).

God’s judgment extends to Gog’s allies and homeland: “I will send fire on Magog and on those who dwell securely in the coastlands, so that they will know that I am the Lord” (v. 5-6). This underscores that human schemes, even on a global scale, are subject to God’s will. The Lord’s purpose for Israel is clear: “And my holy name I will make known in the midst of my people Israel, and I will not let my holy name be profaned anymore” (v. 7). Through Gog’s defeat and Israel’s deliverance, God vindicates His holiness and fulfills His covenant promises (Zimmerli, 315; Cooper, 342).

The certainty of these events is reaffirmed in verse 8: “What God had spoken long before was now coming to pass,” showing that God’s word is faithful and unchanging. The fall of Gog’s hordes ensures that the nations recognize God’s sovereignty and that Israel’s restoration is secured, emphasizing that even the most formidable enemies cannot thwart God’s purposes (Cooper, 342).

The scene then shifted to Israel, where the weapons of Gog’s defeated army would serve a practical purpose. The people of Israel would gather the shields, bucklers, bows, arrows, clubs, and spears of the fallen enemy and use them for fuel, and they would continue doing so for seven years (v. 9-10). The Lord further instructed that Gog’s vast army would require a burial site: “On that day I will give to Gog a place for burial in Israel, the Valley of the Travelers, east of the sea” (v. 11). This valley would be renamed “The Valley of Hamon-gog,” meaning “the multitude of Gog.”

The mass of corpses would be so great that it would obstruct the path of travelers, emphasizing the magnitude of the enemy’s destruction. The people of Israel would spend seven months burying the dead to cleanse the land (v. 12). All the people of the land would participate in this task, and the day of their completion would be remembered as a day of God’s glory (v. 13). Additional teams of men would continue searching through the land even after the seven months. Whenever a bone was found, it would be marked so that it could be buried in the Valley of Hamon-gog (v. 14-15). This detailed cleansing of the land emphasized both the vastness of the defeat and the importance of restoring Israel to purity. The city nearby would be called Hamonah, meaning “multitude” (v. 16).

God then gave Ezekiel another vivid picture, calling for the birds of the air and the beasts of the field to gather for a great sacrificial feast. “Assemble and come, gather from all around to the sacrificial feast that I am preparing for you, a great sacrificial feast on the mountains of Israel” (v. 17). The animals were summoned to eat the flesh of mighty men and drink the blood of princes, as though it were a sacrifice offered by the Lord Himself (v. 18). They would be filled with flesh and blood until satisfied (v. 19–20), underscoring the magnitude of God’s judgment and the humiliation of those who opposed Him.

The fall of Gog’s army fulfills God’s promise: “The nations shall know that I am the Lord, the Holy One in Israel” (v. 21). Israel also recognizes God’s faithfulness: “And the house of Israel shall know that I am the Lord their God, from that day forward” (v. 22). The exile and suffering of God’s people were disciplinary, but the events following Gog’s defeat highlight restoration, justice, and God’s enduring faithfulness (v. 23–24).

Finally, God promised that He would restore the fortunes of Jacob and have mercy on the whole house of Israel (v. 25). He would be jealous for His holy name, ensuring it would no longer be profaned. Israel would forget their shame and the treachery they committed when they dwelt securely in their land without fear (v. 26). The Lord declared, “When I have brought them back from the peoples and gathered them from their enemies’ lands, and through them have vindicated my holiness in the sight of many nations, then they shall know that I am the Lord their God” (v. 27-28). The chapter concludes with a promise of God’s Spirit: “I will not hide my face anymore from them, when I pour out my Spirit upon the house of Israel, declares the Lord God” (v. 29). The vision of Gog’s destruction thus ends not with fear but with hope, demonstrating that God would dwell with His people and restore them by His Spirit.

Ezekiel 39 shows that God’s enemies, no matter how strong or numerous, will be utterly defeated by His power. Gog’s vast army came against Israel, but God Himself struck them down and turned their strength into weakness. The burial of Gog’s army and the burning of their weapons reveal the completeness of God’s victory. The sacrificial feast for the birds and beasts shows that those who exalt themselves against God will be brought low. This passage also reminds us that God disciplines His people for their sins, but His purpose is restoration.

The challenge for us is twofold. First, we are called to trust God’s power in the face of overwhelming opposition, knowing that He fights for His people. Second, we are called to live in holiness, remembering that the same God who judges nations also disciplines His children for their good. In all of this, we are reminded that His purpose is to glorify His name and to dwell with His people forever.

Closing Reflections on Ezekiel 38–39

Ezekiel 38–39 confronts us with the undeniable truth that God reigns supreme over all history and all nations. Gog and his vast coalition represent the greatest threats to God’s people, nations united by pride, greed, and rebellion, yet even their meticulously planned invasions unfold under the sovereign hand of the Lord. The narrative reminds us that human strength, no matter how formidable, is ultimately powerless against the divine will. God’s justice, holiness, and glory will be vindicated, and His purposes for His people cannot be thwarted. This underscores both God’s sovereignty and human responsibility: Gog and his armies act in rebellion, yet God permits it for His ultimate purposes, displaying His power and glory while holding all accountable.

The chapters present several theological truths. First, God’s sovereignty is absolute. Gog’s actions, though appearing independent, ultimately serve God’s plan. Nothing is beyond His control, and the timing, scope, and outcome of events belong entirely to Him. Second, God’s justice is both precise and public. The destruction of Gog’s army is thorough and witnessed by Israel and the nations, demonstrating that God honors His covenant, punishes rebellion, and vindicates His name. Third, God’s mercy is restorative. Even amid judgment, the focus returns to Israel, whose national repentance, spiritual restoration, and outpouring of the Spirit testify to His enduring covenant faithfulness. The ultimate result of Gog’s defeat points to Israel’s renewal. Fourth, God’s holiness requires that sin be addressed, resulting in judgment, but it also motivates God’s redemptive action. He cannot overlook sin, yet He freely offers restoration and blessing to those who turn to Him in humility and obedience.

These chapters challenge believers to trust God in the face of overwhelming opposition. Like Israel, we may feel surrounded by “Gogs” in the forms of societal pressures, spiritual compromise, or personal trials. Yet the story assures us that God fights for His people and that His power is greater than any earthly threat. Furthermore, Ezekiel’s vision calls us to holiness and faithfulness. Just as Israel’s restoration depended on God’s initiative and their responsiveness, we must actively cooperate with God’s Spirit, embracing repentance, obedience, and reliance on His guidance.

Ezekiel 38–39 also rebukes complacency and pride. Gog’s ambition to plunder and dominate reflects the human heart’s tendency to elevate itself above God. Believers are warned against self-reliance, greed, and trusting in worldly power, for these are ultimately futile in light of God’s judgment. The destruction of Gog is a stark reminder that God opposes the proud but exalts the humble.

Finally, these chapters challenge us to live in the tension of certainty and expectation. The certainty lies in God’s sovereignty, His justice, and His faithfulness to His people. The expectation lies in the fulfillment of His promises, both in the ultimate triumph over evil and in the ongoing outpouring of His Spirit in our lives. We are called to anticipate His work, participate in His restoration, and reflect His holiness in a world that often resists Him. Like Israel, we are to recognize that God’s glory is the ultimate goal, that His purposes are unstoppable, and that our response matters. Faith, obedience, and humility are not optional; they are the means by which we align ourselves with His eternal plan.

The narrative also emphasizes that God’s redemptive plan includes human choice and responsibility. Israel must respond to God’s mercy, and even in the millennial kingdom, the restoration of the people is not automatic but comes through God’s initiative and their faithfulness. This aligns with the broader theological truth that God works through human cooperation, offering grace and calling all to repentance, while still demonstrating His unmatched power and authority.

Ezekiel 38–39 invites us to stand in awe of God’s sovereignty, embrace His mercy, heed His warnings, and commit to living in obedience and holiness. It assures us that no threat, whether human, spiritual, or political, can thwart God’s plans. Ultimately, these chapters point us to Christ, who has triumphed over sin, death, and the powers of darkness, and to the Spirit, who restores, empowers, and dwells within God’s redeemed people. As we leave this text, let us be humbled and convicted. Let us also be encouraged: trust in God, submit to His ways, and live in anticipation of His glory being fully revealed.

Endnotes / Bibliography

• Alexander, T. Desmond. Ezekiel 21–48. Word Biblical Commentary. Waco, TX: Word Books, 1994.

• Bible Knowledge Commentary: Old Testament. Edited by John F. Walvoord and Roy B. Zuck. Wheaton, IL: Victor Books, 1985.

• Cooper, James D. Ezekiel: A Commentary. Grand Rapids, MI: Baker Academic, 2011.

• Fisch, Harold. Prophecy and History in the Book of Ezekiel. New York: KTAV Publishing, 1976.

• Merrill, Eugene H. Ezekiel. The New American Commentary. Nashville, TN: Broadman & Holman, 1991.

• Wevers, John W. Ezekiel 21–37: A Commentary. Minneapolis: Fortress Press, 2000.

• Zimmerli, Walther. Ezekiel 2: A Commentary on the Book of the Prophet Ezekiel, Chapters 25–48. Translated by James D. Martin. Philadelphia: Fortress Press, 1983.