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apply to the destruction of the Gog and Magog, at the end of the world? Will the church of Israel, after all their millennial glory, have to learn, that the Lord is their God? To Israel at the beginning of the Millennium the remark perfectly applies; but in no sense at the close of it.
5. The destruction of Ezekiel's Gog is said to be, that God may be known and magnified among the nations. Then will I magnify myself, and sanctify myself and I will be known in the eyes of many nations.* This fitly applies to the destruction of Antichrist in Palestine. But we cannot think it so fitly applies to the scene at the end of the world.
6. The calling of the fowls of heaven to feast on the slaughtered carcasses of the bands of Gog, in chap. xxxix, 17, fully accords' with the prediction of the same event in Rev. xix, 17, relative to the slaughter of the bands of Antichrist. The latter passage appears to be copied from the former, and evidently to relate to the same period and event. But how absurd to apply it to the scene at the end of the world, which is succeeded by the general resurrection, and the final judgment!
7. The Israelites being seven months burying the slain of Gog, and cleansing the land; and seven years burning for fuel their implements of war, (chap. xxxix, 9,) is a very different account from that of the final judgment, which succeeds the overthrow of the apocalyptic Gog and Magog
8. All that is said in these chapters of Ezekiel, upon events subsequent to the overthrow of Gog, clearly indicates the re-establishment of Israel in the land of their fathers, and their quietly dwelling there from that time forward. But I have gathered them (Israel) into their own land, and have left none of them any more there (among the heathen.) Neither will I hide my face any more from them; for I have poured out my Spirit upon the house of Israel, saith the Lord Godot How utterly
*Chap. xxxviii, 23.
+Chap. xxxix, 28, 29.
irrelevant is this to the time of the overthrow of the Gog and Magog of the Revelation!
9. The two passages are very different in point of the extent of their objects. The Gog and Magog at the end of the world inhabit the face of the earth, upon the four quarters of the world. Their number is as the 'sand of the sea; and their going up against the saints is upon the breadth of the earth. But the bands of Ezekiel's Gog are noi so extensive. And their fall is upon the mountains of Israel. We might as well speak of all the people of the United States being seated at once in the state house at Boston, as of the apocalyptic Gog and Magog falling upon the mountains of Israel. And were the latter possible, and even were they to be slain and buried, instead of going to the judgment, (which is represented as immediately succeeding their overthrow) neither seven months, nor seven times seven, could suffice for the cleansing of the land of them, by the saints in Palestine.
10. The whole description of the expedition and overthrow of Gog and his bands in Ezekiel, accords with the expedition and overthrow of Antichrist in Palestine: But I think it agrees not at all with those of Gog and Magog at the end of the world. Some of these points of coincidence were hinted in the first part of the preceding section. I shall not now repeat them; but only remark, that the connexion of the 36th, 37th, 38th, and 39th chapters of Ezekiel, decides that Gog and Antichrist are the same.
The powers constituting the coalition under Gog, are just such, as we must suppose Antichrist will collect in his last expedition against the Church in Palestine. The coalition of Antichrist, on that occasion, extends beyond his vassal European kings. In Rev. xvi, 13, 14, after the sixth vial, and to prepare the way for the seventh, we find a subtle, powerful agency, exerted by the devil, Antichrist, and the false prophet, going forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. Here the coalition of Antichrist is to extend not only to the kings of the European earth, but
of the whole world; which must mean at least some parts of the Asiatic and African world. And what can be more natural, than to suppose these kings of Asia will be those very nations round about Palestine, in addition to those in Africa, which are mentioned in the coalition of Gog? Antichrist will have formed some powerful influence in those eastern parts, in his first expedition, at the pouring out of the sixth vial, in the subversion of the Turks. And now he will send his diabolical agency among the remains of those Mohammedan nations in Asia and Africa, and among the Persians, and the Northern Tartars, to unite them against the church of Israel in Palestine. Short of so extensive a coalition, to unite with his vassal European kings, what special need will he have of sending forth his diabolical agency? He will long before have had his own European kings subdued under him, by this subtle agency, and by the force of his arnis. And if he now shall have none to excite but these, he might send his general orders in proclamations, instead of the secret agency of diabolical management. This extent of the coalition under Antichrist, we find in various passages of the Old Testament. I will note but two. In Zech. xiv, 2, this event is evidently predicted. God says, For I will gather all nations against Jerusalem to battle. Then shall the Lord go forth; and fight against those nations as when he fought in the day of battle. Joel iii, 1, 2. For behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat. Must not the all nations in these passages mean more than the European vassal kings of Antichrist? Will God have no enemies but them, at that time, to be destroyed? Are none of the millions under the Mohammedan delusion to be de, stroyed at the same period, in the same expedition?
11. The names Gog and Magog in Rev, xx, 8, suppose the existence of Ezekiel's Gog and Magog, at the battle of the great day preceding the Millennium. For the former are but the latter mystically raised from the dead. Hence it is, that the same name is given them,
Mark the connexions, and this will appear. The battle of the great day, in which Antichrist, or Ezekiel's Gog and his bands had been destroyed, was described in the latter part of the preceding chapter, (Rev. xix, 11, to the end.) In the 20th chapter an Angel binds the devil and confines him in the bottomless pit, from deceiving the nations any more, for a thousand years. The Millennium is now introduced. And I saw the souls of them, that were beheaded for the witness of Je. sus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, nor in their hands; and they lived and reigned with Christ a thousand years. This cannot mean a literal resurrectien. The chapter is mostly figurative and not literal. We are not to conceive that there will be a mixture of glorified saints, and imperfect beings on earth, during the Millennium. It is not said to be the bodies, but the souls of the martyrs and saints that are raised at that time. They will live in the saints of the Millennium, just as Elias lived in John the Baptist. This accords with the most common pro. phetic language. One person, people, or nation is said to live in another. Thus the Papal hierarchy was Babylon. And Antichrist is the Roman beast, and is Edom, Bozrah, and many other names of the ancient enemies of God. It is only in the mystical sense, that the souls of the martyrs and the other saints are raised in the Millennium. Mark what follows. But the rest of the dead lived not again, until the thousand years were fin. ished. This is the first resurrection. But this first mystical resurrection supposes a second. And the whole sentence implies a second, when the rest of the dead shall live again. This must be a resurrection of the wicked, at the close of the Millennium. The rest of the dead lived not again, till the thousand years were finished. Then they will mystically rise again in kin, dred souls, as the martyrs and saints had done. But who are the rest of the dead, the revival of whose cause will constitute the second mystical resurrection, which is implied in the prediction of the first? They are the enemies of the Church, who fell in the battle of the great
day of God Almighty! They are Antichrist! They are Gog, the land of Magog, and all his bands. These are the rest of the dead who shall live again when the thousand years are finished. Accordingly, when Satan is loosed from the bottomless pit, and goes out to deceive the nations, that are in the four quarters of the earth, the figure is carried forward; and in raising up the rest of the dead, he raises up Gog and Magog, who were slain a thousand years before, in the battle of that great day of God Almighty. The world of apostates, and a generation, who know not the Lord, then over the face of the globe, receive these appellations, because they rise in the spirit of that then ancient Power. Thus the prediction concerning the apocalyptic Gog and Magog, is so far from indicating that Ezekiel's Gog, and Antichrist are two distinct powers, that it rests on
very ground of their being one and the same.
I will now make some remarks upon Mr. Faber's arguments in favor of Ezekiel's Gog and Antichrist being different powers.
His most weighty argument is, that one third part of the bands of Antichrist are to be spared; Zech, xiii, 8, 9. But to Gog it is said, And I will leave but a sixth part of thee. * Upon this argument, I remark,
1. I am not convinced that the passage in Zechariah, relative to leaving a third part, relates to the bands of Antichrist. The whole connexion, and the language of the sentence, seem rather to indicate, that it relates to the Jews. And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall.call on my name, and I will hear them: I will say, It is my people; and they shall say, The Lord is my God, I think this must refer to the Jews, at the time of the attack of Antichrist upon them, rather than to the bands of Antichrist. But however this may be, I think Mr. Faber's argument fails; For
*Ezek. xxxix, 2.