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Gog and Magog - This seems to be almost literally taken from the Jerusalem Targum, and that of Jonathan ben Uzziel, on Numbers 11:26. I shall give the words at length: "And there were two men left in the camp, the name of the one was Eldad, the name of the other was Medad, and on them the spirit of prophecy rested. Eldad prophesied and said, 'Behold, Moses the prophet, the scribe of Israel, shall be taken from this world; and Joshua the son of Nun, captain of the host, shall succeed him.' Medad prophesied and said, 'Behold quails shall arise out of the sea, and be a stumbling block to Israel.' Then they both prophesied together, and said, 'In the very end of time Gog and Magog and their army shall come up against Jerusalem, and they shall fall by the hand of the King Messiah; and for seven whole years shall the children of Israel light their fires with the wood of their warlike engines, and they shall not go to the wood nor cut down any tree.'" In the Targum of Jonathan ben Uzziel, on the same place, the same account is given; only the latter part, that is, the conjoint prophecy of Eldad and Medad, is given more circumstantially, thus: "And they both prophesied together, and said, 'Behold, a king shall come up from the land of Magog in the last days, and shall gather the kings together, and leaders clothed with armor, and all people shall obey them; and they shall wage war in the land of Israel against the children of the captivity, but the hour of lamentation has been long prepared for them, for they shall be slain by the flame of fire which shall proceed from under the throne of glory, and their dead carcasses shall fall on the mountains of the land of Israel; and all the wild beasts of the field, and the wild fowl of heaven, shall come and devour their carcasses; and afterwards all the dead of Israel shall rise again to life, and shall enjoy the delights prepared for them from the beginning, and shall receive the reward of their worlds.'"

This account seems most evidently to have been copied by St. John, but how he intended it to be applied is a question too difficult to be solved by the skill of man; yet both the account in the rabbins and in St. John is founded on Ezekiel, Ezekiel 38:1-39:29. The rabbinical writings are full of accounts concerning Gog and Magog, of which Wetstein has made a pretty large collection in his notes on this place. Under these names the enemies of God's truth are generally intended.

And shall go out to deceive the nations - See the notes on Revelation 12:9. The meaning here is, that he would again, for a time, act in his true character, and in some way delude the nations once more. In what way this would be done is not stated. It would be, however, clearly an appeal to the wicked passions of mankind, exciting a hope that they might yet overthrow the kingdom of God on the earth.

Which are in the four quarters of the earth - Literally, corners of the earth, as if the earth were one extended square plain. The earth is usually spoken of as divided into four parts or quarters - the eastern, the western, the northern, and the southern. It is implied here that the deception or apostasy referred to would not be confined to one spot or portion of the world, but would extend afar. The idea seems to be, that during that period, though there would be a “general” prevalence of the gospel, and a “general” diffusion of its blessings, yet that the earth would not be entirely under its influence, and especially that the native character of the human heart would not be changed. Man, under powerful temptations, would be liable to be deluded by the great master spirit that has so often corrupted the race. Once more he would be permitted to make the trial, and then his power would forever come to an end.

Gog and Magog - The name “Gog” occurs as the name of a prince in Ezekiel 38:2-3, Ezekiel 38:16, Ezekiel 38:18; Ezekiel 39:1, Ezekiel 39:11. “He is an invader of the land of Israel, the chief prince of Meshech and Tubal,” Ezekiel 38:2. “Magog” is also mentioned in Ezekiel 38:2, “the land of Magog”; and in Ezekiel 39:6, “I will send a fire on Magog.” As the terms are used in the Old Testament, the representation would seem to be that “Gog” was the king of a people called “Magog.” The signification of the names is unknown, and consequently nothing can be determined about the meaning of this passage from that source. Nor is there much known about the “people” who are referred to by Ezekiel. His representation would seem to be, that a great and powerful people, dwelling in the extreme recesses of the north Ezekiel 38:15; Ezekiel 39:2, would invade the Holy Land after the return from the exile, Ezekiel 38:8-12. It is commonly supposed that they were Scythians, residing between the Caspian and Euxine Seas, or in the region of Mount Caucasus. Thus Josephus (Ant Ezekiel 1:6, Ezekiel 1:3) has dropped the Hebrew word Magog, and rendered it by Σκύθαι Skuthai- “Scythians”; and so does Jerome. Suidas renders it Persai- Persians; but this does not materially vary the view, since the word “Scythians,” among the ancient writers, is a collective word, to denote all the northeastern, unknown, barbarous tribes.

Among the Hebrews, the name “Magog” also would seem to denote all the unknown barbarous tribes about the Caucasian mountains. The fact that the names Gog and Magog are, in Ezekiel, associated with Meshech and Tubal, seems to determine the locality of these people, for those two countries lie between the Euxine and Caspian Seas, or at the southeast extremity of the Euxine Sea (Rosenmuller, Bib. Geog. vol. 1, p. 240). The people of that region were, it seems, a terror to Middle Asia, in the same manner as the Scythians were to the Greeks and Romans. Intercourse with such distant and savage nations was scarcely possible in ancient times; and hence, from their numbers and strength, they were regarded with great terror, just as the Scythians were regarded by the ancient Greeks and Romans, and as the Tartars were in the middle ages. In this manner they became an appropriate symbol of rude and savage people; of enemies fierce and warlike; of foes to be dreaded; and as such they were referred to by both Ezekiel and John. It has been made a question whether Ezekiel and John do not refer to the same period, but it is not necessary to consider that question here.

All that is needful to be understood is, that John means to say that at the time referred to there would be formidable enemies of the church who might be compared with the dreaded dwellers in the land of Magog; or, that after this long period of millennial tranquility and peace, there would be a state of things which might be properly compared with the invasion of the Holy Land by the dreaded barbarians of Magog or Scythia. It is not necessary to suppose that any particular “country” is referred to, or that there would be any one portion of the earth which the gospel would not reach, and which would be still barbarous, pagan, and savage; all that is necessary to be supposed is, that though religion would generally prevail, human nature would remain essentially corrupt and unchanged; and that, therefore, from causes which are not stated, there might yet be a fearful apostasy, and a somewhat general prevalence of iniquity. This would be nothing more than has occurred after the most favored times in the church, and nothing more than human nature would exhibit at any time, if all restraints were withdrawn, and people were suffered to act out their native feelings. “Why” this will be permitted; what causes will bring it about; what subordinate agencies will be employed, is not said, and conjecture would be vain. The reader who wishes more information in regard to Gog and Magog may consult Prof. Stuart on this book, vol. 2, pp. 364-368, and the authorities there referred to. Compare especially Rosenmuller on Ezekiel 38:2. See also Sale‘s “Koran,” Pre. Dis. section 4, and the “Koran” itself, Sura 18:94 and 21:95.

To gather them together to battle - As if to assemble them for war; that is, a state of things would exist in regard to the kingdom of God and the prevalence of the true religion as if distant and barbarous nations should be aroused to make war on the church of God. The meaning is, that there would be an awakened hostility against the kingdom of Christ in the earth. See the notes on Revelation 16:14.

The number of whom is as the sand of the sea - A common comparison in the Scriptures to denote a great multitude, Genesis 22:17; Genesis 32:12; Genesis 41:49; 1 Samuel 13:5; 1 Kings 4:20, et al.

Section c. - Condition of things in the period referred to in Revelation 20:7-8;

(1) This will occur “at the close” of the millennial period - the period of the thousand years. It is not said, indeed, that it would be “immediately” after that; but the statement is explicit that it will be “after” that, or “when the thousand years are expired.” There may be an interval before it shall be accomplished of an indefinite time; the alienation and corruption may be gradual; a considerable period may elapse before the apostasy shall assume an organized form, or, in the language of John, before the hosts shall “be gathered to battle,” but it is to be the “next” marked and prominent event in the history of the world, and is to precede the final consummation of all things.

(2) this will be a “brief period.” Compared with the long period of prosperity that preceded it, and “perhaps” compared with the long period that shall follow it before the final judgment, it will be short. Thus, in Revelation 20:3, it is said that Satan “must be loosed a little season.” See the notes on that verse. There is no way of determining the time with exactness; but we are assured that it will not be long.

(3) what will be the exact state of things then can be only a matter of conjecture. We may say, however, that it will not be:

(a)necessarily “war.” The language is figurative and symbolical, and it is not necessary to suppose that an actual and bloody warfare will be literally waged against the church. Nor,

(b)will there be a literal invasion of the land of Palestine as the residence of the saints and the capital of the Redeemer‘s visible empire, for there is not a hint of this - not a word to justify such an interpretation. Nor,

(c)is it necessary to suppose that there will be literally such nations as will be then called “Gog and Magog,” for this language is figurative, and designed to characterize the foes of the church - as being in some respects formidable and terrible as were those ancient nations.

We may thus suppose that at that time, from causes which are unexplained, there will be:

(a)arevived opposition to the truths of religion;

(b)the prevalence, to a greater or less extent, of infidelity;

(c)agreat spiritual declension;

(d)acombination of interests opposed to the gospel;

(e)possibly some new form of error and delusion that shall extensively prevail.

Satan may set up some new form of religion, or he may breathe into those that may already exist: a spirit of worldliness and vanity - some new manifestation of the religion of forms - that shall for a limited period produce a general decline and apostasy. As there is, however, no distinct specification of what will characterize the world at that time it is impossible to determine what is referred to anymore than in this general manner.

(4) A few remarks may, however, be made on the “probability” of what is here affirmed, for it seems contrary to what we should suppose would be the characteristics of the closing period of the world. The following remarks, then, may show that this anticipated state of things is not improbable:

(a) We are to remember that human nature will then be essentially the same as now. There is no intimation that man, as born into the world, will be then different from what he is now, or that any of the natural corrupt tendencies of the human heart will be changed. People will be “liable” to the same outbreaks of passion, to be influenced by the same forms of temptation, to fall into the same degeneracy and corruption, to feel the same unhappy influences of success and prosperity as now, for all this pertains to a fallen “nature,” except as it is checked and controlled by grace. We often mistake much in regard to the millennial state by supposing that all the evils of the apostasy will be arrested and that the nature of man will be as wholly changed as it will be in the heavenly world.

(b) The whole history of the church has shown that there is a liability to “declension” even in the best state and in the condition of the highest spiritual prosperity. To see this we have only to remember the example of the Hebrews, and how readily they apostatized after the most striking manifestation of the divine mercies; the early Christian church, and how soon it declined; the seven churches of Asia Minor, and how soon their spirituality departed; the various revivals of religion that have occurred from time to time, and how soon they have been succeeded by coldness, worldliness, and error; the fact that great religious denominations, which have begun their career with zeal and love, have so soon degenerated in spirit, and fallen into the same formality and worldliness which they have evinced who have gone before them; and the case of the individual Christian, who from the most exalted state of love and joy so soon often declines into a state of conformity to the world.

These are sad views of human nature, even under the influence of true religion; but the past history of man has given but too much occasion for such reflections, and too much reason to apprehend that the same things may occur, for a time, even under the best forms in which religion may manifest itself in a fallen world. Man‘s nature will be better in heaven, and religion there, in its purest and best form, will be permanent; here we are not to be surprised at any outbreak of sin or any form of declension in religion. What has often occurred in the world on a small scale we may suppose may then occur on a larger scale. “Just as on a small scale, in some little community like that of Northampton, as described by President Edwards, after the remarkable sense of God‘s presence over the whole town had begun to wax feeble, the still unconverted persons of it, though subdued and seemingly won over to Christ, would by little and little recover themselves, and at length venture forth in their true character; so it will be, in all probability, on a vast scale, at the close of the latter day. The unconverted portion of the world - long constrained by the religious influences everywhere surrounding them to fall in with the spirit of the day, catching apparently its holy impulses, but never coming savingly under its power - this portion of mankind, which we have reason to fear will not be small, will now be freed from these irksome restraints, no longer obliged to breathe an atmosphere uncongenial to their nature” (Brown on the Seceded Coming of Christ, p. 442). “No oppression is so grievous to an unsanctified heart as that which arises from the purity of Christianity. A desire to shake off this yoke is the true cause of the opposition which Christianity has met with in the world in every period, and will, it is most likely, be the chief motive to influence the followers of Gog in his time” (Frazer‘s Key, p. 455).

(c) The representations of the New Testament elsewhere confirm this view in regard to the latter state of the world - the state when the Lord Jesus shall come to judgment. “When the Son of man cometh, shall he find faith on the earth?” Luke 18:8. “There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?” 2 Peter 3:3-4. “The day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape,” 1 Thessalonians 5:2-3. See especially Luke 17:26-30; “As it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they were given in marriage, until the day that Noe entered into the ark, and the flood came and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day wheat the Son of man is revealed.”

Thus will be realized the complete fulfillment of the new-covenant promise: “I will forgive their iniquity, and I will remember their sin no more.” “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found.” Jeremiah 31:34; 50:20. “In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.” Isaiah 4:2, 3. GC 485.1

The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out “when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.” Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be. GC 485.2

In the typical service the high priest, having made the atonement for Israel, came forth and blessed the congregation. So Christ, at the close of His work as mediator, will appear, “without sin unto salvation” (Hebrews 9:28), to bless His waiting people with eternal life. As the priest, in removing the sins from the sanctuary, confessed them upon the head of the scapegoat, so Christ will place all these sins upon Satan, the originator and instigator of sin. The scapegoat, bearing the sins of Israel, was sent away “unto a land not inhabited” (Leviticus 16:22); so Satan, bearing the guilt of all the sins which he has caused God's people to commit, will be for a thousand years confined to the earth, which will then be desolate, without inhabitant, and he will at last suffer the full penalty of sin in the fires that shall destroy all the wicked. Thus the great plan of redemption will reach its accomplishment in the final eradication of sin and the deliverance of all who have been willing to renounce evil. GC 485.3

When the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth. Revelation 20:7, 8. Mar 337.1

Satan ... shall go out to deceive the nations ... to gather them together to battle. Revelation 20:7, 8. Mar 338.1

Then Jesus and the holy angels, accompanied by all the saints, again go to the city, and the bitter lamentations and wailings of the doomed wicked fill the air. Then I saw that Satan again commenced his work. He passed around among his subjects, and made the weak and feeble strong, and told them that he and his angels were powerful. He pointed to the countless millions who had been raised. There were mighty warriors and kings who were well skilled in battle and who had conquered kingdoms. And there were mighty giants and valiant men who had never lost a battle. There was the proud, ambitious Napoleon, whose approach had caused kingdoms to tremble. There stood men of lofty stature and dignified bearing, who had fallen in battle while thirsting to conquer. As they come forth from their graves, they resume the current of their thoughts where it ceased in death. They possess the same desire to conquer which ruled when they fell. Satan consults with his angels, and then with those kings and conquerors and mighty men. Then he looks over the vast army, and tells them that the company in the city is small and feeble, and that they can go up and take it, and cast out its inhabitants, and possess its riches and glory themselves. EW 293.1

Satan succeeds in deceiving them, and all immediately begin to prepare themselves for battle. There are many skillful men in that vast army, and they construct all kinds of implements of war. Then with Satan at their head, the multitude move on. Kings and warriors follow close after Satan, and the multitude follow after in companies. Each company has its leader, and order is observed as they march over the broken surface of the earth to the Holy City. Jesus closes the gates of the city, and this vast army surround it, and place themselves in battle array, expecting a fierce conflict. Jesus and all the angelic host and all the saints, with the glittering crowns upon their heads, ascend to the top of the wall of the city. Jesus speaks with majesty, saying, “Behold, ye sinners, the reward of the just! And behold, My redeemed, the reward of the wicked!” The vast multitude behold the glorious company on the walls of the city. And as they witness the splendor of their glittering crowns and see their faces radiant with glory, reflecting the image of Jesus, and then behold the unsurpassed glory and majesty of the King of kings and Lord of lords, their courage fails. A sense of the treasure and glory which they have lost rushes upon them, and they realize that the wages of sin is death. They see the holy, happy company whom they have despised, clothed with glory, honor, immortality, and eternal life, while they are outside the city with every mean and abominable thing. EW 293.2