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Ezekiel 38:1-23 Who is Gog and Magog?

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Now the word of the Lord came to me, saying (Ezekiel 38:1 NASB 1995)

This oracle is given to Ezekiel, and its contents are covered in both chapter 38 and 39.

“Son of man, set your face toward Gog of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him (Ezekiel 38:2)

Son of man. Son of man here probably is meant to contrast between the human condition of Ezekiel and the transcendent majesty of God. This contrasts with the usage of “Son of man” in Daniel 7:13-14, which appear to be Messianic.

Set your face toward Gog of the land of Magog, the chief prince of Meshech and Tubal. Ezekiel is commanded to orient himself toward Gog, who is presented as a person, from the land of Magog. The people of Magog are direct descendants of Japheth, one of three sons of Noah (Genesis 10:1-2). Gog rules over more than one people (Tubal and Meshech), who are also descendants from the fifth and sixth sons of Japheth (1 Chronicles 1:5). Hence, Ezekiel likely has in view the peoples to the far north of the land of Israel (in modern day terms, the land area appears to be modern-day Turkey). Because the Hebrew term rosh (“chief”) in verse 1 sounds similar to the name Russia, some believe that Ezekiel 38 predicts modern Russia’s rise and influence. However, the context suggests that everyone in Ezekiel’s day would have been familiar with these nations (Ezek. 38:17), so there is no reason to assume that the nations listed in Ezekiel 38 are actually the geographical equivalent of modern nations.2 

And prophesy against him. Ezekiel is to foretell Gog’s ruin and destruction. 

But who is Gog? Various names have been suggested, such as Cambyses, king of Persia, Antiochus Epiphanes, king of Syria, Gyges, a Lydian king, among others, as possible historical fulfillments for Gog, though it is uncertain if these identities are the best fits. Dispensationalists interpret Gog as a future ruler from a coalition of nations, including Russia, Turkey, Iran, Sudan, and Libya (Algeria/Tunisia), who comes against modern day Israel near the midpoint of a supposed Tribulation.

However, there appears to be another ruler who fits the description of Gog. He is Haman, who attempted to annihilate the Jews in the book of Esther (Esther 3:12-14). Since Gog is identified as a “chief prince”, Gog may be a fitting description of Haman, who was not the king of Persia, but rather was a high-ranking official or perhaps, 2nd in charge over 127 provinces of the Persian Empire (Esther 1:1; Esther 3:13). Moreover, in Esther 3:1 and 9:24, Haman is referred to as an “Agagite.” He was a descendant of Agag, who was the king of Amalekites. The term “Agag” and “Gog” appear similar at face value, and they are equated in the Septuagint, the ancient Greek translation of the Hebrew Old Testament. Numbers 24:7 LXX reads, “There shall come a man out of [Israel’s] seed, and he shall rule over many nations. The kingdom of Gog shall be exalted, and his kingdom shall be increased”. In fact, some Septuagint manuscripts say that Haman was a “Gogite,” instead of an “Agagite,” at Esther 3:1 and Esther 9:24 (Lewis B. Paton, A Critical and Exegetical Commentary on the Book of Esther, page 194).Clearly, there is an ancient connection between the titles of “Agag” and “Gog”. Moreover, “Gog” could well have been used as a title for the kings of the Amalekites, much like how “Pharaoh” was a title for the kings of Egypt.

[How could we explain Gog’s relationship with Japhethic territories, if he is a descendant of Amalekites? The Amalekites may not be the descendants of Amalek, the grandson of Esau (also known as Edomites) (Gen. 36:12,16) since it appears that the Amalekites were already a major force to contend with in the days of Abraham (Gen. 14:7). Furthermore, the Amalekites who were under God’s curse in Exodus and following were said to be the “first (tyvar) of the nations” (Numb. 24:20). If they are identified with Magog, this may makes sense].

Is there further evidence that Haman is Gog from the context of chapter 38 and 39? Continuing from next verse.

This is what the Lord God says: “Behold, I am against you, Gog, chief prince of Meshech and Tubal (Ezekiel 38:3)

Ezekiel was to announce that Yahweh was opposed to Gog, implication being that God is declaring war against Gog, whose evil scheme is to annihilate God’s people.

So I will turn you around and put hooks into your jaws, and I will bring you out, and all your army, horses and horsemen, all of them magnificently dressed, a great contingent with shield and buckler, all of them wielding swords (Ezekiel 38:4)

The Lord would reverse the fortunes of this ruler, take him under His control, and bring him and his vast, impressive army and power he exercises over them out into the open.  Putting hooks in his jaws pictures control that Gog would not be able to resist, emphasizing God is the one who is orchestrating this battle.  Gog’s arsenal is said to be armed with swords, clubs, spears, and bows and arrows, and they invade by riding horses while carrying shields. These descriptions could not apply to a future war in our modern day or future time, but rather it appears that the prophet has ancient war in mind. Usually, dispensationalist assert that “bows and arrows,” “clubs,” “spears,” and “swords” really refer to machine guns, rifles, pistols, etc., but this spiritualization or allegorizing of the text undermines the fundamental premise of their position, which is that this text must be interpreted literally. In the Book of Esther, we are told that Haman had command over “all the king’s provinces to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day” (Esther 3:12,14).

Persia, Cush, and Put with them, all of them with buckler and helmet; Gomer with all its troops; Beth-togarmah from the remote parts of the north with all its troops—many peoples with you (Ezekiel 38:5-6)

Gog is not alone. Ezekiel foresaw a day when Meshech and Tubal would also join with two other northern powers—Gomer and Beth-togarmah (all these northern powers are descendants of Japheth)—and this four would form an alliance with Cush (Ethiopia), Put (Libya), and Persia, which were three powers to the far south or southeast of the Promised Land. The sevenfold makeup of the enemy coalition suggests totality of the threat of evil that would rise up against the people of God.  Haman fits Gog here as well, as Meshech, Tubal, Magog, Togarmah, and Gomar were all nations within the Persian Empire, which he had control over during the time of Esther (Esther 3:12-14).3 

“Be ready, and be prepared, you and all your contingents that are assembled around you, and be a guard for them (Ezekiel 38:7)

Gog is admonished to get ready with his alliances. Guard and guide them, but it would be all in vain. Hence, the implication is Gog, be ready for your downfall!

After many days you will be summoned; in the latter years you will come into the land that is restored from the sword, whose inhabitants have been gathered from many nations to the mountains of Israel which had been a continual place of ruins; but its people were brought out from the nations, and they are living securely, all of them (Ezekiel 38:8)

After many days you will be summoned; in the latter years you will come. The expression “after many days” indicate that what is predicted is yet in the future from the time of Ezekiel and it is synonymous with the “latter years” . The idiom “latter years” do not refer to future end times, but the contextual “end”, which is the prophet’s own “eschatological horizon” which is clarified in the next clause. Gog will come at the latter time from days of Ezekiel. When is that time?

Into the land that is restored from the sword. Gog will come into the land, when it is being recovered from the sword of their enemies. This appears to be a time when Israel started to return to their land after the Babylonian exile.

Whose inhabitants have been gathered from many nations to the mountains of Israel which had been a continual place of ruins. People who were once scattered over many nations (due to the Babylonian captivity), are now brought back to the mountains of Israel, which were desolated continually due to enemy sieges. We are told that Gog would come shortly after Israel returned from exile. Since modern Israel does not fit the description of Ezekiel 38, it appears the timeframe of Gog’s invasion is shortly after Israel returned from Babylonian exile in approximately 537 BC during the reign of the Persian Empire.

But its people were brought out from the nations, and they are living securely, all of them. Gog will come at a time when the people are been regathered, and they dwell securely. Some Jews had returned to Jerusalem, though others were still scattered over the 127 provinces of Persia ranging from India to Ethiopia and everywhere else (Esther 8:9). Persian empire was much kinder to the Jews unlike its predecessor, the Babylonian empire, and this fits with the idea of Jews living securely. Moreover, in Esther, the fighting occurs in every province. In Ezekiel, though we see a focus on the land of Israel, but Ezekiel also indicates that “all the nations will see My judgment” (Ezek. 39:21) and God will “send fire upon Magog and those who inhabit the coastlands in safety” (Ezek. 39:6). Hence, both passages portray the fight universally, and not just in the land of Israel.

And you will go up, you will come like a storm; you will be like a cloud covering the land, you and all your troops, and many peoples with you. (Ezekiel 38:9)

Gog and his bands shall come like a storm that overspreads the whole land like a cloud, as they come against God’s people. The book of Esther shows that all people in all the land were ready to act on God’s people no sooner the command went forth (Esther 3:14)

‘This is what the Lord God says: “It will come about on that day, that thoughts will come into your mind and you will devise an evil plan (Ezekiel 38:10)

On that day, Gog will entertain a malicious design for the destruction of God’s people. We are told that Haman had an “evil scheme” against Israel (Esther 8:3).

And you will say, ‘I will go up against the land of unwalled villages. I will go against those who are at rest, who live securely, all of them living without walls and having no bars or gates (Ezekiel 38:11)

Gog will go up against the people of God at a time they are dwelling safely, i.e., securely and confidently, in a land of un-walled villages, meaning a land of open places, as opposed to fortified cities, i.e., towns without walls, and having neither bars nor gates. In Esther, we learn that there were Jews who were living peacefully in “unwalled towns” (Esther 9:19 KJV) when Haman conspired against them. Hence, the battle of Ezekiel occurs when Jerusalem and the other towns where God’s people were living still had no walls. This rules out an interpretation in the days of the Maccabees or later, since Jerusalem has had walls ever since Nehemiah built them. However, at this point in Esther’s story, no walls have been built. Nehemiah has not yet started that work.

To capture spoils and to seize plunder, to turn your hand against the ruins that are now inhabited, and against the people who are gathered from the nations, who have acquired livestock and goods, who live at the center of the world (Ezekiel 38:11)

Gog’s motive is described here, and that is to seize upon the goods and plunder the substance of these people, who live at the center of the world (what may be meant is that the people of God have an exalted position, and are the center of attention, in reference to other nations, which Gog is envious about). Haman’s words suggest this. “There is a certain people scattered and dispersed among the peoples in all the provinces of your kingdom; their laws are different from those of all other people and they do not observe the king’s laws..” (Esther 3:8). Moreover, we are told that Haman’s desire was exactly this, to “seize their possessions as plunder” (Esther 3:13).

Sheba and Dedan and the merchants of Tarshish with all its villages will say to you, ‘Have you come to capture spoils? Have you assembled your contingent to seize plunder, to carry away silver and gold, to take away livestock and goods, to capture great spoils?’”’“Therefore prophesy, son of man, and say to Gog, ‘This is what the Lord God says: “On that day when My people Israel are living securely, will you not know it? 15 You will come from your place out of the remote parts of the north, you and many peoples with you, all of them riding horses, a large assembly and a mighty army; 16 and you will come up against My people Israel like a cloud to cover the land. It shall come about in the last days that I will bring you against My land, so that the nations may know Me when I show Myself holy through you before their eyes, Gog.” (Ezekiel 38:12-16)

Sheba, and Dorian, and the merchants of Tarshish were the great trading communities of the South, East, and West respectively (Ezekiel 27:15, 20, 22, 25). All are depicted as following in the wake of Gog. By coming against Israel, who is living securely, and defenseless, Gog, and his well-equipped forces, is taking on Israel’s God; God says it is “My people”, “My land”, that Gog is assaulting. The only reason that Gog and his armies are brought against Israel is that the Lord will demonstrate His greatness and holiness before their eyes, by defeating them. The planned destruction of the Jews is reversed in both in Ezekiel and Esther and judgement comes upon the enemy (Ezek. 39:3; Esther 9:2).

‘This is what the Lord God says: “Are you the one of whom I spoke in former days through My servants the prophets of Israel, who prophesied in those days for many years that I would bring you against them? (Ezekiel 38:17)

Gog and Magog cannot be a new people or modern day nations, who are unmentioned before the time of Ezekiel because earlier prophets had predicted such an invasion of Israel in a future time under the leadership of Gog. Haman appears to represents the ancient spiritual struggle between Amalekites and Israel (Ex. 17:8-16; Deut. 25:17-19). Hence, if Gog and Magog are Amalekites, then this verse makes more sense. Many prophets spoke of Amalek including Moses (Ex. 17:16), Balaam (Numb. 24:20), Samuel (1 Sam. 15:1-3,17-23), Deborah (Judges 5:14), Gideon (Judges 6-7), an unnamed prophet (Judges 10:11-14), David (1 Sam. 30) and Asaph (Psalm 83). They prophesied of multi-generational warfare in Exodus 17:16; Numb. 14:43; 24:20; Deut. 25:17-19; 1 Sam. 14:48; 15:18.

It will come about on that day, when Gog comes against the land of Israel,” declares the Lord God, “that My fury will mount up in My anger” (Ezekiel 38:18)

However, when Gog comes against Israel, he is coming not to bring judgement on Israel, but to be judged by God’s wrath.

In My zeal and in My blazing wrath I declare that on that day there will certainly be a great earthquake in the land of Israel. The fish of the sea, the birds of the sky, the animals of the field, all the crawling things that crawl on the earth, and all mankind who are on the face of the earth will shake at My presence; and the mountains will be thrown down, the steep pathways will collapse, and every wall will fall to the ground.  (Ezekiel 38:19-20)

When God’s zeal and wrath is let loose on the enemies, it will be akin to a mighty earthquake that will cause the earth (land) and its creatures to tremble in His presence. In the Old Testament, earthquakes, mountains being thrown down, and turmoil among the enemy nations when God visits in judgement is not unusual. Such language is often used figuratively to describe the grandeur of the judgement. For instance, Micah speaks of “Mountains melting”, “Valley’s splitting” (Micah 1:4) for events that transpired before the first coming of the Messiah. Isaiah speaks of “every mountain and hill be made low” (Isaiah 40:4) in view of the first coming Messiah. In Isaiah 29:6, God’s visit accompanies thunder, earthquake and great noise, and flame of devouring fire on the enemies of Judah. Hence, it is not required to read this literally, as there is a precedent for interpreting some of these judgements symbolically.

And I will call for a sword against him on all My mountains,” declares the Lord God. “Every man’s sword will be against his brother.With plague and with blood I will enter into judgment with him; and I will rain on him and on his troops, and on the many peoples who are with him, a torrential rain, hailstones, fire, and brimstone. (Ezekiel 38:21-22)

The sword, plague (affliction), bloodshed, torrential rain, hailstones, fire and brimstone: These are alsoemblems and symbols of God’s presence, and of the judgments about to be executed on the persecutors (Isaiah 30:30; Psalms 11:6).

So I will prove Myself great, show Myself holy, and make Myself known in the sight of many nations; and they will know that I am the Lord.”’ (Ezekiel 38:23)

God will show His power, and holiness, not just by the destruction of Gog and his coalition, but by the protection of his restored people.

There is more evidence in Ezekiel 38 and 39 to show that Haman does fit the description of Gog. For instance, a) There are an enormous number of dead in both passages. (Ezek. 39:12-16; Esther 9:12-16). b) Both passages show that the Jews were authorized to plunder those who fought against them (Esther 8:11; Ezek. 39:10). c) The seven months wait in Ezekiel 39:12-16 is equivalent to the time from Purim till the Feast of Tabernacles when cleansing waters are made with the ashes of the heifer (Esther 9:26-32). d) Haman’s name appears in Ezekiel’s prophecy as Hamon (39:11,15,16). Again, this slight change in pronunciation (which is common with other names) can be explained by the language differences. The phrase, “the valley of Hamon of Gog” would then be equivalent to Haman of Agag (or “Haman the Agagite”).  d) Haman was hanged from the 50-cubit-high gallows (Esther 7:9-10), potentially becoming “food to every kind of predatory bird and beast of the field” (Ezekiel 39:4).3

See also:

  • Our chapter-by-chapter, verse-by-verse, commentaries on the book of Daniel, Revelation.

Referenced & Adapted

1. Duguid (1999). The NIV Application Commentary, Ezekiel

2. Peterson (2022). https://providencechristiannm.com/difficult-passage-ezekiel-38-part-1/

2. Kayser (2002). https://kaysercommentary.com/Sermons/Old%20Testament/Esther/battle%20of%20Ezek.md

Micah 5:1-15 – Will the Messiah come from Bethlehem?

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Micah prophesied during the reigns of the Judean kings Jotham (750–735 B.C.), Ahaz (735–715), and Hezekiah (715–687). Like his contemporary Isaiah, Micah prophesied about the Assyrian destruction of the Northern Kingdom and the later defeat of the Southern Kingdom by the Babylonians. Though the theme of judgment is prominent in each of Micah’s messages, the prophet also stressed restoration. He was confident that someday the Lord would restore the people of Israel to a place of prominence in the world under the Messiah. This is a verse-by-verse study of Micah 5:1-15 to see what Micah says about the coming Messiah.

“Now muster yourselves in troops, daughter of troops; They have laid siege against us; With a rod they will strike the judge of Israel on the cheek (Micah 5:1 NASB 1995)

Now muster yourselves in troops, Daughter of troops. Things will be so bad within the city of Judah that the people will have to muster themselves as a band of defenders. These words appear to be Micah’s encouragement to the people to resist the siege, an effort which proved to be unsuccessful. Jerusalem may be referred by the term “daughter of troops” because wherever the prophet looks he sees people and troops with anxious faces crowding together in terror.

They have laid siege against us. This may be the Assyrian siege of Jerusalem in 701 BC, as Micah includes himself in the siege, however, Sennacherib (the Assyrian King) didn’t have Hezekiah in his power like this. Alternatively, this siege may refer to Jehoiachin’s capitulation to Nebuchadnezzar and Babylon in 597 BC (2 Kings 24:10–12) or Zedekiah’s downfall in the siege of 587 BC (2 Kings 25:1–7).1 The prophet identifies himself, perhaps because he is of the people who were to be attacked, destroyed, and dispersed. 

With a rod they will strike the judge of Israel on the cheek. The “judge of Israel” spoken of here is its leader.  Striking upon the cheek is a gross insult (Job 16:10; 1 Kings 22:24). The complaint of the prophet is that the enemies have been and still are insulting the representative of Jehovah ruling in Jerusalem. What is subtly being hinted in this verse is that Israel would continue to suffer terribly at the hands of their foes until the coming of Messiah.

But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, From you One will come forth for Me to be ruler in Israel (Micah 5:2)

But as for you, Bethlehem Ephrathah. Here, Micah shifts his focus from weak kings to the victorious Messiah. Ephrathah refers to Bethlehem, which is in the land of Judah. The reason for including the name Ephrathah was to ensure this Bethlehem was not the Bethlehem of Zebulon (Joshua 19:15), but the Bethlehem of Judah, also known as Ephrath or Ephrathah. People of Bethlehem were known as “Ephrahthites” (Ruth 1:1-2; 1 Samuel 17:12).

Too little to be among the clans of Judah. Bethlehem is little in size, as compared to other areas in Judah, but by no means the least in significance, since the Messiah was born there.  From the clans come the rulers, so this ruler would not come from the glorious, metropolitan city of Jerusalem, but from a tiny town, one of the smallest towns in Judah. God chooses the small and lowly for his saving acts “so that no one may boast before him” (1 Cor 1:27–30). 

From you One will come forth for Me to be ruler in Israel. Out of an insignificant and backwater town, there is One coming who would be a mashal, or ruler, in Israel, who will come on Yahweh’s behalf.

His times of coming forth are from long ago, From the days of eternity (Micah 5:3)

His times of coming forth are. His times of coming forth could indicate His origins, or that the Messiah made multiple appearances since ancient times, indicating He pre-existed. This fits well with the appearances of the Angel of the Lord (Exodus 23:20-23) in the Old Testament, who speaks as Almighty God himself. Some Jewish authors such as Rabbi Bachya Ben Asher, and Rashi saw something divine about this Angel of the Lord.2

From long ago. This ruler comes from “qedem” meaning “of old” or from “ancient times”. Qedem is used of God Himself elsewhere in the Old Testament (Deuteronomy 33:27; Habakkuk 1:12). It is also used elsewhere in Micah to refer back to God’s promises to the patriarchs, which He made ‘from days of qedem’ (Micah 7: 20).

From the days of eternity. From “yemei ha Olam,” meaning “from everlasting” or “ancient times”.Since, Messiah reprises the career of David, “who was the son of an Ephrathite named Jesse, who was from Bethlehem in Judah” (1 Sam 17:12). This may refer to the fact that “his origin is from long ago, from ancient times”, referring to the time of David.

However, the Hebrew words for “from long ago, from the days of eternity” are the strongest Hebrew words ever used for eternity past.4 They are used of God in Psalm 90:2. Hence, “olam” could be translated as eternal (Micah 2:9, 4:5,7); it also may be used in a non-eternal sense (see also Micah 7:14), but the context would determine the meaning.

Influential medieval Jewish scholar, Rashi, interprets Micah 5:2 as a clear Messianic prophecy; and he interprets the end of the verse as pointing to the preexistence of the Messiah (or, at the least, of his name) rather than as pointing only to Bethlehem as the ancient city of David (which is made clear at the beginning of the verse).3

Christians understand Micah 5:2 to be a prophecy about the Messiah. Consistent with the expectations of the Messiah, the New Testament shows Jesus was born in Bethlehem (Micah 5:2) and was a Son of David (2 Samuel 7).  Alfred Edersheim (A.D. 1825-1889) was a Jew who believed in Jesus Christ and became a follower of Him. He was educated at a Hebrew school and the University of Vienna. He wrote a book named “The Life and Times of Jesus the Messiah.” In it he wrote,

“As shown by the rendering of the [Aramaic translation of the Hebrew Bible, called ] Targum Jonathan, [that was made in the 2nd or 3rd centuries C.E.], the prediction in Micah 5:2 was at the time universally understood as pointing to Bethlehem, as the birthplace of the Messiah. That such was the general expectation, appears from the Talmud, where, in an imaginary conversation between an Arab and a Jew, Bethlehem is authoritatively named as Messiah’s birthplace….”6.

Therefore He will give them up until the time when she who is in labor has given birth. Then the remainder of His kinsmen will return to the sons of Israel (Micah 5:3)

Therefore He will give them up. Nevertheless, God would give up his people [the Jews] into the hands of their enemies while a promise of a Messiah still stands.

Until the time when she who is in labor has given birth. Micah already referred to Judah metaphorically as a woman in childbirth when he said: “That agony has gripped you like a woman in childbirth” (Micah 4:9). Therefore, “she who is in labor” appears to be a reference to Judah’s suffering, and “Has given birth” may be a reference to “relief” that would eventually come from Israel giving birth to the Messiah, who would gather back His people, which at the time of the Messiah refers to the people who have placed their faith in the Messiah.

Then the remainder of His kinsmen will return to the sons of Israel. If this is literal, it would mean that remainder of the tribes of Israel (upon their conversion), will join themselves together with the believing children of Israel at a future time or if this is spiritual, it must refer to Messiah’s brothers and sisters, whom Jesus defined as those who do his will (Mark 3:35), which includes the “remnant” of the believing Jews and Gentiles.

And He will arise and shepherd His flock in the strength of the Lord, In the majesty of the name of the Lord His God. And they will remain, Because at that time He will be great To the ends of the earth (Micah 5:4)

And He will arise and shepherd His flock in the strength of the Lord. After inaugurating His kingdom, the Messiah “will shepherd his flock”.

In the majesty of the name of the Lord His God. Messiah will be possessing the majesty of all Jehovah’s revealed attributes.

And they will remain, because at that time He will be great to the ends of the earth.  After inaugurating his kingdom, Messiah greatness will extend to the ends of the earth even as it does today.

This One will be our peace. When the Assyrian invades our land, When he tramples on our citadels, Then we will raise against him Seven shepherds and eight leaders of people (Micah 5:5)

This One will be our peace. It isn’t just that the Ruler from Bethlehem brings peace; He is peace. In Isaiah 9:6, one of the titles of the coming Messiah is Prince of Peace. People who are experiencing great travail, but who will ultimately be redeemed from their suffering will abide in eternal peace, because the Messiah’s kingdom will more than supplant those of enemy nations like Assyria. This promise of eternal peace is yet future, waiting to be fulfilled upon the return of the Prince of Peace.

When the Assyrian invades our land, when he tramples on our citadels. At the time Micah delivers this prophesy, the Assyrians, the only enemy he ever knew, were besieging Jerusalem. And so, he represents Messiah’s enemies as the Assyrians, which appears to be a representation of all enemies of the Messiah and His people. 1

Then we will raise against him seven shepherds and eight leaders of people. Micah identifies the restored remnant (people of faith) as having “seven”, the perfect number, and “eight” is added to indicate that there will be more than enough leaders to overcome oppression when enemies come against God’s people.

They will shepherd the land of Assyria with the sword, the land of Nimrod at its entrances; And He will rescue us from the Assyrian when he invades our land, and when he tramples our territory. (Micah 5:6)

They will shepherd the land of Assyria with the sword, the land of Nimrod at its entrances. These leaders shall not only defend their own land against the enemy, but shall carry the fight of faith into the hostile territory, conquer it, and overcome with rigour. Nimrod probably is a synonym for Assyria. True religion has always a war to wage with error and worldliness, but shall conquer in the power of Christ.  Since the time of the Messiah, the enemy is the world, flesh, and Devil (who may act through people and nations); the Shepherd is Jesus Christ; his leaders are the Spirit endowed believers (1 Pet 5:1–5); their sword is the Word of God (Eph 4:7–12).

And He will rescue us from the Assyrian when he invades our land, and when he tramples our territory. People of God have to undergo much tribulation and many struggles, but Messiah shall save them. 

 

Then the remnant of Jacob Will be among many peoples Like dew from the Lord, Like showers on vegetation That do not wait for man, Or delay for mankind. (Micah 5:7)

As the remnant of Jacob (people of faith) becomes a strong nation, it will become, on the one hand, like “dew” and “showers,” meaning, they will be signs of God’s blessing to others. The falling rain and dew is neither helped nor hindered by man, for the processes of nature go on while man slumbers; in the same way the vitalizing influences will proceed from the faithful to everyone on their path.

The remnant of Jacob Will be among the nations, Among many peoples Like a lion among the animals of the forest, Like a young lion among flocks of sheep, which, if he passes through, Tramples and tears, And there is no one who can rescue. (Micah 5:8)

The transformed remnant will also become like a fearsome “lion among animals of the forest, like a young lion among flocks of sheep, which tramples and tears”. Nothing or no one can resist successfully the power of the remnant (people of faith).

Your hand will be lifted up against your adversaries (Micah 5:9)

All the enemies of the Messiah will not succeed.

 “And it will be on that day,” declares the Lord, “That I will eliminate your horses from among you, And destroy your chariots.  I will also eliminate the cities of your land, And tear down all your fortifications. 12 I will eliminate sorceries from your hand,  And you will have no fortune-tellers. 13 I will eliminate your carved images And your memorial stones from among you, So that you will no longer bow down To the work of your hands. 14 I will uproot your Asherim from among you, And destroy your cities.15 And I will execute vengeance in anger and wrath On the nations which have not obeyed.” (Micah 5:10-15)

Messiah will protect His people from enemies within: He “will destroy all their false confidences: war horses, strongholds, witchcraft (Isa 2:6–8), and idols (5:10–14). These idols included both sacred stones—phallic symbols of a male god—and Asherah poles—fertility symbols of the female goddess. These represent any thing that man desires more than Christ.On the other hand, he will protect it from enemies without by “taking vengeance in anger and wrath against the nations that have not obeyed Him.”

 

See also:

Referenced

1. https://www.thegospelcoalition.org/commentary/micah/

2. https://www.oneforisrael.org/bible-teachings/who-is-the-mysterious-angel-of-the-lord/

3. https://www.toughquestionsanswered.org/2016/04/18/does-micah-52-indicate-that-the-messiah-is-divine/

4. https://www.preceptaustin.org/micah_5_commentary

5. https://truthaccordingtoscripture.com/commentaries/whe/micah-5.php#.Y5v7fnbMKUk

6. https://www.neverthirsty.org/bible-studies/christmas-accounts/jewish-rabbis-believed-micah-52-is-about-the-messiah/

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Isaiah 9:1-7 Is the child about the Messiah or Hezekiah?

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Some (Christian and Jewish scholars) have argued that the child in Isaiah 9:6 “For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace” refers not to the Messiah, but to Hezekiah.

Influential Jewish commentator Rashi and Abraham Ibn Ezra argues Isaiah 9:6 was a prophecy about Hezekiah. However, other Rabbinic Jewish scholars have associated those verses with the Messiah. For example a passage from the Talmud (Tractate Derekh Eretz Zuta) referred to the child of Isaiah 9 as the Messiah, and so does the famous Jewish medieval scholar, Rambam (Maimonides) in his Epistle to Yemen. Similarly, the Targum of Jonathan Ben Uzziel, an Aramaic paraphrase of the Hebrew Bible, explicitly identifies this text as speaking of the Messiah.2

This paper is a verse-by-verse study to see if Isaiah 9:1-7 is a reference to the Messiah or to Hezekiah.

To share a little bit of the background of Isaiah 9, in 722 BC, the Assyrians attacked and conquered the northern tribes known as Israel, and it was now only a matter of time until they would cross the border and attack and devastate the southern tribes known as Judah. So, the people are terrified. They know it’s coming. Isaiah is writing somewhere around 700 BC, about twenty years after the takeover of the north, and he writes that there is still hope that things will not always remain gloomy for the people of God. Starting from verse 1:

But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles (Isaiah 9:1 NASB 1995)

But there will be no more gloom for her who was in anguish. The gloom carries over from the previous chapter of Isaiah 8, where Isaiah warned Judah about the coming invasion from Assyria (Isaiah 8:22).The promise is there will come a time when there will be no more gloom for this land, because of the birth of a child (Isaiah 9:6) who will realize such a state.

In earlier times He treated the land of Zebulun and the land of Naphtali with contempt. In the past, God humbled Israel when it was overrun and ravaged by the Syrians (1 Kings 15:20), and later He allowed the Assyrian king Tiglath-Pileser III to conquer the northern kingdom, or the land of Zebulun and the land of Naphtali in 732 BC (2 Kings 15:29;17:24). As peripheral tribes in Israel, Zebulun and Naphtali, were on the edge of the nation. They were the first to be attacked when enemies invaded. And time and time again, they were in anguish and shamed at being unable to repel such oppression.

But later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles. “But later on,” we are not told exactly when this would happen, but the promise is that these lands, around the Sea of Galilee will one day have its fortunes changed from gloom to glory someday. [After the northern part of Israel fell to the Assyrians, they imported Gentile peoples to the area of Zebulon and Naphtali, the area of Galilee. Their descendants—the Samaritans—heavily populated Galilee in Christ’s day. Since, foreigners dominated it for centuries, the region was called “Galilee of the Gentiles.” Here, Isaiah prophesied that Galilee would witness a major part of the blessings, owing to a child being born].

The people who walk in darkness will see a great light; Those who live in a dark land, The light will shine on them. (Isaiah 9:2)

The people who walk in darkness will see a great light. It is not just the land that Isaiah tells us is transformed, but the people are as well. The people who dwelt in anguish and darkness are brought into the light. Who is this great light?

Some Jewish and Christian commentators say it was Hezekiah. What do we know about Hezekiah? Well, he was a son of the wicked King Ahaz. He, unlike his father, “kept the commands the Lord had given Moses. And the Lord was with him; he was successful in whatever he undertook” (2 Kings 18:6–7). When faced with the Assyrian threat, the Lord, through Isaiah, reassured the king [Hezekiah] that Assyria would never enter Jerusalem. God kept His promise to protect Jerusalem (2 Kings 19:35). Given that Isaiah is writing at a time when the Assyrians were coming, one may expect Isaiah to prophesy about deliverance from the Assyrians, and hence the first readers of this prophesy during Hezekiah’s day may have looked for a near-fulfillment and probably understood it to be Hezekiah.

However, though Hezekiah was a good king, he made a serious mistake later in his life. When the Babylonians sent a gift to Hezekiah, for they had heard Hezekiah had been sick. In foolish pride, Hezekiah showed the Babylonians all of his treasures, and everything in his arsenal. There was nothing Hezekiah did not parade in front of them. Isaiah rebuked Hezekiah for this act and prophesied that all king Hezekiah had shown the Babylonians would one day be taken to Babylon—along with Hezekiah’s own descendants. If Hezekiah was that great light, it was very short lived. Hezekiah’s son, Manasseh, who ruled afterward, turned out to be the evilest king ever to reign in Judah (2 Kings 18—20; 2 Chronicles 29—32; Isaiah 36—39). Hence, Hezekiah may have partially fulfilled the words of this prophesy then, but attributing all the words of this prophesy to Hezekiah appear to be weak. Is there anyone else who may have begun to fulfill this prophesy? 

Matthew 4:13-16 quotes part of this passage of Isaiah 9:1-2, as fulfilled in the Galilean ministry of Jesus while he was on earth.

Matthew states: “Leaving Nazareth, he [Jesus] went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali— to fulfill what was said through the prophet Isaiah: The land of Zebulun and the land of Naphtali, By the way of the sea, beyond the Jordan, Galilee of the Gentiles—16 “The people who were sitting in darkness saw a great Light..”.

Interestingly, Capernaum, which was in Naphtali, and Nazareth, which was in Zebulun were the two cities associated with Jesus’ upbringing and early ministry. The northern tribes were the first to suffer from the Assyrian invasions, so in God’s mercy, they were the first to see the light of the Messiah. However, it is true that Messiah’s earthly ministry did not end gloom for the land of Israel (interestingly, Matthew does not quote that part of the prophesy as fulfilled at that time). Many enemies including the Roman Empire continued to oppress the people of God even from the time of Jesus. But the Messiah made it clear that His Galilean ministry was just the beginning – and if this is the case, we could expect Messiah to fulfill the rest of the prophesy in the future (which the New Testament says Messiah Jesus will do). See our chapter-by-chapter, verse-by-verse, commentaries on the book of Daniel, Revelation.


You shall multiply the nation, you shall increase their gladness; They will be glad in Your presence As with the gladness of harvest, As men rejoice when they divide the spoil. (Isaiah 9:3)

You shall multiply the nation. God will cause Israel to grow. Instead of enemies coming against this nation, the surrounding nations will come into it. And the nation would not only increase in number, but in joy. This is in line with the promise to Abraham, concerning the multiplication of his seed, which probably will include the gathering in the Gentiles to the remnant of the Jews, and making them both one people in Christ, under a New Covenant. Under Hezekiah’s rule, Israel as a nation may have grown for a short while, but nothing may be compared to how both Jews and Gentiles have joined and become part of Messiah’s followers.

You shall increase their gladness. They will be glad in Your presence as with the gladness of harvest, as men rejoice when they divide the spoil. The ministry of the Messiah would bring joy and gladness to Israel. They will rejoice with a joy likened to the joy shared by those who have just brought in a great harvest. The kind of joy that one has when dividing the spoil after a battle. The reason for this joy is explained in the following verse.


For You shall break the yoke of their burden and the staff on their shoulders, The rod of their oppressor, as at the battle of Midian. (Isaiah 9:4)

The Jews had been under the yoke (oppression) repeatedly, to one hostile people or another, and had been sorely oppressed by them. If you know the story in Judges 7, you will remember that Gideon leads an army of 300 Israelites, many of which came from Zebulun and Naphtali, to an astonishing victory over an army of Midianites that was beyond number. Against all expectations, God delivers a victory through Gideon and 300 men. Isaiah tells us that the liberation this child brings on God’s people involves an Egypt-like slavery broken by a Gideon-like victory.

As a son of David, Hezekiah partially fulfilled this prophecy (leading Israel to temporary deliverance from Assyria and its oppression). However, Hezekiah is dead and gone. But ministry of the Messiah Jesus is not yet over, though it began in Galilee, and offered us spiritual healing from sin and oppression, the promise of eternal peace is yet future when He returns again for His people – every one who believes (Jew and Gentile).

For every boot of the booted warrior in the battle tumult, And cloak rolled in blood, will be for burning, fuel for the fire. (Isaiah 9:5)

The boots used in the battle, the garments of the warriors that are covered in blood, they will all be burnt. This victory will be so decisive, so absolute, that there will be no more battles, no more war. This liberation will last. Hezekiah achieved no such liberation. But the Messiah promises to achieve such in the “new heavens and new earth”. Who is the ultimate source of this liberation?


For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. (Isaiah 9:6)

For a child will be born to us. Here, Isaiah traces all these promises of liberation back to the birth of a child. This Messiah would appear as “child”, fully human so that He identifies with humanity. This child is born “to us” for our benefit.

Some (Jewish and Christians authors) have translated these words as “For a child has been born to us” in the past tense.  It is true that the Hebrew is in the past tense, however, it is not uncommon for prophets to speak of the future as already happened. There are multiple examples such as Isaiah 5:13 (where Isaiah speaks of the future captivity of Judah as though it had already transpired); See also: Isaiah 10:28-32; Isaiah 53:2-11; and Amos 5:2. Jewish commentator Radak (David Kimchi) confirms this:

“And in the greater part of prophecy this is found, that the speaker uses a past tense in place of a future; for it is as though the thing had already happened when it has been spoken in the Holy Spirit” (Radak on the Psalms, Psalm 3:5).

A son will be given to us. This Messiah will not only appear as a “child” pointing to his Humanity, but He is a “Son given” to us, pointing to his Divinity.

And the government will rest on His shoulders.  He will bear the responsibility of governing the people. The Judeans believed they were in immediate need of a physical savior. The kings they were afraid of were knocking on their door. They probably thought this prophecy was about Hezekiah. But as we see later on in the book (chapters 38 and 39), Hezekiah died as a grown man, while the Israelites were still in captivity. However, the New Testament presents Christ as King, who has established His Spiritual Kingdom on earth since is resurrection and ascension and is reigning from the heavens. “For He must reign until He has put all His enemies under His feet” (1 Cor. 15:25)

And His name will be called. Not that He will be literally called by the following titles, but “His name”, meaning these are aspects of His character. While these titles may be applied to a mere human, in context, they appear to describe a greater King.

Wonderful Counselor. This Messiah is a Wonder (pele’ in Hebrew), meaning “Extraordinary”. Hezekiah though, performed no wonders. Jesus on the other hand is recorded as having performed many wonders: He healed the wounded, revived the dead, and brought good news to the poor. 

Messiah also possesses the spirit of Counsel (yoetz in Hebrew) and wisdom for the people of God. Hezekiah was not a counsellor but Jesus was. Jesus constantly gave wisdom and counsel: to rich young ruler (Matthew 16:16-23); Nicodemus (John 3:1-15), and his followers as recorded in the New Testament.

Mighty God. Messiah possesses the ability to do all things that only God can do. Jesus said, “Whatever the Father does, these things the Son also does in the same way” (John 5:19). Jesus “created all things” (Colossian 1:16), He forgave sins. He commanded nature to obey him. He gave new commandments. The writers of the New Testament apply directly to Jesus verses from the Old Testament that referred only to Almighty God.

The Hebrew word for “Mighty God” is El Gibbor or literally, “God the Mighty One”. When el (God) appears together with a descriptor like Gibbor (Mighty) in the Hebrew Bible, it is always a description of God (Isaiah 10:21), and not a mere man.So, there is little precedent for translating this phrase as god-like or chief. It is sometimes alleged that the name Hezekiah means “mighty God.” However, this is quite the stretch, as the name literally means “God gives strength.” Hence, to apply this title or description to Hezekiah is weak given his shortcomings.

Eternal Father. The Hebrew word is Abi ad, and it can also be translated as “father of eternity”, meaning He is the father or author of eternity. The title “Father” also can mean the Messiah is fatherly, father-like, in his treatment of us, and does not mean Messiah is God the Father. In either case, “eternal” is a term characteristic of only God, and this description indicates the Messiah is also fully divine, just like God the Father.

Prince of Peace. The word Prince is a Hebrew word that can mean Lord, or Master. The word Peace is the Hebrew word, shalom. This Messiah is the Master of shalom. Shalom is about mutual flourishing. It’s about a kingdom where God will gather people from every tribe and tongue and nation, and they will flourish together under the Master of shalom. He is the One who makes peace, especially between God and man (Romans 5:1). However, the promise of eternal peace would have to wait for the Messiah to come in the future.


There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the Lord of hosts will accomplish this. (Isaiah 9:7)

There will be no end to the increase of His government or of peace. He would be the final king whose reign would result in increasing peace forever. How can this prophecy apply to Hezekiah? On the other hand, believers have peace in their hearts already because of the Messiah Jesus (Romans 5:1), though the eternal peace is yet future waiting to be fulfilled upon the return of the Prince of Peace.

On the throne of David and over his kingdom. He would be a Davidic king, a Son of David, who would sit on the throne promised to David. When Jesus was resurrected, He sat on His throne in heaven.  Peter confirms that, “God had sworn to him with an oath to seat one of his descendants on his throne, he looked ahead and spoke of the resurrection of the Christ… God has made this Jesus, whom you crucified, both Lord and Messiah.” (Acts 2:30-36). Jesus is already reigning now as King of Kings, “For He must reign until He has put all His enemies under His feet” (1 Corinthians 15:24-25). However, His kingdom will be fully consummated when He returns.

To establish it and to uphold it with justice and righteousness. Not with oppression and tyranny, by which other kingdoms are commonly managed, but He would cause it to stand, and make it firm under a rule that is just and right.

From then on and forevermore. From the beginning of it unto all eternity. Messiah Jesus has inaugurated a kingdom that will be managed with justice and righteousness, from then on, and forevermore from His second coming.

The zeal of the Lord of hosts will accomplish this. Nothing else but the zeal (passionate desire) of Yahweh would achieve all this. Hence, in Isaiah 9:6-7, we see Messiah’s human birth, divine nature, Davidic throne, the extent of His reign and the peaceful character of his rule explained. [In the entire Hebrew Bible, this phrase appears only two other times, in Isaiah 37:32 and 2 Kings 19:31, both of which refer to God’s miraculous salvation of Hezekiah and his besieged nation from King Sennacherib and his Assyrian army. However, as we have seen in context, Hezekiah does not appear to fulfill all the requirements of this prophesy].

Conclusion: Given that Hezekiah (or anyone else) have failed to fulfil what is spoken of the child in Isaiah 9, this text is either a failed prophecy or a Messianic prophecy. One could, of course, object that Jesus has not fulfilled these predictions either, since global peace has not yet been realized. However, it is plausible to view this prophecy as still awaiting its ultimate completion when Jesus returns again. Given Jesus’ resurrection from the dead, the Christian has a justified expectation that the Messiah will indeed return to finish what he has begun. This was the interpretation of Jesus and the apostles (see: Mk 13:26-27; Acts 1:11; 1 Thess 3:13, 4:13-18). 3

See also:

Isaiah 53:1-12: Israel or Messiah?

Isaiah 7:14: Is it really about Jesus or someone else?

References:

  1. Isaiah 9 – David Guzik: https://enduringword.com/bible-commentary/isaiah-9/
  2. Nick Meader, Isaiah 9: https://medium.com/interfaith-now/isaiah-9-what-did-the-prophet-isaiah-say-about-jesus-83f6f002be07
  3. Jonathan McLatchie: Isaiah 9:https://crossexamined.org/does-isaiah-96-affirm-the-deity-of-israels-messiah/

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