Synthetic Bible Studies by James Gray

• Title Page
• Pentateuch
• History
• Poetry
• Prophets
  • Lesson 23: Introduction to the Prophetic Scriptures
  • Lesson 24: Joel
  • Lesson 25: Jonah
  • Lesson 26: Amos
  • Lesson 27: Hosea
  • Lesson 28: Micah
  • Lesson 29: Isaiah
  • Lesson 30: Nahum, Zephaniah, Habakkuk and Obadiah
  • Lesson 31: Jeremiah
  • Lesson 32: Ezekiel
• Post Captivity Prophets
• Gospels, Acts
• Pauline Epistles
• General Epistles

Russia are chiefly philological, as follows: The “chief prince” is translated in the Revised Version “the prince of Rosh,” and in the Latin Version, I believe, “the prince of Russ,” the similarity of which to the first syllable of Russia is apparent. “Meschech,” in the same way, is taken to mean Moscow, and “Tubal,” Tobolsk, capital cities of Russia. “Gomer” stands for Crimea, “Togarmah” for Turkey; “Gog” is the name of the highest peak of the Caucasus, and, indeed, the first syllable of the original word “Gogases.”

It is out of the question to suppose that the prophecy has been fulfilled in any event which has yet happened to Israel because (1) of the reference to the “last days” or the “latter years” (Ezekiel 38:8); (2) because of the military combination spoken of which the history of the world has not yet seen (Ezekiel 38:4-7); (3) because of the conditions existing in Israel at the time, when the people will be dwelling in their own land quiet and secure (Ezekiel 38:8-12).

The result of the conflict is the defeat and almost entire annihilation of the attacking force (Ezekiel 38:18-23 and 39:9-10, 13, 22, etc.).

To say that there are no difficulties in the way of this interpretation or application would be very foolish; but there is so much to favor it not only in the text itself, but in the history and spirit of Russia as compared with the western nations of Europe, and in the trend of current affairs as to seriously commend it to every thoughtful student of prophecy.

Part Four, Vision of the Temple, Ezekiel 40-48

To quote Dr. Andrews, “While all the prophets speak of the ultimate return of the remnant, and of the glory and blessedness of the Messianic kingdom, Ezekiel alone describes in detail the new order to be established. He was bidden to show the people the pattern of a new temple and of its ritual, and also to speak of a new division of the land. But the point to be especially noted is, that as he saw the departure of the visible glory of God from the first temple (Ezekiel 9:3; 10:4, 18; 11:22), so he sees its return to this, the last temple, i.e., the temple of the millennium (Ezekiel 43:2-7). Sometimes objections are made to this literal application of Ezekiel’s vision, on the ground of the size of the building spoken of, the references to sacrifices and feasts, as if incompatible with millennial conditions and worship and access to God, and certain topographical features of the city and surroundings. But these difficulties will not seem so great if it be remembered that neither Judaism nor Christianity as such is being spoken of, but a new dispensation, dealing with restored Israel on this earth, and involving changes of immense magnitude and of various kinds.”