GOD'S WORD® Translation (©1995)
In my fiery anger I tell you this. On that day there will be a large earthquake in the land of Israel.

King James Bible
For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel;

Douay-Rheims Bible
And I have spoken in my zeal, and in the fire of my anger, that in that day there shall be a great commotion upon the land of Israel:

Darby Bible Translation
for in my jealousy, in the fire of my wrath have I spoken, Verily in that day there shall be a great shaking in the land of Israel;

English Revised Version
For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel;

Webster's Bible Translation
For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel.

World English Bible
For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel;

Young's Literal Translation
And in My zeal, in the fire of My wrath, I have spoken: Is there not in that day a great rushing on the land of Israel?

Cross References

Hebrews 12:29 for our God is a consuming fire.

Deuteronomy 32:22 For a fire is kindled in My anger, And burns to the lowest part of Sheol, And consumes the earth with its yield, And sets on fire the foundations of the mountains.

Psalm 18:7 Then the earth shook and quaked; And the foundations of the mountains were trembling And were shaken, because He was angry.

Psalm 18:8 Smoke went up out of His nostrils, And fire from His mouth devoured; Coals were kindled by it.

Psalm 79:5 How long, O LORD? Will You be angry forever? Will Your jealousy burn like fire?

Isaiah 42:15 "I will lay waste the mountains and hills And wither all their vegetation; I will make the rivers into coastlands And dry up the ponds.

Ezekiel 5:13 'Thus My anger will be spent and I will satisfy My wrath on them, and I will be appeased; then they will know that I, the LORD, have spoken in My zeal when I have spent My wrath upon them.

Ezekiel 36:5 therefore thus says the Lord GOD, "Surely in the fire of My jealousy I have spoken against the rest of the nations, and against all Edom, who appropriated My land for themselves as a possession with wholehearted joy and with scorn of soul, to drive it out for a prey."

Ezekiel 36:6 'Therefore prophesy concerning the land of Israel and say to the mountains and to the hills, to the ravines and to the valleys, "Thus says the Lord GOD, 'Behold, I have spoken in My jealousy and in My wrath because you have endured the insults of the nations.'

Ezekiel 39:6 "And I will send fire upon Magog and those who inhabit the coastlands in safety; and they will know that I am the LORD.

Joel 3:16 The LORD roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the LORD is a refuge for His people And a stronghold to the sons of Israel.

Nahum 1:2 A jealous and avenging God is the LORD; The LORD is avenging and wrathful. The LORD takes vengeance on His adversaries, And He reserves wrath for His enemies.

Haggai 2:6 "For thus says the LORD of hosts, 'Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land.

Haggai 2:7 'I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,' says the LORD of hosts.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 14-23

This latter part of the chapter is a repetition of the former; the dream is doubled, for the thing is certain and to be very carefully regarded.

I. It is here again foretold that this spiteful enemy should make a formidable descent upon the land of Israel (v. 15): "Thou shalt come out of the north parts (Syria lay on the north of Canaan) with a mighty army, shalt come like a cloud, and cover the land of my people Israel," v. 16. These words (v. 14), When my people Israel dwell safely, shalt thou not know it? may be taken two ways:-1. As intimating his inducements to this attempt. "Thou shalt have intelligence brought thee how securely, and therefore how carelessly, the people of Israel dwell, which shall give rise to thy project against them; for when thou knowest not only what a rich, but what an easy prey they are likely to be, thou wilt soon determine to fall upon them" Note, God's providence is to be acknowledged in the occasion, the small occasion perhaps, that is given, and that not designedly neither, to those first thoughts from which great enterprises take their original. God, to bring about his own purposes, lets men know that which yet he knows they will make a bad use of, as here. Or, 2. As intimating his disappointment in this attempt, which here, as before, the prophecy begins with: "When my people Israel dwell safely, not in their own apprehension only, but in reality, forasmuch as they dwell safely under the divine protection, shalt not thou be made to know it by the fruitlessness of thy endeavours to destroy them?" Thou shalt soon find that there is no enchantment against Jacob, that no weapon formed against them shall prosper; thou shalt know to thy cost, shalt know to thy shame, that though they have no walls, nor bars, nor gates, they have God himself, a wall of fire, round about them, and that he who touches them touches the apple of his eye; whosoever meddles with them meddles to his own hurt. And it is for the demonstrating of this to all the world that God will bring this mighty enemy against his people. Those that gathered themselves against Israel said, Let us take the spoil and take they prey, but they knew not the thoughts of the Lord, Mic. 4:11, 12. I will bring thee against my land. This is strange news, that God will not only permit his enemies to come against his own children, but will himself bring them; but, if we understand what he aims at, we shall be well reconciled even to this: it is "that the heathen may know me to be the only living and true God when I shall be sanctified in thee, O Gog! that is, in thy defeat and destruction before their eyes, that all the nations may see, and say, There is none like unto the God of Jeshurun, that rides on the heavens for the help of his people." Note, God brings his people into danger and distress that he may have the honour of bringing about their deliverance, and suffers the enemies of his church to prevail awhile, though they profane his name by their sin, that he may have the honour of prevailing at last and sanctifying his own name in their ruin. Now it is said, This shall be in the latter days, namely, in the latter days of the Old-Testament church; so the mischief that Antiochus did to Israel was; but in the latter days of the New-Testament church another like enemy should arise, that should in like manner be defeated. Note, Effectual securities are treasured up in the word of God against the troubles and dangers the church may be brought into a great while hence, even in the latter days.

II. Reference is herein had to the predictions of the former prophets (v. 17): Art thou he of whom I have spoken in old time, of whom Moses spoke in his prophecy of the latter days (Deu. 32:43, He will render vengeance to his adversaries), and David, Ps. 9:15 (The heathen are sunk down into the pit that they made) and often elsewhere in the Psalms? This is the leviathan of whom Isaiah spoke (Isa. 27:1), that congress of the nations of which Joel spoke, Joel 3:1. Many of the prophets had perhaps spoken particularly of this event, though it be not written, as they all had spoken and written too that which is applicable to it. Note, There is an amiable admirable harmony and agreement between the Lord's prophets, though they lived in several ages, for they were all guided by one and the same Spirit.

III. It is here foretold that this furious formidable enemy should be utterly cut off in this attempt upon Israel, and that it should issue in his own ruin. This is supposed by many to have its accomplishment in the many defeats given by the Maccabees to the forces of Antiochus and the remarkable judgments of God executed upon his own person, for he died of sore diseases. But these things are here foretold, as usual, in figurative expressions, which we are not to look for the literal accomplishment of, and yet they might be fulfilled nearer the letter than we know of. 1. God will be highly displeased with this bold invader: When he comes up in pride and anger against the land of Israel, and thinks to carry all before him with a high hand, then God's fury shall come up in his face, which is an allusion to the manner of men, whose colour rises in their faces when some high affront is offered them and they are resolved to show their resentment of it, v. 18. God will speak against them in his jealousy for his people and in the fire of his wrath against his and their enemies, v. 19. See how God's permitting sin, his laying occasions of sin before men, and his making use of it to serve his own purposes, consist with his hatred of sin and his displeasure against it. God brings this enemy against his land, letting him know what an easy prey it might be and determining thereby to glorify himself; and yet, when he comes against the land, God's fury comes up, and he speaks to him in the fire of his wrath. If any ask, Why does he thus find fault? for who has resisted his will? It is easy to answer, Nay, but, O man! who art thou that repliest against God? 2. His forces shall be put into the greatest confusion and consternation imaginable (v. 19): There shall be a great shaking of them in the land of Israel, a universal concussion (v. 20), such as shall affect the fishes and fowls, the beasts and creeping things, and much more the men that are upon the face of the earth, who sooner receive impressions of fear. There shall be such an earthquake as shall throw down the mountains, those natural heights, and the steep places, towers and walls, those artificial heights; they shall all fall to the ground. Some understand this of the fright which the land of Israel should be put into by the fury of the enemy. But it is rather to be understood of the fright which the enemy should be put into by the wrath of God; all those things which they both raise themselves and stay themselves upon shall be shaken down, and their hearts shall fail them. 3. He shall be routed and utterly ruined; both earth and heaven shall be armed against him (1.) The earth shall muster up its forces to destroy him. If the people of Israel have not strength and courage to resist him, God will call for a sword against him, v. 21. And he has swords always at command, that are bathed in heaven, Isa. 35:5. Throughout all the mountains of Israel, where he hoped to meet with spoil to enrich him, he shall meet with swords to destroy him, and, rather than fail, every man's sword shall be against his brother, as in the day of Midian, Ps. 83:9. The great men of Syria shall undermine and overthrow one another, shall accuse one another, shall fight duels with one another. Note, God can, and often does, make the destroyers of his people to be their own destroyers and the destroyers of one another. However, he will himself be their destroyer, will take the work into his own hand, that it may be done thoroughly (v. 22): I will plead against him with pestilence and blood. Note, Whom God acts against he pleads against; he shows them the ground of his controversy with them, that their mouths may be stopped, and he may be clear when he judges. (2.) The artillery of heaven shall also be drawn out against them: I will rain upon him an overflowing rain, v. 22. He comes like a storm upon Israel, v. 9. But God will come like a storm upon him, will rain upon him great hailstones as upon the Canaanites (Jos. 10:11), fire and brimstone as upon Sodom, and a horrible tempest, Ps. 11:6. Thus the Gog and Magog in the New Testament shall be devoured with fire from heaven, and cast into the lake of brimstone, Rev. 20:9, 10. That will be the everlasting portion of all the impenitent implacable enemies of God's church and people. 4. God, in all this, will be glorified. The end he aimed at (v. 16) shall be accomplished (v. 23): Thus will I magnify myself and sanctify myself. Note, In the destruction of sinners God makes it to appear that he is a great and holy God, and he will do so to eternity. And, if men do not magnify and sanctify him as they ought, he will magnify himself, and sanctify himself; and this we should desire and pray for daily, Father, glorify thy own name.

Calvin's Commentary

44. And ye shall know that I am the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.

44. Et cognoscetis quod ego Iehovah, cum fecero vobiscum propter nomen meum, non secundum vias vestras malas, et secundum opera vestra corrupta, domus Israel, dicit Dominator Iehovah.

Here at length God pronounces that his glory would be chiefly conspicuous in the pity which he bestowed upon those who were desperate and abandoned, gratuitously and solely with respect to his own name. Hence Paul so specially celebrates; the grace of God in the first chapter of the epistle to the Ephesians, as that mercy by which God deigns to call his own elect in a peculiar sense -- his glory; for his glory extends farther than his pity. (Ephesians 1:6, 12, 14.)

As thy name, so thy praise is extended through all lands, (Psalm 48:10)

for God deserves no less glory when he destroys the wicked than when he pities his own people. But Paul calls that gratuitous favor glory par excellence, by which God embraced his own elect when he adopted them. So also it is said in this passage, then you shall know that I am Jehovah, since I shall deal with you on behalf of my name, and not according to your sins. But when God wishes his glory to shine conspicuously in gratuitous pity, hence we gather that the enemies of his glory were too gross and open, who obscure his mercy, or extenuate it, or as far as they can, endeavor to reduce it to nothing. But we know the teaching of the papacy to be that God's gratuitous goodness either is buried or enfolded in dark obscurity, or utterly vanish away: for they have invented a system of general merits which they oppose to God's gratuitous favor. For they distinguish merits into preparations, good works acquiring God's favor, and satisfactions, by which they buy off the penalties to which they were subjected. Afterwards they add what they call the suffrages of the saints; for they fabricate for themselves numberless patrons, and various reasonings are concocted for the purpose of obscuring God's glory, or at least of allowing only a few sparks to be visible. Since therefore the whole papacy tends that way, we see that they professedly oppose God's glory, and those who defend such abominations are sworn enemies of God's glory.

For ourselves, then, let. us learn that we cannot otherwise worship God with acceptance unless we adopt whatever pleases him as pertaining to our salvation. For if we wish to come to a debtor and creditor account, or to consider that he is in the slightest degree indebted to us, we in this way diminish his glory, and as far as is in our power we despoil ourselves of that inestimable privilege which the Prophet now commends. Hence let us desire to acknowledge God in this way, since he treats us with amazing clemency and pity out of regard for his own name, and not according to our sins. And since that was said to his ancient people because they returned to the land of Canaan, how much more ought God's gratuitous goodness to be extolled by us, when his heavenly kingdom is at this day open to us, and when he openly calls us to himself in heaven, and to the hope of that happy immortality which has been obtained for us through Christ?

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Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament