OF Japheth's sons two only have their descendants specified, Gomer the head of the Kelts, and Javan, from whom came the Hellenic-Italian races.
“And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah” (ver. 3).
Jeremiah (chap. 51: 27) introduces Ashkenaz as one of three kingdoms set apart and called together with Ararat and Minni against Babylon, when the kings of the Medes also played their decisive part. There seems no sound reason to doubt that as Ararat and Minni were parts of Armenia, here as elsewhere falling under Togarmah, so Ashkenaz and Riphath occupied the peninsula of Asia Minor at that time and took their place with Cyrus the leader of these races during that notable struggle. But this in no way weakens the general fact that Gomer pushed westward and into Europe, allowing that at least Togarmah settled in Armenia. For this is as sure as any fact of history; and scripture is decisive as to it, not only in the past, but for the future.
For instance, Ezek. 38 beyond doubt unveils the judgment of Russia at the end of this age, and lets us see its supporters compelled to follow and share the general ruin. Among those of the north are Gomer and all his hordes, and the house of Togarmah from the uttermost north and all his, as well as the southern races of Persia, Cush, and Phut under the same influence.
It is quite unfounded to pretend that this vast confederacy of the nations (or its overwhelming destruction) applies to any action under the Seleucidae, any more than the then state of the Jews in the land agrees. For it is clear that Israel previously has been brought back from the sword, gathered out of many peoples, and that they are dwelling in safety, though in a land of unwalled villages, having neither bars nor gates. Again, the position is made all the plainer by taking into account the two preceding chapters, 36. and 37. The prophet in the first declares that Jehovah will call them from among the nations, and gather them out of all the countries, and bring them into their own land. This restoration is to have a national completeness and a holy character beyond all precedent. “And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses and from all your idols will I cleanse you. And I will give you a new heart, and I will put a new spirit within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and keep mine ordinances, and ye shall do them. So ye shall dwell in the land that I gave to your fathers, and ye shall be my people, and I will be your God.”
This new and mighty work of divine grace for Israel is clearly seen to be confirmed symbolically in the next chap. 32., where we see the valley of dry bones caused to live and stand up, an exceeding great army; then, under the two sticks made one in Jehovah's hand, the old rent of the divided tribes completely healed, and one nation made on the mountains of Israel with one king to them, as has never been since the days of Rehoboam. “And they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. And they shall not any more defile themselves with their idols, or with their detestable things, or with any of their transgressions; and I will save them out of all their dwelling-places wherein they have sinned; and they shall be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd; and they shall walk in my ordinances, and keep my statutes and do them.” It is a bright and blessed prediction awaiting its fulfillment. In these circumstances will Gog lead his vassal hordes to perish signally on the mountains of Israel, and a fire shall also be sent on Magog and those that dwell at ease in the isles; and they shall know Who it is that thus judges them in the day that all Israel shall be gathered out of the nations into their own land, none to be left any more there.
The Rabbins have it that Ashkenaz subsequently migrated into that part of Europe which was afterward called Germany. And a learned German who has devoted much research to the details of this chapter comes to the same conclusion. But the evidence is far from being clear, though all agree that the Teutons are Japhetic and of Gomer. Herodotus indeed (i: 125) tells us of the Germanioi as with other tribes an agricultural class, not pastoral like several, and distinct from the princely and noble, into which the ancient Persians were divided. It is probable that they were at any rate connected with Carmania, the modern Kirman, as Mr. W. S. Vaux suggests; so Agatharcides (Mar. Erythr. 27, Hudson) and Strabo (xiv. 723) use the name of Germania, for what Diodorus (xviii. 6) calls Carmania. But it seems only a curious coincidence. Besides, of old, “Germans” was not the name the Teutonic family gave themselves, but from without. Far less is the ground for applying Riphath to Great Britain as some have done, or to the Rhipaean mountains (in all probability a geographical dream of the ancient Greeks), though here again the rationalist coalesces with the Jewish doctors and labors to find in the Carpathian range a temporary seat for the Kelts or Gaels. But there is no good reason for doubting that those we call Germans were of Gomer, no less than the Kelts.