And now, a longer than normal one.
vs 1
Ahhh, perhaps this is why the prophecy against Edom was just before. God got Ezekiel to prophesy to the mountain of Seir, and now he wants him to prophesy to the mountains of Israel.
vs 2
Which again was what the last doom prophecy was about.
vs 3
Which, I might point out, was what God was planning.
vs 4
Wait... God is actually talking to the mountains and the ground? Okay, if you've ever needed a reason to believe that Ezekiel's prophecies that aren't directed to Israel are still directed to Israel, I think here it is.
vs 5
God is comforting the land almost, letting it know that he is going to punish those who have taken it away from Israel.
vs 6
I just have to say it - this verse is more full of typical Ezekiely statements (word of the Lord, this is what the Lord says, etc) than any other so far. It's like every verse has it in it! So God is speaking out of jealousy.
vs 7
Just as people scorn the land because of what happened, so will they scorn all the other nations that God brings low.
vs 8
This land will be fruitful again. Surely comforting to the land - but obviously to the people to know they will be returning one day.
vs 9
Now, just because this is a literary device, I don't know how much we can look into this verse. I mean, you could make an argument that God is saying that land likes to be plowed and sown. Perhaps just land that has been promised for such?
vs 10
See, is this what land really wants, a multiplication of people? I don't know, I can't talk to land. I really wonder if it can be read that way, and not just, "Obviously God is not talking to land, he is talking to the people."
vs 11
As if the land didn't already know that God is Lord.
vs 12
Interesting to think of the land as depriving them of children. I suppose it's a reference to droughts and other such catastrophes.
vs 13
Which I think is not unreasonable, considering God does take special interest in the promised land and its people, so plagues and locusts and such have been known to happen.
vs 14
God has had enough of that stereotype of his land, though. So no more.
vs 15
And no longer will people make up stories and taunts about the promised land being some sort of death trap, or black spot. Although I'm sure people talk about it as such today.
vs 16
That's more like it.
vs 17
Lovely picture.
vs 18
Which is harsh, but God did tell them that's what he'd do.
vs 19
Indeed he did. Although the past tense is a little odd, because it only just happened when it was written.
vs 20
Oh, wait, he might be talking about north kingdom Israel. That would make more sense. You can see, though, that even though the north kingdom people had forgotten they were God's people, other nations hadn't.
vs 21
They profaned it in the land, and profaned it out of the land. Great.
vs 22
This is hope giving, but also harsh. I mean, it's good to know that God is doing it for his own holy name, because that is an eternal thing of importance. But it sort of sucks to know that you're the ones who profaned it in the first place.
vs 23
And so God, in his classic way, will use the people who profaned him to prove to the world that he is holy.
vs 24
Thankfully he seems to be done with cursing and judgment for the moment. Now he's going to rebuild his name by reconstituting his people.
vs 25
He will polish them up so they are almost like a new people.
vs 26
What a fantastic promise. No wonder so many people know this verse from Ezekiel. I think we all feel our heart of stone weighing us down sometimes. It's fantastic to think that God would do this for us. We sometimes feel little bits of it, but I think we all wait for it's eternal completion.
vs 27
As above. The promise of God's Spirit comes so early in the piece, relatively speaking. The whole Acts thing is a fulfilment of this.
vs 28
The relationship will be renewed.
vs 29
The blessings of the land will return, but along with it a washing away of uncleanness. Probably these two ideas could have been broken up by a verse.
vs 30
I can see how tasty this promise is to people, how they want to be able to point to their life and say, "Look, I'm not starving, I must be a Christian." If only we could make it true. I mean, we could, and we do for some people, but we could do so much more.
vs 31
It's the old-fashioned heaping burning coals on their heads. Of course, they will mourn for their own sin, but also the sins of their forefathers that led up to where they are now. That's a good illustration of the connectivity of history for the near eastern culture.
vs 32
A stomach churning verse.
vs 33
It's a comforting thought, that the punishment they are suffering is temporary, that things will get better again, even if they don't know how long it will be.
vs 34
Cultivation of course means wealth and prosperity, the life of the promised land.
vs 35
They, I assume, are the people who pass through, probably people who had heard all the taunts and missayings about God's land.
vs 36
So really, God couldn't do his job properly if he didn't destroy the land so thoroughly that only he could return it to fruitfulness.
vs 37
Once again. God really is a relenting old softie, isn't he? Just... erm... ignore all that killing and suffering that he caused as punishment.
vs 38
The remnant that exists will grow, God will grow his people, because that brings him glory.
Wednesday, October 20, 2010
Tuesday, October 19, 2010
Ezekiel chapter 35
Short one today.
vs 1
And once again, it's a prophecy against somewhere. I wonder why this one fits in here?
vs 2
That would be Edom, so our scholars tell us.
vs 3
Well, God doesn't beat around the bush, does he?
vs 4
Honestly, what more needs to be said? I guess they need to at least know why.
vs 5
What did Edom do? Were they meant to help against Babylon? Perhaps they helped Babylon.
vs 6
God's fitting punishments are perhaps the worst of all. It sucks to have it pointed out how bad you are, and then have that badness end up in your lap.
vs 7
He's very keen on this desolate waste making, God.
vs 8
So I assume that the king of Babylon is going to march to Egypt via Edom or something.
vs 9
While I assume that people now live there, I wonder how many of them call themselves Edomites?
vs 10
Ooooh, I see. Edom seems to have waged war against Israel and Judah, thinking to take them both over - perhaps while they were stressed by pressure from the north at the same time.
vs 11
This is essentially the essence of this prophecy. God is telling the Jews to be what he is going to do to Edom, so that when it happens, they can go, "Oh, just like God said." And it teaches them about God hating jealousy and people who hate his people.
vs 12
Oh, God does not like that one bit. God does his own destroying and bringing low. He doesn't need some other nation to think they can come sweep up the pickings.
vs 13
Ooops. They probably will regret that.
vs 14
Nasty. Personally, I don't really know all that much about Edom, so I wasn't rejoicing, but hey, if God makes people clap when you fall down, that's rather nasty.
vs 15
Very fitting punishments for Edom. They won't be forgetting that in a hurry. Oh, wait... they are forgotten. Bummer to them.
vs 1
And once again, it's a prophecy against somewhere. I wonder why this one fits in here?
vs 2
That would be Edom, so our scholars tell us.
vs 3
Well, God doesn't beat around the bush, does he?
vs 4
Honestly, what more needs to be said? I guess they need to at least know why.
vs 5
What did Edom do? Were they meant to help against Babylon? Perhaps they helped Babylon.
vs 6
God's fitting punishments are perhaps the worst of all. It sucks to have it pointed out how bad you are, and then have that badness end up in your lap.
vs 7
He's very keen on this desolate waste making, God.
vs 8
So I assume that the king of Babylon is going to march to Egypt via Edom or something.
vs 9
While I assume that people now live there, I wonder how many of them call themselves Edomites?
vs 10
Ooooh, I see. Edom seems to have waged war against Israel and Judah, thinking to take them both over - perhaps while they were stressed by pressure from the north at the same time.
vs 11
This is essentially the essence of this prophecy. God is telling the Jews to be what he is going to do to Edom, so that when it happens, they can go, "Oh, just like God said." And it teaches them about God hating jealousy and people who hate his people.
vs 12
Oh, God does not like that one bit. God does his own destroying and bringing low. He doesn't need some other nation to think they can come sweep up the pickings.
vs 13
Ooops. They probably will regret that.
vs 14
Nasty. Personally, I don't really know all that much about Edom, so I wasn't rejoicing, but hey, if God makes people clap when you fall down, that's rather nasty.
vs 15
Very fitting punishments for Edom. They won't be forgetting that in a hurry. Oh, wait... they are forgotten. Bummer to them.
Sunday, October 17, 2010
Ezekiel chapter 34
I've almost caught up to where we are in Bible study, yay!
vs 1
I've read this so many times, and I think I sway between jealous and fascinated.
vs 2
I would not want to be the shepherd of a flock (or leader of a people, as this is so clearly talking about) with this charge levelled against me. I wouldn't want to live under such authority either.
vs 3
Obviously the shepherding metaphor is sticking here. Don't get it wrong, God doesn't mind leaders being supported by the people - what he minds is them being supported uselessly.
vs 4
I'm not actually sure how you rule sheep harshly and brutally. Does a bad shepherd beat his sheep? I'm curious. But you can see the metaphor clearly here - the people need leaders, and they have not had their leadership. They don't just need leaders because God said, "Have them," any more than they just need a covenant with God because God offered it. The purpose is important.
vs 5
Bad leaders basically equates to no leader, because the sheep act as if there is no leader, and the result is that bad things happen to them. In this case, they get swallowed up by idols and foreign gods, I think.
vs 6
Or, it could also be talking about the scattering of Israel by Assyria. I think both make a lot of sense, and I can see suggestions for both.
vs 7
Addressed specifically to them here.
vs 8
So there is another summary of what the leaders have failed to do, and the consequences their actions have taken.
vs 9
Repetitive... makes it sound angry to me.
vs 10
Another what God says! That's a lot of statements that it is God's word - perhaps required because it is addressed to leaders, and they're not prone to listening?
Since they weren't doing the work, they will no longer be able to draw the wage. I can imagine this happening in, say, Babylon.
vs 11
If you want a job done right, you've got to do it yourself.
vs 12
And when God takes a job into his own hands, it gets done properly. This is a message of hope to the people, as well as judgment to the leaders.
vs 13
In this verse we see that the scattering of the people of Israel (single nation) was a judgement on leadership primarily, although the people paid the price for following their leaders I suppose. God is going to put the blame for their judgment squarely on the leaders, and going to solve the problem by taking leadership himself.
vs 14
God is promising the return to the promised land. That is something for his people to look forward to. It is a great promise for them, because it means that God is keeping his covenant, and is not overturning it and forgetting his people.
vs 15
Lie down to rest, of course. Rest was one of the big promises of God in the covenant.
vs 16
I'm guessing the sleek and strong at the moment are sleek and strong because they were bad leaders who abused their position. So God is going to kill them, justly.
vs 17
Here we see God isn't just putting all the blame on the leaders. He discerns between his sheep too.
vs 18
This is unjust activity. It's hard to say what it might represent, but possibly rather mercenary mercantile activity. When things get to that scorched earth level, you know it's bad.
vs 19
Yeah, God isn't keen on people being unjust and oppressing his sheep people.
vs 20
So even those who aren't necessarily in leadership, but who grew fat from oppression and wickedness.
vs 21
I can't think of a better metaphor than a greedy sheep.
vs 22
I guess if you own a bunch of sheep, and you're going to eat one, you'll eat the one that is making the others weaker.
vs 23
This right here is a huge promise. A Davidic covenantal promise. We haven't seen one of these for a while. This is a promise of strong leadership, prosperity, powerful nationhood, but also a promise of closeness with God.
vs 24
God repeats it, this is an important promise. Which is funny, because of course we read this as Jesus. But they probably would have been looking around thinking, "Okay, so who is of David's line?"
vs 25
Because of course he promised he would make the land overrun with wild beasts so it was dangerous and horrible.
vs 26
God will return to blessing his land, his holy hill, and his people through their covenant land.
vs 27
God will, once again, free his people from slavery. He will give them an abundant land once again, and make them rich. These are great promises for Israel, but if the David figure is Jesus, what do they mean to us today, for whom land is not a part of our promise? Are these 'spiritual riches'?
vs 28
Of course, this has to be a heavenly promise for us, because even Israel gets plundered and devoured again, a few times actually.
vs 29
And I suppose for a time this is true, but in heaven it will be eternally true. I really, really, really hope I am correct that heaven is up to date technologically, because I must say the idea of living in a circa 500BC farming community is not attractive.
vs 30
This is the big, big deal. God is not just God, he is their God. The people of Israel aren't just a people - they are his people. That's really what makes them. It's really what makes us, as Christians. We're not just Christians, we are God's people. Without God, we're nothing.
vs 31
God thinks this statement is so great that he makes it a second time. Also, of course, he is claiming them. They are his people, and they should remember that. They shouldn't go off wandering and get eaten by wild beasts. They're smarter than sheep - one hopes.
vs 1
I've read this so many times, and I think I sway between jealous and fascinated.
vs 2
I would not want to be the shepherd of a flock (or leader of a people, as this is so clearly talking about) with this charge levelled against me. I wouldn't want to live under such authority either.
vs 3
Obviously the shepherding metaphor is sticking here. Don't get it wrong, God doesn't mind leaders being supported by the people - what he minds is them being supported uselessly.
vs 4
I'm not actually sure how you rule sheep harshly and brutally. Does a bad shepherd beat his sheep? I'm curious. But you can see the metaphor clearly here - the people need leaders, and they have not had their leadership. They don't just need leaders because God said, "Have them," any more than they just need a covenant with God because God offered it. The purpose is important.
vs 5
Bad leaders basically equates to no leader, because the sheep act as if there is no leader, and the result is that bad things happen to them. In this case, they get swallowed up by idols and foreign gods, I think.
vs 6
Or, it could also be talking about the scattering of Israel by Assyria. I think both make a lot of sense, and I can see suggestions for both.
vs 7
Addressed specifically to them here.
vs 8
So there is another summary of what the leaders have failed to do, and the consequences their actions have taken.
vs 9
Repetitive... makes it sound angry to me.
vs 10
Another what God says! That's a lot of statements that it is God's word - perhaps required because it is addressed to leaders, and they're not prone to listening?
Since they weren't doing the work, they will no longer be able to draw the wage. I can imagine this happening in, say, Babylon.
vs 11
If you want a job done right, you've got to do it yourself.
vs 12
And when God takes a job into his own hands, it gets done properly. This is a message of hope to the people, as well as judgment to the leaders.
vs 13
In this verse we see that the scattering of the people of Israel (single nation) was a judgement on leadership primarily, although the people paid the price for following their leaders I suppose. God is going to put the blame for their judgment squarely on the leaders, and going to solve the problem by taking leadership himself.
vs 14
God is promising the return to the promised land. That is something for his people to look forward to. It is a great promise for them, because it means that God is keeping his covenant, and is not overturning it and forgetting his people.
vs 15
Lie down to rest, of course. Rest was one of the big promises of God in the covenant.
vs 16
I'm guessing the sleek and strong at the moment are sleek and strong because they were bad leaders who abused their position. So God is going to kill them, justly.
vs 17
Here we see God isn't just putting all the blame on the leaders. He discerns between his sheep too.
vs 18
This is unjust activity. It's hard to say what it might represent, but possibly rather mercenary mercantile activity. When things get to that scorched earth level, you know it's bad.
vs 19
Yeah, God isn't keen on people being unjust and oppressing his sheep people.
vs 20
So even those who aren't necessarily in leadership, but who grew fat from oppression and wickedness.
vs 21
I can't think of a better metaphor than a greedy sheep.
vs 22
I guess if you own a bunch of sheep, and you're going to eat one, you'll eat the one that is making the others weaker.
vs 23
This right here is a huge promise. A Davidic covenantal promise. We haven't seen one of these for a while. This is a promise of strong leadership, prosperity, powerful nationhood, but also a promise of closeness with God.
vs 24
God repeats it, this is an important promise. Which is funny, because of course we read this as Jesus. But they probably would have been looking around thinking, "Okay, so who is of David's line?"
vs 25
Because of course he promised he would make the land overrun with wild beasts so it was dangerous and horrible.
vs 26
God will return to blessing his land, his holy hill, and his people through their covenant land.
vs 27
God will, once again, free his people from slavery. He will give them an abundant land once again, and make them rich. These are great promises for Israel, but if the David figure is Jesus, what do they mean to us today, for whom land is not a part of our promise? Are these 'spiritual riches'?
vs 28
Of course, this has to be a heavenly promise for us, because even Israel gets plundered and devoured again, a few times actually.
vs 29
And I suppose for a time this is true, but in heaven it will be eternally true. I really, really, really hope I am correct that heaven is up to date technologically, because I must say the idea of living in a circa 500BC farming community is not attractive.
vs 30
This is the big, big deal. God is not just God, he is their God. The people of Israel aren't just a people - they are his people. That's really what makes them. It's really what makes us, as Christians. We're not just Christians, we are God's people. Without God, we're nothing.
vs 31
God thinks this statement is so great that he makes it a second time. Also, of course, he is claiming them. They are his people, and they should remember that. They shouldn't go off wandering and get eaten by wild beasts. They're smarter than sheep - one hopes.
Saturday, October 16, 2010
Ezekiel chapter 33
vs 1
Once again. And don't think the repetition stops here. This is pretty much a summary chapter, before we move on.
vs 2
So for the moment, God is talking just in regular terms of what the job of a watchman is. Who watches the watchmen? God, apparently.
vs 3
This is the job of the watchman - to alert people that an army is coming.
vs 4
If you do nothing when you are warned, it's your own fault.
vs 5
You might think this is sounding familiar. But at the moment, it's still just talking about watchmen.
vs 6
Note the clarity here - the person dies because of their sin. But, the watchman is still culpable. There is a different level of responsibility that is open for the watchman because of his lack of doing his job correctly.
vs 7
And here we see what this illustration was all about. Ezekiel was probably thinking, "Man, do I have to go learn how to play the trumpet now?" But this time, God is happy to just describe the illustration. Ezekiel is the watchman, and God is the sword.
vs 8
God gives a warning that he is going to strike, and Ezekiel's job is to telegraph that warning. And if he doesn't, people will die, and he will be blamed (but of course, so will they).
vs 9
It he tells them and they do nothing, then it's all their fault. This is a repeat of an earlier chapter, chapter 3 I believe, from memory.
vs 10
They had sinned a hell of a lot. At least this is a reasonably understandable opinion for them to take.
vs 11
God doesn't want them to die in their sin! He is pleading with them now to turn. He delights in repentance, not in judgement. That is a verse well worth remembering. Ezekiel 33:11.
vs 12
This again is a repeat of a previous statement by God, in another chapter that I really can't remember. But this might be repeated because now Ezekiel is allowed to open his mouth and say it? I'm not sure. But it's definitely important - it's a vital part of God's message to Israel.
vs 13
So this verse focuses on the righteous half of the last verse, and expounds a little.
vs 14
This looks now at the wicked half a little more, and then breaks in half for no real reason.
vs 15
This verse is a fantastic definition of the term "repentance". If we defined repentance as this, I think Christians would be a hell of a lot more serious about it, and a lot more of them would recognise their unrepentance. I certainly do.
vs 16
God cares about what people do, make no bones about it. Repentance is a 'do'. The message here is simple - turn away from your evil ways, and you will live. Keep living the righteous life, and you will live. Yes, it is all in God's hands whether you live or die - it is God that gives you life. But we are still called to live that life.
vs 17
Again this is a repeat, when the people of Israel claim that God's ways are not just. Perhaps it isn't 'just' in our eyes to forgive someone who has sinned heaps, but punish someone who sins just once. I think the parable of the workers shows this powerfully: the end answer to that is, "It's my money, I'll do what I want with it."
vs 18
That is a plain and simple statement. Ouch.
vs 19
That is another plain and simple statement. Hooray!
vs 20
God makes it clear - repentance is rewarded with mercy, and evil is rewarded with judgment. How is that not fair? But God says he is going to judge Israel according to their own ways. Does that mean according to what they've done, or according to their own system of fairness? It probably means both, as God is certainly capable of both. The Israelites would certainly say, "Yes, judge evil! Evil is bad, punish it!" So God is going to do just that.
vs 21
The news finally comes. It's not happy news, but it is a fulfillment of all of Ezekiel's prophecies.
vs 22
There we go. Ezekiel's mouth was opened, so now he can let people know what's going on. In good timing, too.
vs 23
Again!
vs 24
Derp. There has been, what, two exiles now? Some people just never learn.
vs 25
The answer is obviously not, since they are defiling it with their ungodly lives.
vs 26
Pretty harsh judgment, but then God sees them doing it all. So it's not like he's lying.
vs 27
God's judgment is not yet finished - not so long as there are people in his nation who still hold to stupid notions and continue to defile his name.
vs 28
That's pretty darn desolate.
vs 29
One day, God says, they will look up and go, "Oh, riiiiiiiiight." One day.
vs 30
That sounds good.
vs 31
This is the book of James all over again. Or, well, I guess James is just the book of Ezekiel all over again... and a lot of other prophets who weren't listened to too.
vs 32
We don't even think of God's words as that any more. We have polluted them by drowning them in a sea of other words. I just look at my bookshelf, and there are so many books - there are probably more words on my bookshelf than were written down at all at the time of the canonisation of the OT. Hearing someone preaching, hearing a great orator, used to be a huge thing. Now it is relegated to an ABC show, and to 5 minute and 60 second slots, and sound bytes. Sigh.
vs 33
And what, then, will their response be, I wonder? For many, I'll bet it would be no different. They'll just clap and go home.
Once again. And don't think the repetition stops here. This is pretty much a summary chapter, before we move on.
vs 2
So for the moment, God is talking just in regular terms of what the job of a watchman is. Who watches the watchmen? God, apparently.
vs 3
This is the job of the watchman - to alert people that an army is coming.
vs 4
If you do nothing when you are warned, it's your own fault.
vs 5
You might think this is sounding familiar. But at the moment, it's still just talking about watchmen.
vs 6
Note the clarity here - the person dies because of their sin. But, the watchman is still culpable. There is a different level of responsibility that is open for the watchman because of his lack of doing his job correctly.
vs 7
And here we see what this illustration was all about. Ezekiel was probably thinking, "Man, do I have to go learn how to play the trumpet now?" But this time, God is happy to just describe the illustration. Ezekiel is the watchman, and God is the sword.
vs 8
God gives a warning that he is going to strike, and Ezekiel's job is to telegraph that warning. And if he doesn't, people will die, and he will be blamed (but of course, so will they).
vs 9
It he tells them and they do nothing, then it's all their fault. This is a repeat of an earlier chapter, chapter 3 I believe, from memory.
vs 10
They had sinned a hell of a lot. At least this is a reasonably understandable opinion for them to take.
vs 11
God doesn't want them to die in their sin! He is pleading with them now to turn. He delights in repentance, not in judgement. That is a verse well worth remembering. Ezekiel 33:11.
vs 12
This again is a repeat of a previous statement by God, in another chapter that I really can't remember. But this might be repeated because now Ezekiel is allowed to open his mouth and say it? I'm not sure. But it's definitely important - it's a vital part of God's message to Israel.
vs 13
So this verse focuses on the righteous half of the last verse, and expounds a little.
vs 14
This looks now at the wicked half a little more, and then breaks in half for no real reason.
vs 15
This verse is a fantastic definition of the term "repentance". If we defined repentance as this, I think Christians would be a hell of a lot more serious about it, and a lot more of them would recognise their unrepentance. I certainly do.
vs 16
God cares about what people do, make no bones about it. Repentance is a 'do'. The message here is simple - turn away from your evil ways, and you will live. Keep living the righteous life, and you will live. Yes, it is all in God's hands whether you live or die - it is God that gives you life. But we are still called to live that life.
vs 17
Again this is a repeat, when the people of Israel claim that God's ways are not just. Perhaps it isn't 'just' in our eyes to forgive someone who has sinned heaps, but punish someone who sins just once. I think the parable of the workers shows this powerfully: the end answer to that is, "It's my money, I'll do what I want with it."
vs 18
That is a plain and simple statement. Ouch.
vs 19
That is another plain and simple statement. Hooray!
vs 20
God makes it clear - repentance is rewarded with mercy, and evil is rewarded with judgment. How is that not fair? But God says he is going to judge Israel according to their own ways. Does that mean according to what they've done, or according to their own system of fairness? It probably means both, as God is certainly capable of both. The Israelites would certainly say, "Yes, judge evil! Evil is bad, punish it!" So God is going to do just that.
vs 21
The news finally comes. It's not happy news, but it is a fulfillment of all of Ezekiel's prophecies.
vs 22
There we go. Ezekiel's mouth was opened, so now he can let people know what's going on. In good timing, too.
vs 23
Again!
vs 24
Derp. There has been, what, two exiles now? Some people just never learn.
vs 25
The answer is obviously not, since they are defiling it with their ungodly lives.
vs 26
Pretty harsh judgment, but then God sees them doing it all. So it's not like he's lying.
vs 27
God's judgment is not yet finished - not so long as there are people in his nation who still hold to stupid notions and continue to defile his name.
vs 28
That's pretty darn desolate.
vs 29
One day, God says, they will look up and go, "Oh, riiiiiiiiight." One day.
vs 30
That sounds good.
vs 31
This is the book of James all over again. Or, well, I guess James is just the book of Ezekiel all over again... and a lot of other prophets who weren't listened to too.
vs 32
We don't even think of God's words as that any more. We have polluted them by drowning them in a sea of other words. I just look at my bookshelf, and there are so many books - there are probably more words on my bookshelf than were written down at all at the time of the canonisation of the OT. Hearing someone preaching, hearing a great orator, used to be a huge thing. Now it is relegated to an ABC show, and to 5 minute and 60 second slots, and sound bytes. Sigh.
vs 33
And what, then, will their response be, I wonder? For many, I'll bet it would be no different. They'll just clap and go home.
Wednesday, October 13, 2010
Ezekiel chapter 32
vs 1
More word, more Egypt I think.
vs 2
Sounds like a sea lion. Get it, sea lion? Never mind. Sounds like he is both a lion and a crocodile. The thrashing and such I think is just mostly to represent the strength and power of the crocodiles in the nile. Almost like he's putting on a show of strength.
vs 3
This obviously isn't good for a crocodile.
vs 4
The crocodile isn't even being hunted for meat or anything. It's being hunted because people want it dead. Once they catch it, they just leave it out on the ground to be eaten by carrion birds. I assume they kill it first, though - leaving a crocodile on the ground would probably just allow it to crawl back into the water - perhaps it's still in the net?
vs 5
This is obviously rather hyperbolic. Perhaps it refers to the fact that carrion birds carry off bits of flesh and sometimes drop them on unsuspecting places.
vs 6
Pharoah does not have this much blood. It's probably talking about his people.
vs 7
I wonder if this is out of some sort of strange respect, or is it a doom prophecy, or just showing that he's God and it was him who did it?
vs 8
Darkness is probably a pretty potent sign against Egypt, since they worship the sun, or whatever. You know what I mean.
vs 9
This verse definitely seems to have something to do with the dispersal of Egypt among nations. Apparently lots of people will become worried when Egypt falls.
vs 10
People will look to the ground and shake their heads, I think. Look, there goes Egypt - used to be a superpower, now it's a desolate wasteland. Dear dear.
vs 11
Ahh, Babylon - tool of God.
vs 12
God almost wants them to be ruthless, so they can do all the dirty wetwork that he has planned for them - Israel, Tyre, Egypt, etc.
vs 13
And God has this thing about killing livestock too. It's kind of disturbing. I guess it is an attack on wealth as well as life.
vs 14
As in slowly and viscously? That's not a nice picture.
vs 15
They may not be happy to know, but they will know.
vs 16
I believe this is referring backwards, because what comes after isn't really a lament I don't think. It's always hard to tell, and there's no firm rule for when statements refer backwards or forwards.
vs 17
More word.
vs 18
Egypt's great armies and apparently some other nations are headed down to the pit. The pit is not a nice place. The pit is death.
vs 19
I find it fascinating that they go to where the rest of the uncircumcised go. Well, not that so much, but that this is the distinction that is made (so obviously God's people go somewhere different when they die) and is made so obviously. Was Egypt really expecting to go elsewhere? I guess they were - into a pyramid or something, whatever their eschatology was. I guess what I mean is, would Israel have expected them to go elsewhere? Perhaps at this point they might have, and so God is correcting their false ideas.
vs 20
If you didn't get the message after all these chapters - Egypt is going to be destroyed by Babylon.
vs 21
Repetition, although this time it includes some other dead people talking about Egypt.
vs 22
Assyria has copped it pretty badly in the last couple of chapters. I guess they were something of a byword among empires. Now Egypt is going to join them.
vs 23
They were slain, and apparently judged for their crimes - if not necessarily punished, there certainly seems to be a negative connotation to them.
vs 24
I have no idea who Elam is, but apparently it was another race or tribe or nation or empire that did pretty much the same thing - killed bunches of people - and now they rot in the pit in shame too.
vs 25
Although God let these nations rise up and gain power, and do evil things, they do get shamed. They are all considered uncircumsised - that is, separated from God. Nebuchadnezzar actually has his chance - I wonder where he went?
vs 26
Again, no idea who these people/nations are.
vs 27
Okay, there is something going on here, because apparently Meshek and Tubal are treated slightly differently. Without knowing who they are, I'm really at a loss to know why they aren't buried with their swords and shields, why they aren't counted with all the other terrorising warriors.
vs 28
This is where Pharoah is headed - it's not exactly auspicious.
vs 29
Edom is still around at this point though, isn't it? Perhaps their previous kings and rulers were powerful and dastardly.
vs 30
So it would seem that no matter who you are, no matter how powerful, no matter how much fear you struck into the world, you still die, and you end up dead and separate from God, like all the other powerful, scary armies. I think there's something in that for all of us. Most likely Hitler is down there with them.
vs 31
Apaprently there will be some consolation for Pharoah down there - perhaps all the generals get together and share a drink and reminisce? It's funny, if this is hell we're talking about, I honestly didn't imagine consolation taking place.
vs 32
Even though God was the one who put him in power, that doesn't mean he is automatically going to find himself in God's presence when he dies. That's a hugely powerful image. No doubt there have been people who have attributed their greatness in whatever type in some way to God, thinking, "If I am this great, surely God has blessed me, which means I'm on the right track," but this just isn't so.
More word, more Egypt I think.
vs 2
Sounds like a sea lion. Get it, sea lion? Never mind. Sounds like he is both a lion and a crocodile. The thrashing and such I think is just mostly to represent the strength and power of the crocodiles in the nile. Almost like he's putting on a show of strength.
vs 3
This obviously isn't good for a crocodile.
vs 4
The crocodile isn't even being hunted for meat or anything. It's being hunted because people want it dead. Once they catch it, they just leave it out on the ground to be eaten by carrion birds. I assume they kill it first, though - leaving a crocodile on the ground would probably just allow it to crawl back into the water - perhaps it's still in the net?
vs 5
This is obviously rather hyperbolic. Perhaps it refers to the fact that carrion birds carry off bits of flesh and sometimes drop them on unsuspecting places.
vs 6
Pharoah does not have this much blood. It's probably talking about his people.
vs 7
I wonder if this is out of some sort of strange respect, or is it a doom prophecy, or just showing that he's God and it was him who did it?
vs 8
Darkness is probably a pretty potent sign against Egypt, since they worship the sun, or whatever. You know what I mean.
vs 9
This verse definitely seems to have something to do with the dispersal of Egypt among nations. Apparently lots of people will become worried when Egypt falls.
vs 10
People will look to the ground and shake their heads, I think. Look, there goes Egypt - used to be a superpower, now it's a desolate wasteland. Dear dear.
vs 11
Ahh, Babylon - tool of God.
vs 12
God almost wants them to be ruthless, so they can do all the dirty wetwork that he has planned for them - Israel, Tyre, Egypt, etc.
vs 13
And God has this thing about killing livestock too. It's kind of disturbing. I guess it is an attack on wealth as well as life.
vs 14
As in slowly and viscously? That's not a nice picture.
vs 15
They may not be happy to know, but they will know.
vs 16
I believe this is referring backwards, because what comes after isn't really a lament I don't think. It's always hard to tell, and there's no firm rule for when statements refer backwards or forwards.
vs 17
More word.
vs 18
Egypt's great armies and apparently some other nations are headed down to the pit. The pit is not a nice place. The pit is death.
vs 19
I find it fascinating that they go to where the rest of the uncircumcised go. Well, not that so much, but that this is the distinction that is made (so obviously God's people go somewhere different when they die) and is made so obviously. Was Egypt really expecting to go elsewhere? I guess they were - into a pyramid or something, whatever their eschatology was. I guess what I mean is, would Israel have expected them to go elsewhere? Perhaps at this point they might have, and so God is correcting their false ideas.
vs 20
If you didn't get the message after all these chapters - Egypt is going to be destroyed by Babylon.
vs 21
Repetition, although this time it includes some other dead people talking about Egypt.
vs 22
Assyria has copped it pretty badly in the last couple of chapters. I guess they were something of a byword among empires. Now Egypt is going to join them.
vs 23
They were slain, and apparently judged for their crimes - if not necessarily punished, there certainly seems to be a negative connotation to them.
vs 24
I have no idea who Elam is, but apparently it was another race or tribe or nation or empire that did pretty much the same thing - killed bunches of people - and now they rot in the pit in shame too.
vs 25
Although God let these nations rise up and gain power, and do evil things, they do get shamed. They are all considered uncircumsised - that is, separated from God. Nebuchadnezzar actually has his chance - I wonder where he went?
vs 26
Again, no idea who these people/nations are.
vs 27
Okay, there is something going on here, because apparently Meshek and Tubal are treated slightly differently. Without knowing who they are, I'm really at a loss to know why they aren't buried with their swords and shields, why they aren't counted with all the other terrorising warriors.
vs 28
This is where Pharoah is headed - it's not exactly auspicious.
vs 29
Edom is still around at this point though, isn't it? Perhaps their previous kings and rulers were powerful and dastardly.
vs 30
So it would seem that no matter who you are, no matter how powerful, no matter how much fear you struck into the world, you still die, and you end up dead and separate from God, like all the other powerful, scary armies. I think there's something in that for all of us. Most likely Hitler is down there with them.
vs 31
Apaprently there will be some consolation for Pharoah down there - perhaps all the generals get together and share a drink and reminisce? It's funny, if this is hell we're talking about, I honestly didn't imagine consolation taking place.
vs 32
Even though God was the one who put him in power, that doesn't mean he is automatically going to find himself in God's presence when he dies. That's a hugely powerful image. No doubt there have been people who have attributed their greatness in whatever type in some way to God, thinking, "If I am this great, surely God has blessed me, which means I'm on the right track," but this just isn't so.
Friday, October 08, 2010
Ezekiel chapter 31
vs 1
Wurd.
vs 2
You know as soon as God starts comparing you to something awesome, something is wrong.
vs 3
Ahh, Assyria, the empire that rose, took the northern kingdom of Israel, and then floundered at the gates of Jerusalem. Not exactly what you want to be compared to. But I guess Egypt gets the comparison for good reason, considering the last few chapters.
vs 4
It's a lovely picture of a strong tree.
vs 5
And also a lovely picture of a spreading nation, becoming a mighty empire.
vs 6
Interesting - I've heard lots of arguments about the 'birds of the air' nesting in the tree that grew in one of Jesus' parables. Here's the same word picture, and it's used to describe, I assume, nations. Novel.
vs 7
It was well nourished.
vs 8
Again we see a comparison to the garden of God. Is this talking about Israel? Probably not, I mean there were heaps of places bigger than Israel. I just think he's saying it was a really big and lovely tree.
vs 9
See, since God made it beautiful, it doesn't matter if it's more beautiful than his other trees. Because this is his tree too.
vs 10
Aww, it was sounding so nice, but I fear something is going to happen to this Assyria tree.
vs 11
That would be Babylon. Babylon really did overtime for God, it seems - Assyria, Jerusalem, Egypt, Tyre, Sidon, Moab, Edom - the list goes on!
vs 12
And indeed Babylon did cut Assyria down, and apparently just left it to rot.
vs 13
Apparently although nations didn't shade under its boughs anymore, some still sort of perched on its fallen form. Perhaps using its land?
vs 14
God let Assyria rise to a height so great that God felt the need to chop it down, and to make a point to all other nations - if you try to elevate yourself above God, he will have you cut down, and not even used for firewood.
vs 15
I suppose it was still a huge nation, or empire, and so worthy of a sort of mourning. God did things to let people know that it had passed, and that he had acted here.
vs 16
It's an interesting idea, that God took the large tree, cut it down, and used the boom of its fall to make sure people were paying attention. God goes to rather epic lengths to make a point, it seems.
vs 17
There are plenty of other nations that had gone before Assyria, and more yet will come - like Egypt, I think is the point.
vs 18
Bigness doesn't protect you from God, even as a nation. America, Russia, China, India - all these places are huge, mightily powerful, but God is bigger. It doesn't matter how big, or rich, or powerful you are, God can bring you low, break you to bits, thrust you into death. I'd love to think there is something in that for all of us, but most of us aren't really such big players. Perhaps if we ever feel we are, even just big fish in little ponds, we can remember this.
Wurd.
vs 2
You know as soon as God starts comparing you to something awesome, something is wrong.
vs 3
Ahh, Assyria, the empire that rose, took the northern kingdom of Israel, and then floundered at the gates of Jerusalem. Not exactly what you want to be compared to. But I guess Egypt gets the comparison for good reason, considering the last few chapters.
vs 4
It's a lovely picture of a strong tree.
vs 5
And also a lovely picture of a spreading nation, becoming a mighty empire.
vs 6
Interesting - I've heard lots of arguments about the 'birds of the air' nesting in the tree that grew in one of Jesus' parables. Here's the same word picture, and it's used to describe, I assume, nations. Novel.
vs 7
It was well nourished.
vs 8
Again we see a comparison to the garden of God. Is this talking about Israel? Probably not, I mean there were heaps of places bigger than Israel. I just think he's saying it was a really big and lovely tree.
vs 9
See, since God made it beautiful, it doesn't matter if it's more beautiful than his other trees. Because this is his tree too.
vs 10
Aww, it was sounding so nice, but I fear something is going to happen to this Assyria tree.
vs 11
That would be Babylon. Babylon really did overtime for God, it seems - Assyria, Jerusalem, Egypt, Tyre, Sidon, Moab, Edom - the list goes on!
vs 12
And indeed Babylon did cut Assyria down, and apparently just left it to rot.
vs 13
Apparently although nations didn't shade under its boughs anymore, some still sort of perched on its fallen form. Perhaps using its land?
vs 14
God let Assyria rise to a height so great that God felt the need to chop it down, and to make a point to all other nations - if you try to elevate yourself above God, he will have you cut down, and not even used for firewood.
vs 15
I suppose it was still a huge nation, or empire, and so worthy of a sort of mourning. God did things to let people know that it had passed, and that he had acted here.
vs 16
It's an interesting idea, that God took the large tree, cut it down, and used the boom of its fall to make sure people were paying attention. God goes to rather epic lengths to make a point, it seems.
vs 17
There are plenty of other nations that had gone before Assyria, and more yet will come - like Egypt, I think is the point.
vs 18
Bigness doesn't protect you from God, even as a nation. America, Russia, China, India - all these places are huge, mightily powerful, but God is bigger. It doesn't matter how big, or rich, or powerful you are, God can bring you low, break you to bits, thrust you into death. I'd love to think there is something in that for all of us, but most of us aren't really such big players. Perhaps if we ever feel we are, even just big fish in little ponds, we can remember this.
Wednesday, October 06, 2010
Ezekiel chapter 30
vs 1
Word.
vs 2
Sounding like the lament for Tyre so far.
vs 3
Could this be an unnamed reference to the day of the Lord?
vs 4
That's a fairly good summary of everything God has said so far, just without mentioning Babylon.
vs 5
Those are the fish stuck to her scales, we assume.
vs 6
I think Midgol is in one direction and Aswan is in the other.
vs 7
Repeating the promise of last chapter.
vs 8
So now all the tribune states of Egypt will also know that it is God, via crushing.
Okay, I really think there needs to be some discussion on what "know I am the Lord" means. I mean, if they read the book of Ezekiel and then see this stuff happen, yeah, they're going to go, "Wow, the God of this book did this." But without that, are they going to know it was Yahweh? Or just some power outside their tribal powers? Will they think it's the gods of Babylon being stronger than them? How will they recognise or know God through this? I don't think it's ever explained.
vs 9
Fear and destruction will be God's messages to those who oppose him. I think it's ignorant to assume those messages still don't hold weight.
vs 10
There's Babylon and our friend Neb.
vs 11
Again, this is fairly repetitive.
vs 12
Drying up the waters of the Nile is new. Is it literal, or figurative, talking about drying up the land of its wealth, and people?
vs 13
God does hate the idolatry of the other nations, and the god-king worship too. He lets it go for a long time, sometimes hundreds of years, perhaps longer. But when it suits his purposes, he goes for it.
vs 14
All pictures of badness.
vs 15
Double mention for Thebes. Lucky them.
vs 16
I'm guessing that these important cities (which at least Thebes and Memphis are) are going to suffer lots, which is probably the explanation for the devestation and ruin.
vs 17
Ahhh, captivity. I actually am interested to read more about the Egyptian captivity. I wonder if there is much on it.
vs 18
Can't say I know anything about this place, except what is written here. Not exactly something you want to be famous for.
vs 19
A nice regular statement that lets us know we're at the end of a section.
vs 20
So now we get a new section.
vs 21
I assume that this is figurative, not literal. It would be fantastic if it were both though. What a picture! Figuratively, Pharoah's arm represents his strength and might - something Egypt has apparently lost recently.
vs 22
God is nasty - he breaks both arms, even though one is already broken! He is going to cripple Egypt.
vs 23
Just like the northern kingdom of Israel.
vs 24
So it's a warrior king versus a cripple - instead of the clash of titans one would expect between the two superpowers.
vs 25
Babylon in strong, sure, but in its strength against Egypt God's hand should be powerfully seen.
vs 26
Perhaps Egypt will look back and realise that if God didn't protect his own people from exile, why would Egypt be safe? But perhaps not. it's easy not to want to see such things.
Word.
vs 2
Sounding like the lament for Tyre so far.
vs 3
Could this be an unnamed reference to the day of the Lord?
vs 4
That's a fairly good summary of everything God has said so far, just without mentioning Babylon.
vs 5
Those are the fish stuck to her scales, we assume.
vs 6
I think Midgol is in one direction and Aswan is in the other.
vs 7
Repeating the promise of last chapter.
vs 8
So now all the tribune states of Egypt will also know that it is God, via crushing.
Okay, I really think there needs to be some discussion on what "know I am the Lord" means. I mean, if they read the book of Ezekiel and then see this stuff happen, yeah, they're going to go, "Wow, the God of this book did this." But without that, are they going to know it was Yahweh? Or just some power outside their tribal powers? Will they think it's the gods of Babylon being stronger than them? How will they recognise or know God through this? I don't think it's ever explained.
vs 9
Fear and destruction will be God's messages to those who oppose him. I think it's ignorant to assume those messages still don't hold weight.
vs 10
There's Babylon and our friend Neb.
vs 11
Again, this is fairly repetitive.
vs 12
Drying up the waters of the Nile is new. Is it literal, or figurative, talking about drying up the land of its wealth, and people?
vs 13
God does hate the idolatry of the other nations, and the god-king worship too. He lets it go for a long time, sometimes hundreds of years, perhaps longer. But when it suits his purposes, he goes for it.
vs 14
All pictures of badness.
vs 15
Double mention for Thebes. Lucky them.
vs 16
I'm guessing that these important cities (which at least Thebes and Memphis are) are going to suffer lots, which is probably the explanation for the devestation and ruin.
vs 17
Ahhh, captivity. I actually am interested to read more about the Egyptian captivity. I wonder if there is much on it.
vs 18
Can't say I know anything about this place, except what is written here. Not exactly something you want to be famous for.
vs 19
A nice regular statement that lets us know we're at the end of a section.
vs 20
So now we get a new section.
vs 21
I assume that this is figurative, not literal. It would be fantastic if it were both though. What a picture! Figuratively, Pharoah's arm represents his strength and might - something Egypt has apparently lost recently.
vs 22
God is nasty - he breaks both arms, even though one is already broken! He is going to cripple Egypt.
vs 23
Just like the northern kingdom of Israel.
vs 24
So it's a warrior king versus a cripple - instead of the clash of titans one would expect between the two superpowers.
vs 25
Babylon in strong, sure, but in its strength against Egypt God's hand should be powerfully seen.
vs 26
Perhaps Egypt will look back and realise that if God didn't protect his own people from exile, why would Egypt be safe? But perhaps not. it's easy not to want to see such things.
Tuesday, October 05, 2010
Ezekiel chapter 29
Got some catching up to do. Go, speed racer!
vs 1
Word.
vs 2
This I think is the first of many things God has to say to Pharoah. Of course, what we need to think is that it's very unlikely it ever actually got said to Pharoah, but it did get said to Jews. So this is as much to foretell Egypt's falling as it is to tell Jews, "Hey, don't rely on Egypt, that's just national idolatry."
vs 3
Of course, Pharoah said he was a God-man.
vs 4
The fish are apparently other nations stuck to Egypt, like Cush and Put and stuff I guess.
vs 5
Not the nicest place for a river creature to end up.
vs 6
Stupid verse parsing here, but Egypt will know God is God when he has punished them thoroughly. Now we go on to see that Egypt has had a big historical part to play in Israel's history.
vs 7
Basically, whenever they trusted Egypt instead of God, they got hurt.
vs 8
And this is the reason for God's judgment, which again takes into account both people and animals.
vs 9
Some people would say this definitely happened. Did you know the nile delta used to be a forest? Apparently it's not now. Still looks pretty green to me though.
vs 10
More stupid parsing. It's interesting, though. Because he claimed the Nile as his own, so God will curse what he says is his. Then, can he bring it back, since he made it? Nice.
vs 11
That's a long time. It may not be literal - remember, 40 is a pretty important number - number of years in the wilderness, number of days of rain. Number of days on Sinai, if I recall. It seems to represent a period of God's working, like "it will be done after 40". So this punishment of desolation will be done after 40.
vs 12
It will seem so bad that even people who live in wastelands will be like, "Yeah, but at least I don't live in Egypt."
vs 13
They get scattered too. I spoke to someone once who was from Egypt, and I wish I'd paid more attention to what they said about native people and arabs and different cultures and stuff.
vs 14
And they never really were the same sort of empire they had been again. The greeks get involved, and Napoleon later on, it's not really happy for them.
vs 15
Is this exactly, 100% true? I don't know, honestly, but I wouldn't be surprised. I can't imagine the Babylonians left it in a good state. You don't tend to give your most powerful enemies enough to restart their war machine once you crush them.
vs 16
And now we see part of the big picture of God's plan. Yes, God is punishing Egypt for bad things they've done, but also it's a huge message to Israel - don't go back there. It's rubbish now. It was always rubbish compared to God, but now it will be a lot less tempting.
vs 17
This prophecy is a lot later dated than the other Egypt ones, yet it comes in the middle. Kind of weird.
vs 18
No doubt there was plunder in Tyre, but after 18 years of seige, it was spoiled, or spent, or not really worth the effort.
vs 19
His army must be damn hardcore if he decides, "I need to pay my men with pluder, let's go destroy Egypt". Just imagine the amount of plunder there would be in invading America or Australia. It's disturbing to think about.
vs 20
God is saying that he is allowing what is going to be a bloody, devastating, horrendous cash-grab. Why? Because his workers get their reward. Does that make it right? Gosh, I don't know. God allows it, actually calls it a reward. An ungodly nation punishes an ungodly nation, then gets rewarded by punishing another ungodly nation. I'm sure God has it all worked out. It's not like Babylon gets off scott free.
vs 21
When Egypt falls, Israel will receive more power (or perhaps a powerful person will be born, or something), and Ezekiel's mouth will open before them. I can't say I know who or what the horn is, but it definitely is something of power. That's a nice message to a people who are basically enslaved. There's hope there.
vs 1
Word.
vs 2
This I think is the first of many things God has to say to Pharoah. Of course, what we need to think is that it's very unlikely it ever actually got said to Pharoah, but it did get said to Jews. So this is as much to foretell Egypt's falling as it is to tell Jews, "Hey, don't rely on Egypt, that's just national idolatry."
vs 3
Of course, Pharoah said he was a God-man.
vs 4
The fish are apparently other nations stuck to Egypt, like Cush and Put and stuff I guess.
vs 5
Not the nicest place for a river creature to end up.
vs 6
Stupid verse parsing here, but Egypt will know God is God when he has punished them thoroughly. Now we go on to see that Egypt has had a big historical part to play in Israel's history.
vs 7
Basically, whenever they trusted Egypt instead of God, they got hurt.
vs 8
And this is the reason for God's judgment, which again takes into account both people and animals.
vs 9
Some people would say this definitely happened. Did you know the nile delta used to be a forest? Apparently it's not now. Still looks pretty green to me though.
vs 10
More stupid parsing. It's interesting, though. Because he claimed the Nile as his own, so God will curse what he says is his. Then, can he bring it back, since he made it? Nice.
vs 11
That's a long time. It may not be literal - remember, 40 is a pretty important number - number of years in the wilderness, number of days of rain. Number of days on Sinai, if I recall. It seems to represent a period of God's working, like "it will be done after 40". So this punishment of desolation will be done after 40.
vs 12
It will seem so bad that even people who live in wastelands will be like, "Yeah, but at least I don't live in Egypt."
vs 13
They get scattered too. I spoke to someone once who was from Egypt, and I wish I'd paid more attention to what they said about native people and arabs and different cultures and stuff.
vs 14
And they never really were the same sort of empire they had been again. The greeks get involved, and Napoleon later on, it's not really happy for them.
vs 15
Is this exactly, 100% true? I don't know, honestly, but I wouldn't be surprised. I can't imagine the Babylonians left it in a good state. You don't tend to give your most powerful enemies enough to restart their war machine once you crush them.
vs 16
And now we see part of the big picture of God's plan. Yes, God is punishing Egypt for bad things they've done, but also it's a huge message to Israel - don't go back there. It's rubbish now. It was always rubbish compared to God, but now it will be a lot less tempting.
vs 17
This prophecy is a lot later dated than the other Egypt ones, yet it comes in the middle. Kind of weird.
vs 18
No doubt there was plunder in Tyre, but after 18 years of seige, it was spoiled, or spent, or not really worth the effort.
vs 19
His army must be damn hardcore if he decides, "I need to pay my men with pluder, let's go destroy Egypt". Just imagine the amount of plunder there would be in invading America or Australia. It's disturbing to think about.
vs 20
God is saying that he is allowing what is going to be a bloody, devastating, horrendous cash-grab. Why? Because his workers get their reward. Does that make it right? Gosh, I don't know. God allows it, actually calls it a reward. An ungodly nation punishes an ungodly nation, then gets rewarded by punishing another ungodly nation. I'm sure God has it all worked out. It's not like Babylon gets off scott free.
vs 21
When Egypt falls, Israel will receive more power (or perhaps a powerful person will be born, or something), and Ezekiel's mouth will open before them. I can't say I know who or what the horn is, but it definitely is something of power. That's a nice message to a people who are basically enslaved. There's hope there.
Friday, October 01, 2010
I wrote this a while ago, and thought I put it up here, but apparently not. So here it is now.
Flashing landscape flits by. My mind flitters with it, not thinking about any one thing. Music plays in my ears - a compilation of songs, my life in music. Songs from youth, from happy times, sad times. The songs have their own story, but I have added to it with my life.
This song makes me laugh - singing it with Alex on guitar in the street, back when we were single.
The landscape flies by, but I don't see it now.
A new song, and now I see Cyprus - this song made me homesick, made me Australian.
New music has to fight these feelings, this relationship. This familiarity makes me feel safe, comfortable, even with sad memories. No-one hears this song but me. Others, some might share.
My wife shares this one with me. It makes fun of pop, it appeals to us both.
Time passes with the scenery, and I get closer to my destination. Another song now.
This one is live. Heard it first, liked it best. Penny and I sing the parts as we drive.
Only a couple more songs till Sydney.
This one goes way back to high school. A skiing ad! A friend played it to me on the bus. Where is he now? He will always be in this song.
More buildings, more wires. Sydney is here, and my songs will soon be gone, and with them my memories. But they'll both be back, on the ride home.
Flashing landscape flits by. My mind flitters with it, not thinking about any one thing. Music plays in my ears - a compilation of songs, my life in music. Songs from youth, from happy times, sad times. The songs have their own story, but I have added to it with my life.
This song makes me laugh - singing it with Alex on guitar in the street, back when we were single.
The landscape flies by, but I don't see it now.
A new song, and now I see Cyprus - this song made me homesick, made me Australian.
New music has to fight these feelings, this relationship. This familiarity makes me feel safe, comfortable, even with sad memories. No-one hears this song but me. Others, some might share.
My wife shares this one with me. It makes fun of pop, it appeals to us both.
Time passes with the scenery, and I get closer to my destination. Another song now.
This one is live. Heard it first, liked it best. Penny and I sing the parts as we drive.
Only a couple more songs till Sydney.
This one goes way back to high school. A skiing ad! A friend played it to me on the bus. Where is he now? He will always be in this song.
More buildings, more wires. Sydney is here, and my songs will soon be gone, and with them my memories. But they'll both be back, on the ride home.
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