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.
Tuesday, September 21, 2010
Ezekiel chapter 28
vs 14
I'd by lying if I said that I fully understood what this was going on about. But I think the point is that the city, and its king, were incredibly blessed, not only with wealth and riches and stuff, but their ability to find and discover God were right there, and yet it would seem that they didn't do much about it.
vs 15
Which I suppose can be said for everyone, can't it? That's actually a pretty good verse for showing that newborns are innocent. Of course, if it is a reference to Adam, then we can safely assume he was older than a newborn.
vs 16
I'm still puzzled about the fiery stones, but the fact is that the excessive trade wealth of Tyre made the people, including its king, selfish and wicked, and God therefore is now driving them from his sight. And God can see a hell of a long way.
vs 17
It's easy to see why people want to see this as Satan - who else was up with God, and could get thrown to earth? Well, the king of Tyre, apparently. Interestingly, the Tarnach seems to link Tyre to the Mount of God, because the king of Tyre assisted Solomon in getting cedar wood for the temple. That seems to make a lot of sense to me.
vs 18
God likes not only individual deterrence, but general deterrence. He doesn't just punish, but sometimes he wants people to see the punishment, and know what's going on.
vs 19
It is rather appalling, and just a little disturbing.
vs 20
And now we get to move on to Sidon, another coastal city, I think, up near Tyre somewhere.
vs 21
As I said, Sidon.
vs 22
God is going to prove his holiness by crushing and destroying Sidon. Well, that kinda sucks for Sidon, but God knows what he's doing, and the assumption seems to be that Sidon should have known better too.
vs 23
While they may well know that God is Lord, it might be a touch too late for them. This reminds me of judgment in general - everyone will know that God is Lord, eventually. But for many, they find out (or more correctly, accept) too late for it to be of any use to anyone but God.
In that way, really, our finding out beforehand can be so obviously seen as really quite gracious.
vs 24
So when God clears out all the foreign briars and brambles that keep pricking Israel, then Israel too will know that God is Lord. This isn't too late for Israel, which is quite nice.
vs 25
See, God is going to be faithful. They are going to go and live in that land that he gave their forefathers, and he's going to clear out the bad influences on them, and he's going to let them know he's still with them.
vs 26
God will give them safety, will punish their enemies, and they will know he is God once more. It's a long arc to bring them through - sin, punishment, exile, return, punishment on surrounding nations, rebuilding - but it does the job.
I'd by lying if I said that I fully understood what this was going on about. But I think the point is that the city, and its king, were incredibly blessed, not only with wealth and riches and stuff, but their ability to find and discover God were right there, and yet it would seem that they didn't do much about it.
vs 15
Which I suppose can be said for everyone, can't it? That's actually a pretty good verse for showing that newborns are innocent. Of course, if it is a reference to Adam, then we can safely assume he was older than a newborn.
vs 16
I'm still puzzled about the fiery stones, but the fact is that the excessive trade wealth of Tyre made the people, including its king, selfish and wicked, and God therefore is now driving them from his sight. And God can see a hell of a long way.
vs 17
It's easy to see why people want to see this as Satan - who else was up with God, and could get thrown to earth? Well, the king of Tyre, apparently. Interestingly, the Tarnach seems to link Tyre to the Mount of God, because the king of Tyre assisted Solomon in getting cedar wood for the temple. That seems to make a lot of sense to me.
vs 18
God likes not only individual deterrence, but general deterrence. He doesn't just punish, but sometimes he wants people to see the punishment, and know what's going on.
vs 19
It is rather appalling, and just a little disturbing.
vs 20
And now we get to move on to Sidon, another coastal city, I think, up near Tyre somewhere.
vs 21
As I said, Sidon.
vs 22
God is going to prove his holiness by crushing and destroying Sidon. Well, that kinda sucks for Sidon, but God knows what he's doing, and the assumption seems to be that Sidon should have known better too.
vs 23
While they may well know that God is Lord, it might be a touch too late for them. This reminds me of judgment in general - everyone will know that God is Lord, eventually. But for many, they find out (or more correctly, accept) too late for it to be of any use to anyone but God.
In that way, really, our finding out beforehand can be so obviously seen as really quite gracious.
vs 24
So when God clears out all the foreign briars and brambles that keep pricking Israel, then Israel too will know that God is Lord. This isn't too late for Israel, which is quite nice.
vs 25
See, God is going to be faithful. They are going to go and live in that land that he gave their forefathers, and he's going to clear out the bad influences on them, and he's going to let them know he's still with them.
vs 26
God will give them safety, will punish their enemies, and they will know he is God once more. It's a long arc to bring them through - sin, punishment, exile, return, punishment on surrounding nations, rebuilding - but it does the job.
Sunday, September 19, 2010
Ezekiel chapter 28
vs 1
Yep, it does that, Ezekiel. For you, anyway.
vs 2
This verse straight away should tell us that this is really about the king of Tyre claiming to be a god. It's not about Satan. Should we be surprised that someone claims to be a god? It's strange to us, but pharoahs did, Babylonian emperors did, Persian emperors did, Greek rulers did, Roman emperors did. Do you get the picture?
vs 3
Good old Danel. He was a wise, wise man.
vs 4
So it's not that he has no wisdom and understanding. He's got enough to amass gold and wealth for himself. So, perhaps 15?
vs 5
As I say, it's not like he's a total brainless vegetable. He's got the smarts to be able to come up with a big trading empire and make himself rich. But he doesn't have the wisdom to not get all proud about it, he starts boasting he's a god, he lives a life of pleasure and selfishness.
vs 6
Only think, it's not true of course.
vs 7
And, you know, if you're a god, you can make them go away. Right?
vs 8
But you'll rise from the dead, because you're a god, right? Silly thing to say, really, that you're a god.
vs 9
"You can't kill me, I'm a god!" is probably even worse than "You can't kill me, I'm wearing magical armo...argh" if people actually then kill you. It shouldn't be a command, it should just be a simple statement of fact.
A simple statement of fact Jesus never made. He said, "You can kill me, but I'm God."
vs 10
In his death he will be separated from God, because of his claims about being a god himself. And his death will be a judging death, a death before his old age.
vs 11
And God wasn't finished either, he had more to say.
vs 12
See, God could see Tyre, he could see how wonderful, rich and glorious and splendid it was. He's not saying it wasn't.
vs 13
A great verse for getting a bunch of hebrew names for stones. Probably relates to stone of red, stone of blue, stone of green etc though. Lapidary concerns were not so precise back then. But it also shows a huge wealth, and it makes this claim about the garden of Eden, linking the king of Tyre back to Adam, showing that God had given him everything. The King of Tyre had his whole life, his wealth and splendour, to remind him that God had given him everything. But instead, he decided to claim that he was a god himself. Oops.
Yep, it does that, Ezekiel. For you, anyway.
vs 2
This verse straight away should tell us that this is really about the king of Tyre claiming to be a god. It's not about Satan. Should we be surprised that someone claims to be a god? It's strange to us, but pharoahs did, Babylonian emperors did, Persian emperors did, Greek rulers did, Roman emperors did. Do you get the picture?
vs 3
Good old Danel. He was a wise, wise man.
vs 4
So it's not that he has no wisdom and understanding. He's got enough to amass gold and wealth for himself. So, perhaps 15?
vs 5
As I say, it's not like he's a total brainless vegetable. He's got the smarts to be able to come up with a big trading empire and make himself rich. But he doesn't have the wisdom to not get all proud about it, he starts boasting he's a god, he lives a life of pleasure and selfishness.
vs 6
Only think, it's not true of course.
vs 7
And, you know, if you're a god, you can make them go away. Right?
vs 8
But you'll rise from the dead, because you're a god, right? Silly thing to say, really, that you're a god.
vs 9
"You can't kill me, I'm a god!" is probably even worse than "You can't kill me, I'm wearing magical armo...argh" if people actually then kill you. It shouldn't be a command, it should just be a simple statement of fact.
A simple statement of fact Jesus never made. He said, "You can kill me, but I'm God."
vs 10
In his death he will be separated from God, because of his claims about being a god himself. And his death will be a judging death, a death before his old age.
vs 11
And God wasn't finished either, he had more to say.
vs 12
See, God could see Tyre, he could see how wonderful, rich and glorious and splendid it was. He's not saying it wasn't.
vs 13
A great verse for getting a bunch of hebrew names for stones. Probably relates to stone of red, stone of blue, stone of green etc though. Lapidary concerns were not so precise back then. But it also shows a huge wealth, and it makes this claim about the garden of Eden, linking the king of Tyre back to Adam, showing that God had given him everything. The King of Tyre had his whole life, his wealth and splendour, to remind him that God had given him everything. But instead, he decided to claim that he was a god himself. Oops.
Friday, September 17, 2010
Ezekiel chapter 27
vs 28
Because so many will drown (or be killed), it will be a really loud noise.
vs 29
Tyre will be abandoned when it becomes clear that it's going to be sieged and destroyed. Who wants to hang around and defend a city that, at the end of the day, isn't their city?
vs 30
They will mourn, of course, as do all people who mourn the loss of riches and the ability to make more riches. Perhaps they are mourning for the huge loss of life... but I doubt it.
vs 31
More of the same, more pictures of mourning. The mourning is because of Tyre and the fall of Tyre, and the impact it has on them, and perhaps just because it is so pathetic that what can you do but mourn?
vs 32
It will be a pretty spectacular thing, only done better by Alexander the Great, who was way too awesome.
vs 33
Definitely a thing to mourn over, then, if there are so many people who profited by it, and now are just watching it fall. Do they come to its defence though? No.
vs 34
Tyre has sunk, as it were. And people just sat back and watched it sink too.
vs 35
Because of course if Tyre falls, then who's next? No-one expected that.
vs 36
But already the scoffing begins. Now with Tyre out of the way, other merchants will have their turn in the sun. So for them it's not all bad at all. No doubt they too were not expecting it, but they are glad for it. Poor Tyre. That's what you get for laughing at Israel's misfortune, I guess.
Because so many will drown (or be killed), it will be a really loud noise.
vs 29
Tyre will be abandoned when it becomes clear that it's going to be sieged and destroyed. Who wants to hang around and defend a city that, at the end of the day, isn't their city?
vs 30
They will mourn, of course, as do all people who mourn the loss of riches and the ability to make more riches. Perhaps they are mourning for the huge loss of life... but I doubt it.
vs 31
More of the same, more pictures of mourning. The mourning is because of Tyre and the fall of Tyre, and the impact it has on them, and perhaps just because it is so pathetic that what can you do but mourn?
vs 32
It will be a pretty spectacular thing, only done better by Alexander the Great, who was way too awesome.
vs 33
Definitely a thing to mourn over, then, if there are so many people who profited by it, and now are just watching it fall. Do they come to its defence though? No.
vs 34
Tyre has sunk, as it were. And people just sat back and watched it sink too.
vs 35
Because of course if Tyre falls, then who's next? No-one expected that.
vs 36
But already the scoffing begins. Now with Tyre out of the way, other merchants will have their turn in the sun. So for them it's not all bad at all. No doubt they too were not expecting it, but they are glad for it. Poor Tyre. That's what you get for laughing at Israel's misfortune, I guess.
Wednesday, September 15, 2010
Ezekiel chapter 27
vs 19
So apparently cassia is like a cinnamon type thing, and calamus is a spicy aromatic thing. Who knew?
vs 20
Nice to have a trade item.
vs 21
Meaty goodness. I guess Arabia had lots of herders, to have so much livestock to trade.
vs 22
That's serious rich stuff.
vs 23
Long list of places. Perhaps they were usually grouped together?
vs 24
Ahhh, rugs. It's the middle east, someone had to trade rugs.
vs 25
Obviously you would need some pretty awesome ships for all this, considering that there is so much stuff coming into and out of this city.
vs 26
Uh oh. See, halfway through verse 25 I think it started talking about Tyre as a boat again, and now God is talking about the destruction of that boat, perhaps in terms of the destruction of it's trade. The east wind is probably Babylon, coming from the east.
vs 27
So now we see the picture of sinking to the bottom of the sea realised rather fully. If Tyre is a boat, Babylon is about to sink it.
So apparently cassia is like a cinnamon type thing, and calamus is a spicy aromatic thing. Who knew?
vs 20
Nice to have a trade item.
vs 21
Meaty goodness. I guess Arabia had lots of herders, to have so much livestock to trade.
vs 22
That's serious rich stuff.
vs 23
Long list of places. Perhaps they were usually grouped together?
vs 24
Ahhh, rugs. It's the middle east, someone had to trade rugs.
vs 25
Obviously you would need some pretty awesome ships for all this, considering that there is so much stuff coming into and out of this city.
vs 26
Uh oh. See, halfway through verse 25 I think it started talking about Tyre as a boat again, and now God is talking about the destruction of that boat, perhaps in terms of the destruction of it's trade. The east wind is probably Babylon, coming from the east.
vs 27
So now we see the picture of sinking to the bottom of the sea realised rather fully. If Tyre is a boat, Babylon is about to sink it.
Tuesday, September 14, 2010
Ezekiel chapter 27
vs 10
That's a lot of places. I don't know if they're well known for having like mercenary warriors that serve in armies around the ancient world, but apparently there is splendor in having troops from all over come and serve in your armed forces. Most often, the reason you have that is because you have some sort of power over that nation, and can force them to supply an army. I don't think that would be the case here though. Perhaps it is the protecting of trade interests that is taking place.
vs 11
Pretty much a repeat of the last verse. No doubt if I had any idea about these nations, I'd be saying, "Ooooh, aaaaah. Wow, Gammad, yeah, they're really good in towers."
vs 12
Tarshish is a long way away. So this shows the reach of the trade empire of Tyre.
vs 13
We're seeing again the long reach of trade, but also the many different items that made Tyre rich.
vs 14
Not a trade I would personally want to be involved in, but no doubt it was a wealthy thing. Trading chariot horses is like trading tanks.
vs 15
So Tyre was trading with many coastland ports, living in perfect harmony (sorry, couldn't resist). Remember, that all of these are here to tell us how rich and wonderful and great Tyre was - in the context of the fact that now it is boned.
vs 16
See, this is really rich stuff here. That is the stuff of kings and great bounty.
vs 17
By comparison, Judah and Israel aren't really trading the most flash stuff.
vs 18
Back to a bigger and more important city, and we see more interesting and cool things being traded. Unfortunately, someone felt the need to put a verse in the middle here, but we'll get to the rest of Damascus tomorrow.
That's a lot of places. I don't know if they're well known for having like mercenary warriors that serve in armies around the ancient world, but apparently there is splendor in having troops from all over come and serve in your armed forces. Most often, the reason you have that is because you have some sort of power over that nation, and can force them to supply an army. I don't think that would be the case here though. Perhaps it is the protecting of trade interests that is taking place.
vs 11
Pretty much a repeat of the last verse. No doubt if I had any idea about these nations, I'd be saying, "Ooooh, aaaaah. Wow, Gammad, yeah, they're really good in towers."
vs 12
Tarshish is a long way away. So this shows the reach of the trade empire of Tyre.
vs 13
We're seeing again the long reach of trade, but also the many different items that made Tyre rich.
vs 14
Not a trade I would personally want to be involved in, but no doubt it was a wealthy thing. Trading chariot horses is like trading tanks.
vs 15
So Tyre was trading with many coastland ports, living in perfect harmony (sorry, couldn't resist). Remember, that all of these are here to tell us how rich and wonderful and great Tyre was - in the context of the fact that now it is boned.
vs 16
See, this is really rich stuff here. That is the stuff of kings and great bounty.
vs 17
By comparison, Judah and Israel aren't really trading the most flash stuff.
vs 18
Back to a bigger and more important city, and we see more interesting and cool things being traded. Unfortunately, someone felt the need to put a verse in the middle here, but we'll get to the rest of Damascus tomorrow.
Monday, September 13, 2010
Ezekiel chapter 27
vs 1
As it does to Ezekiel.
vs 2
Since it's going to go down, it's sort of a prohelament.
vs 3
God likes putting words in other people's mouths, even ours. What is really annoying about this is that we say, "I never said that," when of course we say something approximating it, and pretty much think it. In this case, we're about to hear about how much Tyre, and its king, loves itself. Whenever something declares itself perfect, in whatever way, you know you're in for a fall.
vs 4
God doesn't seem to be taking issue with the perfect beauty thing. See, the thing is, perfection actually exists. If we accept that it comes from God, then that should be okay, right?
vs 5
I didn't know cities had masts, but in any case, very good wood. Awesome.
vs 6
See, it sounds like they're describing a the city as a boat. Perhaps they are. The fact is that it's a really nice boat, and bits come from everywhere, because its rich and gets trade.
vs 7
So many nations! So many products, so much finery and richness. No wonder they said it was perfect in beauty.
vs 8
Skilled workmen filled the city, so it was a useful and productive city.
vs 9
It was the jewel of the seas, this boat... er city.
As it does to Ezekiel.
vs 2
Since it's going to go down, it's sort of a prohelament.
vs 3
God likes putting words in other people's mouths, even ours. What is really annoying about this is that we say, "I never said that," when of course we say something approximating it, and pretty much think it. In this case, we're about to hear about how much Tyre, and its king, loves itself. Whenever something declares itself perfect, in whatever way, you know you're in for a fall.
vs 4
God doesn't seem to be taking issue with the perfect beauty thing. See, the thing is, perfection actually exists. If we accept that it comes from God, then that should be okay, right?
vs 5
I didn't know cities had masts, but in any case, very good wood. Awesome.
vs 6
See, it sounds like they're describing a the city as a boat. Perhaps they are. The fact is that it's a really nice boat, and bits come from everywhere, because its rich and gets trade.
vs 7
So many nations! So many products, so much finery and richness. No wonder they said it was perfect in beauty.
vs 8
Skilled workmen filled the city, so it was a useful and productive city.
vs 9
It was the jewel of the seas, this boat... er city.
Saturday, September 11, 2010
Ezekiel chapter 26
vs 12
They will plunder, but apparently they won't be rewarded well enough in doing it - it does take them 15 years to take Tyre, after all. But they still do it, and I'm sure it's an awful thing to go through - having your stuff rifled through and looted by soldiers.
And then to add insult to injury, they take your houses apart and throw the building materials into the sea. So God was right! The city really does end up in the ocean. I never thought of that.
vs 13
Partly because there's nothing nice to sing about, but even if you want to sing a dirge, they probably stole your harp.
vs 14
Now of course, we hit a bit of a snag here, because Tyre was rebuilt. And then it was seiged by Alexander the Great. And now it's rebuilt again. But I guess if it's not reabuilt by the same people who built it the first time, perhaps it doesn't count as the same town? Who's to say. Perhaps not rebuilt in their lifetime.
vs 15
The coastlands generally, or all those who live on the coast and trade with her? Because I can definitely imagine the second one. Incidentally, if it is that, then that's a really good link to Revelation, where the coastal cities weep and mourn over the great city of humanity falling.
vs 16
So it does sound like the cities. And if Tyre can fall - being a basically impregnable island fortress - then all the other towns on the seaside will think that they are next, and that now their living has been substantially destroyed because of the loss of a great trading partner, and so the princes of said cities won't be happy at all. In fact, they will be fearful.
vs 17
What they say says it all really. They were a great sea power, and now they have fallen. Who should we be afraid of now, if not those who conquered them!?
vs 18
Other island nations, somewhat protected by their remoteness, are going to be shaking in their boots now.
vs 19
So something else is going to happen?
vs 20
Sounds pretty ominous. This is definitely not just a threat to the walls and ceilings of Tyre, it's a threat to the people of Tyre, about how their life is going to suck, and perhaps even when they die they're not going to get a good time of it.
vs 21
So even if the town is rebuilt, it won't be like Jerusalem, where the same people return to build it. Because the people will be forever lost. People will say, "Hey, you know those people who used to live in Tyre?" and someone will reply, "No? Aren't they all dead?"
They will plunder, but apparently they won't be rewarded well enough in doing it - it does take them 15 years to take Tyre, after all. But they still do it, and I'm sure it's an awful thing to go through - having your stuff rifled through and looted by soldiers.
And then to add insult to injury, they take your houses apart and throw the building materials into the sea. So God was right! The city really does end up in the ocean. I never thought of that.
vs 13
Partly because there's nothing nice to sing about, but even if you want to sing a dirge, they probably stole your harp.
vs 14
Now of course, we hit a bit of a snag here, because Tyre was rebuilt. And then it was seiged by Alexander the Great. And now it's rebuilt again. But I guess if it's not reabuilt by the same people who built it the first time, perhaps it doesn't count as the same town? Who's to say. Perhaps not rebuilt in their lifetime.
vs 15
The coastlands generally, or all those who live on the coast and trade with her? Because I can definitely imagine the second one. Incidentally, if it is that, then that's a really good link to Revelation, where the coastal cities weep and mourn over the great city of humanity falling.
vs 16
So it does sound like the cities. And if Tyre can fall - being a basically impregnable island fortress - then all the other towns on the seaside will think that they are next, and that now their living has been substantially destroyed because of the loss of a great trading partner, and so the princes of said cities won't be happy at all. In fact, they will be fearful.
vs 17
What they say says it all really. They were a great sea power, and now they have fallen. Who should we be afraid of now, if not those who conquered them!?
vs 18
Other island nations, somewhat protected by their remoteness, are going to be shaking in their boots now.
vs 19
So something else is going to happen?
vs 20
Sounds pretty ominous. This is definitely not just a threat to the walls and ceilings of Tyre, it's a threat to the people of Tyre, about how their life is going to suck, and perhaps even when they die they're not going to get a good time of it.
vs 21
So even if the town is rebuilt, it won't be like Jerusalem, where the same people return to build it. Because the people will be forever lost. People will say, "Hey, you know those people who used to live in Tyre?" and someone will reply, "No? Aren't they all dead?"
Friday, September 10, 2010
Ezekiel chapter 26
vs 1
So here we begin what turns out to be quite a long tirade over a few chapters about Tyre, which I guess shows just how important a single city state can be. So we get a new date, and a new message from God, this one about Tyre.
vs 2
It would seem that Tyre was in competition with Jerusalem. Jerusalem apparently was the gateway to the nations, which is a pretty good place to be if you want trade. Now Tyre is hoping to open a new gate.
vs 3
Having God against you is not quite the enviable position you might think it is, trade or no trade.
vs 4
Basically, destroy the city.
vs 5
I think talking about the oceans overtaking the city is more poetic than reality - the idea being not that it will sink into the ocean, but that rather it will be wiped out as if it were.
vs 6
So God judges both the island city and the mainland city - because Tyre had both.
vs 7
See, while God has the huge army at his disposal to spank Jerusalem, he may as well do some other judging too.
vs 8
Doesn't sound good at all.
vs 9
Ditto above. Nice to get these pictures of ancient warfare. Less nice to be a picture of ancient warfare.
vs 10
So Tyre might have big walls and defences, but God won't let them stand.
vs 11
Mayhem and destruction - similar to what Jerusalem is going to suffer, really. Were you so keen to be that much like Jerusalem, Tyre, that you also inherited her downfall? Sucks to be you.
So here we begin what turns out to be quite a long tirade over a few chapters about Tyre, which I guess shows just how important a single city state can be. So we get a new date, and a new message from God, this one about Tyre.
vs 2
It would seem that Tyre was in competition with Jerusalem. Jerusalem apparently was the gateway to the nations, which is a pretty good place to be if you want trade. Now Tyre is hoping to open a new gate.
vs 3
Having God against you is not quite the enviable position you might think it is, trade or no trade.
vs 4
Basically, destroy the city.
vs 5
I think talking about the oceans overtaking the city is more poetic than reality - the idea being not that it will sink into the ocean, but that rather it will be wiped out as if it were.
vs 6
So God judges both the island city and the mainland city - because Tyre had both.
vs 7
See, while God has the huge army at his disposal to spank Jerusalem, he may as well do some other judging too.
vs 8
Doesn't sound good at all.
vs 9
Ditto above. Nice to get these pictures of ancient warfare. Less nice to be a picture of ancient warfare.
vs 10
So Tyre might have big walls and defences, but God won't let them stand.
vs 11
Mayhem and destruction - similar to what Jerusalem is going to suffer, really. Were you so keen to be that much like Jerusalem, Tyre, that you also inherited her downfall? Sucks to be you.
Thursday, September 09, 2010
Ezekiel chapter 25
vs 9
Exposing the flank is not good, I think, regardless of whether it is talking anatomically or militarily.
vs 10
Poor Ammonites. Of course, we remember them because they are in the Bible, but apart from that, no doubt we know very little of them, and certainly there probably aren't many people who say, "Hey, I'm an Ammonite."
vs 11
God's punishment, though great, is still a method of revealing himself to people. It is part of how we know God as God, showing his power and justice.
vs 12
Very guilty is not a good place to be when God is talking doom. I don't know exactly what they did in their revenge, but apparently they shouldn't have done it.
vs 13
This obviously doesn't bode well for Edom. No doubt they probably became victims of the same empire that took over Jerusalem. After all, if you're already in the neighbourhood taking over little nation states...
vs 14
But no! God actually promises that it will be God's people Israel who get to mete out the punishment. So this is perhaps some time in the future, after the exile, because they're not really in a position to do too much smiting at the moment.
vs 15
Pretty ancient hostility, as in for the last thousand years or so. The Philistines are the classic bad guys of Israel's early history (besides Egypt of course, but we get to them in a few chapters).
vs 16
So when God decides to crack open his judging sword, he doesn't just use it once. Nation after nation are falling now, and God is claiming their scalps for his just judgment.
vs 17
Ahhh, the verse made famous by Jules Winfield, our man from Inglewood. Of course, this one carries real power and fear - let us all hope that we are not only able to recognise God and his power through his vengance.
Exposing the flank is not good, I think, regardless of whether it is talking anatomically or militarily.
vs 10
Poor Ammonites. Of course, we remember them because they are in the Bible, but apart from that, no doubt we know very little of them, and certainly there probably aren't many people who say, "Hey, I'm an Ammonite."
vs 11
God's punishment, though great, is still a method of revealing himself to people. It is part of how we know God as God, showing his power and justice.
vs 12
Very guilty is not a good place to be when God is talking doom. I don't know exactly what they did in their revenge, but apparently they shouldn't have done it.
vs 13
This obviously doesn't bode well for Edom. No doubt they probably became victims of the same empire that took over Jerusalem. After all, if you're already in the neighbourhood taking over little nation states...
vs 14
But no! God actually promises that it will be God's people Israel who get to mete out the punishment. So this is perhaps some time in the future, after the exile, because they're not really in a position to do too much smiting at the moment.
vs 15
Pretty ancient hostility, as in for the last thousand years or so. The Philistines are the classic bad guys of Israel's early history (besides Egypt of course, but we get to them in a few chapters).
vs 16
So when God decides to crack open his judging sword, he doesn't just use it once. Nation after nation are falling now, and God is claiming their scalps for his just judgment.
vs 17
Ahhh, the verse made famous by Jules Winfield, our man from Inglewood. Of course, this one carries real power and fear - let us all hope that we are not only able to recognise God and his power through his vengance.
Wednesday, September 08, 2010
Ezekiel chapter 25
vs 1
Ey-yep.
vs 2
So now we begin into a rather long section of prophecies against various nations that have shown themselves to be antagonistic against Israel and Jerusalem. One wonders whether those nations would ever have gotten to read these prophecies, or if they are more here so that God's people can read them and see that yes, he does judge other nations, not just them, for their wrongdoing. And that he still is on his people's side.
vs 3
So we see the Ammonites, for example, exclaimed (probably with joy) at the destruction of God's people. This is not the correct response, it seems.
vs 4
This is pretty much what happens to Israel and Judah. So the punishment for both nations is the same.
vs 5
I assume these are cities or towns, or at least populated areas.
vs 6
Definitely rejoicing, although possibly also a rock concert.
vs 7
This may seem harsh. I mean, an entire nation gets wiped out because they mocked God's people. But I suppose they were not rejoicing because God was punishing wrongdoing, but rather they were rejoicing because an enemy was getting stepped on. Big picture fail, survival epic fail.
vs 8
And it looks like it is Moab's turn now. But more on this tomorrow.
Ey-yep.
vs 2
So now we begin into a rather long section of prophecies against various nations that have shown themselves to be antagonistic against Israel and Jerusalem. One wonders whether those nations would ever have gotten to read these prophecies, or if they are more here so that God's people can read them and see that yes, he does judge other nations, not just them, for their wrongdoing. And that he still is on his people's side.
vs 3
So we see the Ammonites, for example, exclaimed (probably with joy) at the destruction of God's people. This is not the correct response, it seems.
vs 4
This is pretty much what happens to Israel and Judah. So the punishment for both nations is the same.
vs 5
I assume these are cities or towns, or at least populated areas.
vs 6
Definitely rejoicing, although possibly also a rock concert.
vs 7
This may seem harsh. I mean, an entire nation gets wiped out because they mocked God's people. But I suppose they were not rejoicing because God was punishing wrongdoing, but rather they were rejoicing because an enemy was getting stepped on. Big picture fail, survival epic fail.
vs 8
And it looks like it is Moab's turn now. But more on this tomorrow.
Tuesday, September 07, 2010
Ezekiel chapter 24
Well, life certainly has been pretty stirred up recently. Is today the first day of a once-again normal routine? Only time will tell.
vs 21
Ezekiel recounts what God has told him - that God is going to desecrate Jerusalem, that many are going to die, that the delight of their eyes will be destroyed - just as Ezekiel's wife died suddenly.
vs 22
Ezekiel goes on to tell them that they will not be able to mourn in the normal way for this loss - of both children and city.
vs 23
It is obvious that there is a perceived benefit in the loud and public mourning process here, and a detriment to it's not being practiced. But why won't they get to mourn?
vs 24
Perhaps for no other reason than that God forbids it, and so it does not happen. Then when they see that it has happened, when the news strikes them, and they don't mourn, then they will see that God was right. It might be that what was contrived in Ezekiel for effect is reality to God's people, because that's how deep in their sin they are - unable to mourn the loss of something great.
vs 25
It's quite a loss.
vs 26
Ahhh, the fugitive - the one who was hiding in the rugs or whatever. Is God using the trope, or did God invent the trope? Answer is obvious, really, because it's a trick question.
vs 27
Apparently this is a turning point in the book of Ezekiel. When this fugitive comes, and tells them about the destruction of Jerusalem, then Ezekiel is allowed to "talk", as it were. Really, what he is allowed to do, many people say, is to fulfil his role as a mediatory prophet, something God forbade him do earlier. Because obviously he hasn't been totally silent to them.
vs 21
Ezekiel recounts what God has told him - that God is going to desecrate Jerusalem, that many are going to die, that the delight of their eyes will be destroyed - just as Ezekiel's wife died suddenly.
vs 22
Ezekiel goes on to tell them that they will not be able to mourn in the normal way for this loss - of both children and city.
vs 23
It is obvious that there is a perceived benefit in the loud and public mourning process here, and a detriment to it's not being practiced. But why won't they get to mourn?
vs 24
Perhaps for no other reason than that God forbids it, and so it does not happen. Then when they see that it has happened, when the news strikes them, and they don't mourn, then they will see that God was right. It might be that what was contrived in Ezekiel for effect is reality to God's people, because that's how deep in their sin they are - unable to mourn the loss of something great.
vs 25
It's quite a loss.
vs 26
Ahhh, the fugitive - the one who was hiding in the rugs or whatever. Is God using the trope, or did God invent the trope? Answer is obvious, really, because it's a trick question.
vs 27
Apparently this is a turning point in the book of Ezekiel. When this fugitive comes, and tells them about the destruction of Jerusalem, then Ezekiel is allowed to "talk", as it were. Really, what he is allowed to do, many people say, is to fulfil his role as a mediatory prophet, something God forbade him do earlier. Because obviously he hasn't been totally silent to them.
Subscribe to:
Posts (Atom)