Ezekiel 24

Bible Fiber

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vor etwa einem Jahr 21:34

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Judgement day fell on January 15, 588 BCE. Ezekiel received an oracle from the Lord at the same moment that Nebuchadnezzar’s army closed in on Jerusalem’s walls.
Chapter 24 also tells the tragic story of the death of Ezekiel's wife, and God's command that Ezekiel not publicly mourn her.

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142 Episoden

#Religion #Christianity #History #Shelley Neese

Ezekiel 24

Bible Fiber

published vor etwa einem Jahr

MP3•Episode-Home

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142 Episoden

#Religion #Christianity #History #Shelley Neese

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Ezekiel 38 12:44

vor 16 Tagen12:44

12:44

This week, we are studying Ezekiel 38, where the prophet presents his famous oracle against Gog from the land of Magog. This quasi-apocalyptic vision has captivated and perplexed scholars, theologians, and lay readers for centuries. Its cryptic nature, rich symbolism, and futuristic implications have led to many, often conflicting, interpretations. The shadowy figure of Gog, the vivid portrayal of a great battle, and the promise of divine intervention have made these chapters a focal point for those attempting to decode the mysteries of the end times. However, the complexities of the oracle are manageable, and its insights are less sensational than often believed. Support the show…

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Ezekiel 37 15:09

vor 5 weeks15:09

15:09

This week, we are studying Ezekiel 37, which contains one of the most iconic prophetic visions in the entire Bible: The Valley of Dry Bones. Apart from God’s winged throne chariot in Chapter 1, this is the most memorable symbol in Ezekiel. The vision’s enduring popularity stems from its vivid imagery and potent message of hope. As an apocalyptic vision, it easily lends itself to endless interpretation. Support the show…

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Ezekiel 35 and 36 15:35

vor 6 weeks15:35

15:35

Welcome to Bible Fiber, where are we encountering the textures and shades of the biblical tapestry. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. This week we are studying Ezekiel 35 and 36. In the previous chapter, Yahweh restated his loyalty to the covenant people as a nation. In Chapters 35 and 36, he reasserts his commitment to the land of Israel. M ount Seir God instructs the prophet to direct his prophecy against Mount Seir (35:1-3). As the capital of Edom, Mount Seir represents the descendants of Esau, Israel’s perpetual foe. This oracle seems out of place, as God has already declared punishment for Edom in the Oracles Against the Nations (25:12-14). Why is Ezekiel reiterating God’s disapproval of Edom when this could have been tacked on to Chapter 25’s mini-oracle? The answer lies in the literary structure of the entire book. In the judgment portion of Ezekiel’s message, God instructed him to prophesy against the mountains of Israel (6:1-3). The mountains, hills, valleys, and ravines would all experience God’s wrath for hosting idol-worshiping Israelites with their pagan shrines and altars. In Ezekiel’s salvation portion, however, he reverses the curse on Israel’s mountains by shifting the punishment to Mount Seir. Certainly, the exiled audience heard reports of the Edomites encroaching on their abandoned properties and capitalizing on Jerusalem’s misfortune. They plundered the city, captured Judean refugees, and handed them over to the Babylonians. While Israel suffered in exile, Edom seemed to thrive. The Edomites aimed to annex the land of both Israel and Judah, which Ezekiel refers to as the “two nations” and “two countries” (35:10). The Abrahamic land promise had been denied to their patriarch, Esau, in favor of Jacob, fueling their resentment. Israel’s exile led the Edomites to believe they could finally reclaim the birthright they felt was unjustly taken from them. God condemned their lack of compassion for Israel during its most tragic moments, declaring he would destroy Edom because they “cherished an ancient enmity and gave over the people of Israel to the power of the sword” (35:5). Their actions during the Babylonian assault displayed a sense of betrayal due to their kinship with Israel. The Edomites’ actions during Jerusalem’s conquest particularly incited divine disapproval as they celebrated the city’s downfall and sought to exploit it for their gain (Psalm 137:7). Before Israel returned to the land, God promised judgment against Edom. The Edomites believed the land of Israel would become theirs by default (35:10-13). However, God declared that this assumption disregarded his sovereignty over Israel. In his omniscience, he heard their blasphemous claims that the land was now theirs to devour (35:12). Despite Israel’s failings and the subsequent exile, God remained dedicated to protecting the land for Israel’s eventual return. When the Edomites rejoiced over Israel’s ruin, they directly challenged Yahweh. Consequently, he would make their land desolate. The Edomites failed to understand that God is the true owner of the covenant land; he repeatedly refers to it as “my land,” even though he entrusted Israel with its care. Seizing any part of the land equates to stealing from Yahweh. When Edom is mentioned in the Bible, it refers not only to historical Edom and a paradigm for all godless nations that oppose God’s people. Edom represents those who stand against God and his chosen representatives. Each enemy nation that antagonizes the Jewish people today follows the path of Edom. Although the “Edoms” of the world may experience moments of success, they will ultimately be defeated while Israel is preserved. Support the show…

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Ezekiel 34 13:39

vor 8 weeks13:39

13:39

In Chapter 34, Ezekiel’s prophetic tone changes. Previously mute and limited to delivering messages of judgment, Ezekiel now offers words of comfort and hope to his fellow exiles. This change marks a turning point in the book of Ezekiel and in the prophet’s ministry. By this time, the number of Jewish exiles in Babylon had grown considerably. Ezekiel could have dwelled on the past, reminding his traumatized audience of the reasons for their punishment. Instead, he chooses a more compassionate approach. The focus of his oracles shifts dramatically towards the future. While the first two-thirds of the book primarily criticized Israel for its history of rebellion, the latter third looks forward with optimism, emphasizing themes of restoration and a new covenant between God and his people. This dual structure—judgment followed by renewal—is not unique to Ezekiel. It’s a characteristic pattern found in many prophetic books of the Hebrew Bible. Prominent prophets like Isaiah and Jeremiah first pronounced judgment before transitioning to messages of hope and salvation. Ezekiel was retracing the footsteps of his predecessors. This pattern reflects a deeper theological understanding of history in ancient Israelite thought. History is not random or cyclical but moving purposefully towards a divinely ordained goal: redemption. The exiles’ suffering was not the end of the story, but a painful yet necessary step towards a greater future. Support the show…

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Ezekiel 33 15:13

vor 9 weeks15:13

15:13

Bible Fiber delves into Chapter 33, a pivotal point in the book of Ezekiel that marks a transition from judgment to hope. Ezekiel is recommissioned as a watchman over Jerusalem. The chapter addresses themes of personal responsibility, repentance, and God's desire for the wicked to turn from their ways and live. It contrasts the attitudes of the exiles in Babylon with those remaining in Jerusalem, highlighting misconceptions about divine favor and covenant responsibilities. The arrival of a fugitive from Jerusalem validates Ezekiel's prophecies, but despite his increased popularity, the people treat his messages as entertainment rather than applying them to their lives. Support the show…

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Ezekiel 32 16:41

vor 10 weeks16:41

16:41

This week, we’re examining Ezekiel 32, the final chapter of eight in his Oracles Against the Nations. This chapter also concludes the series of seven oracles against Egypt. It consists of lamentations for Pharaoh and the Egyptian forces, symbolically depicting their defeat and descent into Sheol. The sixth oracle against Egypt came to Ezekiel on March 3, 585 BCE, two years after the previous oracle and two months after news of Jerusalem’s fall reached the exiles (33:21). By this time, new refugees lived among them in Tel Abib, and they were hearing Ezekiel’s prophecies for the first time. All hope of Egyptian intervention was lost. Ezekiel raised a final lament for Pharaoh saying, “You consider yourself a lion among the nations, but you are like a dragon in the seas; you thrash about in your streams, trouble the water with your feet, and foul your streams” (32:2). Ezekiel then returned to his earlier imagery of a crocodile or tannim , a mythical sea monster. Yahweh decreed that he, and a throng of people, would capture the sea monster in a net and hurl it into an open field. Exposed to the elements, the creature would die. Perhaps this was Ezekiel’s way of portraying Pharaoh’s exile to a foreign land. Scavenging animals and birds would eat from his massive carcass that overlaid the mountains and filled the valleys with his blood (32:3-4). When the creature died, God would darken the skies. He said, “All the shining lights of the heavens I will darken above you and put darkness on your land” (32:7). Darkening the sun, moon, and stars was reminiscent of the Exodus, the last time God confronted the pharaoh by displaying his power over all of nature (Ex. 10:21-24). God also vowed that he would wipe out all of Egypt’s livestock (32:13). During the Exodus, the fifth plague God sent on Egypt specifically targeted the animals of Egypt but spared the livestock of the Israelites. According to Ezekiel, so little would survive in Egypt that the Nile River and its channels would have a chance to rest. Without cattle kicking up mud or humans drawing water, the debris would settle, and its streams would run clear as oil (33:14). Support the show…

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Ezekiel 31 11:37

vor 12 weeks11:37

11:37

This week we are reading Ezekiel 31, the fifth oracle against Egypt, in a series of seven. Ezekiel, the master of word pictures, has already depicted the pharaoh as a crocodile left to die in the desert and a disabled soldier powerless to grasp a sword. In this chapter, Ezekiel likens the Egyptian empire to a fallen cedar tree. The chapter can be divided into two parts. The first part presents the tree’s beauty, height and shade (31:1-9). The second part describes the tree’s demise (31:10-18). Support the show…

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Ezekiel 30 14:54

vor 13 weeks14:54

14:54

This week we are studying Ezekiel 30, which contains Ezekiel’s third and fourth oracles against Egypt. There are seven in total. In the third oracle, God commanded Ezekiel to wail over Egypt. He said, “The Day of the Lord is near; it will be a day of clouds, a time of doom for the nations” (30:1). Ezekiel proclaimed that the “Day of the Lord” would bring devastation to Egypt and its neighboring nations (30:1-19). The oracle painted a grim picture of Egypt’s downfall, describing the destruction of cities, the slaughter of people, and the collapse of power structures. In the fourth oracle, God described breaking the Pharaoh’s arm so badly that it had no chance of healing. Support the show…

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Ezekiel 29 16:54

vor 17 weeks16:54

16:54

We are still in the OAN, the long suspense-building pause between Ezekiel’s announcement of Jerusalem’s fall in Chapter 24 and confirmation of Jerusalem’s fall in Chapter 33. Ezekiel arranged the seven oracles in a geographical sequence around Israel. He started with Ammon to the east. Next, he addressed Moab and Edom, further southeast. The focus then shifted westward to Philistia, followed by Tyre and Sidon to the northwest. In the last pronouncement, Ezekiel turned his reproach to Egypt in the southwest. The oracle against Egypt is Ezekiel’s longest by far, spanning four chapters. Babylon’s Rival At the start of the oracle against Egypt, Ezekiel gave the exact date, the equivalent of 7 January 587 BCE (29:1). It was exactly a year since Nebuchadnezzar first laid siege to Jerusalem. In the early sixty century BCE, at the time of Ezekiel, Egypt was the only regional power who had a chance of challenging Babylon’s expansion. As Nebuchadnezzar’s army campaigned throughout the region, Egypt tried mightily to hold on to its upper hand. Jerusalem found itself in a precarious position, caught in the middle of two major powers vying for dominance. King Zedekiah, Jehoiakim and Jehoiachin all hoped to preserve Jerusalem’s independence. They switched their allegiance between Babylon and Egypt, unsure of the safest bet. One of Egypt’s tactical strategies was to help smaller nations in their resistance to Babylonian ambitions. They wanted their allies to be codependent on them for aid. For example, the Pharaoh Hophra of Egypt (588-569 BCE) encouraged Judah to rebel against Babylon, promising Egypt’s military support in their struggle. He said they would intervene on Judah’s behalf and repel Nebuchadnezzar. According to Jeremiah’s account, Egypt’s intervention forced the Babylonians to lift their siege of Jerusalem, giving the city a brief respite and strengthening Judah’s determination to continue fighting (Jer. 37:5-11). However, Hophra relented, and his battalion retreated once they confronted the Babylonian army. Jeremiah’s description is vague, but Egypt might have withdrawn without a battle. This withdrawal of Egyptian forces hastened the fall of Jerusalem. Both Ezekiel and Jeremiah prophesied that God was going to use Babylon to punish Judah. With that understanding, they wanted to get the punishment over with. That is why they were both irritated with Egypt prodding Jerusalem’s kings to revolt. The prophets blamed Egypt for soliciting Judah’s partnership and blame Judah for placing their trust in Egypt. Judah had to be punished and Hophra was interfering with that process. Support the show…

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Interview with Yair Levi 39:37

vor 18 weeks39:37

39:37

This week I am interviewing a special guest, Yair Levi. Yair is a Jewish Israeli singer, songwriter, and musical producer based in Tel Aviv, Israel. Yair is incredibly popular among Christians who love Israel which is one of the things we will talk about. Yair has become a global phenomenon, widely recognized for his powerful songs such as Refa Na and Blessed, which resonate deeply with audiences around the world. As a Jewish Levite and former Captain in the Israeli Navy Seals, where he served for eight years, Yair brings a unique perspective to his music. His work blends Biblical soul, faith, and Biblical values, reviving ancient texts and melodies to make them relevant and inspiring for today’s world. Support the show…

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Ezekiel 28 18:55

vor 19 weeks18:55

18:55

This week we are studying Ezekiel 28. In Ezekiel’s first two prophecies against Tyre, he condemned Tyrian civilization. In this chapter, God tells Ezekiel to address only the king of Tyre. The first ten verses deliver a warning and a condemnation. Ezekiel avoided naming the king, but historians identify him as King Ethbaal II (585-573 BCE). In biblical stories and prophecies, foreign leaders often go unnamed. That way the text can focus on the characteristics of the leader and emphasize the universal themes that make the prophecies relevant beyond their immediate historical context. For example, the Exodus story does not name the Pharaoh. His anonymity highlights his role as the quintessential oppressor, rather than his personal story. With Ezekiel 28, the arrogant Tyrian king represents all despotic leaders who elevate themselves over God, forgetting that “there is no authority except from God” (Rom. 13:1). Ezekiel accused the king of being so vain that he fancied himself to be divine. Ezekiel voiced the internal thoughts of the king, saying, “Because your heart is proud and you have said, ‘I am a god; I sit in the seat of the gods, in the heart of the seas’” (28:2). The prophet did not focus on the wrongfulness of the king’s actions, but his mindset. Ezekiel sharply rebuked the king’s delusion of grandeur, saying, “you are but a mortal and no god” (28:2). Unlike in Egypt, Canaanite royals did not claim to be superhuman. Ezekiel did not reveal if the Tyrian king claimed godhood outwardly to his subjects, or if his ego only secretly fueled his delusions. However, he likely felt like an object of worship because so many nations relied on his vast trade network to prop up their economies. Their material success depended on Tyre’s strength. Despite the gold and silver that the king amassed in his treasury, divinity was not a rank he could buy. Support the show…

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Interview with Gidon Ariel 30:48

vor 20 weeks30:48

30:48

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Ezekiel 27 16:55

vor 21 weeks16:55

16:55

This week we are studying Ezekiel 27, a continuation of the Oracles Against the Nations. Even if you’re a lifelong churchgoer, chances are you’ve never heard a sermon on Ezekiel’s Oracles Against the Nations. Ezekiel’s OAN is in competition with the genealogies in Chronicles or the purity regulations in Leviticus for the least-read scriptures. Skipping the difficult parts is not the goal of Bible Fiber. I also do not manipulate the text for application lessons to our modern lives. Sometimes the main purpose of a biblical passage is to lay the groundwork for a broader understanding of Israel’s place and circumstances. After Jerusalem fell, the Israelites were in a questioning headspace. They needed proof that they were still the covenant people. They longed for God to punish the nations who came against them. Ezekiel’s OAN answers their doubts, even if indirectly. With Tyre, Ezekiel took three chapters to carry out his goal. After Ezekiel pronounced an oracle of judgement, God instructed the prophet to raise a lament for Tyre (27:1). A lament is a funeral song, like a graveside eulogy in our time. Occasionally, biblical prophets used laments as literary devices to announce judgment over Israel’s enemies or, in Amos’s case, Israel itself (Isa. 14-17, 19, 23; Amos 5:1-3). Delivered in a mocking tone, the lament expressed sorrow over the fate of a nation or city. They were inviting the condemned to their own funeral. Ezekiel adds his own spin to the classical lament by shaping it into an extended allegory. His lament over Tyre portrays the city as a luxury merchant ship that was hit by a strong wind and sank. Support the show…

vor 1 year8:00

8:00

Welcome to Bible Fiber. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern. I have had the Bible Fiber episode on Nehemiah 13 written for weeks, but I have not had the power or will to release it as our regular scheduled Bible Fiber rollout. October 7th changed everything, and nothing has felt regular or routine. Like any organization, we always have a monthly plan for our written and digital communications to our audience. With Bible Fiber, I have the great advantage of being able to plan even further out since the Bible never changes. But right now, even the words in the Bible are all framed through the horror and trauma of October 7th. My mind is unable to separate what is playing out in Israel from the words on the page in my Bible. The Psalms, Lamentations, and Ecclesiastes especially pulsate with relevance in their call for vindication and judgement on Israel’s enemies. They also provide comfort that the God of the Jewish people will not forsake or abandon them at this hour. The emotional whiplash of the prophets has never felt so appropriate to the national mood in Israel. Support the show…

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Ezekiel 24