Comments for June 1

v. 3 - The blame here is placed squarely on the shoulders of the people. The reward was there for them - they just had to make the effort to go and claim it, and yet they couldn't be bothered. The lessons for us as we strive (or do we?) towards the kingdom are quite clear, aren't they? (v.9, Prov.2:2-6, 13:4, 15:19, Matt.20:6, John 6:27, Phil.3:14, 2Pet.1:10,11).

v.1 The setting up of the tabernacle at Shiloh marked a further development in the conquest of the land. Up to this point the tabernacle had, presumably, been at Gilgal. Whereas there is no indication [or is there?] that the tabernacle was to be reared at Shiloh it remained there until the evil of Eli and his sons.

v.10 - Casting lots is a great act of faith. Maybe this explains our reluctance to use this method for decision making ourselves. Perhaps we don't have the faith to believe that God will make the decision even if we ask Him to.

18:4 Arise go through the land Gen 13:17
The use of the language of the promise to Abraham - like we saw in chapter 14 further reinforces the importance of the promises to Abraham when we think of the conquest of the land.

GET UP AND GO!
Was it a mark of frustration that made Joshua say, "How long will you wait before you begin to take possession of the land that the LORD, the God of your Fathers, has given you?"
Israel had just completed a 5-year campaign to take the land. Now what were they waiting for? God had given them the land - they already had it. All they had to do was to settle in it. Instead they mooched around wondering what to do next, until Joshua took the initiative and divided up the rest of the land.
God has given us special gifts, talents and opportunities. We already have them. We have opportunities to encourage people, to show them the gospel, to praise God, to work in the ecclesia, to serve, to give gifts, to show the example of Jesus in our lives, to be compassionate.
So what are we sitting around waiting for? Are we waiting for a Joshua to tell us what to do? Are we waiting for someone to organise a roster or make a plan? That plan took 5 years coming for Israel. If we sit around waiting, think of all the opportunities we will miss. So the lesson is this: Don't sit around waiting, Get up, take possession of your gifts and use them.

:1-2 Notice that the land was subdued but seven tribes had not received their inheritance. Doubtless there were still pockets of resistance against Israel even though the land was subdued.

Josh 18:3 I suppose the seven tribes would have been able to provide reasons which appeared to be valid in their own eyes. However Yahweh's assessment was that they were 'slack' in doing what was required.

How often do we attempt to justify our slackness?

V.9 Dividing the land according to its value, and the worth of the cities which it contained, into seven equal portions; was no light task to undertake. It would have required learning and intelligence; it is suggested by historians that the survey was performed by men who were expert in geometry.

Shiloh was about 25 miles south of  Shechem, almost in between Mount Ebal and Mount Gerizim.  It was therefore an ideal place to pitch the tabernacle (Josh 18:1).  Shiloh remained as the religious centre of
Israel until the ark was taken from there to the battle with the Philistines, who captured it in the days of Eli and Samuel (see 1Sam 4:3-18)

Moses had commanded that lots be cast to divide the Land for inheritance (Num 26:52-56). 

V.10 A lot (Heb. goral) was a pebble.  These lots were cast (Heb. shalak which means to throw (out or down)). How these pebbles were actually employed to render a decision is uncertain. However, if the action were taken in faith to fulfil Yahweh's will, then the outcome could be relied upon as divine approval.  If the action were not taken in faith, as in the case of the soldiers' parting Christ's garments (Matt 27:35), then the outcome was mere chance.

Why was the tabernacle moved to Shiloh?  The first mention of Shiloh is in Jacob's blessings to his sons (tribes) (Gen 49:10).  This one (Messiah) who was predicted to come from Judah was called Shiloh which means peaceable. 

The city of Shiloh was in the territory of Ephraim.  Ephraim became synonymous with the nation of Israel.  The Land was now subdued (v.1). Thus, Israel (Ephraim) could dwell peaceably (Shiloh).  This was in an imperfect way reflecting Gen. 49:10.  The complete fulfilment of Gen. 49:10 will, of course, come when Jesus returns to subdue the Land, rescue His people, and to establish everlasting peace. 

18:7    This is the third time that we have been told in Joshua that the Levites had no inheritance – 13:14 and 14:3 as if it was necessary to remind the people of their obligations to the Levites.

There were twelve individuals responsible for apportioning the land of Israel. They were: Eleazar, Joshua, and a leader from each tribe (Num 34:16-29; Josh 19:51).  The territories of Gad, Reuben and half of Manasseh were on the east side of the Jordan.  Thus, Gad and Reuben had no say in the allotments west of the river.  And so, the twelve tribes were accommodated geographically.  The thirteenth tribe, Levi, was not included in the land allotment as it had a special relationship with Yahweh (v.7; Deut 18:1,2).

18:10 The division of the land ‘by lot’ dispelled, or should have done, any envy amongst the people – Prov 16:33, 18:18

V.1 Shiloh (means peaceable) became the place where the tabernacle rested. It remained there right through the period of the Judges, approximately 350 years.

V.16 Jerusalem was in the territory of Benjamin. Yahweh foretold that He would dwell with Benjamin (i.e. the temple, God's dwelling place, would be in the territory of Benjamin (Jerusalem)) (Deut 33:12).

18:10   Shiloh, as the resting place of the ark and tabernacle, made it the religious centre of the land even though it is not really geographically central in the land.  So it is fitting that the casting of lots was there. We may just read the division of the land as a matter of fact but for these people it was a major event at the end of the 40 years wandering and the conquest of much of the land. An event that must have been eagerly anticipated.

18:8 ‘walk through the land’ Echoes the promise to Abraham in Gen 13:17 This was not simply taking possession of a parcel of land. It was the short term fulfilment of the promises to Abraham.

V.16 Jebusi (or Jebus) was the city that the Jebusites held.  It would not be until the time of David that this city would be captured.  Then it became Jerusalem, the capital of David’s kingdom.  It will be from Jerusalem that Jesus will rule the world as king when He returns to earth from heaven.

The valley of Hinnom was on the south side of Jerusalem.  It was there that the city’s garbage and the bodies of dead criminal were burned.  The fires were kept burning perpetually.  From this fact developed the mythical concept of hell as a perpetual fiery place of punishment to which bad people went when they died.  This myth has been accepted as fact by the orthodox churches.  That serves as another example of how these churches have strayed from the Truth.

Josh 18:1 - the word "congregation" is used twice in the KJV and is two different Hebrew words. The first usage of "congregation" is "edah" (5712), [it is the feminine form of (5707)] and means "witness, assembly, congregation, multitude, people, swarm" and perhaps refers to Israel being God's witnesses and bride who should submit to Him. The second usage of "congregation" is "made" (4150) and means "a set time or season for meeting, a time appointed, a set time for a feast, an appointment, a festival, an assembly, the congregation" - perhaps it spiritually echoes the set time of Christ's second coming for believers and the establishment of a new world order.

18:16 The Valley Of The Son of Hinnom is also called the ‘valley of the Giants’ so it answers to the valley of Rephaim 2Sam 5:18

18:3  There comes a time for straight talking, even if it is hard to hear.  The tribes, so long into the occupation of the land, needed to be re energised. How often do we start a job only to flag after a while?  The provision of encouragement is, therefore, essential.

18:14  Kirjath Jearim, as well as being a city on the border of Benjamin was also on the border of Judah –Josh 15:9– so we see here one place where the Judah and Benjamin’s borders touched. Jerusalem was another such location.

18:21-28       Whilst the territory of Benjamin included that area where the nation first took cities – the mention of Jericho shows this – there is no mention of Bethel or Ai. Both of these cities were totally destroyed.

Notice in Josh 18:11 that Benjamin, the little brother of Joseph, and the boy that Judah pledged his life to protect, is here sandwiched safely between them both.

18:11   Notice that Benjamin is the first in the list of those for whom the lot was cast. So even though Benjamin was the last born son of Jacob he is the first to be told his inheritance.

18:10 The casting of lots might indicate that a decision had not taken place as to who would take what parcel of land. However God had already decided. It was not a matter of “chance” as to who received which parcel of land – Prov 16:33

18:11,15         “Nehtoah” was a  border  city in Benjamin shared with Judah – Josh 15:9

AT THE END OF THE JOB

When they started their campaign to conquer the Promised Land, all Israel were gathered together on the other side of the Jordan, waiting to cross over the river. Now, having conquered the the land God had given to them, they assembled once more in Shiloh as a whole community. "The whole assembly of the Israelites gathered at Shiloh and set up the tent of meeting there." (Josh 18:1). They had started out camped around the tabernacle, and now, here they were, camped around the tabernacle again.

When we have dreams, projects, missions, or a great task before us, we, like the Israelites, will often get together for prayer and to seek God's blessing on what happens. It took about seven years to conquer the land. At the end of that time some of the cities would have been inhabited, families would have moved into houses, while others were still waiting to be given an inheritance. Life had moved on. They were not such an intimate group any more. But they still came together at the end and gathered as the whole assembly.

Let's do the same at the completion of the dreams and projects that we have started together. Let's get together to tie up the lose ends and to give thanks to God for the blessings he gave us. Let's gather together to encourage, support and help each other.
 

18:7   The Levites had a job to do. They were to represent the people and present their sacrifices to God. That was their inheritance – not land. Do we think of the ability to serve God as an inheritance more valuable than material things?

18:6  There were twelve tribes and each had been given an inheritance. So the dividing of the land into seven parts is for a different purpose. Possible to highlight the completeness of the conquest of the land.

18:1We might wonder why the tabernacle was set up at Shiloh. Whilst no explanation is given in scripture we might think it relates to the fact that Shiloh was on the border between Ephraim and Manasseh –  16:6 – whereas immediately preceding the mention of Shiloh here we are considering the inheritance of Ephraim. As both Manasseh and Ephraim were sons of Joseph this possible gave them pre-eminence amongst the tribes.

18:1 Setting the tabernacle in the border between Ephraim and Manasseh may well be the trigger which caused Ephraim to think of itself as more important than they really were.  Something we see later in the time that the nation are in the land of Canaan.

18:1-3 Here there is a mixed message. The tabernacle, which we might presume had remained packed away since leaving the Wilderness is erected. But on the other hand more than half of the tribes had not taken their inheritance.

There is no indication here that God asked that the tabernacle be set up. But He had indicated that the land should be conquered.

The “groundwork” has to be completed before the superstructure can be erected. In like manner it is all too easy to make a show of faithfulness even if the foundations are somewhat shaky.

18:1 God had said that He could choose a place where His name would dwell – Deut 12:10-11. Though the nation still did not have “rest” from their enemies But we know Shiloh was God’s choice –Jer 7:12– though clearly a temporary location.

18:16remember that Jebusi (which is Jerusalem) was a border town for Judah also – Josh 15:8.

18:3 How long will you put off going in to take possession of the land?

Joshua upbraids these tribes for their tardiness to act in faith. We sometimes view tardiness as okay, especially when a person is considering baptism but has become overly hesitant. Maybe we should gently remind the hesitant person that God is waiting, and calling, and wanting to experience the joy of a repentant sinner being baptised.  Our hesitancy is understandable, but ought not to be seen as an always noble attribute. It could be seen as a slight against God who wants to give us an inheritance but is waiting for our response.

18:3We learnt that when Joshua was old that much of the land still had to be conquered –  13:1  – and yet again we learn of a degree of apathy amongst the nation. seven tribes still had to take their inheritance. What started as an enthusiastic entry into the land with amazing victories soon became “run of the mill” in the minds of the nation. So their enthusiasm waned. We must take care that our enthusiasm when we accepted Christ does not wane but continues throughout our lives. Constantly reminding ourselves of what he has done for us will help to maintain that enthusiasm. Regular reading of scripture actually reminds us of that grace and mercy .

v.23 - The power that God has over the 'powers that be' on earth is epitomised in this verse. It is quite a common allegory too. ch.13:10, 30:26, 60:19.

24:13 The whole of this chapter speaks of an earthquake - probably the earthquake which took place in the days of Uzziah [Amos 1:1] and echoes earlier earthquake language of Isaiah [2:19, 21]

v.1 - We all do well to remember that it is the Lord that does all things. The mass destruction that is spoken of here is an 'act of God' - but it is also true that all things that happen, especially to those that love Him, are acts of God from which we are obliged to learn lessons if we are to overcome.

24:18 That the earthquake in the days of Uzziah was a terrible event is marked by the use of language from Genesis 7:11 'the windows from on high are open' and the mention in Zechariah 14:5. The use of Genesis 7:11 shows that the earthquake was not a 'chance' happening - rather it was judgement from God.

:7 The 'new wine mourneth' echoes Habakkuk 3:17 which is Habakkuk 's comment on how he will react to the Babylonian invasion so we may conclude that Isaiah 24 looks to the Babylonian invasion.

24:2 The fact that the people were like the priest was a terrible indictment. The priests would have been teaching the people but they were all, both people and priest, lacking faith that God would deliver Jerusalem.  This idea is seen in two contemporary prophets (Hos 4:9, Mic 3:5) though Micah  associates this mind to the prophets as well as the people.

V.6 The pollution spoken of in V.5  'The earth also is defiled" is now being revealed in all its awfulness on a worldwide scale. As the structure of society changes, restrictions are removed and human nature is let loose.

Uzziah reigned before Isaiah prophesied.  However, Isaiah was using the earthquake that happened in Uzziah's time as a simile for the events of Christ's return (Amos 1:1; Zech 14:4,5).  Jesus will destroy Gog's confederacy (Eze 38:19,20) and re-arrange the landscape (vs.19,20; Zech 14:10).  When He has put down His enemies, and saved His people, He will commence His reign from Zion (v.23).

Today’s chapter is probably about Judah and Jerusalem, but we cannot be absolutely sure. It could be foretelling the destruction of all nations.  But assuming that it is Israel, Isa 24:13-15speaks of the hope yet to come when God’s people turn to Him again.  There is no doubt that Isa 24:23 is speaking about Christ as King in Jerusalem.

24:10  In saying that every house was ‘shut up’ Isaiah is drawing on the language of Lev 14:38 which speaks of how to deal with a leprous house. In Isaiah’s day Judah was like a leprous house.

24:4 The earth or land mourning is echoed by the contemporary prophet – Hos 4:3 – to prophets at the same time speaking to the same people were making the same predictions. Scripture teaches that the doubling of a message guarantees the truth of the message – Gen 41:32. But yet Israel did not listen to the warnings of the prophets.

This chapter is essentially talking about the destruction of Judah and Jerusalem. This could apply to Nebuchadnezzar in 587 BC or to Titus in 70 AD. Also, a warning for all nations could be inferred for the time of the end before Jesus returns to reign from Jerusalem. Great troubles will afflict the nations of the world at that time.

24:18 In describing the devastation that was to come with the words ‘the windows … are open’ which quotes Gen 7:11 we see that the prophet is highlighting the way in which this event is also a judgement from God as was the flood in the days of Noah.

Vs.14,15 In whatever conflict, Yahweh always saves a remnant of His people.  The sea (v.14) implies other lands to which the remnant has escaped.  They will praise Yahweh.  They shall praise Him from east to west. The Hebrew translated in the fires (v.15) really means light from the east and implies the east; and the isles of the sea (v.15) implies the west.

V.16 While the remnant in exile sings praises to Yahweh, Jerusalem is being sacked.  This scenario fits Nebuchadnezzar’s destruction of Jerusalem in 587 BC; Titus’ destruction in 70 AD; and Gog and his confederacy’s destruction in the end times.

First Principles>Sure Mercies of David>Capital City 
The Capital City is to be Jerusalem. Jer 3:17, Isa 24:23, Mic 4:2,7,8
First Principles>Sure Mercies of David> For more details go to Isa 55:1-3

Isa 24:1-6 - are we seeing some of these conditions now? V.1 - might this refer in part to people increasingly scattered and travelling vast distances in search of a better life? V.2-3 - might this refer in part to the current (and future?) world financial collapse? V.4 -  "The earth dries up and withers" (NIV) might this refer in part to the depletion of unrenewable resources such as oil? V.5 - might this refer to spiritual, moral and perhaps even other forms of pollution? V.6 - might "inhabitants of the earth are burned, and few men left" (KJV) refer to nuclear war?

24:1 The word translated ‘earth’ here could equally be translated ‘land’ referring to the land of Israel. The prophet is speaking of a great destruction that would take place in the land of Israel. An earthquake – probably a reference to the earthquake that took place in the reign of Uzziah spoken of in Zech 14:5

24:5   We maybe don’t think of immoral behaviour impacting upon a land. However God has already made a similar point – Lev 26:34- when speaking of the land enjoying her sabbaths due to the Jews being in captivity.

Isa 24:15

“Wherefore glorify ye the LORD in the fires…”

How do the LORD’s people glorify Him in the fires? 1Pet 1:7 gives us the answer, “… that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.” Fiery trials are our pilgrim walk (1Pet 4:12-13), and those who accept it will continue to look to Him, honour Him, and glorify Him no matter what.

“Fires” is Strong’s # <217>, “uwr,” and means lights. It is the light that comes through the fires of tribulation that have a purging effect. Strong’s Concordance cross-reference number is <224>, “uwriym” the plural of “uwr” and means “lights; Urim…the brilliancy of the figures in the high-priest’s breastplate: -Urim”! The high priest’s breastplate, Urim and Thummim, consisted of brilliant jewels. “Thummim” is Strong’s # <8550>, tummiym, “perfections… an emblem of complete Truth”!

Our Urim (Luke 1:78-80) and Thummim (Luke 1:77) is Jesus through whom only we may shine as “lights” (Matt 5:14; 2Cor 4:6) and “perfections” in our knowledge and application of the Truth to the end (Matt 10:22; 2Cor 4:6; James 1:2-4;). “And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels…” (Mal 3:17).

24:7    The lament about the failure of the vine is echoed and expanded in the contemporary prophet Hos 9:2

24:17   The way in which this fear is described of Israel’s behaviour is echoed in Jeremiah’s description of Moab – Jer 48:43.

Isa 24:20

“The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.”

Many of Isaiah’s prophecies pertain to the last days just before the second coming of Christ and his millennial reign. Jesus will smite the earth, slay the wicked, and prepare the way for his millennial reign when he will rule with justice and righteousness.

Isaiah used images from his time that still carry his powerful message for us today. Isaiah portrays the earth staggering like a drunken person; he compares the movement of the earth to a man-made cottage, as the earth mourns and groans under the weight of its iniquity (cf. Isa 33:9).

In verses 18-20, the prophet Isaiah describes in seven ways how the earth reacts to the transgressions of humanity that “are heavy upon it.” 1) “The foundations of the earth do shake.” 2) “The earth is utterly broken down.” 3) “The earth is clean dissolved.” 4) “The earth is moved exceedingly.” 5) “The earth shall reel to and fro like a drunkard.” 6) The earth “shall be removed like a cottage.” 7) The earth “shall fall, and not rise again.”

These expressions refer to earthquakes that are God’s judgments upon a world exceedingly laden in sin, and particularly to the last great earthquake that will occur at the coming of the Lord (Rev 16:18-20).

Although the historical judgment of the nations may partially fulfill the prophecy here of Isaiah, the destruction described is much too severe to have been totally fulfilled in the past (cf. Isa 13:13; Jer 50:46).

Here is an interesting article related to this prophecy you may wish to read:

http://theextinctionprotocol.wordpress.com/2013/03/19/planet-reeling-from-spasm-of-quakes-seismic-stress-could-be-building-towards-an-event/

Bible investigation: Who is this chapter talking about?

It's hard to tell who this chapter is dealing with. Is it Tyre or Babylon from the previous chapter? It doesn't say. They're called "the haughty people of the earth" in Isa 24:4, which doesn't tell us a great deal. Let's look at some clues.

In verse 5 taking the words laws, ordinance and covenant, and looking where else they appear together, we can find a list of verses using a Bible search program or concordance. The first few results are about the law of Moses, as we would expect, but this doesn't fit because v5 talks about "its inhabitants", as if we don't really know who they are, and v6 "those who dwell in it" as if they were just tenants. But who else would need to keep God's laws and ordinances other than the children of Israel?

The next clue is v19-20, because we can find similar wording in Amos 8:8. The context of both these chapters are similar, so we might be on to something. Amos 8, gives us more detail, because it does mention who it's talking about: "those who swear by the sin of Samaria... they shall fall and never rise again".

Looking back at our list of verses speaking of laws, ordinances and a covenant, are there any that are speaking about Samaria? Yes there's one! 2Kin 17 gives the account of how God rejected Israel (with its capital city Samaria) and sent Assyria to clean the place out, then resettled it with new tenants (2Kin 17:22-24). This could easily be what our Isaiah prophecy is about - see for yourself how many verses tally between the two chapters! Furthermore, here we have the explanation of the verse we started with:

"They feared the LORD, yet served their own gods... they continue practicing the former rituals of the nations... nor do they follow their statutes or their ordinances or the law and commandment which the LORD had commanded" (2Kin 17:28-41)

This could be why Isaiah wrote:

"The earth is defiled under its inhabitants, because they have transgressed the laws, changed the ordinance... therefore the curse has devoured the earth, and those that dwell in it are desolate" (Isa 24:5-6).

 Isa 24:23.

What might the "moon being abashed and the sun ashamed" mean here in Isaiah's prophecy?

Very often in Scripture, the sun, moon, and stars when used in a symbolic way, have reference to Israel. When referred to on Day 4 of Creation (Gen. 1:14), God said, "Let them serve as signs to mark season, days and years." And in Joseph's 2nd dream, as told to his brothers, he says,

    "Listen, I had another dream, and this time the sun, moon, and eleven stars were bowing down to me. When he told his father as well as his brothers, his father rebuked him and said, 'What is this dream you had? Will your mother and I and your brothers actually come and bow down to the ground before you?'" (Gen. 37:9,10)

This story then seems to provide a starting point in trying to understand such symbols in vision. That is, we should likely look and see if there is a meaning with Israel before looking in other directions.

Another direct tie-in with sun, moon, and stars and Israel is what Jeremiah sees (Jer. 31:35,36) -

    "This is what the LORD says, he who appoints the sun to shine by day, who decrees the moon and stars to shine by night, who stirs up the sea so that its waves roar - the LORD Almighty is his name. Only if these decrees vanish from my sight, declares the LORD, will the descendants of Israel ever cease to be a nation before me."

Using this as a basis, does this meaning fit here with what Isaiah is seeing? This may be the symbolic equivalent of what is stated so clearly in other places - namely Israel's subjugation as a nation so that the faithful remnant will turn to God and Jesus in true repentance. Zech. 12:10 says,

    "And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look to me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son." See also Zech 12:11-14 & Zech 13:8,9.

The word for "earth" here in Isa. 24 is the most often used word in the OT - "eretz" which often means Israel. Also there's the mention of olive trees and vineyards in Isa 24:13, both of which are used fairly often in connection with Israel. But if Israel is the primary meaning for this symbolic usage, the wording of this chapter does seem broad enough to fit all nations and how they will, of necessity, have to be humbled before the true King and his immortal saints. So what happens in Israel may be a microcosm of what will need to happen on a worldwide basis.

24:10  The word “confusion” <8414> in “city of confusion” is the Hebrew word translated “without form” in Gen 1:2. It is as if the state of the earth before the creation is being used to speak of the utter destruction here. 

24:9     The prophet is speaking about judgment on Jerusalem so when he speaks of houses being shut up we are reminded of how a house that was leprous was shut up – Lev 14:38

1. Some feel that chapters 24-27 belong together.

2. Isa 24:1 - (KJV) "maketh the 'earth'<776> empty...and scattereth abroad the inhabitants thereof"; the 'earth' mentioned here might be the Israelitish earth as opposed to the whole globe as the whole globe is not to be emptied (Num 14:21).

3. Isa 24:1,3,19 - at least one faith erroneously believes the earth will be bound with satan while the righteous go to heaven, but in  Isa 24:6,10,11,14,23 it is apparent that the earth will not be completely desolate, note how Isa 24:23 ties in with Isa 2:3;Zech 14:17;Isa 65:17-20; the millennial era will be on earth (Matt 5:5;Matt 6:10;Isa 2:1-4;Rev 20:6;5:10); the coming desolation is not to be understood as absolute (Gen 8:21;Jer 44:2,6; 52:16).

4. Isa 24:2 - is this an Israeli or world financial collapse?

5. Isa 24:3 - is this the land of Israel emptied and spoiled?

6. Isa 24:4 - (KJV) "earth"(<776> Heb "erets" some prefer to interpret this word as 'land' but it can also be properly designated as 'earth' as evidenced by 1Sam 2:8;1Chron 16:30;Job 37:12;Psa 19:4;Psa 24:1;Psa 33:8;Psa 89:11;Psa 90:2;Psa 96:13;Psa 98:9;Prov 8:26,31;Isa 14:16-17;Isa 34:1;Jer 10:12;Jer 51:15;Lam 4:12) yet "world"<8398> uses a different word.

7. Isa 24:4-6 - VSS 4-5 could this refer to moral pollution or defilement? VSS 4-6 perhaps this relates to Israel and the behaviors of its kings and leaders (Solomon, Uzziah, Ahaz, Manasseh, etc.); V5 "the everlasting covenant" refers to the sure mercies to David which are elaborated on in the June 30 comments regarding Isa 55:3; V6 could this refer to nuclear war?

8. Isa 24:10 -"The city of confusion" (Jerusalem would seem to apply Isa 1:1,21 while a later city of confusion could be spiritual Babylon i.e. Rome Rev 17:5,9,13,18).

9. Isa 24:13-15 - though Judah should be made desolate, a remnant will glorify God in their dispersal; some Gentiles are  grafted into this olive tree (Rom 11:11-25); "The remnant shall return"<7605><7725> (Isa 10:21), "Shear-Jashub"<7610> (Isa 7:3).

10. Isa 24:14-16 - some ask if this possibly refers to the destruction of Sennacherib's (or a future 'Assyrian's') army.

11. Isa 24:15 - "fires"<217> in the sense of lights as opposed to destructive fire; an exhortation to glorify God to the nations of the Mediterranean (and perhaps beyond).

12. Isa 24:16 - is this the leaness when Assyria grabbed Israel and much of Judah? Is this the leaness from 70AD till 1948? Is this a future leaness in the last days perhaps after a battle not easily won (Isa 17:4)?

13. Isa 24:16-20 - Does this have application to the last days? V18 "the foundations of the earth do shake" (Zech 14:1-5).

14. Isa 24:21 - God will punish the high and mighty perhaps has application to the last days.

15. Isa 24:21-23 - could this be divine punishment of the last days, the responsible as slaves to sin and death sleeping in their graves, followed by a resurrection, and Christ's millennial rule on earth with his throne in Jerusalem (Dan 12:1-2;Dan 2:31-45;Zech 14:1-16;Isa 2:1-4;2Sam 7:12-16;Isa 9:6-7;Luke 1:32-33)?

16. Isa 24:23 - The sun, moon and stars can represent Israel (Gen 37:5-11); in the last days Israel is humbled but  recognizes Christ as the Messiah who returns to rule the earth in the day of his glory (Zech 12:10-14).

24:9   The Hebrew word for “confusion <8414> is translated “without form” in Gen 2:1indicating that because of sin the creative work of God on Israel and Jerusalem was going to be undone.

24:19   we have already seen a link between verse 18  and Gen 7:11. Now we notice another one the earth being broken up also draws on Gen 7:11

24:17-18         Isaiah speaks of an earthquake – the one that happened in the days of Uzziah. The magnitude of that judgment from God is the basis for a later warning to Moab in Jer 48:43-44 so we must conclude that the Moabites were aware of what happened over the border in the land of Judah some 150 years earlier.

24:20   Psa 107:27 speaks similarly of the destruction of the land. It does, however, give a vivid description of the effects of the flood in Noah’s day.

24:21 The powers that are in the world today see themselves in comparison with their perceived enemies. So there are “arms races” but all will be to no avail when God intervenes in world affairs for the final time.

24:18 An example of the principle, “he that cometh up out of the midst of the pit shall be taken in the snare” will be at the end of the thousand years when, “Satan shall be loosed out of his prison” (Rev. 20:7), a prison which is “the bottomless pit” (Rev. 20:3). The snare in which he will be taken will be “fire … from God out of heaven” (Rev. 20:9). As Isaiah goes on to say: “for the windows from on high are open”. 

24:23 the confounding of the moon and shame of the sun is rather like the signs in the sun and moon – Matt 24:29

24:2Some in society see themselves as better than others. In Israel the priestly class thought of themselves as better than others. Surely, it might be thought, masters are better than servants. The truth is when God judges there is no difference. He is no respecter of persons. Neither should we be.

24:1,23 The desolation o the land by God because of the nation’s faithlessness is a prelude to God reigning. He cannot reign in the midst of corruption.  It is as if there is a “new Creation” to herald the reign of God in the kingdom of God on the earth.

24:14 Here and in  26:10 Isaiah speaks of God’s majesty something that the nation would rejoice in. which contrasts with the way that the wicked will not recognise God’s majesty – 26:10.

24:4 The “everlasting covenant” was offered by God to His people. They agreed with it – 24:3-7. So who had broken the covenant? Clearly it was not God. He had not changed what he expected Israel to do. They had decided that they would not do as they had agreed at Sinai.  Doubtless, though, Israel would not have agreed with that assessment.

6 v.7 - The idea of good seed bearing good fruit, contrasted with seed bearing evil fruit (v.8 on this occasion) is quite common. The extra aspect here in v.7 is the rain. Notice the on-going nature of the feeding. Regular feeding, the drip-drip method, daily watering - that is what we need in order to receive blessing from God. Isa.55:10-13.

6 v.4-6 draws on the experience of Israel in the wilderness. Because they refused to enter into the inheritance there was no other option than for them to die in the wilderness. The list of quotations from Hebrews highlights the verbal links with Scriptures which speak of this time.

Chapter 7 - The way in which Melchisedec is used in Hebrews, and in particular in this chapter, highlights the importance of taking account of the detail in Scripture. Without the inspired comment here we would probably not give Genesis 14 and Psalm 110 much attention. The lesson is clear. We should weigh all the words of Scripture carefully.

The three quotations listed above show that the entry into Christ can provide the blessings offered to Israel as they were about to enter the land of Canaan, but that falling away leads to the curses of Eden resting upon us.

7:14 In observing that Jesus was of 'Judah' we are shown how the king / priest aspect of Melchisedec is fulfilled in Jesus.

6:6 This verse is not saying that if we have a lapse of faith we will not enter the kingdom. Paul, speaking to Jews, is saying that if they return to the law of Moses then they will have no hope. This is because they would have automatically have rejected the sacrifice of Jesus.

7:3 In saying that Melchisedec 'abideth a priest continually' and speaking of him 'without father and mother' is to emphasise the continuing nature of the office of priest after the order of Melchisedec - not the life of the man. The absence of father or mother highlights that access to the priesthood after the order of Melchisedec is by election, not birth.

Heb 6:10 Once again we see the mercy of our Heavenly Father, we all recognize that our failures and short comings will be forgiven (forgotten) if we repent. Here we see that good works and labour will never be forgotten.
       v.10 Love.
       v.11 Hope.
       v.12 Faith.

Heb 7:21. Once again it is pointed out that the new way is superior to the law. The priest after the order of Aaron was dependant upon family and it was limited to a period of mortal life. Aaron was made a priest without an oath, all promises connected with eternal life are made with an oath. The writer clearly explains the difference in verse 28.

6:4-6 Whilst the judgement pronounced here sounds very harsh and may cause us concern Paul is not saying that there is no place for repentance.  The force of the argument is that those who turn away from Christ and are not willing to return to their belief in the power of his resurrection rather than the law of Moses cannot be renewed unto repentance - this is not because they have committed some sin but rather that they have rejected the very sacrifice that has been made to redeem them.

7:22 The 'better covenant' is that one in which sins will be remembered no more  (Jer 31:31-34) It replaces the covenant which was 'for remembrance of sins' (Heb 10:3)

7:24 Christ's priesthood is unchangeable because it is not bound to a law. The Levitical priesthood instituted by law was open to transgression and violation. Christ's priesthood in the order of Melchizedek was confirmed by oath and therefore is inviolable

The Law brought with it the curse of death (Gal 3:13).  The Law was instituted as a temporary measure until Christ came (Gal 3:19).  Christ could do what the Law could not do (Rom 8:3).  Therefore, He could not be a priest after the order of the Law which He came to destroy.  He had to be of a different order - that of Melchizedek (King of Righteousness).  Similarly, the pre-Law promises to Abraham are bestowed on all true believers (Gal 3:29).

6:1  When talking of ‘leaving the principles …’ the writer is not ignoring those points. Rather he is saying that matters of salvation are more important than continuing to debate the things that have already been established.

7:2  That Abraham gave a tithe to Melchisedec – Gen 14:17-20 – is a key point in establishing the superiority of the Melchisedec priesthood over the priesthood of the Levites.

7:11 God imposed His law on the Israelites. As lawgiver, He stood above the commandments and ordinances that he had enacted. Thus at the proper time He could supplant a particular law; the one pertaining to the Levitical priesthood, and institute a new order. The priesthood in the order of Melchizedek differed radically from that of Aaron. It was not based on law, although it was confirmed by oath (Psa 110:4). Rather it is a priesthood fulfilled in Christ (V.26).

LAZY
 
"We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised." (Heb 6:12)
 
Laziness is a quality we all despise in other people and is something we would hope that we are never accused of ourselves. In the busy lives we lead, rushing here and there, doing this and that, how could we be called lazy? The question we need to ask ourselves is: What are we doing when we are busy? The laziness spoken of in Hebrews 6 is spiritual laziness. It is being lazy in spiritual things.
 
The example we are pointed to in not being lazy is that of Abraham. God gave wonderful promises to Abraham because of his faithfulness and patience. But in faith and patience, how did Abraham show himself not to be lazy? There were a number of ways. He instructed his family in God's ways; he worked hard at what he did; he was hospitable; he cared for his family; and he developed a relationship with God and believed God's word.
 
How spiritually active are we? Do we discuss God's truths with our families and the people in our churches? Do we work hard for our God? Do we show hospitality? Do we work hard and care for our families and churches? Are we developing a relationship with God? Are we regularly reading and believing God's word? Do we pray?
 
Let's not be lazy, but in faith and patience inherit what has been promised.

6:1 In speaking of ‘perfection’ the writer stresses a state which the Law of Moses could not achieve – Heb 7:11

6:17 Joshua told the elders of Israel that God had fulfilled all the promises given them. (Josh 23:14) Not only Joshua, but every believer can testify that God keeps His Word. The promises made to the faithful of old are repeated and given to us in our generation. To Abraham, God said "I will establish between me and you, and your descendants (natural and adopted) after you for the generations to come, to be your God and the God of your descendants after you." (Gen 17:7) Throughout the Word we read promises "I will be your God". We as believers because of the redeeming work of Christ are in that covenant, and are all part of Abraham's family.

7:6 Abraham paid tithes to Melchizedek; and, by extension, so did his great-grandson Levi (7:9).  That made Melchizedek's priesthood superior to Levi's (and, therefore, Aaron's).  Jesus was a priest after the order of Melchizedek (Psa 110:4).  Therefore, Christ's priesthood surpassed that of Levi or Aaron.  And so, Christ superseded the Law by way of fulfilment (Matt 5:17).

Adam and Eve are not mentioned in Hebrews, but Heb 6:8 refers us back to the garden of Eden, where thorns and briers were part of Adam’s punishment. There’s an obvious connection to Psa 80:8-19 where we read about God’s vineyard, and to Isa 5:1-7 where “briers and thorns” are again mentioned as taking over in the Lord’s vineyard. It’s fascinating to note that the Lord Jesus was crowned with thorns as He went to His death. The symbolism of thorns as the sins of the world open up several other passages too.

6:13     Jews were used to swearing by different things – Matt 23:16-18 – which oaths were worthless as Jesus indicated. God sware by Himself – thus guaranteeing His word.

6:9 Having spoken very harsh words about Israel’s experience the write assures the readers that he knows they will not follow the route of those in darkness. The ‘priests that believed’ - Acts 6:7- just had to make sure that they did not slip back into the Mosaic law.

6:1 The exhortation is that after being grounded in the Truth the goal is to grow spiritually, emulating the character of Jesus.  This means work on the part of the disciple of Jesus (Phil 2:12).  

6:4-6 Forgiveness is always available to anyone who is sincere on mending his/her ways, and intent on following Jesus in spirit and in truth (John 4:24).

The stern rhetoric in these verses is aimed at those who had fallen away from the true doctrine of Jesus and had invented alternate doctrines (2Tim 3:5; 4:4).  These people in the first century were the Gnostics who became the seed of the apostasy that we see today.

Having turned from the Truth, these reprobates had no intention to return.  In their rejection of enlightenment and Yahweh’s goodness, they had become the enemies of God and His Christ.  Because of their wilful opposition to the Truth, the Gnostics had fallen away and become lost. And, being lost, they were beyond redemption.   

Heb 6:18 - God can't lie and can't be tempted to lie or sin James 1:13. But Christ had to be capable of sin as he was tempted in all points as we are - Heb 4:15.

7:14  The writer has been reasoning that the Law of Moses and all it stood for is superseded in Christ. Having established the superiority of the Melchisedec priesthood he can now make the point plainly that the law needed to be changed (replaced).

The Bible is unique among books in that it interprets itself. Let's take this chapter 7 of Hebrews as an example and see how the writer uses the old testament to draw conclusions.

The writer is discussing Melchizedek who is only found in two other places in the Bible, Gen 24 and Psa 110. How does he go about drawing out lessons from Melchizedek?:

v2 he looks at the context of the account in Genesis, and how it affected the people involved

v3 he notes that this man has no genealogy listed anywhere - i.e. everyone else in the Bible has at least a parent listed, so why hasn't this man?

v4 now he reasons on what happened and asks questions. Why did the great man and father of the faithful, Abraham, give reverence to another man?

v6-7 he states that the Bible can't contradicting itself, so therefore Melchizedek must be greater than Abraham

v9-11 the conclusion that the law of Moses must be defective, since there was a greater priesthood demonstrated in Melchizedek

v17 and 21 he brings in the other quotation (Psalm 110) to show that David, writing hundreds of years later, also understood it in this way.

So here we have some pointers for our own Bible study. First, we should take note of omissions and economy of detail - it leads us to important conclusions. Second, we should note seeming disparity in the text and read deeper to find answers. Third, we can make logical conclusions based on the detail in the text, but should always check there is at least one other place in the Bible that brings us to the same conclusion.

6:13-14 In speaking about God’s oath with Abraham the writer skilfully takes the reader back to a time before the law of Moses was given. This is important when we realise that those to whom Hebrews was written were seeking to return to the law of Moses – Abraham preceded the law and takes precedence over it.

Heb 6:4,6

“For it is impossible for those who were once enlightened and have tasted of the heavenly gift… If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”

Many feel this passage teaches that a backslider in the Truth cannot be saved. Judaism breeds a sense of insufficiency in the cross of Christ, and this is what is at the heart of Heb 6:4,6 - to fall away from the true faith, and embrace another. Such are apostates.

The apostle Paul is not talking about those who through weakness of the flesh become backsliders, but of those who wilfully, and openly renounce Christ and become apostates. This is made clear in Heb 10:26,27,28,29,39. Note that the context of the previous and following few chapters have to do with those who embraced Christ, but go back to the weak and beggarly elements, the Mosaic Law, thinking they can be forgiven by the blood of bulls and goats, rather than accepting the blood of THE Lamb for the remission of their sins. Christ would have to repeat the cost of that salvation: the shameful, painful public execution, and the separation from God. In such an unconverted state, apostates cannot be saved.

6:11-12          The brethren and sisters in Jerusalem would doubtless have a hard time when they tried to put into practice their understanding of the gospel. Such opposition, we might think, would make it understandable for a believer to not make it clear where their allegiances lay. However the writer calls such action ‘slothful’. Of course in the Western world we do not suffer anything like the persecution suffered by our first century brethren. So how do we fare then we read the writer’s admonition in this verse?

6:18     That it is impossible for God to lie, whilst being an obviously true statement noticing the quotation from Num 23:19 – the incident relating to Balaam – helps us to see yet again another reference to Israel’s behaviour in the wilderness. Something which we have seen extensively developed in Hebrews 3 and 4.

7:23   That a priest of the order of Levi could not continue (for ever) because he died is such a stark truth that one might think it hardly needed to be made. However the very ubiquitous nature of death tends to inure us to its power. The humanity of the Levites rendered them unable to save “to the uttermost”. 

7:11,15,17    Yet more occasions when Psa 110:4 is quoted in Hebrews. It is worth simply going through Hebrews and highlighting every occasion when this Psalm is quoted.

7:28 "For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. (NKJV) Since no direct quote specifies the oath recorded in Ps. 110 what oath is being referred to. This passage in Heb. 7 seems to indicate it was an oath made after the law. Is the oath referring to the promises made to David in 2 Sam 7:12-16?

6:16       Gone are the days in which a man’s word was his bond. A man would give his word and that would be the end of the matter. Today is rather different. Men try to avoid committing themselves to anything especially if it will reflect badly upon them. Sadly we are tainted by the way that the world thinks. As Jesus’ disciples we should follow the example of him and his Father. Their word was their bond. We should stick by our word even if the consequences are to our detriment – Psa 15:3-4

Heb 6:1

“THEREFORE leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God.”

Brother Robert Roberts writes in SEASONS OF COMFORT, fourth edition, p. 114-115, the following:

“... It is of first importance to observe this. The ‘glorious gospel’ comprehends a call to repent from dead works. Paul puts this among first principles (Heb  6:1), a place which reason would assign it… The first lesson connected with baptism is that the subjects of it, having been buried with Christ, become dead to sin, and rise to newness of life… Let all examine themselves. The day of examination is at hand, when character, exposed to view in the electric brightness of the Spirit’s standard, may shine with a different hue from that in which it appears in these dusky and scarce-illuminated shades of death…"

Our faith is proven, if you will, by our works. (Matt 3:8; James 2:14-20). Works is not about legalism, but about our manifestation of the Messiah in our lives. Cecil B. DeMille, director of the epic movie The Ten Commandments, said: “We are too inclined to think of laws as something merely restrictive-something hemming us in. We sometimes think of law as the opposite of liberty. But this is a false conception. That is not the way that God’s inspired prophets and lawgivers looked upon the law. Law has a twofold purpose. It is meant to govern. It is also meant to educate… And so it is with all the Commandments.”

Our walk in the Truth is about developing character, a character moulded by our obedience to the commands (Deut 11:8,26,27). Obedience is the cornerstone upon which all righteousness and our progression rests. It consists with compliance to the Divine law and complete subject to God’s commandments. Obedience must be voluntary, not forced, or coerced into. We obey Yahweh because we know it to be right, we desire to do it, we love to do it, and we have pleasure in doing it. Why? Because, we know this is what Yahweh delights in. ‘Love’ and ‘works’ are synonymous in the vocabulary of the Spirit. A sentimental love unaccompanied by obedience is simply not accepted.” R.R. (cf. John 14:15,21; 15:14; 1John 2:3-6; 5:3).

7:9   The letter to the Hebrews was doubtless sent to the believers in Jerusalem where – Acts 5:7 – many priests had been baptised. So this section on the superiority of Melchisedec is designed to show how the detail of the Genesis narrative makes this point by implication.

6:9    The letter to the Hebrews contains much that would be seen as a serious criticism of the route that many were taking – reverting to the Law of Moses. So the encouraging words “we are persuaded better things of you …” would act as an encouragement to hold fast to the gospel rather than the Law of Moses and would have been seen as a positive comment.

7:15    Notice that whilst Psa 110:4 has the order of Melchisedec here we find similitude. This is because the focus is on the likeness between Melchisedec and Jesus, not the fact that Melchisedec was one of an order of priests.

7:18-19 To those who boasted in the Law of Moses the inspired writer’s words must have been devastating – “the law made nothing perfect”. But the comfort follows with “but the bringing in of a better hope did”. So those who were priests would see the value of abandoning their claims to a special position because the sacrifice of Jesus gave them something better. 

7:18 the word “disannulling”  <115> is translated “put away” in Heb 9:26. These are the only occurrences of this word. So we see that the Old Covenant – the Law of Moses was “put away”

7:14  How, to the believers in Jerusalem was it “evident” that Jesus was of the tribe of Judah? The only “evidence” is to be found in the gospel of Matt 1:11-20 and Luke 3:23-38 where it is evident that those mentioned were of the tribe of Judah. SO we have to conclude that at least one of those gospel records were available to the believers in Jerusalem at that time.

7:18-19  To those who boasted in the Law of Moses the inspired writer’s words must have been devastating – “the law made nothing perfect”. But the comfort follows with “but the bringing in of a better hope did”. So those who were priests would see the value of abandoning their claims to a special position because the sacrifice of Jesus gave them something better. 

7:11 the writer has already encouraged his readers to move on from the “first principles of doctrine” to “perfection –  6:1. Now he returns to the theme reminding his Jewish audience that the perfection that God is looking for could never come from a ritualistic observance of the Law of Moses – it required the principles to be understood and applied.

7:23 The [Aaronic] priests ... were prevented by death from continuing in office.

This verse may suggest that, unlike Levitical priests who retired at age 50 (Numbers 8:25), Aaronic priests continued in office till they died. This may explain why Zechariah, the priest, was performing priestly duties even though he was "advanced in years" (Luke 1:7,8).

6:10  We really do need to remember that “God is faithful”. Whilst we might forget the good qualities of fellow believers when we see them do something that falls short of the expectation that we have of them our Heavenly Father forgets nothing.  He looks at the whole person, not isolated incidents in their lives. We should try to be like that ourselves when we look at our fellow believers.