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15:16-19 is found recorded in Judges 1:12-15.

15:29 Baalah is actually Kirjath Jearim (16:6) Important to be remembered because of the way in which we are introduced to Baal of Judah (2 Samuel 6:2).

V.21-63 These cities of Judah are arranged in four divisions;

V.17  Othniel was the son of Caleb's younger brother Kenaz (Judg 1:13). One wonders if, forty-five years earlier whether Kenaz would have been older or younger than twenty.  If he were older, of course, he would have died in the wilderness; if younger, he would have entered the Promised Land.  There is no other mention of Kenaz, or when his son Othniel was conceived.  Interestingly, Caleb's grandson was named Kenaz (1Chron 4:15).  Othniel, the first judge in Israel (Judg 3:9), was married to his cousin, which, it seems, was still an acceptable practice.

When considering Judah, it should be remembered that the tribal allotment of Simeon lay within its (Judah's) boundaries (Josh 19:1).

15:14   these sons of Anak are also mentioned in Judg 1:10 which provides a summary of this area of Joshua. We have already noticed the way that another part of this chapter is re presented in Judg 1

15:60 The way in which Kirjath-baal is given the modern name Kirjath-jearim is important as it provides for later readers – for example in the days of David – a link between the modern ton and it’s ancient name elsewhere in Scripture.

15:63   The way in which the Jebusites dwelt with the children of Judah becomes a description of the way that the whole nation was in the days of the Judges. Judg 1:28-33. A parable of our lives. If we do not deal with those things which drawing us down they will remain with us interfering with our  commitment to our father.

During the 1967 war, Israel conquered the Sinai and occupied it.  Israelis built settlements there.  But, in the subsequent peace agreement between Egypt and Israel the Sinai was handed back.  Of course, the settlers were upset, but it was pointed out by the rabbis that the Sinai was not part of the Promised land.

Once upon a time there were three giants..

The three giant grandsons of Arba; Sheshai, Ahiman and Talmai, were the specific reason Israel failed to enter the promised land. This can be seen by these verses (Num 13:22, 28-33, Deut 1:28, Josh 14:12). Caleb had been one of the twelve spies who personally saw these three giants in Hebron (Kirjath Arba, "the city of Arba") in Num 13:21-22. His faith allowed him to personally stand up against them when he finally entered the land 40 years later, and posess their city (v13-14). This area is Hebron (Josh 21:11) which is now in the West Bank administered by the Palestinian Authority. Looking on a map we can see that rather than the city name being changed to Hebron, Kirjath Arba now exists alongside Hebron. It is amazing that this is the case, and that people still exist today who wish to bring back the name of this father of the giants who resisted Israel's invasion. More amazingly still, it appears to be the Jews themselves who established the town and brough back the name. This is possibly because way back in history Abraham, Isaac and Jacob all lived peacefully in Kirjath Arba (Gen 23:2, 35:27).

Josh 15:16-19 - Othniel (name means "lion of God") and his wife Achsah (name means "anklet" i.e. an ornament) obtained fertile fields fertilized by living water to refresh their inheritance, which would otherwise have been in a dry place, They sought and asked for that refreshment. They were as a bride of the Lord in the wilderness of life seeking and praying for spiritual refreshment. This demonstrated to Israel (and us) that while the Lot determined the inheritance of a particular tribe of which he was a member, each must "work out his salvation" through faith and by personally working for it.

Some of the above was gleaned from The Book of Joshua: Verse by Verse Exposition by H.P. Mansfield, pps.157-158.

15:3 repeatedly, in describing the borders of territory Scripture uses the phrase ‘fetched a compass’ – what it means is that at the location mentioned the border turned.

20:4 Ethiopia suffered judgment from God on a number of occasions. At the time of the Assyrian invasion of Israel. [here, 43:3] And the Babylonians [Ezekiel 30:4,9]

21:9 Babylon is fallen, is fallen; - before Babylon has even risen to power. Such is the wonder of the way in which our father works. This prophecy is echoed [Jeremiah 51:8 Revelation 14:8 18:2]. That Isaiah’s words were fulfilled in the coming of the Medo Persian kings gives us confidence that the words of Revelation will also be fulfilled in due course.

Enacted parables (20:2) are a feature of some of the prophets. The prophet will do something to demonstrate, over a period of time, what God intends to do. Ezekiel is a classic example of such enacted parables. Consider how you would react if you saw a man behaving as Isaiah was doing at this time. Surely his actions must have had some impact on those who saw him.

ch 21 - Remember that this vision of Judah being freed from captivity in Babylon was written before Israel were taken captive by the Assyrian.

ch 20 - One presumes that Isaiah actually performed this enacted parable in Egypt? Or was it for the benefit of Israel who were to invaded by the Assyrians. If Israel saw it Hezekiah may well have taken the fulfilment of these things as the assurance that God would deliver him.

21:13 The burden upon Arabia is matched by a later burden from Jeremiah (49:28)

20:1 Whilst there is no other mention of this date in Scripture it is reasonable to conclude that the event spoken of was in the reign of Hezekiah for this is when Tartan came against Jerusalem (2Kin 18:17)

21:11 The burden of 'Dumah' is against Edom - and is seen again in Jer 49:7-8.

20:1 Ashdod was called Azotus by the Greeks Acts 8:40 Being located on the Mediterrian, the taking of it was a necessity in preparation for the invasion of Egypt.

21:6 The feature of the watchman figures throughout the Scripture.  A notable example is the watchmen whom Yahweh has placed around Jerusalem (Isa 62:6,7).  Ezekiel sets out the function and responsibility for the watchmen of Israel (Eze 33:1-9).  Likewise, we are all watchmen for the spiritual House of Israel, a duty which we should take seriously.

21:11  The burden of ‘Dumah’ is against Edom – and is seen again in Jer 49:7-8 .

21:2The mention of ‘Media’ in the context of destructions echoes the destruction of Babylon spoken of in Isa 13:17

20:1  Ashdod is on the coastal plain of Israel in the area which is now known as the Gaza Strip. Given that the Assyrian army came from the north we get some idea of the extent of their invasion of the land from this comment. They must have taken control of the whole of the coastal plain of the land of Israel from Mount Carmel in the north.

21:1-9 These verses predict the conquering of Babylon by Medo-Persia.

21:9 There is a similarity between this verse and Rev 14:8; 18:2. Note the double emphasis: Babylon is fallen, is fallen.  This expression in Isaiah refers not only to the city Babylon but also to the Babylonian Empire which existed in approximately 612-539 BC. 

In the same expression in Revelation, Babylon refers to the ecclesiastical city of Rome and its religious empire.  The complete destruction of the Babylonian Empire was sure (Jer 51:37).  The same will happen to the ecclesiastical empire of Rome when Jesus returns to earth.  

21:2 The treacherous dealer dealing treacherously is seen again (Isa 24:16) in the prophet.

1:2 Mention of 'the church in thy house' provides an indication as to where ecclesias met in the first century. We should not let our experience of modern day meetings cloud our appreciation of the way that brethren and sisters opened their houses in the first century. Consider

There is a strong contrast given in this letter between authority and love.  Paul had the authority, in Christ, to order Philemon to accept Onesimus (v.8).  However, he chose to appeal to him on the grounds of love (v.9).  Incidentally, Philemon means friendly, based on the Greek root word phileo which means (brotherly) love. 

1:6 ‘communication of thy faith’ The word ‘communication is elsewhere translated ‘fellowship’. Now we might not think of our fellowship being related to our faith. However it is. Philemon behaved generously to others because of what he believed – hence his actions were a demonstration of his faith. He showed his faith by his ‘works’ James 2:18

V.15 Philemon lost a slave, but for a momont, but gained a brother forever. The bond between a master and slave would no longer be that of ownership by purchase (or birth), which death could dissolve, but their common relationship to Christ, which made them brethren now, and in the kingdom; for evermore.

1:4 ‘hearing of they love’ echoes what Paul had told the Colossians – the location of Philemon. – Col 1:4

1:3    In giving grace and peace from God we see that the letter is not Paul’s but Gods. Paul is merely the messenger. It is not the position of men to, without permission, to pass on greetings from another.

Throughout the short letter to Philemon, we can build up some details about the man, who is described by the Father, through Paul, as "dearly beloved" and a "fellow labourer" (Philem 1:1).

Philemon (meaning friendly) held the ecclesia in his home with his family who were in the truth (Philem 1:2). He refreshed his brothers and sisters (Philem 1:7) and had ministered to Paul (by implication "in thy stead" - Philem 1:13). Philemon is marked out as having a forgiving spirit that would go further than requested (Philem 1:21) and was also a man of prayer (Philem 1:22). Philemon is an example for us to follow.

1:7 It is evident that Philemon’s generosity was felt by a large number of the believers in Colosse – a powerful argument in Paul’s reasoning that he should be careful for Onesimus, his runaway servant.

1:11 Onesimus’ name means ‘profitable’ so Paul is making a play on his name. Not simply to be clever but to highlight that now he was a brother he was able to really be profitable to Philemon.

What is the letter to Philemon all about? Some say it's about a runnaway slave, but is that likely?

There's several clues in the text that show us the most likely answer here. First, v18 "if he has wronged you or owes anything". Second, v11 "who once was unprofitable to you". Third, v15 "he departed for a while...". So we get the clear picture that Onesimus had been "let go" by his master, possibly for ill conduct or because he simply wasn't needed, or perhaps wasn't profitable. It seems unlikely from the text he had run away. So why did Paul wish to send him back?

To you and I being a slave seems unthinkable. But in a country where there is no welfare state, being a slave (as long as it was to a good master) would be the only source of food, clothing and shelter for those who had no other means. This is hard for us to understand. Think of it in terms of life or death. And not just for the slave, perhaps he had a wife and children too. Who would feed them?

So Paul is sending Onesimus back to his former master for employment, arguing that he is now a changed man, and profitable (v11). Paul wouldn't be able to provide for Onesimus himself, no matter how much he wanted to keep him (v13). Paul is hoping that, once Onesimus is back in Philemon's care, he might be sent back to Paul to continue to minister to him, but this time at Philemon's expense (v13-14). And is verse 21 a suggestion that perhaps Philemon might from now on see him as a free man too? A willing servant, not just a grudging slave?