18:21 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?

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 even that must have been eagerly anticipated.

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.

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 ofLev 14:38 which speaks of how to deal with a leprous house. In Isaiah’s day Judah was like a leprous house.

24:3 The land mourns because of the evil behaviour of the people as shown by the contemporary prophet Hos 4:3

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.

24:18 In describing the devastation that was to come with the words ‘the windows … are open’ which quotes Genesis 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

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

6 v.4-6 draws on the experience of Israel in the wilderness. Because they refused to enter into the inheritance their 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 labor 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)

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 instirute 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).

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

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.

6:1 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).

How do you learn to read the Bible? Go to college? Or figure it out for yourself? Well, you need do neither of these because the Bible is unique among books in that it interprets itself. Take this chapter 7 of Hebrews as an example and see how the writer uses the information he has read. The writer is discussing Melchizedek who is only found in two other places in the Bible, Gen 24 and Psa 110. Now look at how he goes about this:

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 the likelihood of what happened. 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 be 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. First, we should take note of ommissions 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 that brings us to the same conclusion.