It's Not Too Late

Scripture(s): Luke 6:11

On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered.  The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. But He knew what they were thinking, and He said to the man with the withered hand, "Get up and come  forward!" And he got up and came forward. And Jesus said to them, "I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?"
After looking around at them all, He said to him, "Stretch out your hand!" And he did so; and his hand was restored. But they themselves were filled with rage, and discussed together what they might do to Jesus.

Commentary:
Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (v. 5): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord’s day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer. 16:14, 15. In token of this, it shall not only have a new name, the Lord’s day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week. (Henry, 1996).

II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude.

3. Christ’s patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ’s excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, v. 7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution (Henry, 1996).

5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, v. 8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient’s faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Henry, 1996).

 (v. 9): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word’s speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, v. 10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, v. 11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God,—instead of being brought to be in love with him as a benefactor to mankind,—they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people (Henry, 1996).

They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it (Henry, 1996)

Reflection: 
The scribes and the Pharisees were waiting for Jesus to do something good, so that they could say it was something wrong, because he performed a miracle on a holy day of rest. In their eyes, not even good could be done on a traditional day. They were locked into a traditonal mindset, and were not willing or ready to accept change. However, the man with the withered hand was not locked into a traditonal mindset, because he was ready to receive change through the healing of his hand. It did not matter to him what the scribes and the Pharisees had to say. He was ready to accept, and to receive what God had for him. He is an example of being ready and willing to receive, what God has for us. Even though change in the mind is not always an easy journey; trusting in the Lord, is a wonderful place to begin. Whether your heart has been broken, or your soul has been wounded, it's not too late to reach out your hand, and accept what God has for you.

References:

Henry, Matthew. "Commentary on Luke 6." . Blue Letter Bible. 1 Mar 1996. 2010. 31 Mar 2010.

http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=1647&commInfo=5&topic=Luke&ar=Luk_6_6

Blue Letter Bible. "Gospel of Luke 6 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 31 Mar 2010. http://www.blueletterbible.org/Bible.cfm?b=Luk&c=6&t=NASB

Higgins, S. (2010). It's Not Too Late. Devotions For Thought. Higgins Publishing. Http://devotionsforthought.blogspot.com, http://www.higginspublishing.com

You Are First Place With God

Scripture (s): Luke 5:17-20

One day He was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for Him to perform healing. And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of Him. But not finding any way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus. Seeing their faith, He said, "Friend, your sins are forgiven you."

Commentary:
Here is, I. A general account of Christ’s preaching and miracles, v. 17. 1. He was teaching on a certain day, not on the sabbath day, then he would have said so, but on a week-day; six days shalt thou labour, not only for the world, but for the soul, and the welfare of that. Preaching and hearing the word of God are good works, if they be done well, any day in the week, as well as on sabbath days. It was not in the synagogue, but in a private house; for even there where we ordinarily converse with our friends it is not improper to give and receive good instruction. 2. There he taught, he healed (as before, v. 15): (Henry, 1996)

And the power of the Lord was to heal them—eµn eis to iasthai autous. It was mighty to heal them; it was exerted and put forth to heal them, to heal those whom he taught (we may understand it so), to heal their souls, to cure them of their spiritual diseases, and to give them a new life, a new nature. Note, Those who receive the word of Christ in faith will find a divine power going along with that word, to heal them; for Christ came with his comforts to heal the broken-hearted, ch. 4:18. The power of the Lord is present with the word, present to those that pray for it and submit to it, present to heal them (Henry, 1996),

Or it may be meant (and so it is generally taken) of the healing of those who were diseased in body, who came to him for cures. Whenever there was occasion, Christ had not to seek for his power, it was present to heal. 3. There were some grandees present in this assembly, and, as it should seem, more than usual: There were Pharisees, and doctors of the law, sitting by; not sitting at his feet, to learn of him; then I should have been willing to take the following clause as referring to those who are spoken of immediately before (the power of the Lord was present to heal them); and why might not the word of Christ reach their hearts? But, by what follows (v. 21), it appears that they were not healed, but cavilled at Christ, which compels us to refer this to others, not to them; for they sat by as persons unconcerned, as if the word of Christ were nothing to them. They sat by as spectators, censors, and spies, to pick up something on which to ground a reproach or accusation. How many are there in the midst of our assemblies, where the gospel is preached, that do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent them; they are willing that we should preach before them, not that we should preach to them (Henry, 1996).

These Pharisees and scribes (or doctors of the law) came out of every town of Galilee, and Judea, and Jerusalem; they came from all parts of the nation. Probably, they appointed to meet at this time and place, to see what remarks they could make upon Christ and what he said and did. They were in a confederacy, as those that said, Come, and let us devise devices against Jeremiah, and agree to smite him with the tongue, Jer. 18:18. Report, and we will report it, Jer. 20:10. Observe, Christ went on with his work of preaching and healing, though he saw these Pharisees, and doctors of the Jewish church, sitting by, who, he knew, despised him, and watched to ensnare him (Henry, 1996).


Reflection:
Jesus did not allow the Pharisess, or the doctors of the Jewish church to interfere with fulfilling his kingdom purpose. He was never too busy to stop what he was doing to listen to the voice of faith; even if he was in the middle of a massive crowd that was demanding of his attention. Jesus had a heart for the people. There was nothing, or no one, that could stop Jesus from fulfilling his purpose of taking care of those that God had given him to. He will never say that he is too busy. He will never say come back later. He will never make us feel that we are second, third or fourth place with him. He always puts us first, just like He did at calvary. He gave his best for us, because he loves us; and will never put us last. We are his, and he is ours. Let us remember  how much he loves us, because he first loved us.

References:
Henry, Matthew. "Commentary on Luke 5." . Blue Letter Bible. 1 Mar 1996. 2010. 30 Mar 2010.

http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=1646&commInfo=5&topic=Luke&ar=Luk_5_17

Blue Letter Bible. "Gospel of Luke 5 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 30 Mar 2010.  http://www.blueletterbible.org/Bible.cfm?b=Luk&c=5&t=NASB

Higgins, S. (2010). You Are First Place With God. Devotions For Thought. Higgins Publishing. Http://www.devotionsforthought.blogspot.com, http://www.higginspublishing.com

Don't Go Back!

Scripture(s): Joshua 23:12-13

"For if you ever go back and cling to the rest of these nations, these which remain among you, and intermarry with them, so that you associate with them and they with you, know with certainty that the LORD your God will not continue to drive these nations out from before you; but they will be a snare and a trap to you, and a whip on your sides and thorns in your eyes, until you perish from off this good land which the LORD your God has given you.

Commentary:
III. He gives them fair warning what would be the fatal consequences of apostasy (v. 12, 13, 15, 16): "If you go back, know for a certainty it will be your ruin.’’ Observe,

1. How he describes the apostasy which he warns them against. The steps of it would be (v. 12) growing intimate with idolaters, who would craftily wheedle them, and insinuate themselves into their acquaintance, now that they had become lords of the country, to serve their own ends. The next step would be intermarrying with them, drawn to it by their artifices, who would be glad to bestow their children upon these wealthy Israelites. And the consequence of that would be (v. 16) serving other gods (which were pretended to be the ancient deities of the country) and bowing down to them. Thus the way of sin is down-hill, and those who have fellowship with sinners cannot avoid having fellowship with sin. This he represents, (1.) As a base and shameful desertion; "it is going back from what you have so well begun,’’ v. 12. (2.) As a most perfidious breach of promise (v. 16): "It is a transgression of the covenant of the Lord your God, which he commanded you, and which you yourselves set your hand to.’’ Other sins were transgressions of the law God commanded them, but this was a transgression of the covenant he commanded them, and amounted to a breach of the relation between God and them and a forfeiture of all the benefits of the covenant (Henry, 1996).

2. How he describes the destruction which he warns them of. He tells them, (1.) That these remainders of the Canaanites, if they should harbour them, and indulge them, and join in affinity with them, would be snares and traps to them, both to draw them to sin (not only to idolatry, but to all immoralities, which would be the ruin, not only of their virtue, but of their wisdom and sense, their spirit and honour), and also to draw them into foolish bargains, unprofitable projects, and all manner of inconveniences; and having thus by underhand practices decoyed them into one mischief or other, so as to gain advantages against them, they would then act more openly, and be scourges in their sides and thorns in their eyes, would perhaps kill or drive away their cattle, burn or steal their corn, alarm or plunder their houses, and would be all ways possible be vexatious to them; for, whatever pretences of friendship they might make, a Canaanite, unless proselyted to the faith and worship of the true God, would in every age hate the very name and sight of an Israelite (Henry, 1996).

See how the punishment would be made to answer the sin, nay, how the sin itself would be the punishment. (2.) That the anger of the Lord would be kindled against them. Their making leagues with the Canaanites would not only give those idolaters the opportunity of doing them a mischief, and be the fostering of snakes in their bosoms, but it would likewise provoke God to become their enemy, and would kindle the fire of his displeasure against them. (3.) That all the threatenings of the word would be fulfilled, as the promise had been, for the God of eternal truth is faithful to both (Henry, 1996).

Reflection:
We are encouraged to cling to the Lord our God (Joshua 23:8) and not to cling to the gods of other nations that do not worship the Lord our God; but who worship idols, in which they themselves have made with their own hands. Idols can also be individuals in our lives, that we have set on a pedestal; as if they are our everything. God strictly warns against worshipping anyone, or anything above him. We are never to go back to ungodly relationships in which God himself has clearly stated, is not his perfect will. God is a jealous God, and one of his names if Jealous (Exodus 34:14). Therefore, we must be mindful to cling to the Lord our God with our entire being, and not be distracted by anyone, or anything; that would try to make us take our mind off of the one that saved our souls from eternal separation from Him.

Strong's Concordance Definition: (Joshua 23:12)

If you ever go back: 7725
1) to return, turn back
a) (Qal)
1) to turn back, return
a) to turn back
b) to return, come or go back
c) to return unto, go back, come back
d) of dying
e) of human relations (fig)
f) of spiritual relations (fig)
1) to turn back (from God), apostatise
2) to turn away (of God)
3) to turn back (to God), repent
4) turn back (from evil)
g) of inanimate things
h) in repetition
b) (Polel)
1) to bring back
2) to restore, refresh, repair (fig)
3) to lead away (enticingly)
4) to show turning, apostatise
c) (Pual) restored (participle)
d) (Hiphil) to cause to return, bring back
1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
2) to bring back, refresh, restore
3) to bring back, report to, answer
4) to bring back, make requital, pay (as recompense)
5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse
6) to turn away (face), turn toward
7) to turn against
8) to bring back to mind
9) to show a turning away
10) to reverse, revoke
e) (Hophal) to be returned, be restored, be brought back
f) (Pulal) brought back


and cling to : 1692
1) to cling, stick, stay close, cleave, keep close, stick to, stick with, follow closely, join to, overtake, catch

a) (Qal)
1) to cling, cleave to
2) to stay with
b) (Pual) to be joined together
c) (Hiphil)
1) to cause to cleave to
2) to pursue closely
3) to overtake
d) (Hophal) to be made to cleave

these nations: 1471
1) nation, people

a) nation, people
1) usually of non-Hebrew people
2) of descendants of Abraham
3) of Israel
b) of swarm of locusts, other animals (fig.)

these which remain: 7604
1) to remain, be left over, be left behind

a) (Qal) to remain
b) (Niphal)
1) to be left over, be left alive, survive
a) remainder, remnant (participle)
2) to be left behind
c) (Hiphil)
1) to leave over, spare
2) to leave or keep over
3) to have left
4) to leave (as a gift)
and intermarry with them: 2859
1) to become a son-in-law, make oneself a daughter's husband

a) (Qal) wife's father, wife's mother, father-in-law, mother-in-law (participle)
b) (Hithpael) to make oneself a daughter's husband

Associate with them, and they with you: 935
1) to go in, enter, come, go, come in

a) (Qal)
1) to enter, come in
2) to come
a) to come with
b) to come upon, fall or light upon, attack (enemy)
c) to come to pass
3) to attain to
4) to be enumerated
5) to go
b) (Hiphil)
1) to lead in
2) to carry in
3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
4) to bring to pass
c) (Hophal)
1) to be brought, brought in
2) to be introduced, be put

References:
Blue Letter Bible. "Book of Joshua 23 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 26 Mar 2010.  http://www.blueletterbible.org/Bible.cfm?b=Jos&c=23&t=NASB

Henry, Matthew. "Commentary on Joshua 23." . Blue Letter Bible. 1 Mar 1996. 2010. 26 Mar 2010.
http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=842&commInfo=5&topic=Joshua&ar=Jos_23_12

Higgins, S. (2010). Don't Go Back. Devotions for Thought. Higgins Publishing. Http://www.devotionsforthought.blogspot.com, Http://www.higginspublishing.com

It's Just A Matter of Time

Scripture: Joshua 21:43-45

So the LORD gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it. And the LORD gave them rest on every side, according to all that He had sworn to their fathers, and no one of all their enemies stood before them; the LORD gave all their enemies into their hand. Not one  of the good promises which the LORD had made [fn] to the house of Israel failed; all came to pass.

Commentary:
It had been often said that the tribe of Levi should have "no inheritance with their brethren,’’ no particular part of the country assigned them, as the other tribes had, no, not the country about Shiloh, which one might have expected to be appropriated to them as the lands of the church; but, though they were not thus cast into a country by themselves, it appears, by the provision made for them in this chapter, that they were no losers, but the rest of the tribes were very much gainers, by their being dispersed. We have here, I. The motion they made to have their cities assigned them, according to God’s appointment (v. 1, 2). II. The nomination of the cities accordingly out of the several tribes, and the distribution of them to the respective families of this tribe (v. 3-8). III. A catalogue of the cities, forty-eight in all (v. 9–42). IV. A receipt entered in full of all that God had promised to his people Israel (v. 43–45). (Henry, 1996).


We have here the conclusion of this whole matter, the foregoing history summed up, and, to make it appear the more bright, compared with the promise of which it was the full accomplishment. God’s word and his works mutually illustrate each other. The performance makes the promise appear very true and the promise makes the performance appear very kind (Henry, 1996).

I. God had promised to give the seed of Abraham the land of Canaan for a possession, and now at last he performed this promise (v. 43): They possessed it, and dwelt therein. Though they had often forfeited the benefit of that promise, and God had long delayed the performance of it, yet at last all difficulties were conquered, and Canaan was their own. And the promise of the heavenly Canaan is as sure to all God’s spiritual Israel, for it is the promise of him that cannot lie (Henry, 1996).

II. God had promised to give them rest in that land, and now they had rest round about, rest from the fatigues of their travel through the wilderness (which tedious march, perhaps, was long in their bones), rest from their wars in Canaan, and the insults which their enemies there had at first offered them. They now dwelt, not only in habitations of their own, but those quiet and peaceable ones; though there were Canaanites that remained, yet none that had either strength or spirit to attack them, nor so much as give them an alarm (Henry, 1996).


Reflection:
It may appear that the promises of God are delayed over a long period of time. However, the promises of God are released into the atmosphere at the appointed time, according to Habbaku 2:2. It is so important for us to write down what God gives us to do, and or to say. We must be prepared to receive the promises of God. It is not that we will not receive what God has for us, because He is faithful that promised. What God has spoken to our heart will come into reality. It's just a matter of time. He will not withhold any good thing from those that walk uprightly. So be encouraged, and know, that our God shall supply all of our need according to His riches in glory by Christ Jesus. No good thing will He withhold from those that walk uprightly. Every promise that God has spoken will be fulfilled, because God cannot lie.

References:
Blue Letter Bible. "Book of Joshua 21 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 25 Mar 2010. http://www.blueletterbible.org/Bible.cfm?b=Jos&c=21&t=NASB


Henry, Matthew. "Commentary on Joshua 21." . Blue Letter Bible. 1 Mar 1996. 2010. 25 Mar 2010.
http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=840&commInfo=5&topic=Joshua&ar=Jos_21_45

Higgins, S. (2010). It's Just A Matter of Time. Devotions For Thought. Higgins Publishing. Http://www.devotionsforthought.blogspot.com, Http://www.higginspublishing.com

What Are You Waiting On?

Scripture(s): Joshua 18:2-3

There remained among the sons of Israel seven tribes who had not divided their inheritance. So Joshua said to the sons of Israel, "How long will you put off entering to take possession of the land which the LORD, the God of your fathers, has given you?

Commentary:
In this chapter we have, I. The setting up of the tabernacle at Shiloh (v. 1). II. The stirring up of the seven tribes that were yet unsettled to look after their lot, and the putting of them in a method for it, by Joshua (v. 2-7). III. The distributing of the land into seven lots, by certain men employed for that purpose (v. 8, 9). IV. The determining of these seven portions to the seven tribes yet unprovided for by lot (v. 10). V. The particular lot of the tribe of Benjamin, the borders of it (v. 11–20). And the cities contained in it (v. 21–28). The other six tribes we shall find well provided for in the next chapter (Henry, 1996)

Here, I. Joshua reproves those tribes which were yet unsettled that they did not bestir themselves to gain a settlement in the land which God had given them. Seven tribes were yet unprovided for, though sure of an inheritance, yet uncertain where it should be, and it seems in no great care about it, v. 2. And with them Joshua reasons (v. 3): How long are you slack? 1. They were too well pleased with their present condition, liked well enough to live in a body together, the more the merrier, and, like the Babel-builders, had no mind to be scattered abroad and break good company. The spoil of the cities they had taken served them to live plentifully upon for the present, and they banished the thoughts of time to come. Perhaps the tribes of Judah and Joseph, who had already received their inheritance in the countries next adjoining, were generous in entertaining their brethren who were yet unprovided for, so that they went from one good house to another among their friends, with which, instead of grudging that they were postponed, they were so well pleased that they cared not for going to houses of their own.

2. They were slothful and dilatory. It may be they wished the thing done, but had not spirit to stir in it, or move towards the doing of it, though it was so much for their own advantage; like the sluggard, that hides his hand in his bosom, and it grieves him to bring it to his mouth again. The countries that remained to be divided lay at a distance, and some parts of them in the hands of the Canaanites. If they go to take possession of them, the cities must be rebuilt or repaired, they must drive their flocks and herds a great way, and carry their wives and children to strange places, and this will not be done without care and pains, and breaking through some hardships; thus he that observes the wind shall not sow, and he that regards the clouds shall not reap, Eccl. 11:4. Note, Many are diverted from real duties, and debarred from real comforts, by seeming difficulties. God by his grace has given us a title to a good land, the heavenly Canaan, but we are slack to take possession; we enter not into that rest, as we might by faith, and hope, and holy joy; we live not in heaven, as we might by setting our affections on things above and having our conversation there (Henry, 1996).

How long shall it be thus with us? How long shall we thus stand in our own light, and forsake our own mercies for lying vanities? Joshua was sensible of the inconveniences of this delay, that, while they neglected to take possession of the land that was conquered, the Canaanites were recovering strength and spirit, and fortifying themselves in the places that were yet in their hands, which would make the total expulsion of them the more difficult. They would lose their advantages by not following their blow; and therefore, as an eagle stirreth up her nest, so Joshua stirs them up to take possession of their lot. He is ready to do his part, if they will but do theirs (Henry, 1996)

Reflection:
The blessings of the Lord maketh rich and added no sorrow with it. However, when the blessing is at the door, we tend to expect the blessing to open the door. We have to do something to actually receive what God has for us. We have to walk through the door and possess what God has given us. We cannot expect for God to do everything. We have to do something. Just like those that inherited the land of Caanan, they had to take a census of the land, and bring back a description to Joshua; so that he could divide the land accordingly. Work would be involved in taking possession. Laziness would not fit into the equation, and fear would block them from what was rightfully theirs. Physical and mental labor was required for them to take possession. So it is with us. Mentally, we must prepare for what God has given to us, and then we must physcially claim, and possess what is ours by faith. Wishing, hoping and dreaming is never enough to take possession of the promise. Action is required to bring our promise into our reality, and there is no time for a lazy mindset.

Strong's Concordance Definition: Joshua 18:3
How long are ye slack: 7503
1) to sink, relax, sink down, let drop, be disheartened

a) (Qal)
1) to sink down
2) to sink, drop
3) to sink, relax, abate
4) to relax, withdraw
b) (Niphal) idle (participle)
c) (Piel) to let drop
d) (Hiphil)
1) to let drop, abandon, relax, refrain, forsake
2) to let go
3) to refrain, let alone
4) to be quiet
e) (Hithpael) to show oneself slack

to go: 935
1) to go in, enter, come, go, come in

a) (Qal)
1) to enter, come in
2) to come
a) to come with
b) to come upon, fall or light upon, attack (enemy)
c) to come to pass
3) to attain to
4) to be enumerated
5) to go
b) (Hiphil)
1) to lead in
2) to carry in
3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
4) to bring to pass
c) (Hophal)
1) to be brought, brought in
2) to be introduced, be put

to possess: 3423
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir

a) (Qal)
1) to take possession of
2) to inherit
3) to impoverish, come to poverty, be poor
b) (Niphal) to be dispossessed, be impoverished, come to poverty
c) (Piel) to devour
d) (Hiphil)
1) to cause to possess or inherit
2) to cause others to possess or inherit
3) to impoverish
4) to dispossess
5) to destroy, bring to ruin, disinherit

which the LORD: 3068
Jehovah = "the existing One"

1) the proper name of the one true God
a) unpronounced except with the vowel pointings of 0136

God: 430
1) (plural)

a) rulers, judges
b) divine ones
c) angels
d) gods
2) (plural intensive - singular meaning)
a) god, goddess
b) godlike one
c) works or special possessions of God
d) the (true) God
e) God

hath given you: 5414
1) to give, put, set

a) (Qal)
1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
2) to put, set, put on, put upon, set, appoint, assign, designate
3) to make, constitute
b) (Niphal)
1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
2) to be set, be put, be made, be inflicted
c) (Hophal)
1) to be given, be bestowed, be given up, be delivered up
2) to be put upon

References:
Blue Letter Bible. "Book of Joshua 18 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 24 Mar 2010. http://www.blueletterbible.org/Bible.cfm?b=Jos&c=18&t=NASB


Henry, Matthew. "Commentary on Joshua 18." . Blue Letter Bible. 1 Mar 1996. 2010. 24 Mar 2010.

http:// www.blueletterbible.org/commentaries/comm_view.cfm
AuthorID=4&contentID=837&commInfo=5&topic=Joshua&ar=Jos_18_2

Higgins, S. (2010). What Are You Waiting On? Devotions For Thought. Higgins Publishing. Http://devotionsforthought.blogspot.com, Http://www.higginspublishing.com

The Eyes of the Spy

Scripture(s): Joshua 14:7-9

"I was forty years old when Moses the servant of the LORD sent me from Kadesh-barnea to spy out the land, and I brought word back to him as it was in my heart.  "Nevertheless my brethren who went up with me made the heart of the people melt [fn] with fear; but I followed the LORD my God fully. "So Moses swore on that day, saying, 'Surely the land on which your foot has trodden will be an inheritance to you and to your children forever, because you have followed the LORD my God fully.'

Commentary:
(1.) The testimony of his conscience concerning his integrity in the management of that great affair on which it proved the fare of Israel turned, the spying out of the land. Caleb was one of the twelve that were sent out on that errand (v. 7), and he now reflected upon it with comfort, and mentioned it, not in pride, but as that which, being the consideration of the grant, was necessary to be inserted in the plea, [1.] That he made his report as it was in his heart, that is, he spoke as he thought when he spoke so honourably of the land of Canaan, so confidently of the power of God to put them in possession of it, and so contemptibly of the opposition that the Canaanites, even the Anakim themselves, could make against them, as we find he did, Num. 13:30; 14:7-9. He did not do it merely to please Moses, or to keep the people quiet, much less from a spirit of contradiction to his fellows, but from a full conviction of the truth of what he said and a firm belief of the divine promise (Henry, 1996).

[2.] That herein he wholly followed the Lord his God, that is, he kept close to his duty, and sincerely aimed at the glory of God in it. He conformed himself to the divine will with an eye to the divine favour. He had obtained this testimony from God himself (Num. 14:24), and therefore it was not vain-glory in him to speak of it, any more than it is for those who have God’s Spirit witnessing with their spirits that they are the children of God humbly and thankfully to tell others for their encouragement what God has done for their souls. Note, Those that follow God fully when they are young shall have both the credit and comfort of it when they are old, and the reward of it for ever in the heavenly Canaan (Henry, 1996).

[3.] That he did this when all his brethren and companions in that service, except Joshua, did otherwise. They made the heart of the people melt (v. 8), and how pernicious the consequences of it were was very well known. It adds much to the praise of following God if we adhere to him when others desert and decline from him. Caleb needed not to mention particularly Joshua’s conduct in this matter; it was sufficiently known, and he would not seem to flatter him; it was enough to say (v. 6), Thou knowest what the Lord spoke concerning me and thee (Henry, 1996).

Reflection:
When Moses sent out two of his servants to spy out the land, one servant came back with a fearful report, and another servant came back with a good report. The difference between the two is clear. One did not believe God, and one believed God. They both had been in the wilderness for quite some time. However, one could see what the other could not, and he was blessed with the possession of the promise. He did not die in the wilderness with the others that died in their unbelief. He lived to see the promise, and to possess it.  His heart fully followed the Lord in faith. He could have been discouraged, and lost hope, but his hope was rooted in the only true and living God. We can be encouraged by the eyes of the spy, that had faith to believe the promise; to also possess the promises that God has made to us.

Strong's Concordance Definitions: [Joshua 14:9]

Surely the land: 776
1) land, earth
a) earth
1) whole earth (as opposed to a part)
2) earth (as opposed to heaven)
3) earth (inhabitants)
b) land
1) country, territory
2) district, region
3) tribal territory
4) piece of ground
5) land of Canaan, Israel
6) inhabitants of land
7) Sheol, land without return, (under) world
8) city (-state)
c) ground, surface of the earth
1) ground
2) soil
d) (in phrases)
1) people of the land
2) space or distance of country (in measurements of distance)
3) level or plain country
4) land of the living
5) end(s) of the earth
e) (almost wholly late in usage)
1) lands, countries
a) often in contrast to Canaan

Whereon thy feet: 7272
1) foot
a) foot, leg
b) of God (anthropomorphic)
c) of seraphim, cherubim, idols, animals, table
d) according to the pace of (with prep)
e) three times (feet, paces)

Have trodden: 1869
1) to tread, bend, lead, march
a) (Qal)
1) to tread, march, march forth
2) to tread on, tread upon
3) to tread (a press)
4) to tread (bend) a bow
5) archer, bow-benders (participle)
b) (Hiphil)
1) to tread, tread down
2) to tread (bend with the foot) a bow
3) to cause to go, lead, march, tread

Shall be thy inheritance: 5159
1) possession, property, inheritance, heritage
a) property
b) portion, share
c) inheritance, portion

Because thou has wholly: 4390
1) to fill, be full
a) (Qal)
1) to be full
a) fulness, abundance (participle)
b) to be full, be accomplished, be ended
2) to consecrate, fill the hand
b) (Niphal)
1) to be filled, be armed, be satisfied
2) to be accomplished, be ended
c) (Piel)
1) to fill
2) to satisfy
3) to fulfil, accomplish, complete
4) to confirm
d) (Pual) to be filled
e) (Hithpael) to mass themselves against

Followed: 310
1) after the following part, behind (of place), hinder, afterwards (of time)

a) as an adverb
1) behind (of place)
2) afterwards (of time)
b) as a preposition
1) behind, after (of place)
2) after (of time)
3) besides
c) as a conjunction
1) after that
d) as a substantive
1) hinder part
e) with other prepositions
1) from behind
2) from following after

The Lord: 3068
Jehovah = "the existing One"

1) the proper name of the one true God
a) unpronounced except with the vowel pointings of 0136

My God: 430
1) (plural)

a) rulers, judges
b) divine ones
c) angels
d) gods
2) (plural intensive - singular meaning)
a) god, goddess
b) godlike one
c) works or special possessions of God
d) the (true) God
e) God

References:

Blue Letter Bible. "Book of Joshua 14 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 23 Mar 2010.  http://www.blueletterbible.org/Bible.cfm?b=Jos&c=14&t=NASB

Henry, Matthew. "Commentary on Joshua 14." . Blue Letter Bible. 1 Mar 1996. 2010. 23 Mar 2010.
 http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=833&commInfo=5&topic=Joshua&ar=Jos_14_7

Higgins, S. (2010). The Eyes of the Spy. Devotions for Thought. Higgins Publishing. Http://www.devotionsforthought.blogspot.com, Http://www.higginspublishing.com

A Shift In The Natural Realm

Scripture: James 5:17 & 18 - (Amplified)

Elijah was a human being with a nature such as we have (with feelings, affections, and a consitution like ours), and he prayed earnestly for it not to rain, and no rain fell on the earth for three years and six months (I Kings 17:1). And (then) he prayed again and the heavens supplied rain and the land produced it's crops [as usual] - (I Kings 18:42-45). 

Commentary:
Elijah was a passionate prophet who cared sincerely about the will of the Lord. He was so passionate that he prayed that there would be no rain for three years because the new king of Israel (Ahab, son of Omri), did more evil in the sight of the Lord than all the others before him.  Elijah was not concerned about how he himself would be taken care of. He went against the grain without fear of the consequences. He did not worry about what he would eat, or what he would drink. His desire was that the presence of the Lord would be the center of worship; and not the false dieties that Ahab was resurrecting.

Elijah prayed that the rain would cease for a span of three years, except at his word. When he prayed this prayer, God heard him, and instructed him on what to do next. He told Elijah where to go, so that he would be protected from the wrath of Ahab. He also told Elijah that he would drink from the brook. God also told Elijah that He had commanded the ravens to feed him at Kerith Ravine; east of the Jordan. Elijah was divinely taken care of for the span of three years and six months, during the time when there was a drought and famine in the land.

This drought continued until there was a shift in the heart of the people to worship God as Lord. (I Kings 18). When there was a shift in the minds of the people, Elijah told the king to go and eat, for he heard the sound of a heavy rain.

Elijah humbled himself, putting his face between his knees, and prayed for rain until the evidence of his prayer was answered. Elijah prayed and instructed his servant to look toward the sea and report back what he saw.

Elijah continued to pray until his servant came back with a good report. On the seventh time his servant testified that there was a cloud as small as a man's hand rising from the sea. Elijah prayed that the rains from the heavens would be released upon the earth as usual to produce it's fruit, and God answered his prayer.

When we see injustices that are blatantly against the will of God, we should also be so moved to pray as Elijah did; so that the will of God will be evident among all men and women.

When we ourselves have issues that need to be resolved, we should pray that God would help us be integral in everything that we do. Praying for integrity, and being integral, is not an overnight occurence. We should always continue to pray for integrity, in order to be a witness for others.

• Why should injuustices continue without rebuke?
• Why should innocent children be the casualty of man's lack of restraint?
• Why should the poor be the entertainment of those who despise them?
• How can we continue to improve in our walk with the Lord?  

We have the ability to make a difference. That ability is the power of prayer, that God has given us to shift the atmosphere for his glory. When we pray, God will hear us, and grant our requests; just like he heard Elijah. God will hear the heart of love and concern that He placed within each and every one of His children. He will be quick to move; out of our sincere desire for His will to be done.

Reflection:
Elijah was a perfect example of what we should do as children of God. He knew the will of God, and he had a heart to serve God, and the people. Therefore, he prayed for change. He did not complain about what the people were, or were not doing. He went straight to the throne of God, and prayed for divine intervention, to change the position of comfortability of the people; to do what they wanted to do.

If your heart strings are being tugged on about an element of change in your life, and in the lives of your family, friends, neighbors, co-workers or others, began praying every day until you see a shift in the natural realm; and God will hear, and answer your prayer.

Prayer:
Dear Lord, I thank you for the ability to prayer. I ask that you continually place on my heart the things that you would like me to pray for. I thank you for answering the prayers that you give me the ability to speak. I praise you in advance for the manifestation of your will being done on earth, as it is in heaven, in my life, in the life of my family, friends, neighbors, business associates, and everyone else that you put in my path. In Jesus name, I pray. Amen.

Strong's Concordance Definitions: James 5:17 - 18

Elijah: 2243
Elijah = "my God is Jehovah"

1) a prophet born at Thisbe, the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah. He was taken up to heaven without dying, whence the Jews expected he would return just before the advent of the Messiah, whom he would prepare the minds of the Israelites to receive.

Nature: 3663
1) suffering the like with another, of like feelings or affections

Prayed: 4336
1) to offer prayers, to pray

Earnestly: 4335
1) prayer addressed to God

2) a place set apart or suited for the offering of prayer
a) a synagogue
b) a place in the open air where the Jews were wont to pray, outside the cities, where they had no synagogue

1) such places were situated upon the bank of a stream or the shore of a sea, where there was a supply of water for washing the hands before prayer

That it would not rain: 1026
1) to moisten, wet, water
2) to water with rain, to cause to rain, to pour the rain, to send down like rain

On the earth: 1093
1) arable land

2) the ground, the earth as a standing place
3) the main land as opposed to the sea or water
4) the earth as a whole
a) the earth as opposed to the heavens
b) the inhabited earth, the abode of men and animals

5) a country, land enclosed within fixed boundaries, a tract of land, territory, region

Months: 3376
1) a month
2) the time of the new moon, new moon (the first day of each month, when the new moon appeared was a festival among the Hebrews)

James - 5:18

Again: 3825
1) anew, again
a) renewal or repetition of the action
b) again, anew
2) again, i.e. further, moreover
3) in turn, on the other hand

And the sky: 3772
1) the vaulted expanse of the sky with all things visible in it
a) the universe, the world
b) the aerial heavens or sky, the region where the clouds and the tempests gather, and where thunder and lightning are produced
c) the sidereal or starry heavens
2) the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings

Poured: 1325
1) to give
2) to give something to someone
a) of one's own accord to give one something, to his advantage
1) to bestow a gift
b) to grant, give to one asking, let have
c) to supply, furnish, necessary things
d) to give over, deliver
1) to reach out, extend, present
2) of a writing
3) to give over to one's care, intrust, commit
a) something to be administered
b) to give or commit to some one something to be religiously observed
e) to give what is due or obligatory, to pay: wages or reward
f) to furnish, endue

3) to give
a) to cause, profuse, give forth from one's self
1) to give, hand out lots
b) to appoint to an office
c) to cause to come forth, i.e. as the sea, death and Hell are said to give up the dead who have been engulfed or received by them
c) to give one to someone as his own

1) as an object of his saving care
2) to give one to someone, to follow him as a leader and master
3) to give one to someone to care for his interests
4) to give one to someone to whom he already belonged, to return
4) to grant or permit one
a) to commission

Produced: 985
1) to sprout, bud, put forth new leaves
2) to produce

It's fruit: 2590
1) fruit
a) the fruit of the trees, vines, of the fields
b) the fruit of one's loins, i.e. his progeny, his posterity
2) that which originates or comes from something, an effect, result
a) work, act, deed
b) advantage, profit, utility
c) praises, which are presented to God as a thank offering
d) to gather fruit (i.e. a reaped harvest) into life eternal (as into a granary), is used in fig. discourse of those who by their labours have fitted souls to obtain eternal life

References:
Blue Letter Bible. "James's Epistle 5 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2009. 15 Dec 2009. < http://www.blueletterbible.org/Bible.cfm?b=Jam&c=5&t=NASB >

Higgins, S. (2009). A Shift In The Natural Realm. Devotions for Thought. Higgins Publishing, http://www.higginspublishing.com, http://www.devotionsforthought.blogspot.com

Cut For Purpose

Scripture(s): Joshua 5:2-8

At that time the LORD said to Joshua, "Make for yourself flint knives and circumcise again the sons of Israel the second time." Jos 5:3 So Joshua made himself flint knives and circumcised the sons of Israel at Gibeath-haaraloth. This is the reason why Joshua circumcised them: all the people who came out of Egypt who were males, all the men of war, died in the wilderness along the way after they came out of Egypt. For all the people who came out were circumcised, but all the people who were born in the wilderness along the way as they came out of Egypt had not been circumcised. For the sons of Israel walked forty years in the wilderness, until all the nation, that is, the men of war who came out of Egypt, perished because they did not listen to the voice of the LORD, to whom the LORD had sworn that He would not let them see the land which the LORD had sworn to their fathers to give us, a land flowing with milk and honey. Their children whom He raised up in their place, Joshua circumcised; for they were uncircumcised, because they had not circumcised them along the way. Jos 5:8 Now when they had finished circumcising all the nation, they remained in their places in the camp until they were healed.

Commentary:
Israel have now got over Jordan, and the waters which had opened before them, to favour their march forward, are closed again behind them, to forbid their retreat backward. They have now got footing in Canaan, and must apply themselves to the conquest of it, in order to which this chapter tells us, I. How their enemies were dispirited (v. 1). II. What was done at their first landing to assist and encourage them. 1. The covenant of circumcision was renewed (v. 2-9). 2. The feast of the passover was celebrated (v. 10). 3. Their camp was victualled with the corn of the land, whereupon the manna ceased (v. 11, 12). 4. The captain of the Lord’s host himself appeared to Joshua to animate and direct him (v. 13–15). (Henry, 1996)

II. The opportunity which this gave to the Israelites to circumcise those among them that were uncircumcised: At that time (v. 2), when the country about them was in that great consternation, God ordered Joshua to circumcise the children of Israel, for at that time it might be done with safety even in an enemy’s country; their hearts being melted, their hands were tied, that they could not take this advantage against them as Simeon and Levi did against the Shechemites, to come upon them when they were sore. Joshua could not be sure of this, and therefore, if he had ordered this general circumcision just at this time of his own head, he might justly have been censured as imprudent; for, how good soever the thing was in itself, in the eye of reason it was not seasonable at this time, and might have been of dangerous consequence; but, when God commanded him to do it, he must not consult with flesh and blood; he that bade them to do it would, no doubt, protect them and bear them out in it. Now observe,


1. The occasion there was for this general circumcision. (1.) All that came out of Egypt were circumcised, v. 5. while they had peace in Egypt doubtless they circumcised their children the eighth day according to the law. But after they began to be oppressed, especially when the edict was made for the destruction of their male infants, the administration of this ordinance was interrupted; many of them were uncircumcised, of whom there was a general circumcision, either during the time of the three days’ darkness, as Dr. Lightfoot conjectures, or a year after, just before their eating the second passover at Mount Sinai, and in order to that solemnity (Num. 9:2) as many think (Henry, 1996).

And it is with reference to that general circumcision that this is called a second, v. 2. But the learned Masius thinks it refers to the general circumcision of Abraham’s family when that ordinance was first instituted, Gen. 17:23. That first confirmed the promise of the land of Canaan, this second was a thankful celebration of the performance of that promise. But, (2.) All that were born in the wilderness, namely, after their walking in the wilderness, became by the divine sentence a judgment upon them for their disobedience, as is intimated by that repetition of the sentence, v. 6. Al that were born since that fatal day on which God swore in his wrath that none of that generation should enter into his rest were uncircumcised. But what shall we say to this? Had not God enjoined it to Abraham, under a very severe penalty, that every man-child of his seed should be circumcised on the eighth day? (Henry, 1996).

Gen. 17:9–14. Was it not the seal of the everlasting covenant? Was not so great a stress laid upon it when they were coming out of Egypt that when, immediately after the first passover, the law concerning that feast was made perpetual, this was one clause of it, that no uncircumcised person should eat of it, but should be deemed as a stranger? and yet, under the government of Moses himself, to have all their children that were born for thirty-eight years together left uncircumcised is unaccountable. So great an omission could not be general but by divine direction. Now, [1.] Some think circumcision was omitted because it was needless: it was appointed to be a mark of distinction between the Israelites and other nations, and therefore in the wilderness, where they were so perfectly separated from all and mingled with none, there was no occasion for it. [2.] Others think that they did not look upon the precept of circumcision as obligatory till they came to settle in Canaan; for in the covenant made with them at Mount Sinai nothing was said about circumcision, neither was it of Moses but of the fathers (Jn. 7:22), and with particular reference to the grant of the land of Canaan, Gen. 17:8. [3.] (Henry, 1996).

Others think that God favourably dispensed with the observance of this ordinance in consideration of the unsettledness of their state, and their frequent removals while they were in the wilderness. It was requisite that children after they were circumcised should rest for some time while they were sore, and stirring them might be dangerous to them; God therefore would have mercy and not sacrifice. This reason is generally acquiesced in, but to me it is not satisfactory, for sometimes they staid a year in a place (Num. 9:22), if not much longer, and in their removals the little children, though sore, might be wrapped so warm, and carried so easy, as to receive no damage, and might certainly be much better accommodated than the mothers in travail or while lying in. Therefore,

[4.] To me it seems to have been a continued token of God’s displeasure against them for their unbelief and murmuring. Circumcision was originally a seal of the promise of the land of Canaan, as we observed before. It was in the believing hope of that good land that the patriarchs circumcised their children; but when God had sworn in his wrath concerning the men of was who came out of Egypt that they should be consumed in the wilderness, and never enter Canaan, nor come within sight of it (as that sentence is here repeated, v. 6, reference being made to it), as a further ratification of that sentence, and to be a constant memorandum of it to them, all that fell under that sentence, and were to fall by it, were forbidden to circumcise their children, by which they were plainly told that, whatever others might, they should never have the benefit of that promise of which circumcision was the seal. And this was such a significant indication of God’s wrath as the breaking of the tables of the covenant was when Israel had broken the covenant by making the golden calf. It is true that there is no express mention of this judicial prohibition in the account of that sentence; but an intimation of it in Num. 14:33, Your children shall bear your whoredoms. It is probable the children of Caleb and Joshua were circumcised, for they were excepted out of that sentence, and of Caleb it is particularly said, To him will I give the land, and to his children (Deu. 1:36), which was the very promise that circumcision was the seal of: and Joshua is here told to circumcise the people, not his own family. Whatever the reason was, it seems that this great ordinance was omitted in Israel for almost forty years together, which is a plain indication that it was not of absolute necessity, nor was to be of perpetual obligation, but should in the fulness of time be abolished, as now it was for so long a time suspended (Henry, 1996).

2. The orders given to Joshua for this general circumcision (v. 2): Circumcise again the children of Israel, not the same person, but the body of the people. Why was this ordered to be done now? Answ. (2.) Because now the promise of which circumcision was instituted to be the seal was performed. The seed of Israel was brought safely into the land of Canaan. "Let them therefore hereby own the truth of that promise which their fathers had disbelieved, and could not find in their hearts to trust to.’’ (2.) Because now the threatening of which the suspending of circumcision for thirty-eight years was the ratification was fully executed by the expiring of the forty years. That warfare is accomplished, that iniquity is pardoned (Isa. 40:2), and therefore now the seal of the covenant is revived again. But why was it not done sooner? why not while they were resting some months in the plains of Moab? why not during the thirty days of their mourning for Moses? (Henry, 1996).

Why was it not deferred longer, till they had made some progress in the conquest of Canaan, and had gained a settlement there, at least till they had entrenched themselves, and fortified their camp? why must it be done the very next day after they had come over Jordan? Answ. Because divine Wisdom saw that to be the fittest time, just when the forty years were ended, and they had entered Canaan; and the reasons which human wisdom would have offered against it were easily overruled. [1.] God would hereby show that the camp of Israel was not governed by the ordinary rules and measures of war, but by immediate direction from God, who by thus exposing them, in the most dangerous moments, magnified his own power in protecting them even then. And this great instance of security, in disabling themselves for action just when they were entering upon action, proclaimed such confidence in the divine care for their safety as would increase their enemies’ fears, much more when their scouts informed them not only of the thing itself that was done, but of the meaning of it, that it was a seal of the grant of this land to Israel (Henry, 1996).

[2.] God would hereby animate his people Israel against the difficulties they were now to encounter, by confirming his covenant with them, which gave them unquestionable assurance of victory and success, and the full possession of the land of promise. [3.] God would hereby teach them, and us with them, in all great undertakings to begin with God, to make sure of his favour, by offering ourselves to him a living sacrifice (for that was signified by the blood of circumcision), and then we may expect to prosper in all we do. [4.] The reviving of circumcision, after it had been so long disused, was designed to revive the observance of other institutions, the omission of which had been connived at in the wilderness (Henry, 1996).

This command to circumcise them was to remind them of that which Moses had told them (Deu. 21:8), that when they should have come over Jordan they must not do as they had done in the wilderness, but must come under a stricter discipline. It was said concerning many of the laws God had given them that they must observe them in the land to which they were going, Deu. 6:1; 12:1. [5.] This second circumcision, as it is here called, was typical of the spiritual circumcision with which the Israel of God, when they enter into the gospel rest, are circumcised; it is the learned bishop Pierson’s observation that this circumcision being performed under the direction of Joshua, Moses’ successor, it points to Jesus as the true circumciser, the author of another circumcision than that of the flesh, commanded by the law, even the circumcision of the heart (Rom. 2:29), called the circumcision of Christ, Col, 2:11 (Henry, 1996).

3. The people’s obedience to these orders. Joshua circumcised the children of Israel (v. 3), not himself with his own hands, but he commanded that it should be done, and took care that it was done: it might soon be despatched, for it was not necessary that it should be done by a priest or Levite, but any one might be employed to do it. All those that were under twenty years old when the people were numbered at Mount Sinai, and not being numbered with them fell not by the fatal sentence, were circumcised, and by them all the rest might be circumcised in a little time. The people had promised to hearken to Joshua as they had hearkened to Moses (ch. 1:17), and here they gave an instance of their dutifulness by submitting to this painful institution, and not calling him for the sake of it a bloody governor, as Zipporah because of the circumcision called Moses a bloody husband (Henry, 1996).

4. The names given to the place where this was done, to perpetuate the memory of it. (1.) It was called the hill of the foreskins, v. 3. Probably the foreskins that were cut off were laid on a heap, and covered with earth, so that they made a little hillock. (2.) It was called Gilgal, from a word which signifies to take away, from that which God said to Joshua (v. 9), This day have I rolled away the reproach of Egypt. God is jealous for the honour of his people, his own honour being so much interested in it; and, whatever reproach they may lie under for a time, first or last it will certainly be rolled away, and every tongue that riseth up against them he will condemn (Henry, 1996).

[1.] Their circumcision rolled away the reproach of Egypt. they were hereby owned to be the free-born children of God, having the seal of the covenant in their flesh, and so the reproach of their bondage in Egypt was removed. They were tainted with the idolatry of Egypt, and that was their reproach; but now that they were circumcised it was to be hoped they would be so entirely devoted to God that the reproach of their affection to Egypt would be rolled away. [2.] Their coming safely to Canaan rolled away the reproach of Egypt, for it silenced that spiteful suggestion of the Egyptians, that for mischief they were brought out, the wilderness had shut them in, Ex. 14:3. Their wandering so long in the wilderness confirmed the reproach, but now that they had entered Canaan in triumph that reproach was done away. When God glorifies himself in perfecting the salvation of his people he not only silences the reproach of their enemies, but rolls it upon themselves (Henry, 1996).

Reflection:
If we allow our wilderness to captivate our minds, and to block our progress, than we learn nothing, and receive nothing.  But, if we allow our wilderness experience to teach us how to become obedient to the perfect will of God, then we learn the lessons that God has orchestrated to take us into what He has already proclaimed, and declared, as our possession. Therefore, it is essential that we learn from the lessons in our life, designed to make us into who God created us to be; and not die in the wilderness, along with a handful of empty dreams.We must also remember, that anything that is not of God; will be permanently circumcised. Anything that is contrary to our purpose, will be cut off and burned! Remember, never to go back to dead things that have been severed by the hand of God himself.

References:
Henry, Matthew. "Commentary on Joshua 5." . Blue Letter Bible. 1 Mar 1996. 2010. 20 Mar 2010.
http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=824&commInfo=5&topic=Joshua&ar=Jos_5_2


Higgins, S. (2010). Cut For Purpose. Devotions for Thought. Higgins Publishing. Http://www.devotionsforthought.blogspot.com, http://www.higginspublishing.com

In The Moment

Scripture(s): Matthew 27:39-44

And those passing by were hurling abuse at Him, wagging their heads and saying, "You who {are going to} destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross." In the same way the chief priests also, along with the scribes and elders, were mocking {Him} and saying, "He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. "HE TRUSTS IN GOD; LET GOD RESCUE {Him} now, IF HE DELIGHTS IN HIM; for He said, 'I am the Son of God.' "The robbers who had been crucified with Him were also insulting Him with the same words.

Commentary: 
During the crucifixion, Jesus experienced the worst treatment from those that previously followed him, as well as those that condemned Him from the beginning. They mocked him, and humiliated him. They said all manner of words against Him, and who He was. The accusations that were used against Him, were used to make him give up the purpose in which He had come to earth.

Therefore, it was not an option for Him to abort His mission, no matter what others said to Him. If He would have listened to the voices of man, and stepped down from the cross, or called a legion of angels; the purpose in which He came to redeem mankind back to God would have been of no effect. Therefore, His final moments show us how much He really loved us, even unto death by crucifixion.

Reflection:
There will be times that people in our lives will not be able to see the full picture of what God is doing in our lives. They will only be able to see the outer appearance of things, and not understand the full scope of what our purpose in life is. We can try to explain it to them, as Jesus kept explaining the purpose of His life to the disciples. However, the disciples did not understand His purpose in the moment. Just like people in our lives will not always understand our purpose. They will not understand the countless hours of sacrifice, and the self-denial that it takes for us to forge foward in our purpose. They will not understand the shear commitment, and the disicipline that it takes for us to keep on the right course. But we must be encouraged to not come down from the cross, and hold to the purpose in which He has given us. Yes, sometimes it gets lonely, but the final moments of how we live our lives, will prove to be a fruitful investment for the glory of God.

Strong's Concordance Definition:

Mocking: 1702
1) to play with, trifle with
a) to mock
b) to delude, deceive


Down: 2597
1) to go down, come down, descend

a) the place from which one has come down from
b) to come down
1) as from the temple at Jerusalem, from the city of Jerusalem
2) of celestial beings coming down to earth
c) to be cast down
2) of things
a) to come (i.e. be sent) down
b) to come (i.e. fall) down
1) from the upper regions of the air
3) metaph. to (go i.e.) be cast down to the lowest state of wretchedness and shame

Believe: 4100
1) to think to be true, to be persuaded of, to credit, place confidence in

a) of the thing believed
1) to credit, have confidence
b) in a moral or religious reference
1) used in the NT of the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of soul
2) to trust in Jesus or God as able to aid either in obtaining or in doing something: saving faith
3) mere acknowledgment of some fact or event: intellectual faith
2) to entrust a thing to one, i.e. his fidelity
a) to be intrusted with a thing

References:
Blue Letter Bible. "Gospel of Matthew 27 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 15 Feb 2010. http://www.blueletterbible.org/Bible.cfm?b=Mat&c=27&t=NASB

Higgins, S. (2010). In The Moment. Devotions for Thought. Higgins Publishing. Http://www.devotionsforthought.blogspot.com, Http://www.higginspublishing.com

Face-To-Face

Scripture: (Deuteronomy 34:1-4)

Now Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Dan, and all Naphtali and the land of Ephraim and Manasseh, and all the land of Judah as far as the western sea, and the Negev and the plain in the valley of Jericho, the city of palm trees, as far as Zoar. Then the LORD said to him, "This is the land which I swore to Abraham, Isaac, and Jacob, saying, 'I will give it to your descendants'; I have let you see it with your eyes, but you shall not go over there."

Commentary:
Having read how Moses finished his testimony, we are told here how he immediately after finished his life. This chapter could not be written by Moses himself, but was added by Joshua or Eleazar, or, as bishop Patrick conjectures, by Samuel, who was a prophet, and wrote by divine authority what he found in the records of Joshua, and his successors the judges. We have had an account of his dying words, here we have an account of his dying work, and that is work we must all do shortly, and it had need be well done. Here is, I. The view Moses had of the land of Canaan just before he died (v. 1-4). II. His death and burial (v. 5, 6). III. His age (v. 7). IV. Israel’s mourning for him (v. 8). V. His successor (v. 9). VI. His character (v. 10, etc.) (Henry, 1996).


Moses looking downward again towards this earth, to see the earthly Canaan into which he must never enter, but therein by faith looking forwards to the heavenly Canaan into which he should now immediately enter. God had threatened that he should not come into the possession of Canaan, and the threatening is fulfilled. But he had also promised that he should have a prospect of it, and the promise is here performed: The Lord showed him all that good land, v. 1. 1. If he went up alone to the top of Pisgah, yet he was not alone, for the Father was with him, Jn. 16:32. If a man has any friends, he will have them about him when he lies a dying. But if, either through God’s providence or their unkindness, it should so happen that we should then be alone, we need fear no evil if the great and good Shepherd be with us, Ps. 23:4. 2 (Henry, 1996).

Though his sight was very good, and he had all the advantage of high ground that he could desire for the prospect, yet he could not have seen what he now saw, all Canaan from end to end (reckoned about fifty or sixty miles), if his sight had not been miraculously assisted and enlarged, and therefore it is said, The Lord showed it to him. Note, All the pleasant prospects we have of the better country we are beholden to the grace of God for; it is he that gives the spirit of wisdom as well as the spirit of revelation, the eye as well as the object. This sight which God here gave Moses of Canaan, probably, the devil designed to mimic, and pretended to out-do, when in an airy phantom he showed to our Saviour, whom he had placed like Moses upon an exceedingly high mountain, all the kingdoms of the world and the glory of them, not gradually, as here, first one country and then another, but all in a moment of time (Henry, 1996).

3. He saw it at a distance. Such a sight the Old-Testament saints had of the kingdom of the Messiah; they saw it afar off. Thus Abraham, long before this, saw Christ’s day; and, being fully persuaded of it, embraced it in the promise, leaving others to embrace it in the performance, Heb. 11:13. Such a sight believers now have, through grace, of the bliss and glory of their future state. The word and ordinances are to them what Mount Pisgah was to Moses; from them they have comfortable prospects of the glory to be revealed, and rejoice in hope of it. 4. He saw it, but must never enjoy it. As God sometimes takes his people away from the evil to come, so at other times he takes them away from the good to come, that is, the good which shall be enjoyed by the church in the present world (Henry, 1996.)

Reflection:
God was merciful to Moses in that he was allowed to see the promise land. Moses was able to behold the beautiful land that God had promised to his people; the land flowing with milk and honey. However, Moses knew that because he stepped outside of the will of God at Meribah, by getting angry and reacting to the demands of the people; that he would not receive the benefit of entering the promise land. Nevertheless, Moses had such a close relationship with God, that even though he made a grievious mistake; God still talked to him face-to-face, until it was time for Moses to be called home to be with his fathers. Moses loved God, and did not question the decisions of God. Therefore, Moses accepted what God said, and was received into the eternal promise land; though he did not enter into the earthly promise. Let us learn from the example of Moses, and continually strive to be obedient in what God gives us to do, so that we can possess all the promises of God, earthly and eternal.

Strong's Concordance Definitions - (Deuteronomy 34:4)

This is the land: 776
1) land, earth

2) earth
1) whole earth (as opposed to a part)
2) earth (as opposed to heaven)
3) earth (inhabitants)
b) land
1) country, territory
2) district, region
3) tribal territory
4) piece of ground
5) land of Canaan, Israel
6) inhabitants of land
7) Sheol, land without return, (under) world
8) city (-state)
c) ground, surface of the earth
1) ground
2) soil
d) (in phrases)
1) people of the land
2) space or distance of country (in measurements of distance)
3) level or plain country
4) land of the living
5) end(s) of the earth
e) (almost wholly late in usage)
1) lands, countries
a) often in contrast to Canaan

which I sware: 7650
1) to swear, adjure

a) (Qal) sworn (participle)
b) (Niphal)
1) to swear, take an oath
2) to swear (of Jehovah by Himself)
3) to curse
c) (Hiphil)
1) to cause to take an oath
2) to adjure

to Abraham: 85
Abraham = "father of a multitude" or "chief of multitude"

1) friend of God and founder of Hebrew nation via God's elective covenant

unto Isaac: 3327
Isaac = "he laughs"

1) son of Abraham by Sarah his wife and father of Jacob and Esau

and unto Jacob: 3290
Jacob = "heel holder" or "supplanter"
1) son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel

saying I will give: 5414
1) to give, put, set

a) (Qal)
1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
2) to put, set, put on, put upon, set, appoint, assign, designate
3) to make, constitute
b) (Niphal)
1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
2) to be set, be put, be made, be inflicted
c) (Hophal)
1) to be given, be bestowed, be given up, be delivered up
2) to be put upon

thou shalt not go: 5674
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress

a) (Qal)
1) to pass over, cross, cross over, pass over, march over, overflow, go over
2) to pass beyond
3) to pass through, traverse
a) passers-through (participle)
b) to pass through (the parts of victim in covenant)
4) to pass along, pass by, overtake and pass, sweep by
a) passer-by (participle)
b) to be past, be over
5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
6) to pass away
a) to emigrate, leave (one's territory)
b) to vanish
c) to perish, cease to exist
d) to become invalid, become obsolete (of law, decree)
e) to be alienated, pass into other hands
b) (Niphal) to be crossed
c) (Piel) to impregnate, cause to cross
d) (Hiphil)
1) to cause to pass over, cause to bring over, cause to cross over, make over to, dedicate, devote
2) to cause to pass through
3) to cause to pass by or beyond or under, let pass by
4) to cause to pass away, cause to take away
e) (Hithpael) to pass over

References:
Blue Letter Bible. "Book of Deuteronomy 34 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 17 Mar 2010. http://www.blueletterbible.org/Bible.cfm?b=Deu&c=34&t=NASB


Henry, Matthew. "Commentary on Deuteronomy 34." . Blue Letter Bible. 1 Mar 1996. 2010. 17 Mar 2010.

http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=818&commInfo=5&topic=Deuteronomy&
ar=Deu_34_1

Higgins, S. (2010). Face-To-Face. Devotions for Thought. Higgins Publishing. Http://devotionsforthought.blogspot.com, http://www.higginspublishing.com

But I Want What I Want

Scripture: (Mark 15:15)
Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.

Commentary:
What we read of the sufferings of Christ, in the foregoing chapter, was but the prologue or introduction; here we have the completing of them. We left him condemned by the chief priests; but they could only show their teeth, they could not bite. Here we have him, I. Arraigned and accused before Pilate the Roman governor (v. 1-5). II. Cried out against by the common people, at the instigation of the priests (v. 6–14). III. Condemned to be crucified immediately (v. 15). IV. Bantered and abused, as a mock-king, by the Roman soldiers (v. 16–19). V. Led out to the place of execution with all possible ignominy and disgrace (v. 20–24). VI. Nailed to the cross between two thieves (v. 25–28). VII. Reviled and abused by all that passed by (v. 29–32). VIII. Forsaken for a time by his father (v. 33–36). IX. Dying, and rending the veil (v. 37, 38). X. Attested and witnessed to by the centurion and others (v. 39–41). XI. Buried in the sepulchre of Joseph of Arimathea (v. 42–47) (Henry, 1996).


Here, I. Pilate, to gratify the Jews’ malice, delivers Christ to be crucified, v. 15. Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent (Lu. 23:16), could by degrees persuade himself to crucify him (Henry, 1996).

Reflection:
Those that pushed for the crucifixion of Jesus, were so hell bent on having Him crucified, that it did not matter what He had done for them. It did not matter that He had, raised the dead, or healed the sick, or even feed thousands of people. What mattered to them, is having their own way; and they wanted him dead. The question remains, why were they so set on killing someone that had only accomplished good in their lives? We understand that calvary was in the plan of God. But let us go a little deeper in our train of thought. How many times have we done something just to satisfy someone, so that they would not complain; or, so that they would be quiet? We didn't want to rock the boat. Just like Pilate. Or, how many times have we wanted our own way, and pushed to get it, regardless if it was wrong, or right? Just like those during the times of the crucifixion of or Lord and Savior Jesus Christ. Let us be mindful to always consider the motive of our hearts, and remember that nothing is more important than reflecting the mind of Christ, regardless of what we want.

Strong's Concordance Definition:

Wishing: 1014
1) to will deliberately, have a purpose, be minded

2) of willing as an affection, to desire

To satisfy: 4160
1) to make

a) with the names of things made, to produce, construct, form, fashion, etc.
b) to be the authors of, the cause
c) to make ready, to prepare
d) to produce, bear, shoot forth
e) to acquire, to provide a thing for one's self
f) to make a thing out of something
g) to (make i.e.) render one anything
1) to (make i.e.) constitute or appoint one anything, to appoint or ordain one that
2) to (make i.e.) declare one anything
h) to put one forth, to lead him out
i) to make one do something
1) cause one to
j) to be the authors of a thing (to cause, bring about)
2) to do
a) to act rightly, do well
1) to carry out, to execute
b) to do a thing unto one
1) to do to one
c) with designation of time: to pass, spend
d) to celebrate, keep
1) to make ready, and so at the same time to institute, the celebration of the passover
e) to perform: to a promise

The crowd: 3793
1) a crowd

a) a casual collection of people
1) a multitude of men who have flocked together in some place
2) a throng
b) a multitude
1) the common people, as opposed to the rulers and leading men
2) with contempt: the ignorant multitude, the populace
c) a multitude
1) the multitudes, seems to denote troops of people gathered together without order

Released: 630
1) to set free

2) to let go, dismiss, (to detain no longer)
a) a petitioner to whom liberty to depart is given by a decisive answer
b) to bid depart, send away
3) to let go free, release
a) a captive i.e. to loose his bonds and bid him depart, to give him liberty to depart
b) to acquit one accused of a crime and set him at liberty
c) indulgently to grant a prisoner leave to depart
d) to release a debtor, i.e. not to press one's claim against him, to remit his debt
4) used of divorce, to dismiss from the house, to repudiate. The wife of a Greek or Roman may divorce her husband.
5) to send one's self away, to depart

Barrabas: 912
Barabbas = "son of a father or master"

1) the captive robber whom the Jews begged Pilate to release instead of Christ

for them and having Jesus: 2424
Jesus = "Jehovah is salvation"

1) Jesus, the Son of God, the Saviour of mankind, God incarnate
2) Jesus Barabbas was the captive robber whom the Jews begged Pilate to release instead of Christ
3) Joshua was the famous captain of the Israelites, Moses' successor (Ac. 7:45, Heb. 4:8)
4) Jesus, son of Eliezer, one of the ancestors of Christ (Lu. 3:29)
5) Jesus, surnamed Justus, a Jewish Christian, an associate with Paul in the preaching of the gospel (Col. 4:11)

he handed: 3860
1) to give into the hands (of another)

2) to give over into (one's) power or use
a) to deliver to one something to keep, use, take care of, manage
b) to deliver up one to custody, to be judged, condemned, punished, scourged, tormented, put to death
c) to deliver up treacherously
1) by betrayal to cause one to be taken
2) to deliver one to be taught, moulded
3) to commit, to commend
4) to deliver verbally
a) commands, rites
b) to deliver by narrating, to report
5) to permit allow
a) when the fruit will allow that is when its ripeness permits
b) gives itself up, presents itself

Him over to be crucified: 4717
1) to stake, drive down stakes

2) to fortify with driven stakes, to palisade
3) to crucify
a) to crucify one
b) metaph. to crucify the flesh, destroy its power utterly (the nature of the figure implying that the destruction is attended with intense pain)

References:
Blue Letter Bible. "Gospel of Mark 15 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 16 Mar 2010. http://www.blueletterbible.org/Bible.cfm?b=Mar&c=15&t=NASB


Henry, Matthew. "Commentary on Mark 15." . Blue Letter Bible. 1 Mar 1996. 2010. 16 Mar 2010.

http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=1639&commInfo=5&topic=Mark&ar=Mar_15_15

I Can Only Be Me

Scripture(s): Mark 14:58-62

"We heard Him say, 'I will destroy this temple made with hands, and in three days I will build another made without hands.' " Not even in this respect was their testimony consistent. The high priest stood up and came forward and questioned Jesus, saying, "Do You not answer? What [fn] is it that these men are testifying against You?" But He kept silent and did not answer. Again the high priest was questioning Him, and saying [fn] to Him, "Are You the [fn] Christ, the Son of the Blessed One?" And Jesus said, "I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN."

Commentary:
We have here Christ’s arraignment, trial, conviction, and condemnation, in the ecclesiastical court, before the great sanhedrim, of which the high priest was president, or judge of the court; the same Caiaphas that had lately adjudged it expedient he should be put to death, guilty or not guilty (Jn. 11:50), and who therefore might justly be excepted against as partial (Henry, 1996).

VI. When he was asked whether he was the Christ, he confessed, and denied not, that he was, v. 61, 62. He asked, Art thou the Son of the Blessed? that is the Son of God? for, as Dr. Hammond observes, the Jews, when they named God, generally added, blessed for ever; and thence the Blessed is the title of God, a peculiar title, and applied to Christ, Rom. 9:5. And for the proof of his being the Son of God, he binds them over to his second coming; "Ye shall see the Son of man sitting on the right hand of power; that Son of man that now appears so mean and despicable, whom ye see and trample upon (Isa. 53:2, 3), you shall shortly see and tremble before.’’ (Henry, 1996).

Now, one would think that such a word as this which our Lord Jesus seems to have spoken with a grandeur and majesty not agreeable to his present appearance (for through the thickest cloud of his humiliation some rays of glory were still darted forth), should have startled the court, and at least, in the opinion of some of them, should have amounted to a demurrer, or arrest of judgment, and that they should have stayed process till they had considered further of it; when Paul at the bar reasoned of the judgment to come, the judge trembled, and adjourned the trial, Acts 24:25. But these chief priests were so miserably blinded with malice and rage, that, like the horse rushing into the battle, they mocked at fear, and were not affrighted, neither believed they that it was the sound of the trumpet, Job 39:22, 24. And see Job 15:25, 26 (Henry, 1996).

Reflection:
Jesus cannnot lie. Therfore, when we, someone else ask him a question, He will always tell the truth. He will not sugar coat anything that He says. He will always speak the truth in love. It is not in the nature, purpose or character of Jesus, to lie, or to color the truth. We can totally and utterly depend on Him to always be who He says that He is; for He is the way, the truth and the life. He is our example, to be who He has created us to be in His image. The truth of who Jesus is, drove him to his destiny; regardless of the cruelty of calvary. Therefore, He set an example for us to keep moving forward in our purpose. Let us not allow, anyone, or anything, to take our focus off of who we are in Him.

Strong's Concordance Definitions: (Mark 14:62)
Jesus: 2424
Jesus = "Jehovah is salvation"
1) Jesus, the Son of God, the Saviour of mankind, God incarnate
2) Jesus Barabbas was the captive robber whom the Jews begged Pilate to release instead of Christ
3) Joshua was the famous captain of the Israelites, Moses' successor (Ac. 7:45, Heb. 4:8)
4) Jesus, son of Eliezer, one of the ancestors of Christ (Lu. 3:29)
5) Jesus, surnamed Justus, a Jewish Christian, an associate with Paul in the preaching of the gospel (Col. 4:11)

I am: 1510
1) to be, to exist, to happen, to be present

and you shall see: 3708
1) to see with the eyes

2) to see with the mind, to perceive, know
3) to see, i.e. become acquainted with by experience, to experience
4) to see, to look to
a) to take heed, beware
b) to care for, pay heed to
5) I was seen, showed myself, appeared

the SON: 5207
2) son of man

a) term describing man, carrying the connotation of weakness and mortality
b) son of man, symbolically denotes the fifth kingdom in Daniel 7:13 and by this term its humanity is indicated in contrast with the barbarity and ferocity of the four preceding kingdoms (the Babylonian, the Median and the Persian, the Macedonian, and the Roman) typified by the four beasts. In the book of Enoch (2nd Century) it is used of Christ.
c) used by Christ himself, doubtless in order that he might intimate his Messiahship and also that he might designate himself as the head of the human family, the man, the one who both furnished the pattern of the perfect man and acted on behalf of all mankind. Christ seems to have preferred this to the other Messianic titles, because by its lowliness it was least suited to foster the expectation of an earthly Messiah in royal splendour.

OF MAN: 444
1) a human being, whether male or female

a) generically, to include all human individuals
b) to distinguish man from beings of a different order
1) of animals and plants
2) of from God and Christ
3) of the angels
c) with the added notion of weakness, by which man is led into a mistake or prompted to sin
d) with the adjunct notion of contempt or disdainful pity
e) with reference to two fold nature of man, body and soul
f) with reference to the two fold nature of man, the corrupt and the truly Christian man, conformed to the nature of God
g) with reference to sex, a male
2) indefinitely, someone, a man, one
3) in the plural, people
4) joined with other words, merchantman

SITTING: 2521
1) to sit down, seat one's self
2) to sit, be seated, of a place occupied
a) to have a fixed abode, to dwell

AT THE RIGHT HAND: 1188
1) the right, the right hand

2) metaph.
a) a place of honour or authority

OF POWER: 1411
1) strength power, ability

a) inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth
b) power for performing miracles
c) moral power and excellence of soul
d) the power and influence which belong to riches and wealth
e) power and resources arising from numbers
f) power consisting in or resting upon armies, forces, hosts

AND COMING: 2064
1) to come

a) of persons
1) to come from one place to another, and used both of persons arriving and of those returning
2) to appear, make one's appearance, come before the public
2) metaph.
a) to come into being, arise, come forth, show itself, find place or influence
b) be established, become known, to come (fall) into or unto
3) to go, to follow one
WITH THE CLOUDS: 3507
1) a cloud

a) used of the cloud which led the Israelites in the wilderness

OF HEAVEN: 3772
1) the vaulted expanse of the sky with all things visible in it

a) the universe, the world
b) the aerial heavens or sky, the region where the clouds and the tempests gather, and where thunder and lightning are produced
c) the sidereal or starry heavens
2) the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings

References:
Blue Letter Bible. "Gospel of Mark 14 - (NASB - New American Standard Bible)." Blue Letter Bible. 1996-2010. 15 Mar 2010. http://www.blueletterbible.org/Bible.cfm?b=Mar&c=14&t=NASB

Henry, Matthew. "Commentary on Mark 14." . Blue Letter Bible. 1 Mar 1996. 2010. 15 Mar 2010.
http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=4&contentID=1638&commInfo=5&topic=Mark&ar=Mar_14_62

Higgins, S. (2010). I Can Only Be Me. Devotions for Thought. Higgins Publishing. Http://www.devotionsforthought.blogspot, http://www.higginspublishing.com