Revelation 4:6-8

Revelation 4:6-8

And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

a. beasts [2226 * zoon][Thayer: a living being, an animal, brute, beast.]

b. There are four of these creatures and each has one face. One looks like a lion, one looks like a calf, one looks like a man and one looks like a flying eagle.

1). Revelation 4:7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

c. They each have six wings.

1). Revelation 4:8 (a) “And the four beasts had each of them six wings about him…”

2). This is similar to the Saraphim in Isaiah, they also had six wings.

a). Isaiah 6:2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

d. These creatures sing and play harps in worship to God.

1). Revelation 5:8-10 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

And hast made us unto our God kings and priests: and we shall reign on the earth.

e. All four of these creatures speak to John in intelligent language.

1). Revelation 6:1-8 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

And when he had opened the second seal, I heard the second beast say, Come and see.

And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.

And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.

And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.

And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.

 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

Ezekiel 1:5-14

Ezekiel 1:5-14

Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.

⁶ And every one had four faces, and every one had four wings.

⁷ And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass.

⁸ And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings.

⁹ Their wings were joined one to another; they turned not when they went; they went every one straight forward.

¹⁰ As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

¹¹ Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

¹² And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went.

¹³ As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.

¹⁴ And the living creatures ran and returned as the appearance of a flash of lightning.

a. They looked like men:

1). Ezekiel 1:5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.

b. They had four faces and four wings:

1). Ezekiel 1:6 And every one had four faces, and every one had four wings.

c. Feet like a calf:

1). Ezekiel 1:7 And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass.

d. Possibly eight hands:

1). Ezekiel 1:8 And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings.

e. Eight eyes, 2 eyes for each face.

f. The four faces are man, lion, ox and eagle:

1). Ezekiel 1:10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

e. The faces listed in Ezekiel 10 are different.

1). Ezekiel 10:14 And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.

2). The face of an ox was replaced with the face of a cherub.

Hebrews 11:31

Hebrews 11:31

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

a. NLT:  It was by faith that Rahab the prostitute was not destroyed with the people in her city who refused to obey God. For she had given a friendly welcome to the spies.

  

b. NIV: By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.

c. YLT: By faith Rahab the harlot did not perish with those who disbelieved, having received the spies with peace.

d. Amplified Bible Classic: [Prompted] by faith Rahab the prostitute was not destroyed along with those who refused to believe and obey, because she had received the spies in peace [without enmity].

e. Peshitta Eastern Text: By faith Rahab the harlot did not perish with those who were disobedient, for she had received the spies in peace.

1. “By faith the harlot Rahab perished not with them that believed not…”

a. [By] faith [Strong: 4102 pístis, pis'-tis; from 3982; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:—assurance, belief, believe, faith, fidelity.]

b. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

c. harlot [Strong: 4204 pórnē, por'-nay; feminine of G4205; a strumpet; figuratively, an idolater:—harlot, whore.]

d. Rahab [Strong: 4460 Rhaáb, hrah-ab'; of Hebrew origin (H7343); Raab (i.e. Rachab), a Canaanitess:—Rahab.]

e. perished [4881 * synapollumi; sun-together or with; alollumi-to destroy together][Strong: to destroy (middle voice or passively, be slain) in company with:--perish with.][Thayer: to destroy together, to perish together (to be slain along with)]

f. not [Strong: 3756 ou, oo; a primary word; the absolute negative (compare G3361) adverb; no or not:—+ long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but.]

g. [with them that] believed not [544 * apeitheo][Strong: to disbelieve (wilfully and perversely):--not believe, disobedient, obey not, unbelieving.] [Thayer: not to allow one's self to be persuaded, to refuse or withhold belief, to refuse belief and obedience, not to comply with.]

1). Very interesting definition, they refused to be persuaded, refused to believe or comply. Wow. More on this later.

2). Where did Rahab get the faith to believe? Before we get into this it is necessary to review some things from the beginning of Hebrews 11.

a). faith [pistis * 4102] [W.E. Vine: The main elements in faith in its relation to the invisible God…are especially brought out in the use of this noun and the corresponding verb, they are: 1. A firm conviction producing a full acknowledgement of god’s revelation or truth [His word]. 2. A personal surrender to Him. 3. A conduct inspired by such surrender.]

b). Pink: “Crediting the sure testimony of God, resting on His promises, and expecting the accomplishment of them, faith gives the object hoped for at a future period, a present reality and power in the soul, as if already possessed, for the believer is satisfied with the security afforded, and acts under the full persuasion that God will not fail of His engagement. Faith gives the soul an appropriating hold of them…it gives not an imaginary appearance to things, but a real subsistence.”

3). In order to have “faith”, previous instruction is required.

a.). Romans 10:17 So the faith cometh by hearing, and hearing by the word of God.

4). In every verse that tells of a man or woman having faith, we must recognize that God had previously spoken, even though the text does not say it. The perfect example in our study is Hebrews 11:4, where because of faith, Abel offered a more excellent sacrifice than Cain. Many people wonder why Cain’s offering was rejected and why Abel’s was not. It was because there was a previous instruction that Abel from the heart obeyed and Cain did not. Even though the text does not show a previous instruction, the presence of faith in Abel demands it. Now we can answer the question of where did Rahab get the faith to believe, the answer is of course revealed in Scripture. Most of the answer is found in Romans. God spoke through Moses and told Pharaoh that through the way that Pharaoh would resist God, God’s name would be declared throughout all the earth.

a). Exodus 9:13-16 And the Lord said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me.

9:14 For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.

9:15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.

9:16 And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.

5). Because of the mighty deliverance of Israel by God, it would be declared throughout all of Canaan.

a). Exodus 15:13-16 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.

15:14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

15:15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.

15:16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased.

6. One of the main reasons of course to proclaim the name of the LORD is to win the lost.

a). Romans 10:11-14 For the scripture saith, Whosoever believeth on him shall not be ashamed.

10:12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

10:13 For whosoever shall call upon the name of the Lord shall be saved.

10:14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

7). And that is exactly what happened in Rahab’s case, she heard and she believed. What is truly remarkable about this incident with Rahab is that part of what she was speaking of, the incident of the LORD drying up the Red Sea occurred 40 years previously.

a). Joshua 2:8-11 And before they were laid down, she came up unto them upon the roof;

2:9 And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.

2:10 For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.

2:11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and in earth beneath.

2. “…when she had received the spies with peace.”

a. [when she] had received [Strong: 1209 déchomai, dekh'-om-ahee; middle voice of a primary verb; to receive (in various applications, literally or figuratively):—accept, receive, take.]

b. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

c. spies [Strong: 2685 katáskopos, kat-as'-kop-os; from G2596 (intensive) and G4649 (in the sense of a watcher); a reconnoiterer:—spy.]

d. with [Strong: 3326 metá, met-ah'; a primary preposition (often used adverbially); properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between G575 or G1537 and G1519 or G4314; less intimate than G1722 and less close than G4862):—after(-ward), × that he again, against, among, × and, + follow, hence, hereafter, in, of, (up-)on, + our, ×and setting, since, (un-)to, + together, when, with (+ -out). Often used in composition, in substantially the same relations of participation or proximity, and transfer or sequence.]

e. peace [Strong: 1515 eirḗnē, i-ray'-nay; probably from a primary verb εἴρω eírō (to join); peace (literally or figuratively); by implication, prosperity:—one, peace, quietness, rest, +set at one again.]

1). Rahab could have very easily told the king’s men about the spies and turned them in. Instead she believed the LORD had given Israel the land and and hid them from danger and made a deal with them for her salvation and the salvation of her family.

a). Joshua 2:3-14 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.

2:4 And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:

2:5 And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.

2:6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.

2:7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.

2:8 And before they were laid down, she came up unto them upon the roof;

2:9 And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.

2:10 For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.

2:11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and in earth beneath.

2:12 Now therefore, I pray you, swear unto me by the Lord, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token:

2:13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.

2:14 And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee.

b). Rahab chose to believe while the rest of her city chose not to believe. They refused to believe, they refused to be persuaded. How many people in the world are in that same condition, they refuse to be persuaded.

Romans 9:17

Romans 9:17

 

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

 

a. NLT: For the Scriptures say that God told Pharaoh, “I have appointed you for the very purpose of displaying my power in you and to spread my fame throughout the earth.

 

b. NIV: For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.

 

c. YLT: For the Writing saith to Pharaoh -- 'For this very thing I did raise thee up, that I might shew in thee My power, and that My name might be declared in all the land;'

 

d. Amplified Bible: For the Scripture says to Pharaoh, I have raised you up for this very purpose of displaying My power in [dealing with] you, so that My name may be proclaimed the whole world over.

 

e. Peshitta Eastern Text: For in the Scripture, he said to Pharaoh, It was for this purpose that I have appointed you, that I might shew my power in you, so that my name might be preached throughout all the earth.

 

1. “For the scripture saith unto Pharaoh…”

 

a. For [Strong: 1063 gar gar a primary particle; properly, assigning a reason (used in argument, explanation or intensification; often with other particles):--and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.]

 

b. the [Strong: 3588  ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

 

c. Scripture [Strong: 1124 graphe graf-ay' a document, i.e. holy Writ (or its contents or a statement in it):--scripture.] [Thayer: a writing, thing written, the Scripture, used to denote either the book itself, or its contents, a certain portion or section of the Holy Scripture.] [Strong: a document, i.e. Holy Writ (or its contents or a statement in it):--scripture.]

 

1). The Greek word for Scripture, “graphe” is used 51 times in the New Testament. This isn’t the only example of Scripture being personified, there is another example of it found in Galatians.

 

a). Galatians 3:8 And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

 

d. saith [Strong: lego leg'-o a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean:--ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

 

e. unto [Strong: 3588  ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

 

f. Pharaoh [Strong: 5328 Pharao far-ah-o' of foreign origin (6547); Pharao (i.e. Pharoh), an Egyptian king:--Pharaoh.]

 

1). The interesting use of a personified “Scripture” in relation to what was said to Pharaoh is the words were spoken by Moses. This links whenever any prophet of God in the Old Testament said, “Thus saith the LORD” to Scripture. Notice the location of the quote.

 

a). Exodus 9:13-16  And the Lord said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me.

9:14 For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.

9:15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.

9:16 And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.

 

2). There are other examples where the writings of the New Testament books are referred to as Scripture.

 

a). 2 Peter 3:15, 16 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

3:16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

 

b). 1 Timothy 5:18 For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

 

2. “…even for this same purpose have I raised thee up…”

 

a. [Strong: 3754 hoti hot'-ee neuter of 3748 as conjunction; demonstrative, that (sometimes redundant); causative, because:--as concerning that, as though, because (that), for (that), how (that), (in) that, though, why.]

 

b. [even] for [Strong: 1519 eis ice a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:--(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).]

 

c. this [Strong: 5124 touto too'-to neuter singular nominative or accusative case of 3778; that thing:--here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).]

 

d. same purpose [Strong: 846 autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

 

e. have I raised…up [Strong: 1825 exegeiro ex-eg-i'-ro from 1537 and 1453; to rouse fully, i.e. (figuratively) to resuscitate (from death), release (from infliction):--raise up.]

        

f. thee [Strong: 4571 se seh accusative case singular of 4771; thee:--thee, thou, X thy house.]

 

3. “…that I might shew my power in thee…”

 

a. that [Strong: 3704 hopos hop'-oce from 3739 and 4459; what(-ever) how, i.e. in the manner that (as adverb or conjunction of coincidence, intentional or actual):--because, how, (so) that, to, when.]

 

b. I might shew [Strong: 1731 endeiknumi en-dike'-noo-mee from 1722 and 1166; to indicate (by word or act):--do, show (forth).]

 

c. my [Strong: 3450 mou moo the simpler form of 1700; of me:--I, me, mine (own), my.]

 

d. power [Strong: 1411 dunamis doo'-nam-is from 1410; force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself):--ability, abundance, meaning, might(-ily, -y, -y deed), (worker of) miracle(-s), power, strength, violence, mighty (wonderful) work.]

 

e. in [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

        

f. thee [Strong: 4671 soi soy dative case of 4771; to thee:--thee, thine own, thou, thy.]

 

4. “…and that my name might be declared throughout all the earth.”

 

a. and [Strong: 2532 kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

 

b. that [Strong: 3704 hopos hop'-oce from 3739 and 4459; what(-ever) how, i.e. in the manner that (as adverb or conjunction of coincidence, intentional or actual):--because, how, (so) that, to, when.]

 

c. my [Strong: 3450 mou moo the simpler form of 1700; of me:--I, me, mine (own), my.]

 

d. name [Strong: 3686 onoma on'-om-ah from a presumed derivative of the base of 1097 (compare 3685); a "name" (literally or figuratively) (authority, character):--called, (+ sur-)name(-d).]

 

e. might be declared[Strong: 1229 diaggello de-ang-gel'-lo from 1223 and the base of 32; to herald thoroughly:--declare, preach, signify.]

        

f. throughout [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

 

g. all [Strong: 3956 pas pas including all the forms of declension; apparently a primary word; all, any, every, the whole:--all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.]

 

h. the [Strong: 3588  ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

 

i. earth [Strong: 1093 ge ghay contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application):--country, earth(-ly), ground, land, world.]

 

1). The number one purpose for the Name of the LORD to be declared throughout all the earth is salvation.

a). Romans 10:12-15 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

10:13 For whosoever shall call upon the name of the Lord shall be saved.

10:14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

10:15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

2). This verse is cited by Paul in the book of Romans.

a). Romans 9:17  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.  

3). In Joshua 2:9-13 Rahab gives faithful explanation for her reason to save the spies prior to Israel’s invasion of Canaan. In her statements we see the purpose of God making sure his name was declared throughout the earth.

a). Joshua 2:9 And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.

(1) This confession was not just a statement of casual knowledge because as previously mentioned Rahab was acting in faith.

(a) Hebrews 11:31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

(2) This very thing is what Moses sang about in Exodus 15 immediately after they had crossed the Red Sea.

(a) Exodus 15:14-16 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

15:15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.

15:16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.

(3) The LORD had spoken to Moses and told him that He was going to do this. 

(a) Exodus 23:27, 28 I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.

23:28 And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.

(b) Deuteronomy 2:25 This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.

b). Joshua 2:10 For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.

(1) We must remember that the parting of the Red Sea occurred 40 years previous. 

(a) Exodus 14:21-28 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

14:22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.

14:23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.

14:24 And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,

14:25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.

14:26 And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.

14:27 And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea.

14:28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.

(2) The parting of the Jordan River had not yet happened. It is not stated how old Rahab was, if she was retelling what she had heard or if she herself had heard it 40 years previous. Regardless of her age she was still of child bearing age when Jericho fell for she afterward married and had at least one son.

(a) Matthew 1:5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

(b) The son of Rahab and Salmon was named Boaz, the same Boaz of the Book of Ruth. 

(3) These events had taken place in more recent history. My Scofield Reference Bible says there was about a year between the conquering of the two kings and the battle of Jericho, other on line sources agreed. What this means is that from Numbers 21 all the way up to Deuteronomy 34, all these events take place during the last year of Moses life.  The defeat of Sihon is reported in Numbers 21.

(a) Numbers 21:21-25 And Israel sent messengers unto Sihon king of the Amorites, saying,

21:22 Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king's high way, until we be past thy borders.

21:23 And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel.

21:24 And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong.

21:25 And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof.

(4) The conquest of Sihon was fairly impressive because Sihon’s reputation was well known. Sihon’s conquering the former king of Moab had become a proverb in recent memory.

(a) Numbers 21:26-29 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.

21:27 Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:

21:28 For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon.

21:29 Woe to thee, Moab! thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.

(b) There is a Jewish tradition that teaches these, i.e., “they that speak in proverbs” were none other than Balaam and Beor.

(5) Chumash, Stone Edition, p.854. These poets were Balaam and his father Beor, who were instrumental in Sihon’s invasion, until he hired Balaam and Beor to curse it (Rashi). They celebrated Sihon’s victory with a poem declaring that Heshbon, which had been the Moabite stronghold, had become Sihon’s capital, and that he would advance from there like a fire, to devour more Moabite cities (Rashi). Og’s defeat is given in the same chapter in Numbers.

(a) Numbers 21:33-35 And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei.

21:34 And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.

21:35 So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.

c).  Joshua 2:11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath.

(1) The LORD had told Moses that He would do this to the people of Canaan. The reason for this was for the event to have the same effect on the rest of the nations as it did on Rahab. There is a similar use of language in Joshua 5 that needs to be looked at more closely.

(a) Joshua 5:1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. 

(2) The use of the phrase “that their heart melted, neither was there spirit in them any more”, is similar to the phrase used in 1 Kings 10:5 in referring to the effect of Solomon’s godly administration upon the Queen of Sheba.

(a) 1 Kings 10:1-5 And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions.

10:2 And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.

10:3 And Solomon told her all her questions: there was not any thing hid from the king, which he told her not.

10:4 And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built,

10:5 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.

(b) Most of the other translations read, “there was no more spirit in her”. The NIV says “she was overwhelmed”, while the Amplified Bible says, “she was breathless and overcome.” The similar aspect of these two passages is the use of the phrase “there was no more spirit”. There was no more spirit in the Canaanite and Amorite kings and there was no more spirit in the Queen of Sheba, and there was no more spirit in Rahab. All of these examples use the same Hebrew words. They were all hopeless at what was facing them. The most important aspect of these similarities is the fact of how each responded to their situation. The Queen of Sheba and Rahab got right with the one true God, while the Canaanite and Amorite kings went to war against Israel.

(3) Jesus said in Matthew 12:42 the queen of the south (Sheba) would rise in judgment against the generation that rejects Jesus and as the Apostle Paul relates in 1 Corinthians 6:2, that only the saints shall judge the world.

(a) I conclude that God’s desired effect was the nations to hear of His great power and accept Him as the one true God.

(b) Romans 9:17  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 

(c) Romans 10:12-14 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 

10:13 For whosoever shall call upon the name of the Lord shall be saved.

10:14How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?