Introduction and Review of Study Principles

Weaver opens with 2 Timothy 2:7,15 and reviews foundational truths: the necessity of personal Bible study, the impossibility of mastering Scripture, dependence on the Holy Spirit, the need for an overall biblical picture, and the principle that God measures truth to us according to our diligence.

Let's open our Bibles today to 2 Timothy chapter 2. 2 Timothy chapter 2. This is going to be our fifth message in this series. And the Lord willing, I can finish up this particular part of it maybe in at least two more Sundays. Actually, the title of this message is How to Study and Learn Biblical Truth. This is number five in the series, and I'm only going to be able to cover one point today. I'm actually going to give you 13 ways to consider the Scripture. But I want you to look, if you would, in 2 Timothy, chapter two and verse seven, where the apostle Paul tells Timothy,

And then if you'll skip down to verse 15, where God says, "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." It is true that it was Solomon who said in Ecclesiastes chapter 12 and verse 12, "And further, by these, my son, be admonished: of making many books there is no end, and much study is a weariness to the flesh."

And that is true. Those of you who have really, really studied in time past know that you can get very, very tired just simply by sitting and reading and researching. And it's sometimes very difficult. In fact, a lot of times when I'm studying, I will have to get up, walk around, go out to the barn, do something, come back and start studying again. But it is simply true. And John Owen, that prince of the Puritans who died in 1683, he talked about preaching and he talked about teaching. And he said this simply summing it up. He said, it's very easy to preach and to teach that which you think of your notions and also the notions of other men. He said, in fact, all you have to do is just simply have a grasp of them and enunciate them and proclaim them, even with great oratory. He said, what is difficult is when you study the Scriptures to have the truth to grasp you. And he said, once the truth grasps you, then you can preach it and proclaim it with power. And then he went on to say that one of the causes of a lack of power in our churches today is the fact that most pastors, most preachers have never ever been grasped with the truth that they are communicating.

And I believe that is certainly so. So as Christians and as preachers of the gospel, we want to make sure that the truth grasps us. And we not only grasp it, but it gets a hold of us and changes our lives so that we may preach and teach effectively to other folks. Now, I want to take a little while today and just try to review the first of our messages, not because I don't have anything to preach. I've got plenty to preach, but I think these principles are so important that they need to be refreshed, refreshed in our minds. They need to be impressed in our minds. We need to keep them in the forefront as we read and study Scripture. And let me just point out Mark chapter three, verses 13 and 14 to begin with.

Because the Bible tells us there about our Lord choosing His own disciples. And the Bible makes this statement, "And He goeth up into a mountain, and calleth unto Himself whom He would, and they came unto Him." And the next verse says this, "And He ordained twelve, that they might be with Him, and that He might send them forth to preach." But I want you to note, first of all, the Bible said He ordained twelve, first of all, that they might be with Him. And secondly, that He might send them forth to preach. So in reality, the truth of the matter is this, especially for preachers, but every Christian has a responsibility, first and foremost, to be with the Lord Jesus Christ.

So I want you to understand that as we read and study, that should be one of our goals, to be able to fellowship and communicate with Him. So let me just try to review a few things. First of all is this. I pointed out the fact that the only way that you can really learn the Bible is to study it for yourself. You can go to a Bible college and learn about the Bible, but you can't learn the Bible in a Bible college. Yes, they can teach you certain things out of the Bible, from the Bible, about the Bible. But the only way you're going to really ever be able to understand the Bible is to read it for yourself. And I'd much rather know what is in the Bible than just simply know about the Bible.

And here's the second truth. No matter how hard you study, no matter how long you study, you're never, ever going to conquer the Word of God. You're never, ever going to have it fully and completely and totally mastered. I preached for 57 years, nearly 58 now. And the truth of the matter is this. There's a lot in the Bible I still do not know, and I've read and studied for years. So that means this. That means as we age and as we continue to study, that means we are continuing to learn. So if we ever stop learning, that should mean that we're dead.

Or number two, that we have so much sin in our lives that we don't think that we need it. Or number three, we're so full of our pride that we already think that we know it. And of course, no one knows it, no one can conquer it. So I'm just saying we have to understand that we will never, ever be able to master the Bible in this life. The third one is this, and I've really hit hard on this, that all of our reading, all of our study is useless apart from the illumination of the Holy Spirit. If the Holy Spirit of God does not open our eyes and teach us the truth, we're never ever going to see truth. That's why He said, "Consider what I say, and the Lord give thee understanding in all things." That's why in Proverbs 2, verse 6, He says, "For the Lord giveth wisdom: out of His mouth cometh knowledge and understanding." That is why in John 16, verse 13, our Lord said it is the Holy Spirit who shall teach us and bring all things to our remembrance that He has said and that He has taught us. The wise man then, in his studies, seeks to be taught of God.

It's not just that we read. It's not just that we study. At the same time, we're seeking Him for illumination and understanding. And certainly when God teaches us something, we do not forget it. It's Job chapter 36 and verse 22, where the Bible says, "Behold, God exalteth by His power: who teacheth like Him?" So no one teaches like God. But let me show you another verse. I want you to turn very quickly to the book of Deuteronomy chapter 33, and look if you would please at verse 3. Deuteronomy 33 and verse 3.

I've preached on this in times past. It is indeed an absolutely wonderful verse. But look what the Bible says, Deuteronomy chapter 33 and verse 3, talking about God.

So if a person is a true saint of God, ultimately, he's going to sit down at our Lord's feet and receive of His words. And if you will remember, in John 17, the high priestly prayer of our Lord, He said in that prayer to His Father, "I have given them the words which Thou hast given unto Me." So, one of the marks of a saint is that he indeed listens to the Word of God. Fourth, there is another truth, and that is this, we must see the overall picture that is presented in the Bible, the overarching theme in order to properly exegete passages. Which means this, if you're really going to study, if you're really going to be able to interpret, you have to have basically a working knowledge of the Bible. And the only way you can get a working knowledge of the Bible, the only way you can see the whole picture is just simply to read it over and over and over. I've told you this, and I will tell you one more time just to let you understand what I'm saying.

When the Lord saved me and called me to preach, I had a hunger to know the Word of God. So I put myself on a Bible reading schedule. I read through the Old Testament every month, the New Testament every week. So I was reading the New Testament three and four times as I read the Old Testament one time. And I just did that over and over and over until all of a sudden, I just had a grasp of the entirety of the Word of God.

Now, that doesn't mean that I knew everything, but it does mean that, yeah, I could see the whole picture. I could see the forest and then I could start singling out the trees. So even today, after 57 years of preaching, I read through the Bible, I end, I go back and start all over. Most of the messages that I preach, most of the messages that I teach come not from my study, although I do study, but they originate from my Bible reading just for my pleasure and for my edification. It's just that simple. So I'm just saying there are topics and there are passages from time to time that people have asked me to preach and teach on. But I would say 99 percent of my messages, I just get from my own personal reading, not that I'm just doing research. I'll do a lot of research after I do the reading. So I'm just saying you have to read the Bible over and over. Now, here's another thing. When I read the Bible, if I'm reading a book or passage and I have a question on that passage or I have a question on that verse or that chapter, then I assume that everyone else who reads that passage will probably have the same question.

And so I try to answer that question for myself. If I can answer the question satisfactorily for myself after comparing Scripture with Scripture, I also assume then that I can satisfactorily answer that same question to others who are asking that question. So if you're reading a passage and you have a question and you can't answer that question, you need to keep on that passage and study that passage until the answer comes to you. Now, I will tell you that working outside jobs does indeed stifle your ability to study. I am thankful the Lord has allowed me to be able to read and study mostly undisturbed for many, many years. And I do not necessarily have to have an outside job. I have worked occasionally on the outside, but very infrequently. I tell people my biggest hindrance, my biggest chore, it's just keeping Alice straight and keeping her working, you know, I just have to oversee everything for her. No, that's not true. But she thinks that's what I do. But anyhow, I just give her a list of 40 things to do during the day. And if she doesn't get them done, I said, well, we just add to it tomorrow. No, I'm teasing. But no, I'm just simply saying if someone is working 40 hours a week or 50 hours a week, then obviously they're not going to have the time to sit down and study usually hour after hour after hour.

Which means this, if you are pushed for time when it comes to reading and studying the Bible, you must go for quality rather than quantity. I like quality and I like quantity, but if I have to choose between the two, I want quality. By that I mean this, I'd rather read two chapters and understand them than 20 chapters and not understand the thing that I read. So if I only have 30 minutes to study, I'll get one chapter or one paragraph or two or three verses. I'd rather be able to master those than to read 30 or 40 passages and not be able to understand them at all. So this brings me to the fifth one that is this. You must remember, and I've already preached this, you are going to have truth measured to you to the same degree that you measure in understanding that truth. That is what Mark chapter 4 verses 23 through 25 states. God said, "If any man have ears to hear, let him hear." And He said unto them, "Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath." So God is going to measure everything back to us to the same degree that we give in studying the truth. So, if we are able to study truth for two hours, we're going to get two hours worth of truth. We're not going to get two weeks worth of truth. That's why he said, and we read it last week I think, in Proverbs chapter 2, that we are to cry, we're to seek, we're to search, we are to beg for this.

Obedience as the Condition for Receiving More Truth

Using 1 Samuel 15 and Mark 4, Weaver explains that hearing God's Word is synonymous with obeying it; failure to obey leads to losing truth, as warned in Hebrews 2:1.

So let me say it like this again. You're not able to hear more truth until you obey the truth that you've already been given. That's why he said in Mark 4, which I just quoted, "Unto those that hear shall more be given, but he that hath not, from him shall be taken even that which he hath." So you're not able to receive more truth until you obey the truth you've already been given. You remember that passage in 1 Samuel chapter 15. In fact, go ahead and look there since we're in the Old Testament. 1 Samuel chapter 15. God has sent Saul to slay the Amalekites. And Saul disobeyed God and he spared Agag, the king of the Amalekites, and the best of the sheep and the best of the oxen. But everything refuse he destroyed. And of course, when Samuel comes, Saul claims to have obeyed God, and Samuel says, "What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?" And Saul then blames it on the people. He says, "The people spared them, that they might sacrifice them to God." So if you look in verse 21, here he gives it, places the blame upon the people. He says, "But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal." And look what Samuel said. And Samuel said, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams."

Now, note if you would very clearly. He says the Lord has greater delight in obedience than any sacrifice that we can give Him. But here's the part I want to call your attention to. The latter part of verse 22, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams." So, when you consider "to obey is better than sacrifice," and then he says "to hearken is better than the fat of rams." The fat of the rams was the chief part of the sacrifice that was always given to God. So in actuality, obedience and hearkening here are synonymous. So let me put it to you very plainly. You never really hear the Word of God until you heed the Word of God. You never really hear the Word of God until you obey the Word of God. So clearly then, that's why he said "to obey is better than sacrifice, and to hearken is better than the fat of rams." So here's the principle again from Mark chapter 4 and verse 25. If you hear the truth, you obey the truth. If you tell me you hear the truth and you do not obey it, then you end up losing it. And that is why in the book of Hebrews, chapter 2, and I've quoted this verse earlier, not today, but in the messages. Chapter 2, verse 1, the Bible tells us very clearly, "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." Now the Greek word there is pararrhumeo.

It means, literally, to glide by, to pass by, to escape, to forget, to let slip from the mind. If you took a bucket, a wooden bucket, and you filled it full of water, and right in the very bottom there was a little teeny tiny hole, the water is slipping out of that bucket. It may be ever so slowly, but it's eventually going to all slip out. And so this is what he's saying. You better make sure you better make sure that you do not let any of these truths slip from your mind. And so, once again, I pointed out last week that you needed the proper tools, you need a Concordance, a Strong's or Young's Analytical. You need a good Bible program so you can understand the use of each of these words.

Introduction to Considering Scripture Linguistically

Weaver announces 13 ways to consider Scripture, beginning with linguistic study. He stresses that words convey knowledge and must be understood in their original meaning, not our imposed definitions.

Now, let me just challenge you right now, because I'm going to give you in this study 13 ways to consider the Word of God. OK, we're only going to cover one today. And that is, we must consider the Word of God linguistically. That is, we have to know what each word really means, because words have meanings and words convey knowledge. So you can either write this down or you can just put it in your mind. It doesn't really matter. I'm going to call out just a few words and just try to think of the definition of those words in your mind. Here they are. Listen carefully. All. A-L-L. Love. Friend. Temple. Anon. Selah. Tershatha. Now every one of those words occurs in the Bible. So let's begin looking at some of these words and let's consider them linguistically. I'm going to take the word love first because it's going to be very easy and very simple. And one of our problems is when we read our Scripture and we see a word, we automatically, instinctively impose our definition and our perception upon that word.

And the words of Scripture do not necessarily mean what we oftentimes think they mean. And there is a difference between Hebrew, Greek and English. One of our problems in English is we do not necessarily have the words that we need. Let's give you the illustration that I'm using, let's take the word love. I can say, I love my dog. I love ice cream. I love my wife. I love my children. It's the same word. But obviously, I don't love my dog the way I love my wife. And I don't love ice cream the way I love my children, but it's just the word love. Of course, everyone knows that there are basically three Greek words for love. The first one is agape, which is, of course, the highest form of love. It is a spiritual love.

The Word 'Love': Agape, Phileo, and Eros

Weaver distinguishes three Greek words for love: agape (giving without expectation), phileo (giving and receiving, familial), and eros (taking, lust). He laments that relationships often start with eros rather than agape.

And the words of Scripture do not necessarily mean what we oftentimes think they mean. And there is a difference between Hebrew, Greek and English. One of our problems in English is we do not necessarily have the words that we need. Let's give you the illustration that I'm using, let's take the word love. I can say, I love my dog. I love ice cream. I love my wife. I love my children. It's the same word. But obviously, I don't love my dog the way I love my wife. And I don't love ice cream the way I love my children, but it's just the word love. Of course, everyone knows that there are basically three Greek words for love. The first one is agape, which is, of course, the highest form of love. It is a spiritual love.

It is used both of God and of man. Second, there is the word phileo, I love, and the Greek word philos, the noun, which means love or family or friend. It is where we get our English word filial and our English word family from, from the Greek word philos. And then third, there is the word eros. It is where we get our English word erotic from. The word eros does not occur in the Greek New Testament, but it does occur in classical Greek and in Koine Greek. And Koine Greek is what the New Testament was written in. Now, when you see the word love in the Scripture, you need to know whether or not it is the word agape or whether or not it is the word philos.

So let me explain it like this. Agape is the love that gives and expects nothing in return. That is where the Bible says, "For God so loved the world, that He gave." Now, phileo or philos is the love that gives and receives. That's the family love. OK. And then, of course, eros then would just simply be that which takes because it's more lust than love.

Now, before I move on and really begin showing you some things that I really want to show you, I want to show you how we have turned everything upside down. This is the way things work, not just in our politically correct world, but the way things work with our depraved human nature. I know it is true in the Scripture, and I know it has been true in times past. But let me ask this question. How many people do you know, men and women, that pursued their future mates based upon their mate's spirituality, godliness, holiness, and obedience? Here's why I'm telling you this. That is agape love, the love that gives and the love that is likened to the Lord's. But what we normally do is something like this. The young man will see the pretty girl and he'll go, wow, I like her. Look at her. She's pretty. She's got a good figure. I want to meet that girl. They don't know anything about her.

But what he sees, his flesh likes. Now, the point I'm trying to make is this. We've turned everything upside down. In other words, most of our relationships today are really based upon lust, and if they last any time at all, they then come to phileo, or philos. And if they last any time at all there, and God's grace and mercy saves them, then it finally becomes agape. When in reality, we should start with agape and work our way down. So, I'm just simply saying these words are important. And no matter how small and how seemingly insignificant they are, they're important.

So, let me get started because I want you to look at a number of Scriptures with me. Let's consider the little word all. A-L-L. So, here's a good question. Does all always mean all? Obviously, there are people who say, all means all, all means everybody. No. Although the word all occurs frequently in Scripture, it does not always mean all. For instance, let me show you.

The Word 'All' Does Not Always Mean All

Through multiple Scripture examples (Matthew 2:3; 10:22; Mark 1:37; Luke 21:38; John 12:32; Acts 18:17), Weaver shows that 'all' often means 'all kinds' or 'all present,' not every individual without exception.

So, let me get started because I want you to look at a number of Scriptures with me. Let's consider the little word all. A-L-L. So, here's a good question. Does all always mean all? Obviously, there are people who say, all means all, all means everybody. No. Although the word all occurs frequently in Scripture, it does not always mean all. For instance, let me show you.

Let's turn in our Bibles to the book of Matthew, chapter 2 and verse 3. Every one of these passages I'm going to show you has the word all in it. So in Matthew 2 and verse 3, of course, the word has been spread that Jesus Christ has been born in Bethlehem, the King of the Jews. Do you remember that? Now watch, if you would, verse 1.

Now, was everyone in Jerusalem troubled? No, because when Jesus was taken to the temple, after He was born, Simeon blessed the Lord and praised the Lord for Him. Blessed the Lord and praised the Lord. Probably a lot of people were not upset that Jesus Christ was born when it says in verse three.

"When Herod the king had heard these things, he was troubled, and all Jerusalem with him." The word all there would refer to the Herodians particularly, which was a political party. It may also refer to the Pharisees, and the scribes, and the Sadducees. In other words, it would be talking about the ruling parties. It would not be referring to the people at all. So the word all does not necessarily always mean all. Look in your Bibles to Matthew chapter 10 and verse 22. Matthew chapter 10 verse 22. Look what our Lord says to His disciples.

Ye shall be hated of all men. Really? Did they hate each other? Well, of course not. What does it mean when He said,

? All of the ungodly. Not every single individual. So all does not always mean all. Look in your Bibles, if you would, to the book of Mark chapter 1 and verse 37. Mark chapter 1 and verse 37.

And I could multiply these passages. I'm just trying to give you a quick overview. Look at Mark 1 and verse 37. They're talking about the Lord Jesus Christ.

Was everyone in Judah, everyone in that whole area, seeking for Christ? No. But there were certain men who were seeking for Him. Why were they seeking? Well, look back, if you would please. Verse 34, "And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him."

"And in the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed." That's when they found Him, and said, "All men are seeking for Thee." Well, not everybody in the country was seeking for Him. Those who wanted to be healed were seeking for Him. Look in your Bibles, if you would, to Luke chapter 21. Luke 21 and verse 38. Luke 21, verse 38.

Now did everyone in Judah and Jerusalem, in the tribes of the Judahites, the Benjamites, the Simeonites, because they were all in Judea, did all of those people come into the temple that early in the morning? And the answer is no. Not all of them could have even fit into the temple. And all the people, it just means, and I'll explain a little bit later, all the people that were there, it was a good crowd. So it does not mean necessarily everyone. Look in your Bibles to the book of John, chapter 12 and verse 32. This one should be self-explanatory. John 12, verse 32. Look what our Lord said. John 12, verse 32, Our Lord said, "And I, if I be lifted up from the earth, will draw all men unto Me."

Now, has every man that has ever lived been drawn to Jesus Christ? Has every man that has ever lived after Christ was crucified been drawn to Him? The answer is no. All does not mean everyone that's ever lived. What does He mean when He said He'll draw all men? Men of all classes, all kinds. Yeah. But not every single individual. Many of us, in fact, most of us have unsaved lost members in our family. We have unsaved friends. So I'm just simply saying that it does not necessarily mean every single individual. Here's another one. One more.

Look in the book of Acts, chapter 18 and verse 17. There are people that always say all means all. Well, you've got a problem with a lot of scriptures if you say that. But if you look in Acts chapter 18 and verse 17, the Bible says,

All the Greeks. Do you mean to tell me every Greek person was in there before the judge and every Greek man beat Sosthenes? If that is so, then Sosthenes would have been dead a long time ago because there were probably a million or more Greeks. But all it means is all the Greeks that were there, they beat him. Not every Greek could have gotten before the judgment seat. So clearly then, all does not necessarily mean all without exception. You see, we use words like this all of the time. For instance, we will have a family reunion and we will say, "All the family was there."

Really? What about Aunt Jane, 95 years old, too sick to come? What about Uncle Bill, who died two years ago? How about Aunt Mary, who happens to live 2,000 miles away and couldn't come. And we use the word all the family was there. What we mean is most of the family was there, even though we've used the word all. Moreover, we say something like we'll go to a party. Well, was it a good party?

Yeah, man, everyone was there. Well, no, not everyone. I wasn't there. That's why I'm asking, you know. So we use words like that all the time, so you have to pay attention and see exactly how things work out. Okay, so consider every little word. I'm going to give you a scripture before we end, but you have to consider the words in the context.

Now, the next word I want to cover is the word friend. The word friend occurs throughout the Bible. There are so many verses in the Bible about friends. I started out a number of years back to do a series of messages on biblical friendship, and I got a couple of messages. But you know, the Scripture says, "Thine own friend, and thy father's friend, forsake not." The Bible says, "There is a friend that sticketh closer than a brother." "A friend loveth at all times, and a brother is born for adversity." I mean, there's all kind of Scriptures on friends. And when you think about a friend, we think about usually an intimate close friend. But there are two distinct words in the Bible that are used concerning a friend. And the first one is the word philos, which I mentioned earlier. It is where we get our word friend and or family from or filial. You think of Philadelphia, philos, the noun for love, and adelphos, the Greek word for brother, Philadelphia means the city of brotherly love.

The Word 'Friend': Philos vs. Hetairos

Weaver explains that philos denotes a close, intimate friend (John 15:13-15), while hetairos refers to a mere acquaintance (Matthew 20:13; 22:12; 26:50). Jesus called Judas 'hetairos,' not 'philos.'

Now, the next word I want to cover is the word friend. The word friend occurs throughout the Bible. There are so many verses in the Bible about friends. I started out a number of years back to do a series of messages on biblical friendship, and I got a couple of messages. But you know, the Scripture says, "Thine own friend, and thy father's friend, forsake not." The Bible says, "There is a friend that sticketh closer than a brother." "A friend loveth at all times, and a brother is born for adversity." I mean, there's all kind of Scriptures on friends. And when you think about a friend, we think about usually an intimate close friend. But there are two distinct words in the Bible that are used concerning a friend. And the first one is the word philos, which I mentioned earlier. It is where we get our word friend and or family from or filial. You think of Philadelphia, philos, the noun for love, and adelphos, the Greek word for brother, Philadelphia means the city of brotherly love.

But I wouldn't expect it today. I can assure you, if you go to Philadelphia today, you're going to be mugged, raped, robbed, maybe even murdered. It's not the city of brotherly love. But the word philos does mean family or filial or someone that is held as a close and dear friend. And each one in this room knows that we have friends that we treat like family. And sometimes those friends are even closer to us than family. So there is the word philos. And then secondly, there is the word hetairos. The word hetairos refers to an acquaintance. It's someone that you know, but you don't necessarily count them as a family member or as a friend.

You may be cordial with them. You may be civil with them. You may be kind to them. But they are not a friend in the strictest sense of the word. So, the word philos then refers to a family member or a dear, close friend. Let me show you. Look in your Bibles to the book of John chapter 15. John chapter 15, and let's begin reading there with verse 13. John 15 and verse 13. And look what our Lord said, and look how He uses the word friend. John 15 and verse 13. He says, "Greater love hath no man than this, that a man lay down his life for his friends," which would be from the word philos. "Ye are my friends," which would be from philos, "if ye do whatsoever I command you."

"Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you." Now, let me ask you a question. Do you tell detailed, intimate secrets to an acquaintance? And the answer is no. You would only tell detailed, intimate secrets to a close friend. So, our Lord says, "You're My friends because I've shared with you everything that My Father has told Me." That's why He said in John 17 in that high priestly prayer, "I have given them the words which Thou hast given unto Me." So He counts us as His dear friend.

Now secondly, let's consider how the word hetairos is used. So I want you to look in your Bibles to the book of Matthew chapter 20. Matthew chapter 20. Just to let you know something about the word hetairos. It is indeed a Greek word and it is a word that was used to identify and speak of the prostitutes in Greece. They were certainly not philos. They were not filial, but they were acquaintances and the prostitutes were called the hetairai. So look at it if you would in Matthew chapter 20 and notice if you would please verse 13. In fact, let's begin reading at verse 11, because this is where our Lord is going out and hired people to work in his vineyard. And he's gone out early in the morning, he's hired some, he's gone out at noon, hired some.

Kept going until the last, almost the last hour, and some went in. And so when they came out, he gave them each one a penny. Now watch verse 11, "And when they had received it, they murmured against the goodman of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend," that's hetairos, "I do thee no wrong: didst not thou agree with me for a penny?"

So here's a man that had been hired off the street. Here's a day laborer. And he's referred to, not as a dear, intimate, close individual, but just simply as an acquaintance. If you look in Matthew chapter 22, here you have where the king is putting on the wedding feast. Look at it in verse 11. Matthew 22 verse 11, "And when the king came in to see the guests, he saw there a man which had not on a wedding garment." Evidently the man was an intruder, or he could care less about the king, he was not really interested. He just maybe came in for a meal. And he, the king, said unto him, "Friend," that's hetairos, "how camest thou in hither not having a wedding garment?" And he, the man, was speechless. To demonstrate he was not a friend, verse thirteen, "Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth." So, he just simply called him a hetairos. Let me show you one more. Look in your Bibles to Matthew chapter 26. Matthew 26. And let's begin reading with verse 48. Matthew 26, verse 48.

Now, he that betrayed him, that would be Judas, gave them a sign, saying, "Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him." So when Judas came to Jesus to betray him, our Lord said, "Hetairos, you're not an intimate, dear, beloved friend." You worked with me for three years, but you were nothing more than an acquaintance. Hmm. Wow.

Now, it's interesting, if you look in Luke chapter 7, when the Pharisees and the Sadducees really wanted to smear our Lord, and you remember our Lord was called the friend of sinners. Look in Luke 7, and let's begin reading there with verse 33. He says, "For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!" And the word friend is philos. They're saying that Jesus Christ was the special friend of publicans and sinners. And I think the word was used there to actually try to smear Jesus Christ because He was indeed the friend of publicans and sinners. So, you need to consider every simple word, whether it's all, whether it's friend. Let me give you another one very quickly, and that is the word temple. Again, there are two Greek words when it comes to the word temple. The first one is hieron, and the second one is naos, and the word hieron refers basically to the structure itself. So, if we see a church building, we can point at that building and say there is a church building. And it is the building.

The Word 'Temple': Hieron vs. Naos

Weaver distinguishes hieron (the physical temple structure) from naos (the most holy place, the dwelling of God). Believers' bodies are the naos of God (1 Corinthians 3:16-17; 6:19), which has moral implications against sexual sin.

He says, "For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!" And the word friend is philos. They're saying that Jesus Christ was the special friend of publicans and sinners. And I think the word was used there to actually try to smear Jesus Christ because He was indeed the friend of publicans and sinners. So, you need to consider every simple word, whether it's all, whether it's friend. Let me give you another one very quickly, and that is the word temple. Again, there are two Greek words when it comes to the word temple. The first one is hieron, and the second one is naos, and the word hieron refers basically to the structure itself. So, if we see a church building, we can point at that building and say there is a church building. And it is the building.

It is the structure. We are the church, but it is the church building. So if you look in Matthew chapter 12, very quickly, Matthew chapter 12, here is the word hieron that is used. Matthew chapter 12, verse 6, Our Lord said, "But I say unto you, That in this place is one greater than the temple." In other words, His body, His person is greater than the structure. That is what He said. Look at Matthew 21 and verse 12. Matthew 21 and verse 12. Here it is again, Matthew 21 and verse 12. "And Jesus went into the temple of God," that would be the structure, that would be the hieron, "and cast out all them that sold and bought in the temple," in the hieron, "and overthrew the tables of the moneychangers, and the seats of them that sold doves." So we're talking about the structure. Now, look if you would in Matthew chapter 21, verses 14 and 15. Again, we're talking about the hieron, the structure, "And the blind and the lame came to Him in the temple," the hieron, the building, "and He healed them. And when the chief priests and scribes saw the wonderful things that He did, and the children crying in the temple," that is the structure, "and saying, Hosanna to the Son of David; they were sore displeased." Now, so the hieron refers, then, to the structure. If you look in your Bibles to 1 Corinthians chapter 3, now you're going to see the word naos.

1 Corinthians chapter 3. And let's begin reading there with verse 16. 1 Corinthians chapter 3. I'm going to show the implication of this just for a moment. The word naos, of course, refers to the most holy place. You remember, the chief priest only went into the most holy place once a year and then without the shedding of blood. And that was where the Shekinah glory dwelled. So if you look in 1 Corinthians chapter 3, beginning there with verse 16, look what the apostle says. "Know ye not that ye are the naos of God," the temple of God, "and that the Spirit of God dwelleth in you?" Now, wait a minute. You are the naos of God. Why? Because the Shekinah glory, the Spirit of God dwelleth in you. Watch verse 17. "If any man defile the naos of God, him shall God destroy; for the naos of God is holy, which naos ye are." So here he is very clearly saying that we are the temple of God. We are the most holy place where God dwells.

Now, look in 1 Corinthians 6 and verse 19. 1 Corinthians 6 and verse 19. And I want to show you the implication of this. 1 Corinthians 6 and verse 19. He says, "What? know ye not that your body is the temple," or the naos, "of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."

Now, why is it important that we pay attention to words? Here's why. In 1 Corinthians chapter 3, he tells you very plainly that your body is a temple of the Holy Ghost. He tells you that very plainly in 1 Corinthians 6, verses 19 and 20. But I want you to see the implication. So go back, if you would, to 1 Corinthians 6 and verse 13. Let's read it. Watch what he says.

"Meats for the belly, and the belly for meats: but God shall destroy both it and them." Ah, now we're getting to the principle. "Now the body is not for fornication, but for the Lord; and the Lord for the body. And God hath both raised up the Lord, and will also raise up us by His own power." So just like God the Father raised up God the Son, He raises us up, and our bodies is for the Lord. Now look what He says in verse 15, "Know ye not that your bodies are the members of Christ?" Now, remember He's our head, we are His body. His body has many members. But if we are saved, we are the members of Christ. Here's his argument. Watch. "Shall I then take the members of Christ, and make them the members of an harlot? God forbid." That is perish the thought. Don't even think that. Watch how he explains it. "What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." And then he says, "What? know ye not that your body is the naos of God? The Holy Ghost dwelleth in you, which ye have of God, and ye are not your own?" What is he saying? If we understand that our bodies are the most holy place, where God the Holy Spirit dwells, it will prevent us from sinning against Him, especially in relationship to fornication and adultery and all kinds of uncleanness.

So words are important. You have to understand this is not the structure. This is not the hieron. This is the most holy place because we're indwelled by the Holy Spirit of God. And he tells us if we understand that, we will understand that our bodies belong to Him, as well as our spirits.

Now, I want you to look in your Bibles to 2 Corinthians 6. Very quickly, 2 Corinthians 6. And notice, if you would please, verse 16, because here it is again. 2 Corinthians 6 and verse 16. He asks, "And what agreement hath the naos of God," the temple of God, "with idols?" And the answer is none. "For ye are the naos of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people." And so God is indwelling us. Our bodies are the naos of God. Look in your Bibles to the book of Ephesians, chapter 2, and here it is again spelled out. Ephesians 2, beginning there in verse 20.

The Bible says, "And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy naos in the Lord: in whom ye also are builded together for an habitation of God through the Spirit." So, our bodies are the holy temple of God because we are inhabited by the Holy Spirit. So, God does not have a single temple as He did in the Old Testament, which Solomon built, or a single tabernacle which Moses built, but He now has our bodies as His abode. That is, we are the naos of God because the Holy Spirit of God indwells us. So, it's important that we understand these words because words don't only have meanings, they have implications. Now, our time is about gone, so I want to just very quickly tell you about these others. I mentioned the word anon. You will find the word anon in the book of Mark a lot. The word anon just simply means immediately, straightway. And anon, they went such and such. That means immediately, straightway, they went. Next time you read through the book of Psalms, notice how many times you see the word selah.

Other Words and Final Application

Weaver briefly defines 'anon' (immediately), 'selah' (pause and reflect), and 'tershatha' (governor). He concludes that every word of God is pure and essential for life (Proverbs 30:5; Matthew 4:4), urging careful linguistic consideration.

The Bible says, "And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy naos in the Lord: in whom ye also are builded together for an habitation of God through the Spirit." So, our bodies are the holy temple of God because we are inhabited by the Holy Spirit. So, God does not have a single temple as He did in the Old Testament, which Solomon built, or a single tabernacle which Moses built, but He now has our bodies as His abode. That is, we are the naos of God because the Holy Spirit of God indwells us. So, it's important that we understand these words because words don't only have meanings, they have implications. Now, our time is about gone, so I want to just very quickly tell you about these others. I mentioned the word anon. You will find the word anon in the book of Mark a lot. The word anon just simply means immediately, straightway. And anon, they went such and such. That means immediately, straightway, they went. Next time you read through the book of Psalms, notice how many times you see the word selah.

S-E-L-A-H. And all that word means is simply this. Stop. Pause. Think about what you just read. That's what it means. When he gives you that verse and he says, Selah, wait. Back up. Go over that again and rehash it in your mind because it's important. That's what he's telling you. The next word is the word Tershatha. You say, I've just never seen that word in the Bible. Well, that's because you haven't read the book of Nehemiah because it's in the book of Nehemiah and the word Tershatha just simply means governor. The Bible says that Nehemiah the Tershatha who was governor, all of the governors while the temple was being rebuilt and Jerusalem was being rebuilt, had Tershattas, had governors. And you find that word several times in the book of Nehemiah.

Now, let me try to make an application, and that is this, and I think I've already hit it, but I'm going to hit it again and give you two more scriptures. We must pay attention to the words that we read. Words have meanings. And in order to interpret the Word of God correctly, we must have the true meaning of the Word. In other words, the words must be correctly understood. And the words must be taken in the context in which they were given. Each word is important. And God does not waste His breath. And God does not give us anything that is valueless.

Here's a verse, Proverbs 30, verse 5, listen carefully. "Every word of God is pure: He is a shield unto them that put their trust in Him." But notice, he said, "Every word of God is pure." And then he said in Matthew, chapter four, verse four, our Lord was speaking, "But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." So every word is important. Even those long names in 2nd Chronicles that we can't pronounce. Every word. You have to understand something about even those names that are difficult to pronounce. Back then, they did not name people Mary, Dick and John just because it sounded good. Those names usually were indicative of the character of the individual. They reveal something about the individual. Like Nabal, the word means a fool. And that's what Abigail said. "As his name is, so is he; Nabal is his name, and folly is with him." So I'm just simply saying we have to pay attention to every word.

And when we are looking at the Scripture, we need to consider everything linguistically. What do those words mean? What was the meaning when they were written and what is their meaning even now? Consider all truth, first of all, linguistically. Father, in the name of Jesus Christ, we bow to Thee. We thank You for Your Word. We thank You for Your truth. And Lord, we thank You that every word of God is pure and we are not to live by bread alone, but by every word that proceedeth out of Thy mouth. Give us grace that we may serve Thee acceptably with reverence and godly fear. Grant us understanding. In the name of Jesus Christ, we ask and pray. Amen.

And when we are looking at the Scripture, we need to consider everything linguistically. What do those words mean? What was the meaning when they were written and what is their meaning even now? Consider all truth, first of all, linguistically. Father, in the name of Jesus Christ, we bow to Thee. We thank You for Your Word. We thank You for Your truth. And Lord, we thank You that every word of God is pure and we are not to live by bread alone, but by every word that proceedeth out of Thy mouth. Give us grace that we may serve Thee acceptably with reverence and godly fear. Grant us understanding. In the name of Jesus Christ, we ask and pray. Amen.