Clean Transcript

Heart Preparation - 7 of 7

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• Ezra chapter 7, verse 1: "Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, and the son of Uzzi, the son of Buki," and of course he traces his ancestry back to Aaron in verse 5. And then verse 6: "This Ezra went up from Babylon; he was a ready scribe in the law of Moses, which the Lord God of Israel had given: and the king granted him all his request, according to the hand of the Lord his God upon him." Now skip down to verse 10, because that was our text: "For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments." Now today we're coming to the last message on preparing your heart. This message, of course, is dealing with preparing your heart to teach, as was the one last week.

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• But may I remind you just simply from 2 Chronicles 12, verse 14, the Bible says that Rehoboam did evil because he prepared not his heart to seek the Lord. I've shared with you the importance of heart preparation. And then the second message was on how do I prepare my heart? And then the next three messages were preparing your heart to hear the Word of God. And then last week and this week is preparing your heart to teach the Word of God. And I told you, as you look in verse 10, "For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments." When I ended last week, I was dealing with the first point, that is investigation. We were trying to analyze verse 10, and we came with this outline. Notice verse 10 again: He prepared his heart to seek the law of the Lord—that's investigation—and to do it—that's application—and to teach in Israel statutes and judgments—that is education.

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• Now, I told you that I could not tell you exactly how Ezra investigated because I do not necessarily know all of his techniques, but I can assure you that I will cover some of them. And I was going to give you basically 12 ways to consider truth. The very first way that I gave you last week, and we only covered this one point, was that you must consider truth linguistically. That is, when you look at a text, when you look at a paragraph, when you look at a chapter, the first thing you want to know is what do the words actually mean? And then I pointed out just because you know a word or you have a preconceived idea concerning the meaning of a word does not mean that that is the actual meaning in the scripture. For instance, I gave you the word "flesh" and I showed you that there were four different meanings for the word "flesh" in the Bible.

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• Sometimes it referred to all humanity. Sometimes it referred to the human body. Sometimes it referred to the sin principle. And sometimes it referred to what's on our bones—flesh. And then I gave you another example for the word "world." And the word for "world" is "cosmos" in the Greek. But that word "cosmos" is used a minimum of 12 different ways in the Bible. In fact, we looked at John 1, verse 10, and we saw the word "world" used three times in one verse and it had three different meanings each time the word "world" occurred. So just because you see a word that you say, "Well, I know what that means"—not necessarily. And then I gave you also the word "love" and the word "friend" and showed you that there were different meanings.

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• Now we're talking about investigating the Word of God. So when you look at a verse, when you look at a paragraph, when you look at a chapter, the first thing you need to know is what do those words actually mean? And please remember, biblical meanings are not necessarily the same as modern-day meanings. So we have to understand the Word of God linguistically.

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• Now, the second way that I'm going to mention today is—and I have this a little differently in my notes than in Obie's notes, and I will cover it like this. I'll follow Obie's because Obie took them away. I gave them to him originally. All right. And I jotted these down on the way over here. I got all 12 points. I may not have put them in the way that I wanted to, but here it is. The next way that we're to consider truth is we're to consider truth historically. Historically. Now, when I talk about considering truth historically, you've got to ask yourself this question.

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• Or these questions: who, what, when, where, and why. Who was this book written to? Why was this book written? Where was it written from? What is it written about? And let me just give you an illustration. I want you to hold Ezra chapter 7. Certainly we're not finished with that passage. But I do want you to turn in your Bibles to the little book of Philemon. Right before the book of Hebrews, the little book of Philemon. And this small book—a book of one chapter, and I might add, not just only one chapter, but what, 25 verses—is a very, very small book. So you could look at this book and use this as an illustration of considering truth historically. For instance, let's begin reading just a few verses: "Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house." Now, if I were to ask you who wrote this book, you would respond, the Apostle Paul.

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• If I were to ask you to whom this book was written, you would say Philemon. That's very obvious. Philemon undoubtedly was the pastor of the church that was in his house, or at least he was co-pastor because here, Archippus, his son, is named as well, as a fellow soldier, so it could be that both of them were pastors there, and of course, Apphia would be Philemon's wife. Now, if you were to ask why this book was written, it would be written because of Onesimus, the runaway slave. If you would ask where this book is written from, it would be written from the Roman prison, because the Apostle Paul was in prison. Now, let me just show you several things that the Apostle Paul mentions.

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• He says, beginning there with verse 7, "For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient."

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• Now, let me just tell you what the Apostle is saying. I could command you. But I'm not going to. Then he says, "Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ." Now look what he says: "I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel."

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• "But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides." Now let's stop there.

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• Let me tell you what has happened so you can understand this passage historically. Philemon has a slave by the name of Onesimus. And Onesimus not only steals from Philemon, but he runs away to Rome to party with whatever he's stolen. But as he is in the midst of his partying, somehow he is apprehended and he's thrown into a dungeon. And guess what? That happens to be where the Apostle Paul is. And of course, the Apostle Paul begins to witness to him. Maybe he knew him. I don't know. And I'll tell you why I said maybe he knew him.

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• He may not have known him, but he witnesses to him, and Onesimus is converted. Well, somehow Onesimus is being released from prison now, and the Apostle Paul is sending the slave Onesimus back to Philemon. Now, the interesting thing is, the Apostle Paul said in this book, if you look in verse 8, "Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient." He said, if I were bold, what I would do is I would just outright tell you, or ask you, or command you that for which I want. But then he says this, and I want you to notice the wisdom the Apostle Paul uses. He says, "Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ." Now let me ask you a question.

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• How many of you are going to refuse an old preacher of the gospel who's been so faithful that he's ended up in jail for the faith's sake? So Paul is really saying now, watch this, Philemon, I'm Paul the aged, I'm an old man. And I'm also now in prison, for the faith's sake. I haven't done anything wrong. So I really need some help, is what he's saying.

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• Now, therefore, he says in verse 10, look at it, "I beseech thee for my son Onesimus, whom I have begotten in my bonds." So this man was converted while I'm here in prison. Now, notice what he says in verse 11, because it's really a play on words: "Which in time past was to thee unprofitable, but now profitable to thee and to me." Now, the word "Onesimus," or the name Onesimus, actually means "profitable." But how could Onesimus be profitable if he stole and ran away from his master? Well, he's unprofitable. But now Paul says he's been converted, and I'm sending him back, and now he's going to be profitable to thee and to me. Now look what he says in verse 12.

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• "Whom I have sent again: thou therefore receive him, that is, mine own bowels." In other words, Paul says, Philemon, you receive Onesimus like he was my child, like he was my son. And then Paul says this in verse 13: "Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel." Paul said, now that's really what I wanted to do. I really wanted to keep him with me, that he might minister to me in your stead. In other words, Paul is saying this: I know that if you were here, you would help me, you would minister to me, you would take care of me. But you're not here. And I really wanted to keep him. But he said, look in verse 14, "But without thy mind would I do nothing." In other words, I don't want to do this without your knowledge and permission, "that thy benefit should not be as it were of necessity, but willingly." In other words, he says, it's not that I'm trying to put you in a corner and make you help me.

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• I want you to be willing to help me. Then he says, "For perhaps he therefore departed for a season, that thou shouldest receive him for ever." Now, notice this. Paul says he ran away for a little bit. But now you're going to have him forever. I hope some questions are coming into your mind. Well, you know about a passage that deals with slavery, biblical slavery. See, there's a difference in the Bible between biblical slavery and pagan slavery. And here's an illustration of biblical slavery. Let me show you.

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• We're considering this book historically now. Look what happens. He said in verse 15, "For perhaps he therefore departed for a season, that thou shouldest receive him for ever." Now look at verse 16. Watch closely. "Not now as a servant," or slave, "but above a servant," or slave, "a brother beloved."

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• Now let me just stop right there. Look what Paul is saying. Paul is saying now Onesimus is not just merely a slave. He's above a slave. He is a brother. That is, he's been saved by the grace of God. And then Paul makes this amazing statement: "Not now as a slave, but above a slave, a brother beloved, specially to me." Are you looking? "But how much more unto thee, both in the flesh, and in the Lord?"

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• Do you know what that means? Onesimus, the runaway slave, was the physical brother of Philemon. Now Paul says you're getting him back, not just as a physical brother, but as a spiritual brother. You say, "Brother Weaver, how could a man keep his own brother as a slave?" That's where you need to understand the law of the kinsman-redeemer in the Old Testament. That's when you need to understand biblical slavery. There was a number of ways a man could become a slave. And if a man sold himself to a pagan, or if he was financially irresponsible, a family member could redeem him, but that man became the slave of a family member until he paid him back. In other words, biblical slavery was always intended to make someone responsible and accountable. And here old Onesimus, while he had been redeemed undoubtedly by Philemon, stole from his own brother and ran down to Rome to throw away the money. And now he gets converted and Paul sends him back. You see, you've got to understand, here's the law of restitution as well.

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• Now, don't you know what the Apostle Paul said? Look what he said. Verse 17. Once he sends him back, "If thou count me therefore a partner, receive him as myself." Now, what would you do if the Apostle Paul walked in your house? You'd roll out the red carpet for him.

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• Now, Paul says, Philemon, you may have been upset with your brother. Undoubtedly, you were. But I'm sending him back, and I want you to receive him exactly the way that you received me. That's not all. Look what he says in verse 18: "If he hath wronged thee, or oweth thee ought, put that on mine account." There's the doctrine of imputation. And then Paul says this: "I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides." Paul said, you put it on my tab.

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• I'll pay it when I get there. But let me remind you of something, Philemon. You owe me. If it hadn't been for me, you wouldn't even be converted. Ah, what is Paul doing? Paul's kind of tightening down the screws. Paul is saying, you better treat him right. You better treat him the way he's supposed to be treated. He may owe you, but you owe me. And you receive him as myself. You receive him as my child. I will repay everything.

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• So the point I'm trying to make is this. If you're going to understand the book of Philemon historically, you have to know all of the elements, plus you need to know the law of the kinsman-redeemer in the Old Testament. You need to know the biblical doctrine of imputation. You need to know the biblical doctrine of restitution. You need to know the biblical doctrine of reconciliation, of forgiveness. And when you look at this book, you not only consider it linguistically—what do the words mean?

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• For instance, "Onesimus" means "profitable." You have to consider it historically. Who wrote this book? When was it written? Where was it written from? What was it written about? Why was it written? And when you look at it historically, you come out with such a wonderful story. Everyone can see all of the applications that can be made from it. So you must consider truth linguistically. You must consider truth historically. Thirdly, you must consider truth judicially. And if you'll put a little parentheses by "judicially"—legally, that's all I mean.

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• Do you realize there are many truths in the Bible that can only be understood from a judicial or a legal perspective? For instance, justification. Every one of us can say we're justified by faith, but what in the world is justification? I want you to look in your Bibles, if you would please, to the book of Deuteronomy, chapter 25, and then we're going to Proverbs 17. Look in Deuteronomy 25, and then we're going to Proverbs 17. Deuteronomy 25 and verse 1. Look what God says: "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked."

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• Now, let me make a statement. Listen to me carefully. Justification and condemnation are opposites. Yet they have something in common in the fact that they are both legal or judicial declarations.

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• Now, look what he said. What shall the judges do? They shall justify the righteous and they shall condemn the wicked.

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• Now, I'm telling you in just a moment why it's so important that you see this. The judges are to justify the righteous and they're to condemn the wicked.

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• Now, if you look in Proverbs 17 and notice, if you would please, at verse 15. Proverbs 17, verse 15. Look what God says: "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord." Now, God says, if you justify the wicked, or if you condemn the just, you are an abomination to the Lord. Now, I told you, Proverbs 17, verse 15, I told you that justification and condemnation are judicial terms.

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• Let's suppose Cindy stole $1,000. And she was discovered and there was an indictment made. She was brought to trial. The facts were presented. And the judge stands up and says, "I find you guilty of stealing $1,000." Now, what is that? That is condemnation. But it is a legal declaration in light of the law. Okay? Suppose the facts were that she really did not steal that money. And the judge says, "I find you innocent," or justified.

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• You know what that is? That is a legal or a judicial declaration in light of the law.

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• Now, the point I'm trying to make is this. Justification does nothing to her or in her, but it is something for her. You follow me? All justification is, is an act of God whereby God, in light of the law, in relation to the law, looks at the sinner who is in Jesus Christ and says, "I find him innocent." Why? Because Christ has already taken our place and suffered in our stead. So justification is a legal declaration. The sinner who has not come to Christ, who has not trusted Christ, who has not been washed in the blood of Christ, who knows nothing of the work of Christ—he's condemned by God. That is equally a judicial declaration. He is found guilty in relation to the law, and the full penalty of the law then applies to him. All I'm trying to show you is this, folks.

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• When you look at truth in the Bible, you not only have to look at it linguistically, you not only have to look at it historically, you also have to look at it judicially. There are some truths in the Bible you just cannot understand unless you perceive them from that legal or judicial standpoint in which they are given in the scripture. So you must consider truth judicially. Let me give you an opposite of that. Fourthly, you must consider truth experientially. Experientially.

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• Now, let me tell you what I mean by that. First of all, let me give you a negative. Not everything in the Bible is experiential. For instance, justification is not an experience. It's something that God does, but it's not something that we experience. It's something that's done for us and not to us. But there are other truths in the Bible that can only be known experientially. For instance, sanctification. See, justification deals with the guilt of our sins. Whereas sanctification deals with the pollution of our sins. The man who has been justified by God will experience sanctification. What do I mean by that? I mean he will be bringing his life into conformity to the Word of God. He will become obedient, and more obedient as his life goes on.

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• As God shows him truth, he grows in grace and knowledge of the Lord and Savior Jesus Christ. So there are some truths that are experiential in the Bible. And when God shows you in that passage, for instance, 2 Peter 3, verse 18, where He commands us, "But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ," you have to stop and ask yourself this question: Am I experiencing that? Am I actually growing in knowledge? Am I learning anything?

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• Is my life becoming more and more holy? Am I becoming more and more conformed to the image of Christ? Am I becoming more scriptural, more obedient? That's what I mean by considering truth experientially. So you're to consider truth linguistically, historically, judicially, experientially. Number five, you are to consider truth expositorily.

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• Now, when I say expositorily, you may put another word contextually by it. When you deal with a passage expositorily, you are dealing with that passage in its context. Let me show you the difference. In interpretation, I want you to turn in your Bibles to the book of Luke, chapter 15. Luke 15.

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• Now watch this carefully, okay? Luke 15. Everybody there? Get ready. "Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?"

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• Now, notice if you would please skipping down to verse 8. "Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."

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• And he said, "A certain man had two sons." And now we have the prodigal son story. Now, here's my question. Don't answer this out loud. How many parables are there in Luke chapter 15? Obie, you don't answer this, but someone volunteered to tell me. Give me a number. I didn't hear you. She says three. He says one. Anybody else? One. You cheat. She looked at the teacher's notes. There's only one parable. We normally think that there are three parables here.

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• But let me show you. Look what the Bible says in verse 3: "And he spake this parable unto them, saying..." Singular. Then you have the lost sheep, the lost coin, and the lost son. What you have is not three parables, but one parable in three parts.

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• Now, let me show you what I mean by looking at things expositionally or contextually. If I were to ask you without reading it again, without you looking down again, this question: to whom is our Lord speaking? Did anybody catch it when I read it? To whom is our Lord speaking? James, you're cheating, you're reading. To whom is our Lord speaking? Go ahead, you read it, son. Pharisees on the one hand, but that's not all. Go back to verse 1, look at it.

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• "Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them." So how many groups are there? Two. The publicans and the sinners. And here are the self-righteous Pharisees. So our Lord, then, has two groups. And to these two groups, these two different audiences, He speaks one parable in three parts.

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• Now, I want you to note the first part of the parable in verse 4: "What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?"

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• Now, before I came off without my Bible this morning, I had the first two stanzas of that wonderful hymn, "The Ninety and Nine," written out. Everybody heard that song? "There were ninety and nine that safely lay in the shelter of the fold." Do you remember that? You know, that is a beautiful song and it is sung so beautifully. It is so touching. The only problem with it is it's just so unbiblical.

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• You say, what are you talking about? Well, this is what I'm talking about. Look at everything in the context. Okay? Now watch this. Let's read it. "What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." Now, here we go. One sheep is lost.

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• Now, the song says there were ninety and nine that safely lay in the shelter of the fold. Would you please look at verse 4 and tell me where the ninety and nine were left? In the wilderness. Wilderness in the Bible speaks of sin, of lostness, of wretchedness, of wickedness. Would someone like to tell me where the lost sheep was taken? Home. What? Yeah, he was taken home while the others were out in the wilderness. And then notice what our Lord said in verse 7.

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• "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." What did the Pharisees always say? They weren't sinners like those publicans. Oh, no. In fact, look in your Bibles, Luke chapter 18. Look there very quickly. Luke 18, and let's begin reading with verse 10. Our Lord gives this parable. In fact, let's read verse 9: "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican."

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• "I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

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• So what's the attitude of the Pharisee? Well, he's not a sinner. And that's why he said, "over ninety and nine just persons, which need no repentance." The ninety and nine sheep that were left in the wilderness were the Pharisees. They weren't His. He never sought them. They weren't lost. What did the Bible say? The Son of Man came to seek and to save that which was lost. You have to be lost in order to be found.

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• Now, the point I'm trying to make is this. When you look at this parable, it is one parable in three parts. The lost sheep depicts the work of God the Son. The lost coin and the woman sweeping the house—that's internal—depicts the work of God the Holy Spirit. And the prodigal son, coming home to the father, depicts the work of the Father. So here it is, all the things: the Son finds, the Spirit converts, and they come to the Father. That's the parable. In fact, our Lord is still not through with the Pharisees, because if you will look down to the parable, the third part of the parable dealing with the son. Look at the prodigal when he said in verse 17.

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• "And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son."

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• "But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry." Watch. "Now his elder son was in the field."

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• "And as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant." He was a stranger to rejoicing, this elder son was. Watch. "And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment."

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• "And yet thou never gavest me a kid, that I might make merry with my friends." What did the Pharisees think? That they had never violated the law of God. And they're upset when a sinner comes home and a sinner is rejoiced. They can't figure out how God can save a prostitute or a drunk or a dopehead or some self-righteous. Oh, no, no. They would never do those things, you see.

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• But they don't like when others are saved. They're self-righteous. And you have, in Luke 15, when you consider it contextually, expositorily, you have one parable in three parts that demonstrates the work of the Son, the work of the Spirit, and the work of the Father in salvation. Those whom the Son finds, the Spirit converts, and they always end up coming to the Father. And so when our Lord had these two audiences, the publicans and the sinners on the one hand, and the Pharisees on the other, what did He do? He lovingly bid those publicans and sinners to come to Himself, and then He justly slapped the Pharisees for their self-righteousness and their rebellion.

  #57 | 38:20 to 39:15 | cleaned

• So when you look at things in the context, you get a whole different meaning than what the modern-day religious crowd sees and they go around singing "The Ninety and Nine." It is a beautiful song. It's just unbiblical. So you've got to consider truth linguistically. You've got to consider truth historically. You've got to consider truth judicially. You've got to consider it experientially. You also have to consider it expositionally. Now number six, you also have to consider truth applicatorily. Applicatorily.

  #58 | 39:16 to 39:58 | cleaned

• You say, I've never heard that word. Well, I'm making it up. No. Applications, applicatorily is the best way I know to say it. What do I mean when I say consider truth applicatorily? Well, you have to ask yourself this question: How does this truth apply to me or to my situation, to our current-day problems? Let me put it to you like this. Listen carefully and I'll show it to you from the Bible. Listen carefully. Not all of the Bible is written to you. Not all the Bible is written about you. But all the Bible is written for you. Okay? I don't know about you, but I've never had an epistle addressed to the most excellent John Weaver. I don't see that in the Bible. I've never seen an epistle addressed to the Freedom Baptist Church. So it's not all written to me. It's not all written about me, but it's all written for me.

  #59 | 40:00 to 41:15 | cleaned

• Now, look in your Bibles to Romans 15, verse 4, and then we're going to 1 Corinthians chapter 10. Romans 15, and look at verse 4. The Apostle Paul makes a tremendous statement. He writes, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." Now stop and look at that passage. "Whatsoever things were written aforetime"—what is he talking about? The Old Testament. The New had not been completed at this time, so he says, "whatsoever things were written aforetime." All of those things were written for our learning. So it's not all written to us. It was not all written about us, but it was written for us, or is written for our learning, "that we through patience and comfort of the scriptures might have hope."

  #60 | 41:16 to 42:32 | cleaned

• Let me just put it to you very plainly, and I'm going to show you an illustration of it. There is not one passage in the Bible from which one could not derive benefit and blessings. I don't even care if you're thinking about those chronologies and those long names that most people cannot pronounce. If you were to take the time and study the names and the meaning of those names, I can assure you, you'd have a benefit and you'd have a blessing. So there's nothing in the Bible, nothing there, that has no benefit. Everything has benefit and blessing.

  #61 | 42:34 to 43:18 | cleaned

• So we've got to figure out the applications. Now, if you look in your Bibles to 1 Corinthians 10, let me show you what I'm talking about. 1 Corinthians 10. 1 Corinthians 10. Paul is writing to the Corinthian believers. Corinth was a New Testament church. Okay? So 1 Corinthians 10: "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea." Let's stop there. What is the Apostle Paul talking about? The Exodus.

  #62 | 43:19 to 44:05 | cleaned

• The redeeming of the children of Israel from the land of Egypt. They all passed through the Red Sea. Watch verse 2: "And were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ."

  #63 | 44:07 to 44:28 | cleaned

• Now look what he says next: "But with many of them God was not well pleased: for they were overthrown in the wilderness." I get tickled every time I read that verse: "But with many of them God was not well pleased: for they were overthrown in the wilderness." How many of the original crowd escaped? How many of the original crowd got into the promised land? Do you remember? Two. Two. Joshua and Caleb.

  #64 | 44:32 to 45:06 | cleaned

• Now their children got in, but for 40 years they wandered till they all died. "But with many of them God was not well pleased." Yeah, many of them. Only two got in. What fraction of a percent would that be out of all that came out? But look what he says.

  #65 | 45:06 to 45:24 | cleaned

• "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted." What? He said that everything that happened to Old Testament Israel in the bringing them out and in that wilderness—everything happened to them is for our example, "to the intent we should not lust after evil things, as they also lusted." And then he begins to make some applications. Look what he says.

  #66 | 45:26 to 45:55 | cleaned

• "Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer."

  #67 | 45:56 to 46:16 | cleaned

• Now look what he says again: "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." Do you see what Paul said twice? Everything that happened to Israel in the Old Testament is there for our example. What does that mean? That means if I'm reading about their murmuring, if I'm reading about their idolatry, if I'm reading about their fornication, I have to stop and say, "Wait a minute, Lord."

  #68 | 46:17 to 46:56 | cleaned

• "How does this apply to me? What are the principles? How does this apply to the situation that I'm in?" Everything in the Word of God is applicable. It doesn't matter if it's past. It doesn't matter if it's history. It is applicable. "Whatsoever things were written aforetime were written for our learning." And as the Apostle Paul says, "for our examples." So we've got to understand the Scripture applicatorily. We've got to understand that it does apply to us. Okay. Number seven. We've got to understand the Scripture heavenly, the heavenly side. I tell you what. Let's go seven and eight. Heavenly. And humanly.

  #69 | 46:58 to 48:14 | cleaned

• I want to say this another way in just a few moments. When you say heavenly, I mean there is a divine side of truth. And when you say humanly, I mean there is a human side of truth. Let me give you, first of all, the illustration heavenly. Look in your Bibles to John 6, verse 37. And then also go to John 17. Okay. Go to John 17 second.

  #70 | 48:16 to 48:47 | cleaned

• If you will look at John 6, verse 37 first, look what the Bible says. We're talking about the heavenly or the divine side of truth. Our Lord says, "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." Now look what He said: "All that the Father giveth me shall come to me." That is a heavenly truth. That is something from the divine side. What am I saying? The Father has given to Christ a people. If you are going to consider truth, you've got to consider God has done something. If you will look in your Bibles to John 17—hold John 6:37, we're coming back there in just a moment. Look in John 17, if you would, please. Let's begin reading with verse 6. Look what our Lord says.

  #71 | 49:09 to 50:20 | cleaned

• This is His high priestly prayer. He said, "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word."

  #72 | 50:21 to 50:35 | cleaned

• "Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine." You know, over and over, our Lord in John 17 says, "I pray for them which thou hast given me." John 6:37, "All that the Father giveth me."

  #73 | 50:36 to 51:10 | cleaned

• You cannot comprehend truth unless you're willing to consider it from every side. And there is a divine side of truth. The Father has given to Christ a people, an innumerable number. Scripture says, "which no man can number."

  #74 | 51:12 to 51:34 | cleaned

• Now let's go to the next point. Humanly. You've got to understand there is a human side of truth. And if you'll go back in your Bibles to John 6, verse 37, look what He said: "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." Now think about this. Does the fact that there is an election—and Paul calls it an election of grace—does that negate our responsibility to come to Christ? No.

  #75 | 51:37 to 52:23 | cleaned

• On the contrary, it enforces it. He said, "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." If we have been given to Christ by God the Father, the evidence is we will come to Christ. That's the human side. Look in your Bibles to 2 Thessalonians chapter 2, I believe it is. 2 Thessalonians chapter 2, just to show you how these things go together. Divine side, there's a human side. 2 Thessalonians chapter 2. Look in verse 13: "But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation." Whoa! Did you hear that? "God hath from the beginning"—the beginning of what? Well, it doesn't matter. God chose you. He says we're bound to give thanks to God for that because God chose you to salvation.

  #76 | 52:24 to 53:50 | cleaned

• But note, if you would, God has not only ordained the end, He's also ordained the means to the end. He chose you to salvation "through sanctification of the Spirit and belief of the truth." Watch verse 14: "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." So those whom God has chosen are called. There is a human side. We actually come to Christ. So you have to consider truth heavenly—that is the divine side—and then humanly—that is the human side.

  #77 | 53:50 to 54:38 | cleaned

• Nine and ten are going to go together as well. Seven and eight, nine and ten. Number nine is you must consider truth eternally.

  #78 | 54:41 to 54:53 | cleaned

• Now, that is kind of close to heavenly, but not quite. And number ten, you must consider truth temporally. I'll explain both of those. Now what do I mean when I say consider truth eternally? Well, if you look in your Bibles to the book of Ephesians chapter 3, verse 11. Ephesians 3, verse 11. Ephesians 3, verse 11.

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• "According to the eternal purpose which he purposed in Christ Jesus our Lord." Wow! Did you hear that? "According to the eternal purpose which he purposed in Christ Jesus our Lord."

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• Now let me tell you something, and if you think upon it long enough, you realize how helpless we really are. The eternal purpose. How many purposes must God have? One. And that eternal purpose included everything.

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• Now listen, you pick up any systematic theology book you want to. And when you get to the doctrine of God, there's always this section, the decrees of God. The decrees of God. You know how many decrees God had to have? One. And the reason we say the decrees of God is because we cannot even comprehend that God could do everything with one purpose or one decree. We have to think successively. Say it. Yes, thank you. In succession. We must consider one thing right after the other. And that's what I was trying to say. We can't comprehend what God can do. But here the Bible talks about that eternal purpose which God purposed in Jesus Christ.

  #82 | 56:48 to 57:56 | cleaned

• Now, look back in your Bibles, if you would, to Acts chapter 2. Let me just give you an illustration of what I'm talking about. Acts chapter 2, and then we'll go to Acts chapter 4. I'll have to find the verses because they just came to my mind. Acts chapter 2. And notice, if you would please, concerning the beginning of verse 22. Acts chapter 2, verse 22. We're talking about the eternal purpose which God purposed in Christ Jesus our Lord. So in Acts chapter 2, verse 22: "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

  #83 | 57:56 to 58:47 | cleaned

• Do you realize everything about Jesus Christ was foreordained down to the absolute letter? It was the eternal purpose. Look, if you would, in Acts 4, verse 27 and 28. This ought to really explain it for you. Acts 4, verse 27: "For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." Do you know what happened to Christ? Exactly what God ordained before the foundation of the world and nothing less. Every detail was included in that eternal purpose, which He purposed in Jesus Christ. The number of lashes, the number of drops of blood He lost, everything down to the last detail. God has one eternal purpose. The Bible, if you were to go there, in Ephesians chapter 1 even talks about that purpose where we are involved, where He's going to gather us together in one in Christ.

  #84 | 58:47 to 1:00:14 | cleaned

• So you have to consider truth eternally. You also have to consider truth temporally. What do I mean by temporally? In time. Look in your Bibles to the book of Titus chapter 1. Titus chapter 1. If I were to ask you, when did God the Father, God the Son, and God the Holy Ghost enter into an everlasting covenant? What would be your answer? In eternity past. That's why it's everlasting. It's what the Bible says in the book of Hebrews.

  #85 | 1:00:19 to 1:01:00 | cleaned

• When were you and I given eternal life? I didn't hear you. Before the foundation of the world, in eternity past. That's true. But when did we find out about it? In time. Now watch this. Titus 1, verse 1: "Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; in hope of eternal life, which God, that cannot lie, promised."

  #86 | 1:01:06 to 1:01:44 | cleaned

• When did He promise it? "Before the world began." Are you watching? "But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour." So what God promised in eternity, what God did in eternity, is manifested in time. By the way, if you understand this, you'll never despise history. History is nothing less than God's eternal decree coming to pass in time. Let me show you one passage that puts both of these together for us, the eternal and the temporal.

  #87 | 1:01:46 to 1:02:32 | cleaned

• Look in your Bibles to Deuteronomy 29:29. Deuteronomy 29:29. Here it is. Watch carefully. Deuteronomy 29, verse 29. Deuteronomy 29, verse 29: "The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law."

  #88 | 1:02:32 to 1:03:16 | cleaned

• Now, let me ask you a question. Does God have an eternal purpose? Sure He does. Does anyone in this room or anywhere else understand perfectly that eternal purpose? Do we understand hardly anything about it? No. Am I to be really concerned about that eternal purpose? No. I know God has it. And I must endeavor to understand it as best I can. But those things which He has revealed in this book, that's what I'm to be concerned about. That's the one I'm to obey. That's what I'm to live by. You say, "Well, I just don't know whether or not my name's written in the Lamb's Book of Life." I can't climb up there and see, but I can tell you one thing. Based upon your life and based upon your profession, I could probably pretty well give a good guess. But my responsibility is not to climb into heaven and look in the Lamb's Book of Life. My responsibility is to live by this book.

  #89 | 1:03:17 to 1:04:21 | cleaned

• So we've got to consider truth eternally and temporally. Now I've got two points left and they go together as well. We have to consider truth negatively and positively. I've told you so many times every negative has a positive and every positive has a negative. But what I mean by negative is this. You've got to look at a verse, and you've got to understand what is not being said. For instance, look in your Bibles to the book of Proverbs, chapter 18 it is, I believe. I hope I'm right. Proverbs 18. If that verse is not right, I've got some others that are. Proverbs 18. And let's see. Verse 22, Proverbs 18, verse 22. Now, let's consider this. We've got to consider what is not being said. Proverbs 18:22.

  #90 | 1:04:25 to 1:05:40 | cleaned

• "Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord." Now what is not being said is, everyone who gets a wife gets a good thing. That's not being said. You say, "But it says whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord." Yes. If you find a woman with God's blessing upon that marriage and upon that life, you've got a good thing. Not everybody got a wife got a good thing. Not every woman got a husband got a good thing. So God is not giving a carte blanche statement saying, "Well, if you got a wife, you got a good thing." No, I've got news for you.

  #91 | 1:05:40 to 1:06:34 | cleaned

• I wouldn't want to be married to Jezebel, would you? A lot of women I wouldn't want to be married to. So you've got to understand what is not being—look in your Bibles to Proverbs 23. This will explain it a little bit better. Proverbs 23. Notice, if you would please, verse 13. Proverbs 23, verse 13: "Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell." Does that mean every child that's ever been whipped with a rod is going to heaven? No. You've got to say, what is not being said here? That's not what is being said.

  #92 | 1:06:34 to 1:07:13 | cleaned

• What he is saying is, if you discipline your child faithfully and consistently with the blessing of God upon that discipline, it'll end up in his conversion. But if you just took this statement and say, "Well, bless God, I believe what the Bible says," well, the best thing you can do is get a rod and go out and start beating everybody you find. No, that's not what that verse... So you have to say, what is not being said?

  #93 | 1:07:14 to 1:07:44 | cleaned

• I'll give you another one. Well, you understand that. You've got to consider what is not being said. You've got to also consider truth positively, what is being said. And let me show you how sometimes these go together. Look in your Bibles to the book of John chapter 1. John chapter 1. John chapter 1. And a lot of times, you're going to have to consider these things simultaneously.

  #94 | 1:07:44 to 1:08:26 | cleaned

• I've broken them down for you and given point by point. But if you will look in your Bibles, in verse 17 of John 1: "For the law was given by Moses, but grace and truth came by Jesus Christ."

  #95 | 1:08:29 to 1:08:46 | cleaned

• Now, let's take the negative and let's take the positive. Let's ask, in verse 17, what is not being said? For instance, he said, "For the law was given by Moses, but grace and truth came by Jesus Christ." What is not being said? Well, let me ask you this. Was there grace in the Old Testament? Well, of course, Noah found grace in the eyes of the Lord. Anybody that's ever been saved has been saved by grace. So he's not saying there was no grace in the Old Testament. Was he saying, or is he saying, there is no truth in the Old Testament? "But grace and truth came by Jesus Christ." No, everything that God says is truth. There was truth given in the Old Testament. Ever been any truth?

  #96 | 1:08:47 to 1:09:36 | cleaned

• So once you figure out what is not being said, now you've got to figure out positively what is being said. "For the law was given by Moses, but grace and truth came by Jesus Christ." What is he saying? He is saying the fullness of truth, the apex, the climax, the highest fulfillment of grace and truth came in Jesus Christ. That's what he's saying. Yes, there was grace in the Old Testament. Yes, there was truth in the Old Testament. But Jesus Christ is the apex. He is the top. He is the one that brought the totality of grace and truth to light.

  #97 | 1:09:37 to 1:10:15 | cleaned

• Therefore, He said in verse 18, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." That's how He can bring it forth, because He is God.

  #98 | 1:10:16 to 1:10:30 | cleaned

• Now, let's go back in our Bibles, very quickly, to the book of Ezra, chapter 7. And I'm going to just cover these last two points very, very quickly. Because in verse 10, I gave you three points: "For Ezra had prepared his heart to seek the law of the Lord"—that's investigation—"and to do it"—application—"and to teach in Israel"—that's education. Very quickly, let me cover implication or application. I want you to understand that when Ezra was studying, when Ezra was investigating, it was not just so that he could gain an intellectual knowledge. He wanted to understand the law that he might apply that law first to himself. In other words, he wanted to make sure that his life was brought in conformity to the Word of God.

  #99 | 1:10:31 to 1:11:23 | cleaned

• Let me ask you, do you remember the statement that the Apostle Paul said, "Be ye followers of me, even as I also am of Christ"? Do you remember that? See, that was what Ezra was wanting. Ezra was wanting his life to be an example. You know, God not only says to the preacher, but He says to other Christians as well, "Be thou an example of the believers." What did He condemn the Pharisees for?

  #100 | 1:11:24 to 1:12:00 | cleaned

• They say and do not. Ezra said, "Yes, I want the Word of God. I want to know it. I don't really want to have it intellectually. I don't really want to understand it in my mind. I want it in my life. I want it practiced. I want it obeyed." So Ezra then sought the law of the Lord, first of all, for his own benefit. And then thirdly, if you look in education, "and to teach in Israel statutes and judgments." Thirdly, he wanted it for the benefit of others.

  #101 | 1:12:00 to 1:12:38 | cleaned

• You remember, I started out last week with this statement: you cannot teach that which you do not know. And you cannot educate in that which you have not experienced. I remember when I was in college, I had a class in Christian education. And here was this young professor teaching, who had just graduated, gotten out of graduate school. And now he's teaching.

  #102 | 1:12:43 to 1:13:22 | cleaned

• Now, I had a blessing in one sense of the word, I preached before I ever went to college. And I'd been out and I'd been around some. And I sat there and I listened to that professor. And he was giving out all these marvelous little tidbits. And I raised my hand. I never will forget. He said, "Yes, Mr. Weaver." I said, "Doctor," and I called his name.

  #103 | 1:13:24 to 1:13:51 | cleaned

• I said, "You know what you're telling us is absolutely wonderful." He kind of smiled. I said, "There's only one thing wrong with it." He said, "What's that?" I said, "It won't work." He said, "What do you mean?" I said, "I've been there, done that. It won't work." I said, "Have you ever pastored a church?" No. "Have you ever done mission work?" No. "Have you ever done evangelistic work?" No.

  #104 | 1:13:52 to 1:14:22 | cleaned

• I said, "Your theories are good. Just won't work. How in the world can you tell other people that God is able to bring you through suffering and God is able to bring you through grief and God is able to bring you through difficulties and God is able to bring you through tests and trials if you have never been in them yourself?"

  #105 | 1:14:24 to 1:14:52 | cleaned

• How can you say God is able to fulfill all of my needs if you've never been down and out and begged and cried and saw His hand fulfill your need? You see what I'm saying? When I'm talking about education, it's more than just giving out tidbits. It's more than just giving out intellectual data. Education is when you're not only able to impart knowledge, but experience as well.

  #106 | 1:15:00 to 1:15:35 | cleaned

• And what Ezra wanted was this. Ezra wanted to know the law of the Lord. He wanted it applied to his life. And he wanted to educate his people so that their lives would be impacted and affected by the Word of God. So that they would know what it's like to apply the Word to themselves. Heart preparation is necessary, not just in receiving the Word, but in communicating the Word. What this day and age needs is the Word of God.

  #107 | 1:15:37 to 1:16:27 | cleaned

• Folks, let me tell you, we have the answer. The answer is in God's book. It's there. I don't care the problem. I don't care the heartache. I don't care the test. I don't care the trial. God's Word has the answer. We could solve the problems in this country in a heartbeat if people were willing to do what God said. But we must educate. Not just giving facts, but from experience say, "I know. I've been through this. I've done this. Trust God, obey His Word. It works." Let's pray.

  #108 | 1:16:27 to 1:17:22 | cleaned

• Father, we ask that You would help us and teach us and build us up in the most holy faith. Give us, Lord, Your grace, Your mercy. Help us above all, Lord, to learn how to study and apply Your Word that we might educate others. In the name of Jesus Christ, we ask and pray. Amen.

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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T04:25:12Z