Truth and the Interpretation of Scripture

Heart Preparation - 6 of 7

Transcript: AI Transcript

Professor: John Weaver

Subject: Apologetics

Genre: Sermon

Dictation Name:

Date: 2006-12-03

Synopsis: In this sermon, John Weaver continues his series on heart preparation by focusing on preparing the heart to teach the Word of God, using Ezra as the primary example. He emphasizes that one cannot teach what one does not know or has not experienced, and that effective teaching requires investigation (linguistic study), application, and education. The message primarily explores the first step: investigating Scripture linguistically, understanding the original meanings of words, and avoiding assumptions based on modern usage.

[John Weaver] So let's open our Bibles to the book of Ezra chapter 7. Ezra chapter 7 and the first 10 verses.

[John Weaver] Now, for those of you who have missed the past several weeks, I'm probably not going to be able to review in depth because of sinus conditions. I want to read all of the 10 verses of Ezra, but probably I won't. So, hopefully I can make it through this lesson, and at least we can get started on it. Notice, if you would please, in Ezra chapter 7, beginning with verse 1, Now after these things, in the reign of Artaxerxes, king of Persia, Ezra the son of Saraiah, the son of Azariah, the son of Hilkiah, the son of Shalab, the son of Zadok, the son of Ahithah, the son of Amariah, the son of Azariah, the son of Merioth, the son of Zerahiah, the son of Uzziah, the son of Buki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, the chief priest.

[John Weaver] This Ezra went up from Babylon, and 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 requests according to the hand of the Lord his God upon him." Now skip down to 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. Now we've been dealing with heart preparation. I've shown you the importance of heart preparation in lesson number one. And how that if our hearts are not prepared, we will do that which is evil. Then I showed you in the second lesson how I prepare my heart I showed you there must be realization, determination, and actualization. And the next three messages were basically preparing your heart to receive the Word of God.

[John Weaver] I showed you the four types of hearers out of Matthew 13, Mark 4, and Luke chapter 8. I showed you the sovereignty of God in illumination. And because God is not obligated to preach or teach, that we should be swift to hear slow to answer and slow to wrath. And simply listen to God. And then the next lesson basically was how in the world do I know that I have received with meekness the engrafted word which is able to save our souls. And the answer comes back that we must be doers of the word and not hearers only. We must make application. We must implement it in our lives. Our lives are to be brought in conformity to the Word of God.

[John Weaver] Now with that brief overview, I want to begin today with the sixth message on how to prepare your heart, or preparing your heart to teach. Preparing your heart to teach the Word of God. Not just preparing your heart to receive the Word of God, but preparing your heart to teach the Word of God. Once we know the truth, and once we have the truth, we're responsible to teach and communicate the truth. Let me just read to you what our Lord told His disciples in Matthew 28, verses 19 and 20. Listen carefully. He told them, Go ye and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost.

[John Weaver] Now listen, teaching them to observe all things whatsoever I have commanded you. And lo, I am with you always, even to the end of the world. So He said, Go forth and teach. And then he says, teaching them all things whatsoever I've commanded you.

[John Weaver] Now, the apostle Paul in second Timothy two in verse two. Instructed Timothy, he said, the things which thou hast seen and heard of me, the same commit thou to faithful men who shall be able to teach others also. So once you and I have the word of God, we're responsible to communicate it. Let me say it like this. It is one thing to be prepared to receive the Word of God. It's quite another thing to be prepared to teach the Word of God.

[John Weaver] In either case, there must be specific heart preparation. And here's something I want you to remember. You're going to hear me say this several times today and probably next week as well. But remember this. You cannot teach that which you do not know. You cannot teach that which you do not know. If one is going to be a teacher, basically he must master the material. He must know the answers. He must know from experience. He must be able to instruct and communicate and deliver the truth. Listen carefully. Listen carefully to this. Moreover, he must experience the truth and the truth must come from within. Are you listening? Not only must the teacher grasp the truth, the truth must have grasped him. So that when the teacher communicates, everyone understands that what he is saying He knows. And he believes. And he holds the truth and the truth holds him.

[John Weaver] Now, Ezra is a perfect example of this. Because the Bible tells us that Ezra had prepared his heart to teach. Now, before I begin, even with the message today, I want to point out three things concerning Ezra. First of all, his identification. You'll find this in verse 1. Now, after these things, in the reign of Artaxerxes, king of Persia, Ezra the son of Sariah, the son of Azariah, the son of Hilkiah, and then you go right on down to verse 5, and you find the genealogy of Ezra. Now, chapter 7, verse 1, begins with these words, and now after these things. You know, When I read a passage like that, the first thing that comes to my mind is this. After what things? Well, now, after these things, that would be that which went on before chapter seven, which would be, of course, the finishing of the temple, the dedication of the temple and the observance of the Passover. After these things, Ezra came. Now, Ezra's name salutes us in the beginning of this book because it's entitled Ezra.

[John Weaver] But it's only as you begin to read that you see the character and the conviction and the courage and the worth of Ezra, not only under Artaxerxes, but also in the rest of this book as well. By the time we reach Ezra in Ezra chapter 7, Zerubbabel and Joshua have passed off the scene. They've either grown old or they've died. We no longer hear about the ministry of Haggai and Zechariah, who were the minor prophets who also prophesied during this time. They evidently finished their testimony as well. You know, it's an interesting thing that as you read through the Bible, whenever someone like Moses finishes his course, God always raises up a Joshua. And so after Zerubbabel, after Joshua, we find Ezra coming on the scene. It's a principle of Scripture that God never leaves Himself without witness. When any of the old instruments pass away, God always raises up new instruments to stand in their stead and to replace them. So when one servant then finishes his course, God raises up another in his room because God will never leave himself without witness.

[John Weaver] Now let me just make a statement in light of what I'm going to be teaching today. Although we're talking about Ezra's identification at this point, in one sense of the word, his identification is unimportant to the message that I'm bringing. I'm going to point it out simply because it is here in the Word of God. But what I mean by the statement that his identification is unimportant to this message, what I mean by that is this, Ezra is merely the example. It is what Ezra has done and accomplished that is important to this message. The Bible teaches us that Ezra's heart was prepared to teach the Word of God.

[John Weaver] You know, there's a passage in James chapter 5 and verse 10. James says this, take my brethren, the prophets, for an example of suffering, affliction, and patience. Take my brethren, the prophets, who have spoken to you in the name of the Lord, for an example of. In other words, he says, look, if you want an example, look to these prophets who have spoken the word and look at their patience, look at their suffering. Do you realize we can also look at the prophets and make them our example in other areas as well, especially in the areas in which they excel. And Ezra was one who excelled in studying the Word of God.

[John Weaver] Now, when you get to Ezra 7 and look down verses 1-5, you will see that his lineage is traced back to Aaron the high priest. He is called Ezra, the son of Saraiah. Now, Saraiah happened to have been the high priest who was slain, let me take that word back, who was murdered by Nebuchadnezzar in Jeremiah chapter 52 verses 24 and 27. Ezra was a younger son of Saraiah, he was a brother to Josedek and he was also uncle to Joshua who happened to be high priest in succession. So Ezra's pedigree is carried back, ascending all the way back up to Aaron, the high priest.

[John Weaver] Now, there are only six generations omitted in these brief verses. However, those six generations can be found in 1 Chronicles 6, verses 7 through 10. So basically, for brevity's sake, They're just saying, look, Ezra is a direct descendant of Aaron the high priest. So he is identified then as not only being a Levite, but a descendant of Aaron and of the priestly order. Notice if you would please, secondly, not just his identification, but his occupation. The Bible says in verse six, this Ezra went up from Babylon and he was a ready scribe in the law of Moses.

[John Weaver] which the Lord God of Israel had given. Now, I want you to note that Ezra is not just simply called a scribe, but a ready scribe in the law of Moses. So we've got to understand the import of what a scribe is. And what are the implications of Ezra being called a ready scribe? How could Ezra be called a ready scribe? Certainly with all of the commendation that is given to Ezra in the Bible, it would not only be improper, but it would be an insult to identify him with the scribes in the New Testament who were unscriptural, who were anti-Christ, and fought against the Lord Himself. Those scribes are condemned by our Lord in Matthew 23 and verse 25 when he says, Woe unto you scribes, Pharisees, and hypocrites. But undoubtedly there were a few scribes in the New Testament who were still honest, genuine, and sincere.

[John Weaver] For such a one was found in Mark chapter 12, verses 28 through 34, whom Christ commended. In fact, he told him that he was not far from the kingdom of God when he saw the honesty and the integrity of this man.

[John Weaver] Now let me tell you what the term scribe refers to. It does not refer to merely a penman or merely an attorney well versed in law and skilled in methods of making and preparing public or private deeds, no. When you read the word stride in reference to Ezra, here's what it means. It means he was a rabbi, to use that word. It's used in the New Testament concerning our Lord. It means he was a teacher. It means he was a doctor. He was someone who was learned in the Mosaic Law, and he understood how that law was to be applied civilly, politically and religiously. In other words, here was a man who understood the law, who was able to apply it to the people in any given situation. So Ezra then was one who knew the law of God. He knew how to expound it. He also knew how to apply it. Such scribes are called in the New Testament lawyers. and doctors. That is, these were very learned men. Now, Ezra was called a ready scribe.

[John Weaver] Now, let me tell you what the word ready means. The Hebrew word is Mahir, which literally means ready, diligent, quick, prompt, skilled. So he was a ready diligent, quick, prompt, and skilled man in the law. Ezra was a man who studied the law. He knew the Bible. He was quick, he was prompt, and he was skilled at applying it. Now, listen to me. Ezra's proficiency may be seen in not only that which he attained, but also in that which is ascribed and attributed to him.

[John Weaver] Now, I'm going to share something with you that probably many of you do not know. But John Trapp, for one, who is an old Puritan, and there are a multitude of others, but John Trapp, the Puritan, says this. Let me read it. He says that he, Ezra, wrote the Hebrew Bible out in Chaldean letters, the same that we now call Hebrew. The ancient Hebrew characters remained with the Samaritans for the use of his countrymen that returned out of Chaldea.

[John Weaver] Now, let me explain what this means. According to many scholars, it was Ezra who first ordained the vowels, the accents, and the Masoreth. I'll explain that word in just a moment. Ezra was a great scholar. and his knowledge of the scripture was and is probably still unmatched.

[John Weaver] Now I said the Mazareth. The Hebrew word Masorah refers to the transmission of a tradition. But I'm not talking about merely the tradition of the Jews, that which our Lord condemned in the New Testament. That is not what he's talking about. But the Masorah here refers to the Masoretic text. You may have never heard of the Masoretic Text, but here's what it refers to. It refers to the concise, marginal notes in the manuscripts and later printings of the Hebrew Bible which note textual details usually about the precise pronunciation and spelling of words. In other words, it was Ezra and the men of the Great Synagogue who gave us what is known as the Mesoretic text.

[John Weaver] You say, what significance does that have to mean? Well, are you listening? It was these men who not only purified the text, they added the vowel points, the punctuation marks, the setting of the reading, they fixed the canon of the Old Testament, divided the verses, the paragraphs, the books, and finally, in the providence of God, they presented that to be the pure, infallible Word of God. It is from the Masoretic Text that we get our King James Bibles.

[John Weaver] So I'm trying to show you that all of this has been attributed back to Ezra. The Old Testament, the Masoretic text, came from Ezra. Or at least that's what most scholars say. They attribute it to him. Let me just give you one illustration. I have a book in my library entitled God's Secretaries. And it's on the lives, it's brief biographies of the men who helped translate the King James Bible. One of, or the leading translator was Lancelot Andrews. Lancelot Andrews read, wrote, and spoke 21 different languages. And about 14 of them were considered dead languages, like Chaldean, Assyrian, or whatever. These men were scholars. Ezra was a scholar. He prepared his heart.

[John Weaver] His occupation was he was a scribe and a ready, diligent, skilled. Look thirdly at his orientation in verse 6. This Ezra went up from Babylon and he was already scribed in the Law of Moses which the Lord God of Israel had given. So Ezra then was inclined toward and majored in the Law of Moses which the Lord God of Israel had given and let it be duly noted and pointed out it was God who gave the Law of Moses. Moses was merely the instrument God was the giver of the law. The Bible says in Galatians 3 in verse 19. Wherefore then serveth the law. Now listen.

[John Weaver] It was added because of transgression till the seed should come to whom the promise was made and it was ordained by angels in the hand of a mediator. Moses was just simply the mediator. The law was given by God. There is no room for despising the law of God. Because God gave that law. Period. We must remember at the time of Ezra, there was no New Testament. At the time of Ezra, he had the Law and the Prophets. And by the way, that phrase, the Law and the Prophets, referred to the totality of the Old Testament, including the poetical books. So what in the world was Ezra oriented toward? He was oriented toward the Word of God that God had given at that particular time. Ezra was the teacher, he was the scholar, he was the doctor, he was the minister. Now here's my question. How did Ezra become so adept in the Word of God? Obviously, no one is born knowing the Word of God. How many of you, when you were born, could immediately just recite the books of the Bible?

[John Weaver] Or could quote Scripture? None of us. And the sad fact is, most of us who were raised in church still cannot quote most of it. And cannot find most books of the Bible. Sometimes when I'm in different meetings if I want to have fun, I just say, well, open your Bibles to the book of Hezekiah chapter 3 and verse 15. And I just watch. Most people don't even realize Hezekiah was a king, not a book. And most people be trying to find the book of Hezekiah. I'm just simply saying we're not born with that knowledge. We also have to understand that you cannot pick up the truths of the Word of God quickly, easily, and lightly. No, they don't come like that. Look in verse 10. Here's the answer.

[John Weaver] 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. Note, Ezra had prepared his heart. First, let me emphasize that, since this whole series is on heart preparation, do you remember that I told you that the word prepared is sometimes translated in our Bibles as fixed? It means the same thing. So you can read this, for Ezra fixed his heart to seek the law of the Lord. In other words, His heart was prepared, His heart was fixed, His heart was set upon the Word of God. Now I'm not going to re-preach especially the first two messages in this short series. But His heart was prepared, His heart was fixed, His heart was set upon it, and He kept His heart that way.

[John Weaver] Let me put it like this, it was a singleness of purpose. It was much like the Apostle Paul in the New Testament when he wrote this in Philippians 3, verses 13 and 14. This is what he said, Brethren, I count not myself to have apprehended, but one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press forward toward the mark of the prize of the high calling of God in Christ Jesus. What was Paul saying? I've got one goal. He said, I don't say I've obtained it, but he said, one thing I do, I forget which is in the past and I press forward toward that goal.

[John Weaver] Now, in order to be like Ezra, we have to be, we have to find the pearl of great price and be willing to sell and sacrifice everything else for it. But let me just show you something. Think about this. There are men that I admire that have great abilities in different areas. And I really get upset with people like Roy and some of these others who can just seemingly do whatever they want to do. I don't care if you're a carpenter, plumber, photographer, they just do it. It seems like they have multiple abilities. I've never had multiple abilities. But I will tell you something, when someone becomes good at something, it's because they usually have done it all of their lives. I would never make an OBGYN doctor starting now at my age. No, I could never do that. I could never be a veterinarian, starting at my age.

[John Weaver] Now, the point I'm trying to make is very simple. I've had people say, well, I sure would like to know the Word of God the way you do. And my answer is, well, are you willing to sacrifice day after day of your life just studying to know it? A doctor asked me, Are you willing to sacrifice eight years of your life to go to medical school just to learn some basics? You see what I'm saying? No, we've got to understand that once we find the pearl of great price, once we find the scripture, it's going to require a great deal of sacrifice to learn it, to know it, to have it, to make it yours.

[John Weaver] I don't know how many times Alice says, all you want to do is study. Well, that may be true, but that's my life. That was Ezra's life. So if we're going to know the word of God. We've got to understand there's got to be some sacrifice. I told you this before. But let me give you the illustration again. We had a concert pianist come to our church in Jessup.

[John Weaver] The guy was a missionary. He put a piano recital on for us, or a concert, and for over an hour he sat there and played. No music in front of him. It looked like the music just flowed out of his fingers. When he finished, I said, man, I'd give anything to be able to play the piano like that. He said, would you? I practice eight hours a day, six days a week. You know, all of a sudden, I didn't want to be a concert pianist. I don't want to sit in front of a piano eight hours a day, six days a week.

[John Weaver] You get what I'm saying. Now, if we're going to be like Ezra, We've got this determined. We're going to set our hearts upon the word of God. And we're going to know it and we're going to sacrifice whatever it takes to know it.

[John Weaver] Now, I want to give you three. Things, three truths that are found in verse 10 that clearly demonstrates what is necessary to be able to teach the word of God. Now watch this. Look in verse 10. We're not going to cover them all today. Ezra 7 in verse 10. For Ezra prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgments. Now, after the truth that Ezra had prepared his heart, fixed his heart, there are three things which followed. What are they? Investigation. He prepared his heart to what? To seek the law of the Lord and to do it.

[John Weaver] That is, implications or applications. He applied it to himself. And then he said, and to teach in Israel statutes and judgments, that's education. So there's investigation, there's application, and there's education.

[John Weaver] Now, let me say it again. You cannot teach that which you do not know. And you cannot teach that which you've never experienced. So let's begin today with the first point investigation. It's going to take us at least one more message to finish this short series, but. The Bible says in verse 10 that Ezra prepared his heart to seek the law of the Lord.

[John Weaver] Now, the Hebrew word for seek is the word Dalresh, which means to resort to, to seek, to seek with care, to inquire, to require and to investigate. So what did Ezra do? He retired to inquire. In other words, he got away to investigate, to seek, to look into, He made it His business to look into the Scriptures, to find out what they meant, to understand how to apply them, and how to teach them.

[John Weaver] And you can't do this without seeking. You know what our Lord told the Pharisees in John 5 in verse 39? He said, search the scriptures, for in them you think you have eternal life, and they are they which testify of me. He said, you want to find out about eternal life? You want to find out who I am? You search the scriptures. It's your responsibility. Ezra's reigning desire was to study the divine law, its principles, its institution, its privilege, its requirements.

[John Weaver] And he did this from a love and zeal for God's Word. He devoted himself to it. He made it his great business in life. And his life was given to studying, applying, and educating. So what did he do? He bent his heart He inclined his way, he prepared his heart, he fixed his way into the reading of the Word of God.

[John Weaver] Now, let me just tell you what I believe that Ezra understood. Are you listening? I believe he understood David, Jeremiah and Job. You say, what do you mean by that preacher? Well, by that, I mean this. He understood the meaning of what David had spoken in Psalm 19, verses 8 through 10. Well, what did David say there? Listen. The statutes of the Lord are right, rejoicing the heart. The commandment of the Lord is clean, pure, enlightening the eyes. The fear of the Lord is clean, enduring forever. The judgments of the Lord are true and right altogether. Are you listening?

[John Weaver] More to be desired than gold, yea, more than fine gold. Sweeter also than honey and the honeycomb. That's what the Word of God was to Ezra. It was worth more than gold. Fine gold. Sweeter than honey and the honeycomb. He'd rather study it than eat. He'd rather study it than be a billionaire. He understood Jeremiah. In Jeremiah 15 and verse 16, where Jeremiah said, Thy words were found and I did eat them.

[John Weaver] And they were the joy and the rejoicing of mine heart. For I am called by thy name, O Lord my God. What did he say? Thy words were found and I did eat them. He understood what Job meant in Job 23, verse 12, when Job said this, neither have I gone back from the commandment of my lips. I have esteemed my words more than my necessary food. What? Job said, I'd rather have your word than to eat when I'm hungry. Now, Ezra placed an extremely high value upon the word of God. But the question has to come back. How did he investigate the word of God?

[John Weaver] Well, I want to be absolutely honest with you. I don't really know Ezra's method of study. But I'm going to give you some things that probably he did use. Understand this. When I share these things with you, I'm not trying to get into a course on hermeneutics. Hermeneutics is the art or the science of biblical interpretation. Now, there are certain broad principles that you should know. One of those broad principles is simply this. You cannot interpret one passage of the scripture to make it contradict another clear passage of the scripture. If your interpretation of this passage contradicts this passage, then it's your interpretation that's wrong. It's not the Bible. Okay? A second broad principle is this. You are to allow Scripture to interpret Scripture. The Bible says in 1 Corinthians 2 and verse 13 that we are to compare spiritual things with spiritual. So, Scripture is to interpret Scripture. Now, We cannot be exactly sure how Ezra investigated the Word of God, but the 12 things I'm going to give you will probably come close to at least some of the methods that he used.

[John Weaver] We're only going to talk about one of them today. How do we investigate the Word of God? When you sit down to read your Bible, how do you know what it means? How do you know how to apply it? You say, well, I've never been to college. Well, you don't have to go to college to know that. You may have to be taught. Let me give you, I'm going to give you 12 ways, only one of them today. The very first thing that you need to know when you read your Bible, I don't care if you're looking at one verse, one paragraph, one chapter. The first thing you must consider, you must consider it linguistically. Linguistically. All that means is What do the words mean? What do the words mean?

[John Weaver] Now, if you do not have a Strong's Concordance, I would urge you to get one. And here's why. Because if you don't know what a word means, You can look it up in the Old Testament or the New Testament, in the back of Strong's, and it will give you the Hebrew and the Greek word.

[John Weaver] Now, that is a brief, short definition. For instance, I don't imagine even many of you in here could tell me what the word teshothla means, and you're going to find the word teshothla in Ezra and Nehemiah. You might not be able to tell me what a nephenim was, but yet it's mentioned here in the book of Ezra. So, if you want to know what the Tershavtli is, you have to look that word up in Strong's.

[John Weaver] It will give you a number. You go to the back of the book and find that number in the Old Testament and it will tell you what it means. Now, if you really want to study and you want to know more than a little brief word or a little brief explanation, you need to get a two-volume set of the theological word book of the Old Testament. That will expand the Old Testament words and instead of you getting just one half sentence, you might get a paragraph or a page or two pages explaining that word. And for the New Testament, you would need either Trench's synonyms of the New Testament or Thayer's Greek-English lexicon.

[John Weaver] You say, I can't understand all that. Sure you can. If you can use a dictionary, if you can spell, you can use the Greek-English lexicon. It's very simple. If you don't know how, I'll show you how. But, I'm just simply saying, if you really want to get down in some things, you need, if you don't know Greek and Hebrew yourself, and most people do not, you need those tools. When I'm speaking about understanding words linguistically, I mean understanding what they actually mean.

[John Weaver] Let me tell you what one of our common errors is today. We assume that just because we know a word or we recognize the word or we use it We automatically give it the meaning that is prevalent today. Or we give it the meaning that is prevalent in our understanding. Do you realize that there are common words that you and I use every day, and those same words are in the Bible, but they do not mean what we mean.

[John Weaver] You say, what in the world are you talking about? Well, let me just show you. I'm going to give you, quickly, four examples. Let me say the word, you tell me what you think of. Don't say it out loud, but I might ask you. Here's the word, flesh. Surely that's a simple word, flesh. Hobie, what's it mean? You don't know? Surely you know what flesh is. Doc, what does flesh mean? Well, that's one answer. Did you know that the word flesh is used four different ways in the Bible? So when you read the word flesh, it does not always mean that thing that's around your bones. For instance, let me give you an illustration. If you would look in your Bibles to Isaiah 40, hold Ezra, but go to Isaiah 40, sometimes The word flesh will refer to all of humanity. Notice Isaiah 40, verses 6 and 7. By the way, you'll find this in 1 Peter 1, verse 24 as well. But in Isaiah 40, verse 6, the voice said, Cry, and he said, What shall I cry?

[John Weaver] All flesh is grass and all the goodness thereof is the flower of the field. The grass withered, the flower faded because the spirit of the Lord bloweth upon it. Surely the people is grass. Now what does it mean when he says all flesh is grass? He's referring to all humanity. What is all humanity going to do? Die. Because whoever you are, wherever you live, you're flesh. So sometimes the word refers to all humanity. Sometimes it refers to the body.

[John Weaver] If you look in your Bibles to the book of Job chapter 19, Job chapter 19, right before the book of Psalms, Job 19, look in verses 24 and 25. Here the word refers to the body. Job 19, I believe that's, I may have the wrong, skip down, it's verse Verse 25 and 26. He says, Job 19, verse 25, For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God. What does the word flesh refer to? The body. Then if you look in your Bibles to Romans chapter 7, you'll find that the word flesh Refers to a sin principle doesn't refer to the body doesn't refer to all humanity You'll find that in Romans chapter 7 beginning there verse 18 Romans 7 verse 18 Paul says for I know that in me that is in my flesh Dwelleth no good thing For the will is present within me, but how to perform that which is good I find not.

[John Weaver] For the good that I would, I do not. For the evil that I would not, that I do." What's he talking about? I know that in my flesh dwelleth no good thing. He's talking about the evil principle or the principle of sin. So here it has no reference to the body. It has no reference to all humanity. It has reference to the principle of sin. And then if you look in 1 Corinthians 15 and verse 59, 1 Corinthians 15, verse 39 it is, I'm sorry. 1 Corinthians 15, verse 39. Paul says this, all flesh is not the same flesh, but there is one flesh of men, another flesh of beasts, another of fishes, and another of birds. Here we're talking about flesh flesh.

[John Weaver] What do you eat when you eat a fish? Do you eat the scales? No, you eat the meat. You eat the flesh. Do you eat a deer? Do you eat the hide? No, you eat the flesh. So he says there's different types of flesh and there it's talking about just flesh flesh. But here are four different ways the word flesh is used in the Bible.

[John Weaver] Now, let me give you another illustration. Let's take the word world. When you think of the word world, what do you think of? I've heard people say, Well, the word world means world. It means everybody in the world. No, it doesn't. Not every time. The word world is translated from the Greek word cosmos. And although the word cosmos is the Greek word from which the word world is translated, The word world has over 12 different meanings in the New Testament.

[John Weaver] Now think about that. The word world has over 12 different meanings in the Bible. For instance, just look in your Bibles to John 1. Look in your Bible, said John Wood. Let me show you one verse where the word world occurs three times and it has three different meanings. And it's the same Greek word, cosmos. By the way, ladies, you get your English word cosmetics from cosmos. It's supposed to mean an orderly arrangement, Jane. Sometimes I've seen women who didn't have an orderly arrangement with their cosmetics.

[John Weaver] But anyhow, here it is. Look at John 1 and verse 10. He was in the world. And the world was made by him. And the world knew him not. Do you realize the same word world is used three different ways in that one simple verse. Now look at it. He was in the world, that is, he was on earth, and the world was made by him, that is, universe, and the world, that is, the world of men, knew him not. Three different ways the same word is used in one brief sentence. Did you realize, are you listening? There is a world of the elect, or a world of the believers, and there is a world of the ungodly. Two totally different worlds.

[John Weaver] You say, show me that in the Bible. Well, look in John 1 in verse 29. Here's the world of the godly, or the world of the believers. The Bible says in John 1 in verse 29, The next day John seeth Jesus coming unto him, and saith unto him, Behold the Lamb of God, who taketh away the sin of the world. Well, what world is that? That has to be the world of the believers or the world of the elect. He doesn't take away the sins of those who die in their sins without repentance.

[John Weaver] That's why there's a doctrine of eternal punishment. That's why there's a judgment. If you look in John 6 and verse 33, John 6 and verse 33, he says this.

[John Weaver] That's not the one I want. Let's see. John 6, where he says, I give life into the world. Well, I could quote it, but I gave the wrong verse, I guess. Oh, I'm looking at John 5. That was my problem. John 6 and verse 33, where he says this, For the bread of God is he which cometh down from heaven and gives life into the world. What world is that? The world of the believers, the world of the elect. He hasn't given life to every individual. And then if you look in your Bibles to 2 Peter 2 and verse 5, 2 Peter 2 and verse 5, notice what the Bible says. 2 Peter 2 and verse 5, just pointing this out. 2 Peter 2 and verse 5, and spared Noah the old world, and spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon what? The world of the ungodly. So there's a world of the godly and there's a world of the ungodly.

[John Weaver] So the word world does not simply mean everybody that ever lived. Or everybody that's alive, which is what most people say. It has so many different meanings in the Bible. Sometimes it refers, listen, to the world system. Do you remember what our Lord said in 1 John 2, verse 15? Listen, love not the world, neither the things that are in the world. Now, is our Lord telling us don't love his creation? No. Is he telling us not to love the world of the godly? No. He's saying love, not the world system. When he said the prince of this world has come and is cast out, he's talking about the world system. The world system that hates Christ and hates the Bible. So the word world does not always mean every single individual. By the way, sometimes the word world refers to humanity minus believers. For instance, look in your Bibles to John 15 and verse 18. John 15 verse 18. Our Lord is talking to his own and he says this. If the world hate you.

[John Weaver] You know that it hated me before it hated you. So who's he talking to? He's talking to believers. So here's something about the world or humanity minus believers. So if the world hate you, he said, you know, it hated me for it hated you. Same thing in Romans chapter three and verse six. I could go on and on. I'm just showing you when you look at the word world, don't assume that it means every individual who ever lived or who is alive today. It doesn't. There's so many different meanings of the word world. That means you have to look at things, which I'll explain later on, in the context. Here's a third illustration, one that you automatically should know. And that's the word love. When I look in the Bible and I read in the English, for God so loved the world, or so-and-so loved his wife. All I can see is the word love. But in the Greek, there's three different words for love. There's agape, phileo, and eros. Now as far as I know, the word eros is not used in the Greek New Testament.

[John Weaver] But when you talk about agape love, that is the love that God has The love that gives and never expects anything in return for God so loved the world. It's a sacrificial love. It's a spiritual love. Phileo, that is the love that gives and receives. That's the love that would describe our relationship between Alice and myself. I give love. I receive love. I mean, that's where we get the word Philadelphia, the city of brotherly love. Philanthropy, the love of mankind. filial family, and we get our English word erotic from the word eros, which is that which just takes. So all I'm saying is when you see the word love, you've got to understand that, hey, it could be talking about a special kind of love, God's love, or it could be talking about just family love. You need to know which word is used in that text. Let me give you one other. And that's the word friend. Everybody knows what a friend is, everybody has a friend. But you do know you have different kinds of friends.

[John Weaver] You have your dear, intimate friends. And you have acquaintances. There are some people, and I'm using this expression purposefully, there are some people you can let your hair down with. And there are some people you can't. Some folks you can joke around with and say things and they know it's all in fun and there's no seriousness involved. But some folks, boy, you start doing that, they get upset. No, no. And there's some things you would tell a dear, intimate individual that you would never tell a mere acquaintance. You see, the two words that are used in the Bible in the New Testament for friend, one of them is philos, from phileo, which means a loved one, someone who's dear, intimate. And then there's the word hetairos. And the word heterai is the word that is used to describe a prostitute. It's also a word used to describe someone who worked with you, an acquaintance, but someone whom you never really knew.

[John Weaver] And you remember when Judas went to betray Christ in the garden with a kiss. You remember what our Lord said And Matthew 26 in verse 50, he said, Friend, wherefore cometh thou? Would you like to guess which word was used? Etairos. Judas, you're a prostitute. You're selling the Son of God. You were Aquinas. You walked with me and you worked with me for three years, but you never knew me. You were never a dear, intimate one.

[John Weaver] So when we look in our Bibles and we see these words, Comforter. Is that a quilt? Is that something you throw over you when you get warm? That's what most people think about. Comforter is the name of the Holy Ghost is from the word paraclete, one called alongside to help. We need to stop and say, Lord, if I want to understand this passage, I need to know what these words mean.

[John Weaver] And the first way you begin to investigate is by considering it linguistically. Let me say this. You've heard me say it before. But let me emphasize it. I had rather read one verse and understand than to read 20 chapters and not understand a thing that I've read. So if we're going to really be prepared to communicate and to teach and deliver the Word of God, we must learn to investigate and we must learn first to do it linguistically. Lord willing, we're going to cover those other 11 points next Lord's Day. Let's pray.

[John Weaver] Father, we do ask that you help us today. Lord, thank you for enabling me to physically get through this message. Lord, help me as I preach this afternoon as well. Lord, thank you for your word. Thank you for your truth. And teach us, we pray. Enable us to be students of the word. Make us Ezra's In the name of Jesus Christ we ask and pray, Amen.

[John Weaver] You may contact Dominion Ministry by mail at 7400 Abercorn, that's A-B-E-R, C-O-R-N, Street, Suite 705, P-M-B, 175, Savannah, Georgia, 31406. Or give us a call at 912-925-0990.

[John Weaver] You can also visit our website at www.dominionministry.com

Heart Preparation - 6 of 7

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	22207133335
Subject	Apologetics
Course	Truth and the Interpretation of Scripture
Genre	Sermon
Date	2006-12-03
Dictation Name
Book	Book 162: Heart Preparation — Chapter 6
Source Timed Segments	70

Formatted Transcript

Introduction and Review

Weaver reviews the previous five messages on heart preparation, covering the importance of a prepared heart, how to prepare it, receiving the Word, and being doers of the Word.

So let's open our Bibles to the book of Ezra chapter 7. Ezra chapter 7 and the first 10 verses. Now, for those of you who have missed the past several weeks, I'm probably not going to be able to review in depth because of sinus condition. I want to read all of the 10 verses of Ezra, but probably I won't. So, hopefully I can make it through this lesson, and at least we can get started on it. Notice, if you would please, in Ezra chapter 7, beginning with verse 1,

Scripture Reading — Ezra 7:1-5

"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, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, the chief priest."

Scripture Reading — Ezra 7:6

"This Ezra went up from Babylon, and 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 requests according to the hand of the Lord his God upon him."

Now skip down to 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." Now we've been dealing with heart preparation. I've shown you the importance of heart preparation in lesson number one, and how that if our hearts are not prepared, we will do that which is evil. Then I showed you in the second lesson how I prepare my heart—I showed you there must be realization, determination, and actualization. And the next three messages were basically preparing your heart to receive the Word of God.

I showed you the four types of hearers out of Matthew 13, Mark 4, and Luke chapter 8. I showed you the sovereignty of God in illumination. And because God is not obligated to preach or teach, that we should be swift to hear, slow to answer, and slow to wrath, and simply listen to God. And then the next lesson basically was, how in the world do I know that I have received with meekness the engrafted word which is able to save our souls? And the answer comes back that we must be doers of the word and not hearers only. We must make application. We must implement it in our lives. Our lives are to be brought in conformity to the Word of God.

The Responsibility to Teach

Believers are commanded to teach others (Matthew 28:19-20; 2 Timothy 2:2). Teaching requires mastery of the material and personal experience of the truth.

Now with that brief overview, I want to begin today with the sixth message on how to prepare your heart, or preparing your heart to teach. Preparing your heart to teach the Word of God. Not just preparing your heart to receive the Word of God, but preparing your heart to teach the Word of God. Once we know the truth, and once we have the truth, we're responsible to teach and communicate the truth. Let me just read to you what our Lord told His disciples in Matthew 28, verses 19 and 20. Listen carefully. He told them, "Go ye and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost."

Now listen, "teaching them to observe all things whatsoever I have commanded you. And lo, I am with you always, even to the end of the world." So He said, "Go forth and teach." And then He says, "teaching them all things whatsoever I've commanded you." Now, the apostle Paul in 2 Timothy 2 and verse 2 instructed Timothy, he said, "The things which thou hast seen and heard of me, the same commit thou to faithful men who shall be able to teach others also." So once you and I have the Word of God, we're responsible to communicate it. Let me say it like this: It is one thing to be prepared to receive the Word of God. It's quite another thing to be prepared to teach the Word of God. In either case, there must be specific heart preparation. And here's something I want you to remember. You're going to hear me say this several times today and probably next week as well. But remember this: You cannot teach that which you do not know. You cannot teach that which you do not know. If one is going to be a teacher, basically he must master the material. He must know the answers. He must know from experience. He must be able to instruct and communicate and deliver the truth. Listen carefully. Listen carefully to this. Moreover, he must experience the truth and the truth must come from within. Are you listening? Not only must the teacher grasp the truth, the truth must have grasped him. So that when the teacher communicates, everyone understands that what he is saying he knows, and he believes, and he holds the truth and the truth holds him.

Ezra's Identification and Occupation

Ezra's genealogy traces to Aaron, establishing his priestly lineage. He is described as a 'ready scribe,' meaning a skilled teacher and scholar of the Mosaic Law.

Now, Ezra is a perfect example of this, because the Bible tells us that Ezra had prepared his heart to teach. Now, before I begin even with the message today, I want to point out three things concerning Ezra. First of all, his identification. You'll find this in 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," and then you go right on down to verse 5, and you find the genealogy of Ezra. Now, chapter 7, verse 1, begins with these words, "and now after these things." You know, when I read a passage like that, the first thing that comes to my mind is this: After what things? Well, now, after these things, that would be that which went on before chapter seven, which would be, of course, the finishing of the temple, the dedication of the temple, and the observance of the Passover. After these things, Ezra came. Now, Ezra's name salutes us in the beginning of this book because it's entitled Ezra.

But it's only as you begin to read that you see the character and the conviction and the courage and the worth of Ezra, not only under Artaxerxes, but also in the rest of this book as well. By the time we reach Ezra in Ezra chapter 7, Zerubbabel and Joshua have passed off the scene. They've either grown old or they've died. We no longer hear about the ministry of Haggai and Zechariah, who were the minor prophets who also prophesied during this time. They evidently finished their testimony as well. You know, it's an interesting thing that as you read through the Bible, whenever someone like Moses finishes his course, God always raises up a Joshua. And so after Zerubbabel, after Joshua, we find Ezra coming on the scene. It's a principle of Scripture that God never leaves Himself without witness. When any of the old instruments pass away, God always raises up new instruments to stand in their stead and to replace them. So when one servant then finishes his course, God raises up another in his room because God will never leave Himself without witness.

Now let me just make a statement in light of what I'm going to be teaching today. Although we're talking about Ezra's identification at this point, in one sense of the word, his identification is unimportant to the message that I'm bringing. I'm going to point it out simply because it is here in the Word of God. But what I mean by the statement that his identification is unimportant to this message, what I mean by that is this: Ezra is merely the example. It is what Ezra has done and accomplished that is important to this message. The Bible teaches us that Ezra's heart was prepared to teach the Word of God. You know, there's a passage in James chapter 5 and verse 10. James says this,

Scripture Reading — James 5:10

"Take my brethren, the prophets, for an example of suffering, affliction, and patience. Take my brethren, the prophets, who have spoken to you in the name of the Lord, for an example of..."

In other words, he says, look, if you want an example, look to these prophets who have spoken the word and look at their patience, look at their suffering. Do you realize we can also look at the prophets and make them our example in other areas as well, especially in the areas in which they excel. And Ezra was one who excelled in studying the Word of God.

Now, when you get to Ezra 7 and look down verses 1-5, you will see that his lineage is traced back to Aaron the high priest. He is called Ezra, the son of Seraiah. Now, Seraiah happened to have been the high priest who was slain—let me take that word back—who was murdered by Nebuchadnezzar in Jeremiah chapter 52 verses 24 and 27. Ezra was a younger son of Seraiah, he was a brother to Josedek and he was also uncle to Joshua who happened to be high priest in succession. So Ezra's pedigree is carried back, ascending all the way back up to Aaron, the high priest.

Now, there are only six generations omitted in these brief verses. However, those six generations can be found in 1 Chronicles 6, verses 7 through 10. So basically, for brevity's sake, they're just saying, look, Ezra is a direct descendant of Aaron the high priest. So he is identified then as not only being a Levite, but a descendant of Aaron and of the priestly order. Notice if you would please, secondly, not just his identification, but his occupation. The Bible says in verse 6, "This Ezra went up from Babylon and he was a ready scribe in the law of Moses." "which the Lord God of Israel had given." Now, I want you to note that Ezra is not just simply called a scribe, but a ready scribe in the law of Moses. So we've got to understand the import of what a scribe is. And what are the implications of Ezra being called a ready scribe? How could Ezra be called a ready scribe? Certainly with all of the commendation that is given to Ezra in the Bible, it would not only be improper, but it would be an insult to identify him with the scribes in the New Testament who were unscriptural, who were anti-Christ, and fought against the Lord Himself. Those scribes are condemned by our Lord in Matthew 23 and verse 25 when He says,

Scripture Reading — Matthew 23:25

"Woe unto you scribes, Pharisees, and hypocrites."

But undoubtedly there were a few scribes in the New Testament who were still honest, genuine, and sincere.

For such a one was found in Mark chapter 12, verses 28 through 34, whom Christ commended. In fact, He told him that he was not far from the kingdom of God when He saw the honesty and the integrity of this man. Now let me tell you what the term scribe refers to. It does not refer to merely a penman or merely an attorney well versed in law and skilled in methods of making and preparing public or private deeds, no. When you read the word scribe in reference to Ezra, here's what it means. It means he was a rabbi, to use that word. It's used in the New Testament concerning our Lord. It means he was a teacher. It means he was a doctor. He was someone who was learned in the Mosaic Law, and he understood how that law was to be applied civilly, politically, and religiously. In other words, here was a man who understood the law, who was able to apply it to the people in any given situation. So Ezra then was one who knew the law of God. He knew how to expound it. He also knew how to apply it. Such scribes are called in the New Testament lawyers and doctors. That is, these were very learned men. Now, Ezra was called a ready scribe.

Now, let me tell you what the word ready means. The Hebrew word is Mahir, which literally means ready, diligent, quick, prompt, skilled. So he was a ready, diligent, quick, prompt, and skilled man in the law. Ezra was a man who studied the law. He knew the Bible. He was quick, he was prompt, and he was skilled at applying it. Now, listen to me. Ezra's proficiency may be seen in not only that which he attained, but also in that which is ascribed and attributed to him.

Now, I'm going to share something with you that probably many of you do not know. But John Trapp, for one, who is an old Puritan, and there are a multitude of others, but John Trapp, the Puritan, says this. Let me read it. He says that he, Ezra, wrote the Hebrew Bible out in Chaldean letters, the same that we now call Hebrew. The ancient Hebrew characters remained with the Samaritans for the use of his countrymen that returned out of Chaldea.

Now, let me explain what this means. According to many scholars, it was Ezra who first ordained the vowels, the accents, and the Masoreth. I'll explain that word in just a moment. Ezra was a great scholar, and his knowledge of the Scripture was and is probably still unmatched.

Ezra's Scholarly Contributions

Ezra is traditionally credited with compiling the Masoretic Text, adding vowel points, and fixing the Old Testament canon, demonstrating his profound scholarship.

Now I said the Masoreth. The Hebrew word Masorah refers to the transmission of a tradition. But I'm not talking about merely the tradition of the Jews, that which our Lord condemned in the New Testament. That is not what he's talking about. But the Masorah here refers to the Masoretic text. You may have never heard of the Masoretic Text, but here's what it refers to. It refers to the concise, marginal notes in the manuscripts and later printings of the Hebrew Bible which note textual details usually about the precise pronunciation and spelling of words. In other words, it was Ezra and the men of the Great Synagogue who gave us what is known as the Masoretic text.

You say, what significance does that have to me? Well, are you listening? It was these men who not only purified the text, they added the vowel points, the punctuation marks, the setting of the reading, they fixed the canon of the Old Testament, divided the verses, the paragraphs, the books, and finally, in the providence of God, they presented that to be the pure, infallible Word of God. It is from the Masoretic Text that we get our King James Bibles.

So I'm trying to show you that all of this has been attributed back to Ezra. The Old Testament, the Masoretic text, came from Ezra. Or at least that's what most scholars say. They attribute it to him. Let me just give you one illustration. I have a book in my library entitled God's Secretaries. And it's on the lives—it's brief biographies of the men who helped translate the King James Bible. One of, or the leading translator was Lancelot Andrews. Lancelot Andrews read, wrote, and spoke 21 different languages. And about 14 of them were considered dead languages, like Chaldean, Assyrian, or whatever. These men were scholars. Ezra was a scholar. He prepared his heart.

Ezra's Heart Preparation

Ezra 'prepared his heart' (fixed, set) to seek, do, and teach God's law, showing a singleness of purpose and willingness to sacrifice to know Scripture.

His occupation was he was a scribe and a ready, diligent, skilled. Look thirdly at his orientation in verse 6. "This Ezra went up from Babylon and he was a ready scribe in the Law of Moses which the Lord God of Israel had given." So Ezra then was inclined toward and majored in the Law of Moses which the Lord God of Israel had given, and let it be duly noted and pointed out it was God who gave the Law of Moses. Moses was merely the instrument; God was the giver of the law. The Bible says in Galatians 3 in verse 19,

Scripture Reading — Galatians 3:19

"Wherefore then serveth the law?"

Now listen.

Scripture Reading — Galatians 3:19

"It was added because of transgression till the seed should come to whom the promise was made, and it was ordained by angels in the hand of a mediator."

Moses was just simply the mediator. The law was given by God. There is no room for despising the law of God, because God gave that law. Period. We must remember at the time of Ezra, there was no New Testament. At the time of Ezra, he had the Law and the Prophets. And by the way, that phrase, the Law and the Prophets, referred to the totality of the Old Testament, including the poetical books. So what in the world was Ezra oriented toward? He was oriented toward the Word of God that God had given at that particular time. Ezra was the teacher, he was the scholar, he was the doctor, he was the minister. Now here's my question. How did Ezra become so adept in the Word of God? Obviously, no one is born knowing the Word of God. How many of you, when you were born, could immediately just recite the books of the Bible?

Or could quote Scripture? None of us. And the sad fact is, most of us who were raised in church still cannot quote most of it, and cannot find most books of the Bible. Sometimes when I'm in different meetings if I want to have fun, I just say, well, open your Bibles to the book of Hezekiah chapter 3 and verse 15. And I just watch. Most people don't even realize Hezekiah was a king, not a book. And most people be trying to find the book of Hezekiah. I'm just simply saying we're not born with that knowledge. We also have to understand that you cannot pick up the truths of the Word of God quickly, easily, and lightly. No, they don't come like that. Look in verse 10. Here's the answer.

"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." Note, Ezra had prepared his heart. First, let me emphasize that, since this whole series is on heart preparation, do you remember that I told you that the word prepared is sometimes translated in our Bibles as fixed? It means the same thing. So you can read this, "For Ezra fixed his heart to seek the law of the Lord." In other words, His heart was prepared, His heart was fixed, His heart was set upon the Word of God. Now I'm not going to re-preach especially the first two messages in this short series. But His heart was prepared, His heart was fixed, His heart was set upon it, and He kept His heart that way.

Let me put it like this, it was a singleness of purpose. It was much like the Apostle Paul in the New Testament when he wrote this in Philippians 3, verses 13 and 14. This is what he said, "Brethren, I count not myself to have apprehended, but one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press forward toward the mark of the prize of the high calling of God in Christ Jesus." What was Paul saying? I've got one goal. He said, I don't say I've obtained it, but he said, one thing I do, I forget which is in the past and I press forward toward that goal.

Now, in order to be like Ezra, we have to be—we have to find the pearl of great price and be willing to sell and sacrifice everything else for it. But let me just show you something. Think about this. There are men that I admire that have great abilities in different areas. And I really get upset with people like Roy and some of these others who can just seemingly do whatever they want to do. I don't care if you're a carpenter, plumber, photographer, they just do it. It seems like they have multiple abilities. I've never had multiple abilities. But I will tell you something, when someone becomes good at something, it's because they usually have done it all of their lives. I would never make an OBGYN doctor starting now at my age. No, I could never do that. I could never be a veterinarian, starting at my age.

Now, the point I'm trying to make is very simple. I've had people say, well, I sure would like to know the Word of God the way you do. And my answer is, well, are you willing to sacrifice day after day of your life just studying to know it? A doctor asked me, Are you willing to sacrifice eight years of your life to go to medical school just to learn some basics? You see what I'm saying? No, we've got to understand that once we find the pearl of great price, once we find the Scripture, it's going to require a great deal of sacrifice to learn it, to know it, to have it, to make it yours. I don't know how many times Alice says, all you want to do is study. Well, that may be true, but that's my life. That was Ezra's life. So if we're going to know the Word of God, we've got to understand there's got to be some sacrifice. I told you this before. But let me give you the illustration again. We had a concert pianist come to our church in Jessup.

The guy was a missionary. He put a piano recital on for us, or a concert, and for over an hour he sat there and played. No music in front of him. It looked like the music just flowed out of his fingers. When he finished, I said, man, I'd give anything to be able to play the piano like that. He said, would you? I practice eight hours a day, six days a week. You know, all of a sudden, I didn't want to be a concert pianist. I don't want to sit in front of a piano eight hours a day, six days a week.

You get what I'm saying. Now, if we're going to be like Ezra, we've got this determined. We're going to set our hearts upon the Word of God. And we're going to know it and we're going to sacrifice whatever it takes to know it.

Now, I want to give you three things, three truths that are found in verse 10 that clearly demonstrate what is necessary to be able to teach the Word of God. Now watch this. Look in verse 10. We're not going to cover them all today. Ezra 7 and verse 10. "For Ezra prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgments." Now, after the truth that Ezra had prepared his heart, fixed his heart, there are three things which followed. What are they? Investigation. He prepared his heart to what? To seek the law of the Lord and to do it.

Three Steps: Investigation, Application, Education

From Ezra 7:10, Weaver outlines three necessary steps for teaching: investigation (seeking the law), application (doing it), and education (teaching it).

That is, implications or applications. He applied it to himself. And then he said, "and to teach in Israel statutes and judgments," that's education. So there's investigation, there's application, and there's education.

Now, let me say it again. You cannot teach that which you do not know. And you cannot teach that which you've never experienced. So let's begin today with the first point: investigation. It's going to take us at least one more message to finish this short series, but the Bible says in verse 10 that Ezra prepared his heart to seek the law of the Lord.

Investigation: Seeking the Law

The Hebrew word 'darash' means to seek with care, inquire, investigate. Ezra devoted himself to studying Scripture, valuing it above gold and food.

Now, the Hebrew word for seek is the word darash, which means to resort to, to seek, to seek with care, to inquire, to require, and to investigate. So what did Ezra do? He retired to inquire. In other words, he got away to investigate, to seek, to look into. He made it His business to look into the Scriptures, to find out what they meant, to understand how to apply them, and how to teach them. And you can't do this without seeking. You know what our Lord told the Pharisees in John 5 in verse 39? He said,

Scripture Reading — John 5:39

"Search the scriptures, for in them you think you have eternal life, and they are they which testify of me."

He said, you want to find out about eternal life? You want to find out who I am? You search the scriptures. It's your responsibility. Ezra's reigning desire was to study the divine law, its principles, its institution, its privilege, its requirements.

And he did this from a love and zeal for God's Word. He devoted himself to it. He made it his great business in life. And his life was given to studying, applying, and educating. So what did he do? He bent his heart, He inclined his way, he prepared his heart, he fixed his way into the reading of the Word of God.

Now, let me just tell you what I believe that Ezra understood. Are you listening? I believe he understood David, Jeremiah, and Job. You say, what do you mean by that preacher? Well, by that, I mean this. He understood the meaning of what David had spoken in Psalm 19, verses 8 through 10. Well, what did David say there? Listen. "The statutes of the Lord are right, rejoicing the heart. The commandment of the Lord is clean, pure, enlightening the eyes. The fear of the Lord is clean, enduring forever. The judgments of the Lord are true and right altogether." Are you listening?

"More to be desired than gold, yea, more than fine gold. Sweeter also than honey and the honeycomb." That's what the Word of God was to Ezra. It was worth more than gold, fine gold. Sweeter than honey and the honeycomb. He'd rather study it than eat. He'd rather study it than be a billionaire. He understood Jeremiah. In Jeremiah 15 and verse 16, where Jeremiah said, "Thy words were found and I did eat them."

"And they were the joy and the rejoicing of mine heart. For I am called by thy name, O Lord my God." What did he say? "Thy words were found and I did eat them." He understood what Job meant in Job 23, verse 12, when Job said this, "Neither have I gone back from the commandment of my lips. I have esteemed my words more than my necessary food." What? Job said, I'd rather have your word than to eat when I'm hungry. Now, Ezra placed an extremely high value upon the Word of God. But the question has to come back: How did he investigate the Word of God?

Principles of Biblical Interpretation

Weaver introduces broad hermeneutical principles: Scripture does not contradict itself, and Scripture interprets Scripture (1 Corinthians 2:13).

Well, I want to be absolutely honest with you. I don't really know Ezra's method of study. But I'm going to give you some things that probably he did use. Understand this. When I share these things with you, I'm not trying to get into a course on hermeneutics. Hermeneutics is the art or the science of biblical interpretation. Now, there are certain broad principles that you should know. One of those broad principles is simply this: You cannot interpret one passage of the Scripture to make it contradict another clear passage of the Scripture. If your interpretation of this passage contradicts this passage, then it's your interpretation that's wrong. It's not the Bible. Okay? A second broad principle is this: You are to allow Scripture to interpret Scripture. The Bible says in 1 Corinthians 2 and verse 13 that we are to compare spiritual things with spiritual. So, Scripture is to interpret Scripture. Now, we cannot be exactly sure how Ezra investigated the Word of God, but the 12 things I'm going to give you will probably come close to at least some of the methods that he used.

We're only going to talk about one of them today. How do we investigate the Word of God? When you sit down to read your Bible, how do you know what it means? How do you know how to apply it? You say, well, I've never been to college. Well, you don't have to go to college to know that. You may have to be taught. Let me give you—I'm going to give you 12 ways, only one of them today. The very first thing that you need to know when you read your Bible, I don't care if you're looking at one verse, one paragraph, one chapter. The first thing you must consider, you must consider it linguistically. Linguistically. All that means is: What do the words mean? What do the words mean?

Linguistic Study: Understanding Word Meanings

The first method of investigation is considering words linguistically. Weaver recommends tools like Strong's Concordance and lexicons to grasp original meanings.

Now, if you do not have a Strong's Concordance, I would urge you to get one. And here's why. Because if you don't know what a word means, you can look it up in the Old Testament or the New Testament, in the back of Strong's, and it will give you the Hebrew and the Greek word. Now, that is a brief, short definition. For instance, I don't imagine even many of you in here could tell me what the word Tirshatha means, and you're going to find the word Tirshatha in Ezra and Nehemiah. You might not be able to tell me what a Nethinim was, but yet it's mentioned here in the book of Ezra. So, if you want to know what the Tirshatha is, you have to look that word up in Strong's.

It will give you a number. You go to the back of the book and find that number in the Old Testament and it will tell you what it means. Now, if you really want to study and you want to know more than a little brief word or a little brief explanation, you need to get a two-volume set of the Theological Wordbook of the Old Testament. That will expand the Old Testament words and instead of you getting just one half sentence, you might get a paragraph or a page or two pages explaining that word. And for the New Testament, you would need either Trench's Synonyms of the New Testament or Thayer's Greek-English Lexicon. You say, I can't understand all that. Sure you can. If you can use a dictionary, if you can spell, you can use the Greek-English lexicon. It's very simple. If you don't know how, I'll show you how. But, I'm just simply saying, if you really want to get down in some things, you need—if you don't know Greek and Hebrew yourself, and most people do not—you need those tools. When I'm speaking about understanding words linguistically, I mean understanding what they actually mean.

Let me tell you what one of our common errors is today. We assume that just because we know a word or we recognize the word or we use it, we automatically give it the meaning that is prevalent today. Or we give it the meaning that is prevalent in our understanding. Do you realize that there are common words that you and I use every day, and those same words are in the Bible, but they do not mean what we mean.

Examples of Word Study: Flesh, World, Love, Friend

Weaver illustrates how common biblical words ('flesh,' 'world,' 'love,' 'friend') have multiple meanings in Greek and Hebrew, requiring careful study to avoid misinterpretation.

You say, what in the world are you talking about? Well, let me just show you. I'm going to give you, quickly, four examples. Let me say the word, you tell me what you think of. Don't say it out loud, but I might ask you. Here's the word, flesh. Surely that's a simple word, flesh. Hobie, what's it mean? You don't know? Surely you know what flesh is. Doc, what does flesh mean? Well, that's one answer. Did you know that the word flesh is used four different ways in the Bible? So when you read the word flesh, it does not always mean that thing that's around your bones. For instance, let me give you an illustration. If you would look in your Bibles to Isaiah 40—hold Ezra, but go to Isaiah 40—sometimes the word flesh will refer to all of humanity. Notice Isaiah 40, verses 6 and 7. By the way, you'll find this in 1 Peter 1, verse 24 as well. But in Isaiah 40, verse 6, "The voice said, Cry. And he said, What shall I cry?"

"All flesh is grass and all the goodness thereof is the flower of the field. The grass withered, the flower faded because the spirit of the Lord bloweth upon it. Surely the people is grass." Now what does it mean when he says all flesh is grass? He's referring to all humanity. What is all humanity going to do? Die. Because whoever you are, wherever you live, you're flesh. So sometimes the word refers to all humanity. Sometimes it refers to the body.

If you look in your Bibles to the book of Job chapter 19—Job chapter 19, right before the book of Psalms—Job 19, look in verses 24 and 25. Here the word refers to the body. Job 19, I believe that's—I may have the wrong—skip down, it's verse 25 and 26. He says, Job 19, verse 25,

Scripture Reading — Job 19:25-26

"For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God."

What does the word flesh refer to? The body. Then if you look in your Bibles to Romans chapter 7, you'll find that the word flesh refers to a sin principle. Doesn't refer to the body, doesn't refer to all humanity. You'll find that in Romans chapter 7 beginning there verse 18. Romans 7 verse 18, Paul says,

Scripture Reading — Job 19:25-26

"For I know that in me (that is in my flesh) dwelleth no good thing. For the will is present within me, but how to perform that which is good I find not."

"For the good that I would, I do not. For the evil that I would not, that I do." What's he talking about? "I know that in my flesh dwelleth no good thing." He's talking about the evil principle or the principle of sin. So here it has no reference to the body. It has no reference to all humanity. It has reference to the principle of sin. And then if you look in 1 Corinthians 15 and verse 59—1 Corinthians 15, verse 39 it is, I'm sorry. 1 Corinthians 15, verse 39. Paul says this, "All flesh is not the same flesh, but there is one flesh of men, another flesh of beasts, another of fishes, and another of birds." Here we're talking about flesh flesh.

What do you eat when you eat a fish? Do you eat the scales? No, you eat the meat. You eat the flesh. Do you eat a deer? Do you eat the hide? No, you eat the flesh. So he says there's different types of flesh and there it's talking about just flesh flesh. But here are four different ways the word flesh is used in the Bible.

Now, let me give you another illustration. Let's take the word world. When you think of the word world, what do you think of? I've heard people say, "Well, the word world means world. It means everybody in the world." No, it doesn't. Not every time. The word world is translated from the Greek word cosmos. And although the word cosmos is the Greek word from which the word world is translated, the word world has over 12 different meanings in the New Testament.

Now think about that. The word world has over 12 different meanings in the Bible. For instance, just look in your Bibles to John 1. Look in your Bible, said John Wood. Let me show you one verse where the word world occurs three times and it has three different meanings. And it's the same Greek word, cosmos. By the way, ladies, you get your English word cosmetics from cosmos. It's supposed to mean an orderly arrangement, Jane. Sometimes I've seen women who didn't have an orderly arrangement with their cosmetics.

But anyhow, here it is. Look at John 1 and verse 10. "He was in the world. And the world was made by him. And the world knew him not." Do you realize the same word world is used three different ways in that one simple verse? Now look at it. "He was in the world," that is, he was on earth, "and the world was made by him," that is, universe, "and the world," that is, the world of men, "knew him not." Three different ways the same word is used in one brief sentence. Did you realize—are you listening?—there is a world of the elect, or a world of the believers, and there is a world of the ungodly. Two totally different worlds.

You say, show me that in the Bible. Well, look in John 1 in verse 29. Here's the world of the godly, or the world of the believers. The Bible says in John 1 in verse 29, "The next day John seeth Jesus coming unto him, and saith unto him, Behold the Lamb of God, who taketh away the sin of the world." Well, what world is that? That has to be the world of the believers or the world of the elect. He doesn't take away the sins of those who die in their sins without repentance. That's why there's a doctrine of eternal punishment. That's why there's a judgment. If you look in John 6 and verse 33, John 6 and verse 33, he says this.

That's not the one I want. Let's see. John 6, where he says, "I give life into the world." Well, I could quote it, but I gave the wrong verse, I guess. Oh, I'm looking at John 5. That was my problem. John 6 and verse 33, where he says this, "For the bread of God is he which cometh down from heaven and gives life into the world." What world is that? The world of the believers, the world of the elect. He hasn't given life to every individual. And then if you look in your Bibles to 2 Peter 2 and verse 5, 2 Peter 2 and verse 5, notice what the Bible says. 2 Peter 2 and verse 5, just pointing this out. 2 Peter 2 and verse 5, "and spared Noah the old world, and spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon what? The world of the ungodly." So there's a world of the godly and there's a world of the ungodly.

So the word world does not simply mean everybody that ever lived, or everybody that's alive, which is what most people say. It has so many different meanings in the Bible. Sometimes it refers, listen, to the world system. Do you remember what our Lord said in 1 John 2, verse 15? Listen, "Love not the world, neither the things that are in the world." Now, is our Lord telling us don't love His creation? No. Is He telling us not to love the world of the godly? No. He's saying love not the world system. When He said "the prince of this world has come and is cast out," He's talking about the world system. The world system that hates Christ and hates the Bible. So the word world does not always mean every single individual. By the way, sometimes the word world refers to humanity minus believers. For instance, look in your Bibles to John 15 and verse 18. John 15 verse 18. Our Lord is talking to His own and He says this, "If the world hate you."

"You know that it hated me before it hated you." So who's He talking to? He's talking to believers. So here's something about the world or humanity minus believers. So "if the world hate you," He said, "you know, it hated me for it hated you." Same thing in Romans chapter 3 and verse 6. I could go on and on. I'm just showing you when you look at the word world, don't assume that it means every individual who ever lived or who is alive today. It doesn't. There's so many different meanings of the word world. That means you have to look at things, which I'll explain later on, in the context. Here's a third illustration, one that you automatically should know. And that's the word love. When I look in the Bible and I read in the English, "For God so loved the world," or "so-and-so loved his wife," all I can see is the word love. But in the Greek, there's three different words for love. There's agape, phileo, and eros. Now as far as I know, the word eros is not used in the Greek New Testament.

But when you talk about agape love, that is the love that God has. The love that gives and never expects anything in return. "For God so loved the world." It's a sacrificial love. It's a spiritual love. Phileo, that is the love that gives and receives. That's the love that would describe our relationship between Alice and myself. I give love. I receive love. I mean, that's where we get the word Philadelphia, the city of brotherly love. Philanthropy, the love of mankind. Filial family, and we get our English word erotic from the word eros, which is that which just takes. So all I'm saying is when you see the word love, you've got to understand that, hey, it could be talking about a special kind of love, God's love, or it could be talking about just family love. You need to know which word is used in that text. Let me give you one other. And that's the word friend. Everybody knows what a friend is, everybody has a friend. But you do know you have different kinds of friends.

You have your dear, intimate friends. And you have acquaintances. There are some people, and I'm using this expression purposefully, there are some people you can let your hair down with. And there are some people you can't. Some folks you can joke around with and say things and they know it's all in fun and there's no seriousness involved. But some folks, boy, you start doing that, they get upset. No, no. And there's some things you would tell a dear, intimate individual that you would never tell a mere acquaintance. You see, the two words that are used in the Bible in the New Testament for friend, one of them is philos, from phileo, which means a loved one, someone who's dear, intimate. And then there's the word hetairos. And the word hetairos is the word that is used to describe a prostitute. It's also a word used to describe someone who worked with you, an acquaintance, but someone whom you never really knew.

And you remember when Judas went to betray Christ in the garden with a kiss. You remember what our Lord said in Matthew 26 in verse 50, He said, "Friend, wherefore cometh thou?" Would you like to guess which word was used? Hetairos. Judas, you're a prostitute. You're selling the Son of God. You were an acquaintance. You walked with me and you worked with me for three years, but you never knew me. You were never a dear, intimate one.

Conclusion and Prayer

Weaver concludes by emphasizing the importance of understanding Scripture deeply, even if it means reading less but comprehending more, and closes in prayer.

So when we look in our Bibles and we see these words, Comforter. Is that a quilt? Is that something you throw over you when you get warm? That's what most people think about. Comforter is the name of the Holy Ghost, is from the word paraclete, one called alongside to help. We need to stop and say, Lord, if I want to understand this passage, I need to know what these words mean. And the first way you begin to investigate is by considering it linguistically. Let me say this. You've heard me say it before. But let me emphasize it. I had rather read one verse and understand than to read 20 chapters and not understand a thing that I've read. So if we're going to really be prepared to communicate and to teach and deliver the Word of God, we must learn to investigate and we must learn first to do it linguistically. Lord willing, we're going to cover those other 11 points next Lord's Day. Let's pray.

Father, we do ask that you help us today. Lord, thank you for enabling me to physically get through this message. Lord, help me as I preach this afternoon as well. Lord, thank you for your word. Thank you for your truth. And teach us, we pray. Enable us to be students of the word. Make us Ezra's. In the name of Jesus Christ we ask and pray, Amen.

Study Guide

Major Themes

Heart Preparation for Teaching

Summary: Teaching God's Word requires specific heart preparation, not just receiving it. One must master the material and be mastered by the truth.

Evidence: Weaver states, 'It is one thing to be prepared to receive the Word of God. It's quite another thing to be prepared to teach the Word of God.' (270.5-358.1s)

The Necessity of Personal Knowledge and Experience

Summary: You cannot teach what you do not know or have not experienced. The truth must be internalized before it can be effectively communicated.

Evidence: Weaver says, 'You cannot teach that which you do not know... Moreover, he must experience the truth and the truth must come from within.' (270.5-358.1s)

Ezra as a Model of Diligent Study

Summary: Ezra exemplifies a heart fixed on seeking, doing, and teaching God's law, demonstrating sacrifice and singleness of purpose.

Evidence: Weaver explains, '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.' (1398.9-1460.3s)

The High Value of Scripture

Summary: Scripture is more desirable than gold and sweeter than honey; it should be esteemed above necessary food, as seen in David, Jeremiah, and Job.

Evidence: Weaver quotes Psalm 19:10, 'More to be desired than gold, yea, more than fine gold. Sweeter also than honey and the honeycomb.' (2016.7-2051.6s)

Linguistic Investigation of Scripture

Summary: Understanding the Bible begins with examining the original meanings of words, using tools like concordances and lexicons to avoid misinterpretation.

Evidence: Weaver says, 'The first thing you must consider, you must consider it linguistically. All that means is: What do the words mean?' (2278.2-2303.7s)

Multiple Meanings of Biblical Words

Summary: Common words like 'flesh,' 'world,' 'love,' and 'friend' have various meanings in Scripture, requiring careful contextual and linguistic study.

Evidence: Weaver demonstrates that 'world' has over 12 meanings, using John 1:10 as an example where it means earth, universe, and humanity. (2786.1-2892.1s)

Key Arguments

Teaching requires both knowledge and experience

Summary: Effective teaching of God's Word demands that the teacher not only knows the material intellectually but has also experienced its truth personally.

Evidence: Weaver argues, 'Not only must the teacher grasp the truth, the truth must have grasped him.' (358.6-440.7s)

Ezra's heart preparation was a fixed, singular focus

Summary: Ezra's success in teaching stemmed from his deliberate, fixed heart preparation, setting his heart solely on God's law.

Evidence: Weaver states, 'His heart was prepared, His heart was fixed, His heart was set upon the Word of God.' (1460.6-1504.0s)

Sacrifice is necessary to know Scripture deeply

Summary: Becoming proficient in the Word requires significant sacrifice of time and effort, akin to a concert pianist practicing eight hours daily.

Evidence: Weaver illustrates with the pianist: 'I practice eight hours a day, six days a week... all of a sudden, I didn't want to be a concert pianist.' (1677.4-1713.7s)

Investigation begins with linguistic analysis

Summary: The first step in studying Scripture is to understand what the words mean in their original languages, using available tools.

Evidence: Weaver says, 'The very first thing that you need to know when you read your Bible... you must consider it linguistically.' (2278.2-2303.7s)

Assuming modern meanings leads to misinterpretation

Summary: Many biblical words have different meanings than their common modern usage, and failure to study them linguistically results in error.

Evidence: Weaver warns, 'We assume that just because we know a word... we automatically give it the meaning that is prevalent today.' (2418.2-2457.8s)

Scripture interprets Scripture

Summary: A key hermeneutical principle is to compare spiritual things with spiritual, allowing clear passages to interpret less clear ones.

Evidence: Weaver cites 1 Corinthians 2:13: 'we are to compare spiritual things with spiritual.' (2197.9-2277.6s)

Scripture References

Ezra 7:1-5

Context: Genealogy of Ezra tracing back to Aaron the chief priest, establishing his priestly lineage.

Ezra 7:6

Context: Ezra is described as a ready scribe in the law of Moses, and the king granted his requests because God's hand was upon him.

Ezra 7:10

Context: Ezra prepared his heart to seek the law of the Lord, to do it, and to teach statutes and judgments in Israel.

Matthew 28:19-20

Context: Jesus commands His disciples to go and teach all nations, baptizing them and teaching them to observe all He commanded.

2 Timothy 2:2

Context: Paul instructs Timothy to commit what he has heard to faithful men who will be able to teach others.

James 5:10

Context: James cites the prophets as examples of suffering affliction and patience.

Jeremiah 52:24, 27

Context: Seraiah the high priest was murdered by Nebuchadnezzar; Ezra is identified as his son.

1 Chronicles 6:7-10

Context: The six omitted generations in Ezra's genealogy can be found here.

Matthew 23:25

Context: Jesus pronounces woe upon scribes, Pharisees, and hypocrites, contrasting with Ezra's faithful scribal work.

Mark 12:28-34

Context: A scribe is commended by Christ for his honesty and integrity, being told he is not far from the kingdom of God.

Galatians 3:19

Context: The law was added because of transgressions, ordained by angels in the hand of a mediator (Moses).

Philippians 3:13-14

Context: Paul expresses his singleness of purpose: forgetting the past and pressing toward the mark of the high calling in Christ.

John 5:39

Context: Jesus tells the Pharisees to search the Scriptures because they testify of Him.

Psalm 19:8-10

Context: The statutes, commandments, and judgments of the Lord are described as more desirable than gold and sweeter than honey.

Jeremiah 15:16

Context: Jeremiah says God's words were found and eaten, becoming the joy and rejoicing of his heart.

Job 23:12

Context: Job esteemed God's words more than his necessary food.

1 Corinthians 2:13

Context: We are to compare spiritual things with spiritual, allowing Scripture to interpret Scripture.

Isaiah 40:6-7

Context: All flesh is grass, referring to the frailty of all humanity.

Job 19:25-26

Context: Job declares that in his flesh he shall see God, using 'flesh' to refer to his physical body.

Romans 7:18-19

Context: Paul says in his flesh dwells no good thing, referring to the sin principle.

Historical References

Ezra's role in compiling the Masoretic Text

Context: Weaver cites John Trapp and other scholars who attribute to Ezra the writing of the Hebrew Bible in Chaldean letters and the establishment of the Masoretic text, including vowel points and accents.

Lancelot Andrews and the King James translators

Context: Weaver references Lancelot Andrews, a leading translator of the King James Bible, who knew 21 languages, to illustrate the scholarship of men like Ezra.

John Trapp, Puritan commentator

Context: Weaver quotes John Trapp's statement that Ezra wrote the Hebrew Bible in Chaldean letters.

Important Quotes

You cannot teach that which you do not know.

Significance: This is a foundational principle Weaver repeats to emphasize that teaching requires mastery of the material.

Not only must the teacher grasp the truth, the truth must have grasped him.

Significance: Highlights the necessity of personal experience and internalization of truth for effective teaching.

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.

Significance: The key verse (Ezra 7:10) that structures the entire message on investigation, application, and education.

I had rather read one verse and understand than to read 20 chapters and not understand a thing that I've read.

Significance: Emphasizes the value of deep comprehension over superficial reading, a practical application of linguistic study.

More to be desired than gold, yea, more than fine gold. Sweeter also than honey and the honeycomb.

Significance: Quoted from Psalm 19 to illustrate the supreme value Ezra placed on God's Word.

I have esteemed my words more than my necessary food.

Significance: Job 23:12, demonstrating the priority of God's Word over physical needs.

He was in the world. And the world was made by him. And the world knew him not.

Significance: John 1:10, used to illustrate how the same Greek word 'cosmos' has three different meanings in one verse.

Discussion Questions

What does it mean to 'prepare your heart' to teach God's Word, and how does that differ from preparing to receive it?

Context: Weaver distinguishes between receiving and teaching, emphasizing that teaching requires additional heart preparation.

In what ways can we follow Ezra's example of fixing our hearts to seek, do, and teach God's law?

Context: Ezra's threefold purpose in Ezra 7:10 serves as a model for believers.

What sacrifices might be necessary for us to gain a deeper knowledge of Scripture, and are we willing to make them?

Context: Weaver uses the concert pianist illustration to show the cost of expertise.

Why is it dangerous to assume we know the meaning of biblical words based on modern usage?

Context: Weaver warns that common words like 'flesh' and 'world' have multiple meanings in Scripture.

How can using tools like Strong's Concordance or lexicons improve our personal Bible study?

Context: Weaver recommends these resources for understanding original word meanings.

What does it mean that 'Scripture interprets Scripture,' and how can we apply this principle?

Context: Weaver introduces this hermeneutical principle from 1 Corinthians 2:13.

How does the example of the word 'world' in John 1:10 challenge our assumptions about biblical language?

Context: Weaver uses this verse to show three different meanings of 'cosmos' in one sentence.

What is the significance of Jesus calling Judas 'friend' (hetairos) in Matthew 26:50?

Context: Weaver explains the Greek word hetairos indicates a mere acquaintance, not an intimate friend.

Applications

Commit to diligent study of Scripture

Summary: Believers should follow Ezra's example by fixing their hearts to seek God's law, making it a priority and being willing to sacrifice time and effort.

Evidence: Weaver says, 'If we're going to know the Word of God, we've got to understand there's got to be some sacrifice.' (1638.9-1675.1s)

Use linguistic tools for Bible study

Summary: To understand Scripture accurately, use resources like Strong's Concordance and lexicons to learn the original meanings of words.

Evidence: Weaver urges, 'If you do not have a Strong's Concordance, I would urge you to get one.' (2278.2-2303.7s)

Prioritize comprehension over quantity

Summary: It is better to read and understand one verse deeply than to read many chapters without comprehension.

Evidence: Weaver states, 'I had rather read one verse and understand than to read 20 chapters and not understand a thing that I've read.' (3437.5-3496.6s)

Internalize truth before teaching

Summary: Before teaching others, ensure that the truth has personally grasped and transformed you, not just intellectually understood.

Evidence: Weaver emphasizes, 'Not only must the teacher grasp the truth, the truth must have grasped him.' (358.6-440.7s)

Value Scripture above all else

Summary: Cultivate a love for God's Word that esteems it more than material wealth or physical sustenance, as David, Jeremiah, and Job did.

Evidence: Weaver quotes Psalm 19:10 and Job 23:12 to illustrate the supreme value of Scripture. (2016.7-2101.0s)

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T04:17:19Z

Clean Transcript

Heart Preparation - 6 of 7

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

So let's open our Bibles to the book of Ezra chapter 7. Ezra chapter 7 and the first 10 verses.
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Now, for those of you who have missed the past several weeks, I'm probably not going to be able to review in depth because of sinus condition. I want to read all of the 10 verses of Ezra, but probably I won't. So, hopefully I can make it through this lesson, and at least we can get started on it. Notice, if you would please, in Ezra chapter 7, beginning with 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, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, the chief priest."
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"This Ezra went up from Babylon, and 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 requests according to the hand of the Lord his God upon him." Now skip down to 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." Now we've been dealing with heart preparation. I've shown you the importance of heart preparation in lesson number one, and how that if our hearts are not prepared, we will do that which is evil. Then I showed you in the second lesson how I prepare my heart—I showed you there must be realization, determination, and actualization. And the next three messages were basically preparing your heart to receive the Word of God.
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I showed you the four types of hearers out of Matthew 13, Mark 4, and Luke chapter 8. I showed you the sovereignty of God in illumination. And because God is not obligated to preach or teach, that we should be swift to hear, slow to answer, and slow to wrath, and simply listen to God. And then the next lesson basically was, how in the world do I know that I have received with meekness the engrafted word which is able to save our souls? And the answer comes back that we must be doers of the word and not hearers only. We must make application. We must implement it in our lives. Our lives are to be brought in conformity to the Word of God.
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Now with that brief overview, I want to begin today with the sixth message on how to prepare your heart, or preparing your heart to teach. Preparing your heart to teach the Word of God. Not just preparing your heart to receive the Word of God, but preparing your heart to teach the Word of God. Once we know the truth, and once we have the truth, we're responsible to teach and communicate the truth. Let me just read to you what our Lord told His disciples in Matthew 28, verses 19 and 20. Listen carefully. He told them, "Go ye and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost."
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Now listen, "teaching them to observe all things whatsoever I have commanded you. And lo, I am with you always, even to the end of the world." So He said, "Go forth and teach." And then He says, "teaching them all things whatsoever I've commanded you."
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Now, the apostle Paul in 2 Timothy 2 and verse 2 instructed Timothy, he said, "The things which thou hast seen and heard of me, the same commit thou to faithful men who shall be able to teach others also." So once you and I have the Word of God, we're responsible to communicate it. Let me say it like this: It is one thing to be prepared to receive the Word of God. It's quite another thing to be prepared to teach the Word of God.
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In either case, there must be specific heart preparation. And here's something I want you to remember. You're going to hear me say this several times today and probably next week as well. But remember this: You cannot teach that which you do not know. You cannot teach that which you do not know. If one is going to be a teacher, basically he must master the material. He must know the answers. He must know from experience. He must be able to instruct and communicate and deliver the truth. Listen carefully. Listen carefully to this. Moreover, he must experience the truth and the truth must come from within. Are you listening? Not only must the teacher grasp the truth, the truth must have grasped him. So that when the teacher communicates, everyone understands that what he is saying he knows, and he believes, and he holds the truth and the truth holds him.
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Now, Ezra is a perfect example of this, because the Bible tells us that Ezra had prepared his heart to teach. Now, before I begin even with the message today, I want to point out three things concerning Ezra. First of all, his identification. You'll find this in 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," and then you go right on down to verse 5, and you find the genealogy of Ezra. Now, chapter 7, verse 1, begins with these words, "and now after these things." You know, when I read a passage like that, the first thing that comes to my mind is this: After what things? Well, now, after these things, that would be that which went on before chapter seven, which would be, of course, the finishing of the temple, the dedication of the temple, and the observance of the Passover. After these things, Ezra came. Now, Ezra's name salutes us in the beginning of this book because it's entitled Ezra.
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But it's only as you begin to read that you see the character and the conviction and the courage and the worth of Ezra, not only under Artaxerxes, but also in the rest of this book as well. By the time we reach Ezra in Ezra chapter 7, Zerubbabel and Joshua have passed off the scene. They've either grown old or they've died. We no longer hear about the ministry of Haggai and Zechariah, who were the minor prophets who also prophesied during this time. They evidently finished their testimony as well. You know, it's an interesting thing that as you read through the Bible, whenever someone like Moses finishes his course, God always raises up a Joshua. And so after Zerubbabel, after Joshua, we find Ezra coming on the scene. It's a principle of Scripture that God never leaves Himself without witness. When any of the old instruments pass away, God always raises up new instruments to stand in their stead and to replace them. So when one servant then finishes his course, God raises up another in his room because God will never leave Himself without witness.
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Now let me just make a statement in light of what I'm going to be teaching today. Although we're talking about Ezra's identification at this point, in one sense of the word, his identification is unimportant to the message that I'm bringing. I'm going to point it out simply because it is here in the Word of God. But what I mean by the statement that his identification is unimportant to this message, what I mean by that is this: Ezra is merely the example. It is what Ezra has done and accomplished that is important to this message. The Bible teaches us that Ezra's heart was prepared to teach the Word of God.
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You know, there's a passage in James chapter 5 and verse 10. James says this, "Take my brethren, the prophets, for an example of suffering, affliction, and patience. Take my brethren, the prophets, who have spoken to you in the name of the Lord, for an example of..." In other words, he says, look, if you want an example, look to these prophets who have spoken the word and look at their patience, look at their suffering. Do you realize we can also look at the prophets and make them our example in other areas as well, especially in the areas in which they excel. And Ezra was one who excelled in studying the Word of God.
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Now, when you get to Ezra 7 and look down verses 1-5, you will see that his lineage is traced back to Aaron the high priest. He is called Ezra, the son of Seraiah. Now, Seraiah happened to have been the high priest who was slain—let me take that word back—who was murdered by Nebuchadnezzar in Jeremiah chapter 52 verses 24 and 27. Ezra was a younger son of Seraiah, he was a brother to Josedek and he was also uncle to Joshua who happened to be high priest in succession. So Ezra's pedigree is carried back, ascending all the way back up to Aaron, the high priest.
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Now, there are only six generations omitted in these brief verses. However, those six generations can be found in 1 Chronicles 6, verses 7 through 10. So basically, for brevity's sake, they're just saying, look, Ezra is a direct descendant of Aaron the high priest. So he is identified then as not only being a Levite, but a descendant of Aaron and of the priestly order. Notice if you would please, secondly, not just his identification, but his occupation. The Bible says in verse 6, "This Ezra went up from Babylon and he was a ready scribe in the law of Moses."
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"which the Lord God of Israel had given." Now, I want you to note that Ezra is not just simply called a scribe, but a ready scribe in the law of Moses. So we've got to understand the import of what a scribe is. And what are the implications of Ezra being called a ready scribe? How could Ezra be called a ready scribe? Certainly with all of the commendation that is given to Ezra in the Bible, it would not only be improper, but it would be an insult to identify him with the scribes in the New Testament who were unscriptural, who were anti-Christ, and fought against the Lord Himself. Those scribes are condemned by our Lord in Matthew 23 and verse 25 when He says, "Woe unto you scribes, Pharisees, and hypocrites." But undoubtedly there were a few scribes in the New Testament who were still honest, genuine, and sincere.
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For such a one was found in Mark chapter 12, verses 28 through 34, whom Christ commended. In fact, He told him that he was not far from the kingdom of God when He saw the honesty and the integrity of this man.
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Now let me tell you what the term scribe refers to. It does not refer to merely a penman or merely an attorney well versed in law and skilled in methods of making and preparing public or private deeds, no. When you read the word scribe in reference to Ezra, here's what it means. It means he was a rabbi, to use that word. It's used in the New Testament concerning our Lord. It means he was a teacher. It means he was a doctor. He was someone who was learned in the Mosaic Law, and he understood how that law was to be applied civilly, politically, and religiously. In other words, here was a man who understood the law, who was able to apply it to the people in any given situation. So Ezra then was one who knew the law of God. He knew how to expound it. He also knew how to apply it. Such scribes are called in the New Testament lawyers and doctors. That is, these were very learned men. Now, Ezra was called a ready scribe.
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Now, let me tell you what the word ready means. The Hebrew word is Mahir, which literally means ready, diligent, quick, prompt, skilled. So he was a ready, diligent, quick, prompt, and skilled man in the law. Ezra was a man who studied the law. He knew the Bible. He was quick, he was prompt, and he was skilled at applying it. Now, listen to me. Ezra's proficiency may be seen in not only that which he attained, but also in that which is ascribed and attributed to him.
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Now, I'm going to share something with you that probably many of you do not know. But John Trapp, for one, who is an old Puritan, and there are a multitude of others, but John Trapp, the Puritan, says this. Let me read it. He says that he, Ezra, wrote the Hebrew Bible out in Chaldean letters, the same that we now call Hebrew. The ancient Hebrew characters remained with the Samaritans for the use of his countrymen that returned out of Chaldea.
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Now, let me explain what this means. According to many scholars, it was Ezra who first ordained the vowels, the accents, and the Masoreth. I'll explain that word in just a moment. Ezra was a great scholar, and his knowledge of the Scripture was and is probably still unmatched.
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Now I said the Masoreth. The Hebrew word Masorah refers to the transmission of a tradition. But I'm not talking about merely the tradition of the Jews, that which our Lord condemned in the New Testament. That is not what he's talking about. But the Masorah here refers to the Masoretic text. You may have never heard of the Masoretic Text, but here's what it refers to. It refers to the concise, marginal notes in the manuscripts and later printings of the Hebrew Bible which note textual details usually about the precise pronunciation and spelling of words. In other words, it was Ezra and the men of the Great Synagogue who gave us what is known as the Masoretic text.
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You say, what significance does that have to me? Well, are you listening? It was these men who not only purified the text, they added the vowel points, the punctuation marks, the setting of the reading, they fixed the canon of the Old Testament, divided the verses, the paragraphs, the books, and finally, in the providence of God, they presented that to be the pure, infallible Word of God. It is from the Masoretic Text that we get our King James Bibles.
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So I'm trying to show you that all of this has been attributed back to Ezra. The Old Testament, the Masoretic text, came from Ezra. Or at least that's what most scholars say. They attribute it to him. Let me just give you one illustration. I have a book in my library entitled God's Secretaries. And it's on the lives—it's brief biographies of the men who helped translate the King James Bible. One of, or the leading translator was Lancelot Andrews. Lancelot Andrews read, wrote, and spoke 21 different languages. And about 14 of them were considered dead languages, like Chaldean, Assyrian, or whatever. These men were scholars. Ezra was a scholar. He prepared his heart.
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His occupation was he was a scribe and a ready, diligent, skilled. Look thirdly at his orientation in verse 6. "This Ezra went up from Babylon and he was a ready scribe in the Law of Moses which the Lord God of Israel had given." So Ezra then was inclined toward and majored in the Law of Moses which the Lord God of Israel had given, and let it be duly noted and pointed out it was God who gave the Law of Moses. Moses was merely the instrument; God was the giver of the law. The Bible says in Galatians 3 in verse 19, "Wherefore then serveth the law?" Now listen.
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"It was added because of transgression till the seed should come to whom the promise was made, and it was ordained by angels in the hand of a mediator." Moses was just simply the mediator. The law was given by God. There is no room for despising the law of God, because God gave that law. Period. We must remember at the time of Ezra, there was no New Testament. At the time of Ezra, he had the Law and the Prophets. And by the way, that phrase, the Law and the Prophets, referred to the totality of the Old Testament, including the poetical books. So what in the world was Ezra oriented toward? He was oriented toward the Word of God that God had given at that particular time. Ezra was the teacher, he was the scholar, he was the doctor, he was the minister. Now here's my question. How did Ezra become so adept in the Word of God? Obviously, no one is born knowing the Word of God. How many of you, when you were born, could immediately just recite the books of the Bible?
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Or could quote Scripture? None of us. And the sad fact is, most of us who were raised in church still cannot quote most of it, and cannot find most books of the Bible. Sometimes when I'm in different meetings if I want to have fun, I just say, well, open your Bibles to the book of Hezekiah chapter 3 and verse 15. And I just watch. Most people don't even realize Hezekiah was a king, not a book. And most people be trying to find the book of Hezekiah. I'm just simply saying we're not born with that knowledge. We also have to understand that you cannot pick up the truths of the Word of God quickly, easily, and lightly. No, they don't come like that. Look in verse 10. Here's the answer.
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"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." Note, Ezra had prepared his heart. First, let me emphasize that, since this whole series is on heart preparation, do you remember that I told you that the word prepared is sometimes translated in our Bibles as fixed? It means the same thing. So you can read this, "For Ezra fixed his heart to seek the law of the Lord." In other words, His heart was prepared, His heart was fixed, His heart was set upon the Word of God. Now I'm not going to re-preach especially the first two messages in this short series. But His heart was prepared, His heart was fixed, His heart was set upon it, and He kept His heart that way.
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Let me put it like this, it was a singleness of purpose. It was much like the Apostle Paul in the New Testament when he wrote this in Philippians 3, verses 13 and 14. This is what he said, "Brethren, I count not myself to have apprehended, but one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press forward toward the mark of the prize of the high calling of God in Christ Jesus." What was Paul saying? I've got one goal. He said, I don't say I've obtained it, but he said, one thing I do, I forget which is in the past and I press forward toward that goal.
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Now, in order to be like Ezra, we have to be—we have to find the pearl of great price and be willing to sell and sacrifice everything else for it. But let me just show you something. Think about this. There are men that I admire that have great abilities in different areas. And I really get upset with people like Roy and some of these others who can just seemingly do whatever they want to do. I don't care if you're a carpenter, plumber, photographer, they just do it. It seems like they have multiple abilities. I've never had multiple abilities. But I will tell you something, when someone becomes good at something, it's because they usually have done it all of their lives. I would never make an OBGYN doctor starting now at my age. No, I could never do that. I could never be a veterinarian, starting at my age.
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Now, the point I'm trying to make is very simple. I've had people say, well, I sure would like to know the Word of God the way you do. And my answer is, well, are you willing to sacrifice day after day of your life just studying to know it? A doctor asked me, Are you willing to sacrifice eight years of your life to go to medical school just to learn some basics? You see what I'm saying? No, we've got to understand that once we find the pearl of great price, once we find the Scripture, it's going to require a great deal of sacrifice to learn it, to know it, to have it, to make it yours.
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I don't know how many times Alice says, all you want to do is study. Well, that may be true, but that's my life. That was Ezra's life. So if we're going to know the Word of God, we've got to understand there's got to be some sacrifice. I told you this before. But let me give you the illustration again. We had a concert pianist come to our church in Jessup.
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The guy was a missionary. He put a piano recital on for us, or a concert, and for over an hour he sat there and played. No music in front of him. It looked like the music just flowed out of his fingers. When he finished, I said, man, I'd give anything to be able to play the piano like that. He said, would you? I practice eight hours a day, six days a week. You know, all of a sudden, I didn't want to be a concert pianist. I don't want to sit in front of a piano eight hours a day, six days a week.
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You get what I'm saying. Now, if we're going to be like Ezra, we've got this determined. We're going to set our hearts upon the Word of God. And we're going to know it and we're going to sacrifice whatever it takes to know it.
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Now, I want to give you three things, three truths that are found in verse 10 that clearly demonstrate what is necessary to be able to teach the Word of God. Now watch this. Look in verse 10. We're not going to cover them all today. Ezra 7 and verse 10. "For Ezra prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgments." Now, after the truth that Ezra had prepared his heart, fixed his heart, there are three things which followed. What are they? Investigation. He prepared his heart to what? To seek the law of the Lord and to do it.
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That is, implications or applications. He applied it to himself. And then he said, "and to teach in Israel statutes and judgments," that's education. So there's investigation, there's application, and there's education.
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Now, let me say it again. You cannot teach that which you do not know. And you cannot teach that which you've never experienced. So let's begin today with the first point: investigation. It's going to take us at least one more message to finish this short series, but the Bible says in verse 10 that Ezra prepared his heart to seek the law of the Lord.
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Now, the Hebrew word for seek is the word darash, which means to resort to, to seek, to seek with care, to inquire, to require, and to investigate. So what did Ezra do? He retired to inquire. In other words, he got away to investigate, to seek, to look into. He made it His business to look into the Scriptures, to find out what they meant, to understand how to apply them, and how to teach them.
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And you can't do this without seeking. You know what our Lord told the Pharisees in John 5 in verse 39? He said, "Search the scriptures, for in them you think you have eternal life, and they are they which testify of me." He said, you want to find out about eternal life? You want to find out who I am? You search the scriptures. It's your responsibility. Ezra's reigning desire was to study the divine law, its principles, its institution, its privilege, its requirements.
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And he did this from a love and zeal for God's Word. He devoted himself to it. He made it his great business in life. And his life was given to studying, applying, and educating. So what did he do? He bent his heart, He inclined his way, he prepared his heart, he fixed his way into the reading of the Word of God.
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Now, let me just tell you what I believe that Ezra understood. Are you listening? I believe he understood David, Jeremiah, and Job. You say, what do you mean by that preacher? Well, by that, I mean this. He understood the meaning of what David had spoken in Psalm 19, verses 8 through 10. Well, what did David say there? Listen. "The statutes of the Lord are right, rejoicing the heart. The commandment of the Lord is clean, pure, enlightening the eyes. The fear of the Lord is clean, enduring forever. The judgments of the Lord are true and right altogether." Are you listening?
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"More to be desired than gold, yea, more than fine gold. Sweeter also than honey and the honeycomb." That's what the Word of God was to Ezra. It was worth more than gold, fine gold. Sweeter than honey and the honeycomb. He'd rather study it than eat. He'd rather study it than be a billionaire. He understood Jeremiah. In Jeremiah 15 and verse 16, where Jeremiah said, "Thy words were found and I did eat them."
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"And they were the joy and the rejoicing of mine heart. For I am called by thy name, O Lord my God." What did he say? "Thy words were found and I did eat them." He understood what Job meant in Job 23, verse 12, when Job said this, "Neither have I gone back from the commandment of my lips. I have esteemed my words more than my necessary food." What? Job said, I'd rather have your word than to eat when I'm hungry. Now, Ezra placed an extremely high value upon the Word of God. But the question has to come back: How did he investigate the Word of God?
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Well, I want to be absolutely honest with you. I don't really know Ezra's method of study. But I'm going to give you some things that probably he did use. Understand this. When I share these things with you, I'm not trying to get into a course on hermeneutics. Hermeneutics is the art or the science of biblical interpretation. Now, there are certain broad principles that you should know. One of those broad principles is simply this: You cannot interpret one passage of the Scripture to make it contradict another clear passage of the Scripture. If your interpretation of this passage contradicts this passage, then it's your interpretation that's wrong. It's not the Bible. Okay? A second broad principle is this: You are to allow Scripture to interpret Scripture. The Bible says in 1 Corinthians 2 and verse 13 that we are to compare spiritual things with spiritual. So, Scripture is to interpret Scripture. Now, we cannot be exactly sure how Ezra investigated the Word of God, but the 12 things I'm going to give you will probably come close to at least some of the methods that he used.
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We're only going to talk about one of them today. How do we investigate the Word of God? When you sit down to read your Bible, how do you know what it means? How do you know how to apply it? You say, well, I've never been to college. Well, you don't have to go to college to know that. You may have to be taught. Let me give you—I'm going to give you 12 ways, only one of them today. The very first thing that you need to know when you read your Bible, I don't care if you're looking at one verse, one paragraph, one chapter. The first thing you must consider, you must consider it linguistically. Linguistically. All that means is: What do the words mean? What do the words mean?
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Now, if you do not have a Strong's Concordance, I would urge you to get one. And here's why. Because if you don't know what a word means, you can look it up in the Old Testament or the New Testament, in the back of Strong's, and it will give you the Hebrew and the Greek word.
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Now, that is a brief, short definition. For instance, I don't imagine even many of you in here could tell me what the word Tirshatha means, and you're going to find the word Tirshatha in Ezra and Nehemiah. You might not be able to tell me what a Nethinim was, but yet it's mentioned here in the book of Ezra. So, if you want to know what the Tirshatha is, you have to look that word up in Strong's.
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It will give you a number. You go to the back of the book and find that number in the Old Testament and it will tell you what it means. Now, if you really want to study and you want to know more than a little brief word or a little brief explanation, you need to get a two-volume set of the Theological Wordbook of the Old Testament. That will expand the Old Testament words and instead of you getting just one half sentence, you might get a paragraph or a page or two pages explaining that word. And for the New Testament, you would need either Trench's Synonyms of the New Testament or Thayer's Greek-English Lexicon.
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You say, I can't understand all that. Sure you can. If you can use a dictionary, if you can spell, you can use the Greek-English lexicon. It's very simple. If you don't know how, I'll show you how. But, I'm just simply saying, if you really want to get down in some things, you need—if you don't know Greek and Hebrew yourself, and most people do not—you need those tools. When I'm speaking about understanding words linguistically, I mean understanding what they actually mean.
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Let me tell you what one of our common errors is today. We assume that just because we know a word or we recognize the word or we use it, we automatically give it the meaning that is prevalent today. Or we give it the meaning that is prevalent in our understanding. Do you realize that there are common words that you and I use every day, and those same words are in the Bible, but they do not mean what we mean.
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You say, what in the world are you talking about? Well, let me just show you. I'm going to give you, quickly, four examples. Let me say the word, you tell me what you think of. Don't say it out loud, but I might ask you. Here's the word, flesh. Surely that's a simple word, flesh. Hobie, what's it mean? You don't know? Surely you know what flesh is. Doc, what does flesh mean? Well, that's one answer. Did you know that the word flesh is used four different ways in the Bible? So when you read the word flesh, it does not always mean that thing that's around your bones. For instance, let me give you an illustration. If you would look in your Bibles to Isaiah 40—hold Ezra, but go to Isaiah 40—sometimes the word flesh will refer to all of humanity. Notice Isaiah 40, verses 6 and 7. By the way, you'll find this in 1 Peter 1, verse 24 as well. But in Isaiah 40, verse 6, "The voice said, Cry. And he said, What shall I cry?"
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"All flesh is grass and all the goodness thereof is the flower of the field. The grass withered, the flower faded because the spirit of the Lord bloweth upon it. Surely the people is grass." Now what does it mean when he says all flesh is grass? He's referring to all humanity. What is all humanity going to do? Die. Because whoever you are, wherever you live, you're flesh. So sometimes the word refers to all humanity. Sometimes it refers to the body.
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If you look in your Bibles to the book of Job chapter 19—Job chapter 19, right before the book of Psalms—Job 19, look in verses 24 and 25. Here the word refers to the body. Job 19, I believe that's—I may have the wrong—skip down, it's verse 25 and 26. He says, Job 19, verse 25, "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God." What does the word flesh refer to? The body. Then if you look in your Bibles to Romans chapter 7, you'll find that the word flesh refers to a sin principle. Doesn't refer to the body, doesn't refer to all humanity. You'll find that in Romans chapter 7 beginning there verse 18. Romans 7 verse 18, Paul says, "For I know that in me (that is in my flesh) dwelleth no good thing. For the will is present within me, but how to perform that which is good I find not."
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"For the good that I would, I do not. For the evil that I would not, that I do." What's he talking about? "I know that in my flesh dwelleth no good thing." He's talking about the evil principle or the principle of sin. So here it has no reference to the body. It has no reference to all humanity. It has reference to the principle of sin. And then if you look in 1 Corinthians 15 and verse 59—1 Corinthians 15, verse 39 it is, I'm sorry. 1 Corinthians 15, verse 39. Paul says this, "All flesh is not the same flesh, but there is one flesh of men, another flesh of beasts, another of fishes, and another of birds." Here we're talking about flesh flesh.
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What do you eat when you eat a fish? Do you eat the scales? No, you eat the meat. You eat the flesh. Do you eat a deer? Do you eat the hide? No, you eat the flesh. So he says there's different types of flesh and there it's talking about just flesh flesh. But here are four different ways the word flesh is used in the Bible.
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Now, let me give you another illustration. Let's take the word world. When you think of the word world, what do you think of? I've heard people say, "Well, the word world means world. It means everybody in the world." No, it doesn't. Not every time. The word world is translated from the Greek word cosmos. And although the word cosmos is the Greek word from which the word world is translated, the word world has over 12 different meanings in the New Testament.
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Now think about that. The word world has over 12 different meanings in the Bible. For instance, just look in your Bibles to John 1. Look in your Bible, said John Wood. Let me show you one verse where the word world occurs three times and it has three different meanings. And it's the same Greek word, cosmos. By the way, ladies, you get your English word cosmetics from cosmos. It's supposed to mean an orderly arrangement, Jane. Sometimes I've seen women who didn't have an orderly arrangement with their cosmetics.
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But anyhow, here it is. Look at John 1 and verse 10. "He was in the world. And the world was made by him. And the world knew him not." Do you realize the same word world is used three different ways in that one simple verse? Now look at it. "He was in the world," that is, he was on earth, "and the world was made by him," that is, universe, "and the world," that is, the world of men, "knew him not." Three different ways the same word is used in one brief sentence. Did you realize—are you listening?—there is a world of the elect, or a world of the believers, and there is a world of the ungodly. Two totally different worlds.
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You say, show me that in the Bible. Well, look in John 1 in verse 29. Here's the world of the godly, or the world of the believers. The Bible says in John 1 in verse 29, "The next day John seeth Jesus coming unto him, and saith unto him, Behold the Lamb of God, who taketh away the sin of the world." Well, what world is that? That has to be the world of the believers or the world of the elect. He doesn't take away the sins of those who die in their sins without repentance.
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That's why there's a doctrine of eternal punishment. That's why there's a judgment. If you look in John 6 and verse 33, John 6 and verse 33, he says this.
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That's not the one I want. Let's see. John 6, where he says, "I give life into the world." Well, I could quote it, but I gave the wrong verse, I guess. Oh, I'm looking at John 5. That was my problem. John 6 and verse 33, where he says this, "For the bread of God is he which cometh down from heaven and gives life into the world." What world is that? The world of the believers, the world of the elect. He hasn't given life to every individual. And then if you look in your Bibles to 2 Peter 2 and verse 5, 2 Peter 2 and verse 5, notice what the Bible says. 2 Peter 2 and verse 5, just pointing this out. 2 Peter 2 and verse 5, "and spared Noah the old world, and spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon what? The world of the ungodly." So there's a world of the godly and there's a world of the ungodly.
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So the word world does not simply mean everybody that ever lived, or everybody that's alive, which is what most people say. It has so many different meanings in the Bible. Sometimes it refers, listen, to the world system. Do you remember what our Lord said in 1 John 2, verse 15? Listen, "Love not the world, neither the things that are in the world." Now, is our Lord telling us don't love His creation? No. Is He telling us not to love the world of the godly? No. He's saying love not the world system. When He said "the prince of this world has come and is cast out," He's talking about the world system. The world system that hates Christ and hates the Bible. So the word world does not always mean every single individual. By the way, sometimes the word world refers to humanity minus believers. For instance, look in your Bibles to John 15 and verse 18. John 15 verse 18. Our Lord is talking to His own and He says this, "If the world hate you."
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"You know that it hated me before it hated you." So who's He talking to? He's talking to believers. So here's something about the world or humanity minus believers. So "if the world hate you," He said, "you know, it hated me for it hated you." Same thing in Romans chapter 3 and verse 6. I could go on and on. I'm just showing you when you look at the word world, don't assume that it means every individual who ever lived or who is alive today. It doesn't. There's so many different meanings of the word world. That means you have to look at things, which I'll explain later on, in the context. Here's a third illustration, one that you automatically should know. And that's the word love. When I look in the Bible and I read in the English, "For God so loved the world," or "so-and-so loved his wife," all I can see is the word love. But in the Greek, there's three different words for love. There's agape, phileo, and eros. Now as far as I know, the word eros is not used in the Greek New Testament.
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But when you talk about agape love, that is the love that God has. The love that gives and never expects anything in return. "For God so loved the world." It's a sacrificial love. It's a spiritual love. Phileo, that is the love that gives and receives. That's the love that would describe our relationship between Alice and myself. I give love. I receive love. I mean, that's where we get the word Philadelphia, the city of brotherly love. Philanthropy, the love of mankind. Filial family, and we get our English word erotic from the word eros, which is that which just takes. So all I'm saying is when you see the word love, you've got to understand that, hey, it could be talking about a special kind of love, God's love, or it could be talking about just family love. You need to know which word is used in that text. Let me give you one other. And that's the word friend. Everybody knows what a friend is, everybody has a friend. But you do know you have different kinds of friends.
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You have your dear, intimate friends. And you have acquaintances. There are some people, and I'm using this expression purposefully, there are some people you can let your hair down with. And there are some people you can't. Some folks you can joke around with and say things and they know it's all in fun and there's no seriousness involved. But some folks, boy, you start doing that, they get upset. No, no. And there's some things you would tell a dear, intimate individual that you would never tell a mere acquaintance. You see, the two words that are used in the Bible in the New Testament for friend, one of them is philos, from phileo, which means a loved one, someone who's dear, intimate. And then there's the word hetairos. And the word hetairos is the word that is used to describe a prostitute. It's also a word used to describe someone who worked with you, an acquaintance, but someone whom you never really knew.
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And you remember when Judas went to betray Christ in the garden with a kiss. You remember what our Lord said in Matthew 26 in verse 50, He said, "Friend, wherefore cometh thou?" Would you like to guess which word was used? Hetairos. Judas, you're a prostitute. You're selling the Son of God. You were an acquaintance. You walked with me and you worked with me for three years, but you never knew me. You were never a dear, intimate one.
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So when we look in our Bibles and we see these words, Comforter. Is that a quilt? Is that something you throw over you when you get warm? That's what most people think about. Comforter is the name of the Holy Ghost, is from the word paraclete, one called alongside to help. We need to stop and say, Lord, if I want to understand this passage, I need to know what these words mean.
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And the first way you begin to investigate is by considering it linguistically. Let me say this. You've heard me say it before. But let me emphasize it. I had rather read one verse and understand than to read 20 chapters and not understand a thing that I've read. So if we're going to really be prepared to communicate and to teach and deliver the Word of God, we must learn to investigate and we must learn first to do it linguistically. Lord willing, we're going to cover those other 11 points next Lord's Day. Let's pray.
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Father, we do ask that you help us today. Lord, thank you for enabling me to physically get through this message. Lord, help me as I preach this afternoon as well. Lord, thank you for your word. Thank you for your truth. And teach us, we pray. Enable us to be students of the word. Make us Ezra's. In the name of Jesus Christ we ask and pray, Amen.
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You may contact Dominion Ministry by mail at 7400 Abercorn, that's A-B-E-R, C-O-R-N, Street, Suite 705, P-M-B, 175, Savannah, Georgia, 31406. Or give us a call at 912-925-0990.
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You can also visit our website at www.dominionministry.com
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T15:11:25Z

Heart Preparation - 6 of 7

John Weaver | Freedom Ministries

In this sermon, John Weaver continues his series on heart preparation by focusing on preparing the heart to teach the Word of God, using Ezra as the primary example. He emphasizes that one cannot teach what one does not know or has not experienced, and that effective teaching requires investigation (linguistic study), application, and education. The message primarily explores the first step: investigating Scripture linguistically, understanding the original meanings of words, and avoiding assumptions based on modern usage.

Introduction and Review

Weaver reviews the previous five messages on heart preparation, covering the importance of a prepared heart, how to prepare it, receiving the Word, and being doers of the Word.

Scripture Reading — Ezra 7:1-5

"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, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, the chief priest."

Scripture Reading — Ezra 7:6

"This Ezra went up from Babylon, and 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 requests according to the hand of the Lord his God upon him."

The Responsibility to Teach

Believers are commanded to teach others (Matthew 28:19-20; 2 Timothy 2:2). Teaching requires mastery of the material and personal experience of the truth.

Ezra's Identification and Occupation

Ezra's genealogy traces to Aaron, establishing his priestly lineage. He is described as a 'ready scribe,' meaning a skilled teacher and scholar of the Mosaic Law.

Scripture Reading — James 5:10

"Take my brethren, the prophets, for an example of suffering, affliction, and patience. Take my brethren, the prophets, who have spoken to you in the name of the Lord, for an example of..."

Scripture Reading — Matthew 23:25

"Woe unto you scribes, Pharisees, and hypocrites."

But undoubtedly there were a few scribes in the New Testament who were still honest, genuine, and sincere.

Ezra's Scholarly Contributions

Ezra is traditionally credited with compiling the Masoretic Text, adding vowel points, and fixing the Old Testament canon, demonstrating his profound scholarship.

Ezra's Heart Preparation

Ezra 'prepared his heart' (fixed, set) to seek, do, and teach God's law, showing a singleness of purpose and willingness to sacrifice to know Scripture.

Scripture Reading — Galatians 3:19

"Wherefore then serveth the law?"

Now listen.

Scripture Reading — Galatians 3:19

"It was added because of transgression till the seed should come to whom the promise was made, and it was ordained by angels in the hand of a mediator."

Three Steps: Investigation, Application, Education

From Ezra 7:10, Weaver outlines three necessary steps for teaching: investigation (seeking the law), application (doing it), and education (teaching it).

Investigation: Seeking the Law

The Hebrew word 'darash' means to seek with care, inquire, investigate. Ezra devoted himself to studying Scripture, valuing it above gold and food.

Scripture Reading — John 5:39

"Search the scriptures, for in them you think you have eternal life, and they are they which testify of me."

Principles of Biblical Interpretation

Weaver introduces broad hermeneutical principles: Scripture does not contradict itself, and Scripture interprets Scripture (1 Corinthians 2:13).

Linguistic Study: Understanding Word Meanings

The first method of investigation is considering words linguistically. Weaver recommends tools like Strong's Concordance and lexicons to grasp original meanings.

Examples of Word Study: Flesh, World, Love, Friend

Weaver illustrates how common biblical words ('flesh,' 'world,' 'love,' 'friend') have multiple meanings in Greek and Hebrew, requiring careful study to avoid misinterpretation.

Scripture Reading — Job 19:25-26

"For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God."

Scripture Reading — Job 19:25-26

"For I know that in me (that is in my flesh) dwelleth no good thing. For the will is present within me, but how to perform that which is good I find not."

Conclusion and Prayer

Weaver concludes by emphasizing the importance of understanding Scripture deeply, even if it means reading less but comprehending more, and closes in prayer.

Heart Preparation - 6 of 7

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	22207133335
Subject	Apologetics
Course	Truth and the Interpretation of Scripture
Genre	Sermon
Date	2006-12-03
Dictation Name
Book	Book 162: Heart Preparation — Chapter 6
Source Timed Segments	70

Lecture Guide

Outline

Introduction and Review: Weaver reviews the previous five messages on heart preparation, covering the importance of a prepared heart, how to prepare it, receiving the Word, and being doers of the Word.
The Responsibility to Teach: Believers are commanded to teach others (Matthew 28:19-20; 2 Timothy 2:2). Teaching requires mastery of the material and personal experience of the truth.
Ezra's Identification and Occupation: Ezra's genealogy traces to Aaron, establishing his priestly lineage. He is described as a 'ready scribe,' meaning a skilled teacher and scholar of the Mosaic Law.
Ezra's Scholarly Contributions: Ezra is traditionally credited with compiling the Masoretic Text, adding vowel points, and fixing the Old Testament canon, demonstrating his profound scholarship.
Ezra's Heart Preparation: Ezra 'prepared his heart' (fixed, set) to seek, do, and teach God's law, showing a singleness of purpose and willingness to sacrifice to know Scripture.
Three Steps: Investigation, Application, Education: From Ezra 7:10, Weaver outlines three necessary steps for teaching: investigation (seeking the law), application (doing it), and education (teaching it).
Investigation: Seeking the Law: The Hebrew word 'darash' means to seek with care, inquire, investigate. Ezra devoted himself to studying Scripture, valuing it above gold and food.
Principles of Biblical Interpretation: Weaver introduces broad hermeneutical principles: Scripture does not contradict itself, and Scripture interprets Scripture (1 Corinthians 2:13).
Linguistic Study: Understanding Word Meanings: The first method of investigation is considering words linguistically. Weaver recommends tools like Strong's Concordance and lexicons to grasp original meanings.
Examples of Word Study: Flesh, World, Love, Friend: Weaver illustrates how common biblical words ('flesh,' 'world,' 'love,' 'friend') have multiple meanings in Greek and Hebrew, requiring careful study to avoid misinterpretation.
Conclusion and Prayer: Weaver concludes by emphasizing the importance of understanding Scripture deeply, even if it means reading less but comprehending more, and closes in prayer.

Major Themes

Key Arguments

Teaching requires both knowledge and experience

Effective teaching of God's Word demands that the teacher not only knows the material intellectually but has also experienced its truth personally.

Weaver argues, 'Not only must the teacher grasp the truth, the truth must have grasped him.' (358.6-440.7s)

Ezra's heart preparation was a fixed, singular focus

Ezra's success in teaching stemmed from his deliberate, fixed heart preparation, setting his heart solely on God's law.

Weaver states, 'His heart was prepared, His heart was fixed, His heart was set upon the Word of God.' (1460.6-1504.0s)

Sacrifice is necessary to know Scripture deeply

Becoming proficient in the Word requires significant sacrifice of time and effort, akin to a concert pianist practicing eight hours daily.

Weaver illustrates with the pianist: 'I practice eight hours a day, six days a week... all of a sudden, I didn't want to be a concert pianist.' (1677.4-1713.7s)

Investigation begins with linguistic analysis

The first step in studying Scripture is to understand what the words mean in their original languages, using available tools.

Weaver says, 'The very first thing that you need to know when you read your Bible... you must consider it linguistically.' (2278.2-2303.7s)

Assuming modern meanings leads to misinterpretation

Many biblical words have different meanings than their common modern usage, and failure to study them linguistically results in error.

Weaver warns, 'We assume that just because we know a word... we automatically give it the meaning that is prevalent today.' (2418.2-2457.8s)

Scripture interprets Scripture

A key hermeneutical principle is to compare spiritual things with spiritual, allowing clear passages to interpret less clear ones.

Weaver cites 1 Corinthians 2:13: 'we are to compare spiritual things with spiritual.' (2197.9-2277.6s)

Scripture References

Ezra 7:1-5: Genealogy of Ezra tracing back to Aaron the chief priest, establishing his priestly lineage.
Ezra 7:6: Ezra is described as a ready scribe in the law of Moses, and the king granted his requests because God's hand was upon him.
Ezra 7:10: Ezra prepared his heart to seek the law of the Lord, to do it, and to teach statutes and judgments in Israel.
Matthew 28:19-20: Jesus commands His disciples to go and teach all nations, baptizing them and teaching them to observe all He commanded.
2 Timothy 2:2: Paul instructs Timothy to commit what he has heard to faithful men who will be able to teach others.
James 5:10: James cites the prophets as examples of suffering affliction and patience.
Jeremiah 52:24, 27: Seraiah the high priest was murdered by Nebuchadnezzar; Ezra is identified as his son.
1 Chronicles 6:7-10: The six omitted generations in Ezra's genealogy can be found here.
Matthew 23:25: Jesus pronounces woe upon scribes, Pharisees, and hypocrites, contrasting with Ezra's faithful scribal work.
Mark 12:28-34: A scribe is commended by Christ for his honesty and integrity, being told he is not far from the kingdom of God.
Galatians 3:19: The law was added because of transgressions, ordained by angels in the hand of a mediator (Moses).
Philippians 3:13-14: Paul expresses his singleness of purpose: forgetting the past and pressing toward the mark of the high calling in Christ.
John 5:39: Jesus tells the Pharisees to search the Scriptures because they testify of Him.
Psalm 19:8-10: The statutes, commandments, and judgments of the Lord are described as more desirable than gold and sweeter than honey.
Jeremiah 15:16: Jeremiah says God's words were found and eaten, becoming the joy and rejoicing of his heart.
Job 23:12: Job esteemed God's words more than his necessary food.
1 Corinthians 2:13: We are to compare spiritual things with spiritual, allowing Scripture to interpret Scripture.
Isaiah 40:6-7: All flesh is grass, referring to the frailty of all humanity.
Job 19:25-26: Job declares that in his flesh he shall see God, using 'flesh' to refer to his physical body.
Romans 7:18-19: Paul says in his flesh dwells no good thing, referring to the sin principle.

Historical References

Ezra's role in compiling the Masoretic Text: Weaver cites John Trapp and other scholars who attribute to Ezra the writing of the Hebrew Bible in Chaldean letters and the establishment of the Masoretic text, including vowel points and accents.
Lancelot Andrews and the King James translators: Weaver references Lancelot Andrews, a leading translator of the King James Bible, who knew 21 languages, to illustrate the scholarship of men like Ezra.
John Trapp, Puritan commentator: Weaver quotes John Trapp's statement that Ezra wrote the Hebrew Bible in Chaldean letters.

Important Quotes

You cannot teach that which you do not know.

This is a foundational principle Weaver repeats to emphasize that teaching requires mastery of the material.

Not only must the teacher grasp the truth, the truth must have grasped him.

Highlights the necessity of personal experience and internalization of truth for effective teaching.

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.

The key verse (Ezra 7:10) that structures the entire message on investigation, application, and education.

I had rather read one verse and understand than to read 20 chapters and not understand a thing that I've read.

Emphasizes the value of deep comprehension over superficial reading, a practical application of linguistic study.

More to be desired than gold, yea, more than fine gold. Sweeter also than honey and the honeycomb.

Quoted from Psalm 19 to illustrate the supreme value Ezra placed on God's Word.

I have esteemed my words more than my necessary food.

Job 23:12, demonstrating the priority of God's Word over physical needs.

He was in the world. And the world was made by him. And the world knew him not.

John 1:10, used to illustrate how the same Greek word 'cosmos' has three different meanings in one verse.

Discussion Questions

[Question]

What does it mean to 'prepare your heart' to teach God's Word, and how does that differ from preparing to receive it?

[Context]

Weaver distinguishes between receiving and teaching, emphasizing that teaching requires additional heart preparation.

[Question]

In what ways can we follow Ezra's example of fixing our hearts to seek, do, and teach God's law?

[Context]

Ezra's threefold purpose in Ezra 7:10 serves as a model for believers.

[Question]

What sacrifices might be necessary for us to gain a deeper knowledge of Scripture, and are we willing to make them?

[Context]

Weaver uses the concert pianist illustration to show the cost of expertise.

[Question]

Why is it dangerous to assume we know the meaning of biblical words based on modern usage?

[Context]

Weaver warns that common words like 'flesh' and 'world' have multiple meanings in Scripture.

[Question]

How can using tools like Strong's Concordance or lexicons improve our personal Bible study?

[Context]

Weaver recommends these resources for understanding original word meanings.

[Question]

What does it mean that 'Scripture interprets Scripture,' and how can we apply this principle?

[Context]

Weaver introduces this hermeneutical principle from 1 Corinthians 2:13.

[Question]

How does the example of the word 'world' in John 1:10 challenge our assumptions about biblical language?

[Context]

Weaver uses this verse to show three different meanings of 'cosmos' in one sentence.

[Question]

What is the significance of Jesus calling Judas 'friend' (hetairos) in Matthew 26:50?

[Context]

Weaver explains the Greek word hetairos indicates a mere acquaintance, not an intimate friend.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T04:17:19Z