Truth and the Interpretation of Scripture

Three Reasons We Need To Consider Truth And Interpret Scripture - Part 5

Transcript: AI Transcript

Professor: John Weaver

Subject: Apologetics

Genre: Sermon

Dictation Name:

Date: 2022-05-06

Synopsis: In this fifth message of the series, Pastor John Weaver focuses on the first of thirteen ways to consider Scripture: linguistically. He emphasizes that words have precise meanings and implications, and proper interpretation requires understanding the original Hebrew and Greek terms. Using examples like 'all', 'friend', 'temple', and others, he demonstrates how common English translations can obscure important distinctions. The message underscores the necessity of the Holy Spirit's illumination, personal study, and obedience to received truth.

[John Weaver] This is going to be our fifth message in this series. And Lord willing, I can finish up this particular part of it, maybe and at least two more Sundays. But actually, the title of this message is, How to Study and Learn Biblical Truth. This is number five in the series. And I'm only going to be able to cover one point today. I'm actually going to give you 13 ways to consider the Scripture. But I want you to look, if you would, in II Timothy chapter 2 and verse 7, where the Apostle Paul tells Timothy, Consider what I say, and the Lord give thee understanding in all things. And then if you'll skip down to verse 15, where God says, study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. It is true that it was Solomon who said in Ecclesiastes chapter 12 and verse 12, further by these, my son, be admonished of the making of books. There is no end. And much study is awareness to the flesh.

[John Weaver] And that is true. Those of you who have really, really studied in time past know that you can get very, very tired just simply by sitting and reading and researching. And it's sometimes very difficult. In fact, a lot of times when I'm studying, I will have to get up, walk around, go out to the barn, do something, come back and start studying again. But it is simply true. And John Owen, that prince of the Puritans who died in 1683, he talked about preaching and he talked about teaching, and he said this, simply summing it up. He said, it's very easy to preach and to teach that which you think of, your notions, and also the notions of other men. He said, in fact, all you have to do is just simply have a grasp of them, and enunciate them, and proclaim them, even with great oratory. He said what is difficult is when you study the Scriptures to have the truth to grasp you. And he said once the truth grasps you, then you can preach it and proclaim it with power.

[John Weaver] And then he went on to say that one of the causes of a lack of power in our churches today is the fact that most pastors, most preachers, have never ever been grasped with the truth that they are communicating. And I believe that is certainly so. So as Christians and as preachers of the gospel, we want to make sure that the truth grasps us. And we not only grasp it, but it gets a hold of us and changes our lives so that we may preach and teach effectively to other folks. Now, I want to take a little while today and just try to review the first four messages, not because I don't have anything to preach. I've got plenty to preach.

[John Weaver] But I think these principles are so important that they need to be re-infreshed, re-refreshed in our minds. They need to be impressed in our minds. We need to keep them in the forefront as we read and study scripture. And let me just point out Mark chapter three, verses 13 and 14 to begin with, because the Bible tells us there about our Lord choosing his own disciples. And the Bible makes this statement, and he goeth up into a mountain and calleth unto himself whom he would, and they came unto him.

[John Weaver] And the next verse says this, and he ordained 12, that they might be with him and that he might send them forth to preach. But I want you to note, first of all, the Bible said he ordained 12, first of all, that they might be with him. And secondly, that He might send them forth to preach. So in reality, the truth of the matter is this, especially for preachers, but every Christian has a responsibility, first and foremost, to be with the Lord Jesus Christ. So I want you to understand that as we read and study, that should be one of our goals, to be able to fellowship and communicate with Him.

[John Weaver] So let me just try to review a few things. First of all is this. I pointed out the fact that the only way that you can really learn the Bible is to study it for yourself. You can go to a Bible college and learn about the Bible, but you can't learn the Bible in a Bible college. Yes, they can teach you certain things out of the Bible, from the Bible, about the Bible, but the only way you're going to really ever be able to understand the Bible is to read it for yourself. And I'd much rather know what is in the Bible than just simply know about the Bible.

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

[John Weaver] Or number two, that we have so much sin in our lives that we don't think that we need it. Or number three, we're so full of our pride that we already think that we know it. And of course, no one knows it. No one can conquer it. So I'm just saying, We have to understand that we will never ever be able to master the Bible in this life.

[John Weaver] The third one is this, and I've really hit hard on this, that all of our reading, all of our study is useless apart from the illumination of the Holy Spirit. If the Holy Spirit of God does not open our eyes and teach us the truth, we're never ever going to see truth. That's why he said, consider what I say and the Lord give thee understanding in all things. That's why in Proverbs 2 and verse 6 he says, For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding." That is why in John 16 and verse 13, our Lord said, it is the Holy Spirit who shall teach us and bring all things to our remembrance that he has said and that he has taught us. So the wise man then in his studies seeks to be taught of God.

[John Weaver] It's not just that we read. It's not just that we study. At the same time, we're seeking him for illumination understanding and certainly when God teaches us something we do not forget it it's Job chapter 36 in verse 22 where the Bible says God exalted by his power who teacheth like him so no one teaches like God but let me show you another verse I want you to turn very quickly to the book of Deuteronomy chapter 33 and look if you would please at verse 3 Deuteronomy 33 and verse 3 I've preached on this in times past. It is indeed an absolutely wonderful verse. But look what the Bible says, Deuteronomy chapter 33 and verse 3, talking about God.

[John Weaver] Yea, he loved the people. All his saints are in thy hand, and they sat down at thy feet. Everyone shall receive of thy words. So if a person is a true saint of God, ultimately, He's going to sit down at our Lord's feet and receive of His words. And if you will remember in John 17, the high priestly prayer of our Lord, He said in that prayer to His Father, I have given them the words which thou hast given unto me. So one of the marks of a saint is that he indeed listens to the Word of God.

[John Weaver] Fourth, there is another truth, and that is this. We must see the overall picture that is presented in the Bible, the overarching theme in order to properly exegete passages. Which means this, if you're really going to study, if you're really going to be able to interpret, you have to have basically a working knowledge of the Bible. And the only way you can get a working knowledge of the Bible, the only way you can see the whole picture is just simply to read it over and over and over. I've told you this, and I will tell you one more time just to let you understand what I'm saying.

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

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

[John Weaver] else who reads that passage will probably have the same question. And so I try to answer that question for myself. If I can answer the question satisfactorily for myself after comparing Scripture with Scripture, I'll also assume then that I can satisfactorily answer that same question to others who are asking that question. So if you're reading a passage and you have a question and you can't answer that question, you need to keep on that passage and study that passage until the answer comes to you.

[John Weaver] Now, I will tell you, that working outside jobs does indeed stifle your ability to study. I am thankful the Lord has allowed me to be able to read and study mostly undisturbed for many, many years, and I do not necessarily have to have an outside job. I have worked occasionally on the outside, but very infrequently. I tell people my biggest hindrance, my biggest chore It's just keeping Alice straight and keeping her working. I just have to oversee everything for her. No, that's not true. She thinks that's what I do. But anyhow, I just give her a list of 40 things to do during the day. And if she doesn't get them done, I say, well, we'll just add to it tomorrow. No, I'm teasing. But no, I'm just simply saying, if someone is working 40 hours a week or 50 hours a week, then obviously they're not going to have the time to sit down and study usually hour after hour after hour.

[John Weaver] Which means this, if you are pushed for time when it comes to reading and studying the Bible, you must go for quality rather than quantity. I like quality and I like quantity, but if I have to choose between the two, I want quality. By that I mean this, I'd rather read two chapters and understand them than 20 chapters and not understand a thing that I've read. So if I only have 30 minutes to study, I'll get one chapter or one paragraph or two or three verses. I'd rather be able to master those than to read 30 or 40 passages and not be able to understand them at all. So this brings me to the fifth one that is this. You must remember, and I've already preached this, you are going to have truth measured to you to the same degree that you measure in understanding that truth. That is what Mark chapter 4 verses 23 through 25 states.

[John Weaver] God said, let him that hath ears hear. And He said unto them, Take heed what you hear, with what measure you meet, it shall be measured to you, and unto you that hear shall more be given. For he that hath, to him shall be given, and he that hath not, from him shall be taken, even that which he hath." So God is going to measure everything back to us to the same degree that we give in studying the truth. If we are able to study truth for two hours, we're going to get two hours worth of truth. We're not going to get two weeks worth of truth. That's why he said, and we read it last week, I think, in Proverbs chapter two, that we are to cry, we're to seek, we're to search, we are to beg for this. In other words, if we give a proper measure in studying the truth, God's going to give a proper measure of truth back to us.

[John Weaver] Here's the sixth principle, and that is this. God is only going to give us truth as we're able to receive it. Mark 4 and verse 33 the Bible says and with many such parables spake he unto them as They were able to hear it So let me say it like this again. You're not able to hear more truth Until you obey the truth that you've already been given That's why he said in Mark 4 which I just quoted is unto those that hear shall more be given, but he that hath not from him shall be taken even that which he hath." So you're not able to receive more truth until you obey the truth you've already been given.

[John Weaver] You remember that passage in 1 Samuel chapter 15. In fact, go ahead and look there since we're in the Old Testament, 1 Samuel chapter 15. God has sent Saul to slay the Amalekites. And Saul disobeyed God, and he spared Agag the king of the Amalekites, and the best of the sheep, and the best of the oxen. But everything refuse he's destroyed. And of course, when Samuel comes, he claims to have obeyed God. And Samuel says, what meaneth the blading of the sheep, the loiling of the oxen in my ear? And Saul then blames it on the people. He says, the people spared them that they might sacrifice them to God. So if you'll look in verse 21, here he gives it, places the blame upon the people. He says, But the people took of the spoil, sheep, and oxen, and the chief of the things which should have been utterly destroyed, to sacrifice them unto the Lord thy God in Gilgal. And look what Samuel said. And Samuel said, Hath the Lord as great delight in burnt offerings, and sacrifices, as in obeying the voice of the Lord?

[John Weaver] Behold, to obey is better than sacrifice, and to hearken than the fat of rams." Now, note, if you would, very clearly, he says the Lord has greater delight in obedience than any sacrifice that we can give Him. But here's the part I want to call your attention to. The latter part of verse 22, Behold, to obey is better than sacrifice, and to hearken than the fat of rams. When you consider to obey is better than sacrifice, and then he says to hearken is better than the fat of rams. The fat of the rams was the chief part of the sacrifice that was always given to God. So in actuality, obedience and hearkening here are synonymous. So let me put it to you very plainly.

[John Weaver] You never really hear the word of God until you heed the word of God. You never really hear the Word of God until you obey the Word of God. So clearly then, that's why he said, to obey is better than sacrifice, and to hearken is better than the fat of rams. So here's the principle again from Mark chapter 4 and verse 25. If you hear the truth, you obey the truth. If you tell me you hear the truth and you do not obey it, then you end up losing it. And that is why in the book of Hebrews chapter 2, and I've quoted this verse earlier, not today, but in the messages, chapter 2, verse 1, the Bible tells us very clearly, therefore we ought to give them more earnest heed to the things which we have heard, lest at any time we should let them slip.

[John Weaver] Now the Greek word there is parathumeo, and It means literally to glide by, to pass by, to escape, to forget, to let slip from the mind. If you took a bucket, a wooden bucket, and you filled it full of water, and right in the very bottom there was a little teeny tiny hole. The water is slipping out of that bucket. It may be ever so slowly, But it's eventually going to all slip out.

[John Weaver] And so this is what he's saying. You better make sure you better make sure that you do not let any of these truths slip from your mind. And so, once again, I pointed out. Last week. That you needed the proper tools, you need a concordance, a Strong's or Young's analytical, you need a good Bible program. so you could understand the use of each of these words.

[John Weaver] Now, uh, let me just challenge you right now, because I'm going to give you in this study, 13 ways to consider the word of God. Okay. We're only going to cover one today. And that is, we must consider the word of God linguistically. That is, we have to know what each word really means. because words have meanings and words convey knowledge. So you can either write this down or you can just put it in your mind. It doesn't really matter. I'm going to call out just a few words and just try to think of the definition of those words in your mind. Here they are. Listen carefully.

[John Weaver] All, A-L-L, love, friend, Temple, Anon, Selah, Tershothah. Now every one of those words occurs in the Bible. So let's begin looking at some of these words and let's consider them linguistically. I'm going to take the word love first because it's going to be very easy and very simple. And one of our problems is when we read our scripture, and we see a word, we automatically, instinctively impose our definition and our perception upon that word. And the words of Scripture do not necessarily mean what we oftentimes think they mean.

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

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

[John Weaver] So let me explain it like this. Agape is the love that gives and expects nothing in return. That is where the Bible says, for God so loved the world that he gave.

[John Weaver] Now, philo, or philos, is the love that gives receives that's the family love okay and then of course Eros then would just simply be that which takes because it's more lust than love now before I move on and really begin showing you some things that I really want to show you I want to show you how we have turned everything upside down this is the way things work not just in our politically correct world but the way things work with our depraved human nature. I know it is true in the Scripture, and I know it has been true in times past, but let me ask this question.

[John Weaver] How many people do you know, men and women, that pursued their future mates based upon their mate's spirituality, godliness, holiness, and obedience? Here's why I'm telling you this. That is agape love, the love that gives and the love that is likened to the Lord's. But what we normally do is something like this. The young man will see the pretty girl and he'll go, wow, I like her. Look at her. She's pretty. She's got a good figure. I like, I want to meet that girl. They don't know anything about her.

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

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

[John Weaver] Let's turn in our Bibles to the book of Matthew, chapter 2 and verse 3. Every one of these passages I'm going to show you has the word all in it. So in Matthew chapter 2, And verse 3, of course, the word has been spread that Jesus Christ has been born in Bethlehem, the King of the Jews. You remember that? Now watch, if you would, verse 1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east of Jerusalem, saying, Where is he that is born King of the Jews? For we have seen his star in the east and are come to worship him. When Herod, the king had heard these things, he was troubled, and all Jerusalem with him." Now, was everyone in Jerusalem troubled? No, because when Jesus was taken to the temple, after He was born, Simeon blessed the Lord and praised the Lord for Him. Bless the Lord and praise the Lord. Probably a lot of people were not upset that Jesus Christ was born.

[John Weaver] When it says in verse 3, When Herod the king had heard these things, and he was troubled, and all Jerusalem with him. The word all there would refer to the Herodians particularly, which was a political party. It may also refer to the Pharisees and the scribes and the Sadducees In other words, it would be talking about the ruling parties. It would not be referring to the people at all. So the word all does not necessarily always mean all. Look in your Bibles to Matthew 10 and verse 22. Matthew 10, verse 22. Look what our Lord says to His disciples.

[John Weaver] And you shall be hated of all men for My name's sake, but he that endureth to the end shall be saved. You shall be hated of all men." Really? Did they hate each other? Well, of course not. What does it mean when He said, you shall be hated of all men? All of the ungodly. Not every single individual. So all does not always mean all. Look in your Bibles, if you would, to the book of Mark chapter 1 and verse 37. Mark chapter 1 and verse 37.

[John Weaver] And I could multiply these passages I'm just trying to give you a quick overview. Look at Mark chapter 1 and verse 37. They're talking about the Lord Jesus Christ. And when they had found Him, they said unto Him, All men seek for Thee. Was everyone in Judah, everyone in that whole area, seeking for Christ? No. But there were certain men who were seeking for Him. Why were they seeking? Look back, if you would, please. Verse 34, And he healed many that were sick with diverse diseases, and cast out many devils, and suffered not the devils to speak, because they knew him.

[John Weaver] And in the morning, rising up a great while before day, he went out and departed into a solitary place, and there prayed. That's when they found him, and said, All men are seeking for thee. Well, not everybody in the country was seeking for him. Those who wanted to be healed were seeking for him. Look in your Bibles, if you would, to Luke chapter 21. Luke 21 and verse 38. Luke 21 verse 38, And all the people came early in the morning to Him in the temple for to hear Him.

[John Weaver] Now did everyone in Judah and Jerusalem and the tribes of the Judahites, the Benjamites, the Semitites, because they were all in Judea. Did all of those people come into the temple that early in the morning? And the answer is no. Not all of them could have even fit into the temple. And all the people, it just means, and I'll explain a little bit later, all the people that were there, it was a good crowd. So, it does not mean necessarily everyone.

[John Weaver] Look in your Bibles to the book of John chapter 12 and verse 32. This one should be self-explanatory. John 12, verse 32. Look what our Lord said. John 12, verse 32. Our Lord said, And I, if I be lifted up from the earth, will draw all men unto me.

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

[John Weaver] Look in the book of Acts chapter 18 and verse 17. There are people that always say all means all. Well, you've got a problem with a lot of scriptures if you say that. But if you look in Acts chapter 18 and verse 17, the Bible says, Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat, and Galileo cared for none of those things. All the Greeks, do you mean to tell me every Greek person was in there before the judge and every Greek man beat Sothisnes? If that is so, then Sothisnes would have been dead a long time ago because there were probably a million or more Greeks. But all it means is all the Greeks that were there, they beat him. Not every Greek could have gotten before the judgment seat. So clearly then, all does not necessarily mean all without exception. You see, we use words like this all of the time. For instance, we will have a family reunion and we will say, all the family was there.

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

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

[John Weaver] Now, the next word I want to cover is the word friend. The word friend occurs throughout the Bible. There are so many verses in the Bible about friends. I started out a number of years back to Do a series of message on biblical friendship, and I got a couple of messages But you know the scripture says Thine own friend and thy father's friend forsake not the Bible says there is a friend that sticketh closer to a brother a Friend showeth mercy and lendeth. I mean there's all kind of scriptures on friends and when you think about a friend We think about usually an intimate close friend But there are two distinct words in the Bible that are used concerning a friend. And the first one is the word philos, which I mentioned earlier. It is where we get our word friend and or family from, or phileo. You think of Philadelphia, philos, the noun for love, and adelphos, the Greek word for brother. Philadelphia means the city of brotherly love, but I wouldn't expect it today.

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

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

[John Weaver] If you do whatsoever, I command you. Henceforth, I called you not servants, for the servant knoweth not what his Lord doeth. But I've called you friends for all things that I have heard of my father I've made known unto you."

[John Weaver] Now, let me ask you a question. Do you tell detailed intimate secrets to an acquaintance? And the answer is no. You would only tell detailed intimate secrets to a close friend. So our Lord says, you're my friends because I've shared with you everything that my father has told me. That's why he said in John 17 in that high priestly prayer, I've given them the words which thou has given unto me." So he counts us as his dear friend.

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

[John Weaver] And so when they came out, He gave them each one a penny. Now watch verse 11, And when they had received it, that is, these that had worked from early morning, they murmured against the good man of the house, saying, These last have wrought but one hour. And thou hast made them equal to us which have borne that burden in the heat of the day. But he answered one of them and said, Friend, Heteros, I do thee no wrong, didst thou not agree with me for a penny? So here's a man that had been hired off the street. Here was a day laborer, and he's referred to not as a dear, intimate, close individual, but just simply as an acquaintance.

[John Weaver] If you will look in Matthew chapter 22, here you have where the king is putting on the wedding feast. Look at it in verse 11. Matthew 22, verse 11, And when the king came in to see the guests, he saw there a man which had not on a wedding garment, Evidently the man was an intruder or he could care less about the king He was not really interested. He just maybe came in for a meal and He the king said unto him friend. That's high Ross How came is thou and hither not having a wedding garment? And he the man was speechless to demonstrate. He was not a friend Verse 13 then said the king to the servants bind him hand and foot and take him away and cast him into outer darkness, there shall be weeping and gnashing of teeth." So, he just simply called him a Heteros.

[John Weaver] Let me show you one more. Look in your Bibles to Matthew chapter 26. Matthew 26. And let's begin reading with verse 48. Matthew 26, verse 48.

[John Weaver] Now he that betrayed him, that would be Judas, gave him a sign, gave him a sign, saying, Whomsoever I shall kiss, the same as he, hold him fast. And forthwith he came to Jesus and said, Hail, Master, and kissed him. Jesus said unto him, Friend, wherefore art thou come? Then came they and laid hands on Jesus and took him. So when Judas came to Jesus to betray him, our Lord said, Hathairos, you're not an intimate, dear beloved friend.

[John Weaver] You worked with me for three years, but you were nothing more than an acquaintance. Hmm. Wow.

[John Weaver] Now, It's interesting, if you look in Luke chapter 7, when the Pharisees and the Sadducees really wanted to smear our Lord, and you remember our Lord was called the friend of sinners. Look in Luke 7, and let's begin reading there with verse 33.

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

[John Weaver] So if you look in Matthew chapter 12, very quickly, Matthew chapter 12, here is the word heron that is used, Matthew 12, verse 6. Our Lord said, But I say unto you, that in this place is one greater than the temple. In other words, His body, His person is greater than the structure. That is what He said. Look at Matthew 21, verse 12. Matthew 21, verse 12. Here it is again. Matthew 21, verse 12.

[John Weaver] And Jesus went into the temple of God, that would be the structure, that would be the hieron, and cast out all them that sold and bought in the hieron, and overthrew the tables of the money changers, and the seats of them that sold doves. So we're talking about the structure.

[John Weaver] Now, look if you would in Matthew chapter 21, verses 14 and 15. Again, we're talking about the hieron, the structure, and the blind, and the lame, came to him in the temple, the heron, the building, and he healed them. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, that is the structure, and saying, Hosanna to the Son of David, they were sore, sore displeased." Now, so the heron refers then to the structure. If you'll look in your Bibles to 1 Corinthians chapter 3, Now you're going to see the word Naos, 1 Corinthians chapter 3.

[John Weaver] And let's begin reading there with verse 16. 1 Corinthians chapter 3. I'm going to show the implication of this just for a moment. The word Naos, of course, refers to the most holy place. You remember the chief priests only went into the most holy place once a year and then without the shedding of blood. And that was where the Shekinah glory dwelled. So if you'll look in first Corinthians chapter three, beginning there with verse 16, look what the apostle says. No, you not that ye are the naos of God, the temple of God, and that the spirit of God dwelleth in you. Now, wait a minute. You are the naos of God. Why? Because the Shekinah glory, the Spirit of God dwelleth in you. Watch verse 17. If any man defile the naos of God, him shall God destroy. For the naos of God is holy, which naos you are. So here he is very clearly saying that we are the temple of God. We are the most holy place where God dwells. Now, look in 1 Corinthians chapter 6 and verse 19.

[John Weaver] 1st Corinthians chapter 6 and verse 19. And I want to show you the implication of this. 1st Corinthians 6 and verse 19. He says, what? No, you not that your body is the temple or the nows of the Holy ghost, which is in you, which you have of God, and you're not your own for your bought with a price. Therefore glorify God in your body and in your spirit, which are God's now.

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

[John Weaver] Meats for the belly and the belly for meats. but God shall destroy both it and them." Ah, now we're getting to the principle.

[John Weaver] Now the body is not for fornication, but for the Lord, and the Lord for the body. And God hath both raised up the Lord, and will raise up us by His own power. So just like God the Father raised up God the Son, He raises us up, and our bodies is for the Lord.

[John Weaver] Now look what He says in verse 15, Know you not that your bodies are the members of Christ? Now, remember He's our head, we are His body. His body has many members. But if we are saved, we are the members of Christ. Here's His argument, watch. Shall I then take the members of Christ, and make them the members of a harlot? God forbid! That is, perish the thought. Don't even think that. Watch how He explains it. What? Know you not that he which is joined to a harlot is one body? For two saith he shall be one flesh. But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man doeth is without the body. But he that committed fornication sinneth against his own body." And then he says, what? Know you not that your body is the naos of God? The Holy Ghost dwells in you, which you have of God, and you're not your own. What is he saying? If we understand that our bodies are the most holy place, where God the Holy Spirit dwells, it will prevent us from sinning against Him, especially in relationship to fornication and adultery and all kinds of uncleanness.

[John Weaver] So words are important. You have to understand, this is not the structure, this is not the heron, this is the most holy place. Because we're indwelled by the Holy Spirit of God. And He tells us, if we understand that, we will understand that our bodies belong to Him as well as our spirits.

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

[John Weaver] The Bible says,"...and are built upon the foundations of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, and whom all the building fitly framed together draweth into a holy naos in the LORD, in whom ye also are builted together for the inhabitation of God through the Spirit." So our bodies are the holy temple of God because we are inhabited by the Holy Spirit. So God does not have a single temple. as he did in the Old Testament, which Solomon built, or a single tabernacle, which Moses built, but he now has our bodies as his abode. That is, we are the naos of God because the Holy Spirit of God indwells us.

[John Weaver] So it's important that we understand these words because words don't only have meanings, they have implications. Now our time is about gone, so I want to just very quickly tell you about these others. I mentioned the word anon. You will find the word anon in the book of Mark a lot. The word anon just simply means immediately, straightway. And anon, they went such and such. That means immediately, straightway they went. Next time you read through the book of Psalms. Notice how many times you see the word Selah.

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

[John Weaver] Now, let me try to make an application. And that is this, and I think I've already hit it, but I'm going to hit it again and give you two more scriptures. We must pay attention to the words that we read. Words have meanings. And in order to interpret the Word of God correctly, we must have the true meaning of the Word. In other words, the words must be correctly understood. And the words must be taken in the context in which they were given. Each word is important. And God does not waste His breath. And God does not give us anything that is valueless. Here's a verse Proverbs 13 verse 5 listen carefully Every word of God is pure. He's a shield unto all of those who put their trust in him but notice he said every word of God is pure and Then he said in Matthew chapter 4 in verse 4 our Lord was speaking But he answered and said it is written man shall not live by bread alone but by every Word which proceedeth from the mouth of God."

[John Weaver] So every word is important. Even those long names in 2 Chronicles that we can't pronounce. Every word. You have to understand something about even those names that are difficult to pronounce. Back then, They did not name people Mary, Dick, and John just because it sounded good. Those names usually were indicative of the character of the individual. They reveal something about the individual. Like Nabal, the word means a fool. And that's what Abigail said, is not his name Nabal? He's a fool. So I'm just simply saying we have to pay attention to every word And when we are looking at the Scripture, we need to consider everything linguistically.

[John Weaver] What do those words mean? What was the meaning when they were written? And what is their meaning even now? Consider all truth, first of all, linguistically. Father, in the name of Jesus Christ, we bow to thee. We thank you for your word. We thank you for your truth. And Lord, we thank you that every word of God is pure and we're not to live by bread alone, but by every word that proceeded out of thy mouth. Give us grace that we may serve thee acceptably with reverence and godly fear, grant us understanding. In the name of Jesus Christ, we ask and pray. Amen. ♪ ♪ you

Three Reasons We Need To Consider Truth And Interpret Scripture - Part 5

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	R8hjERhHfEg
Subject	Apologetics
Course	Truth and the Interpretation of Scripture
Genre	Sermon
Date	2022-05-06
Dictation Name
Book	Book 065: Three Reasons We Need To Consider Truth And Interpret Scripture — Chapter 5
Source Timed Segments	74

Formatted Transcript

Introduction and Review of Previous Principles

Weaver reviews key principles from prior messages: the necessity of personal Bible study, the impossibility of fully mastering Scripture, dependence on the Holy Spirit for illumination, the need for an overall biblical picture, and the principle that truth is measured back according to one's diligence.

This is going to be our fifth message in this series. And Lord willing, I can finish up this particular part of it, maybe in at least two more Sundays. But actually, the title of this message is, "How to Study and Learn Biblical Truth." This is number five in the series. And I'm only going to be able to cover one point today. I'm actually going to give you 13 ways to consider the Scripture. But I want you to look, if you would, in II Timothy chapter 2 and verse 7, where the Apostle Paul tells Timothy,

Scripture Reading — 2 Timothy 2:7

"Consider what I say, and the Lord give thee understanding in all things."

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

And that is true. Those of you who have really, really studied in time past know that you can get very, very tired just simply by sitting and reading and researching. And it's sometimes very difficult. In fact, a lot of times when I'm studying, I will have to get up, walk around, go out to the barn, do something, come back and start studying again. But it is simply true. And John Owen, that prince of the Puritans who died in 1683, he talked about preaching and he talked about teaching, and he said this, simply summing it up. He said, it's very easy to preach and to teach that which you think of, your notions, and also the notions of other men. He said, in fact, all you have to do is just simply have a grasp of them, and enunciate them, and proclaim them, even with great oratory. He said what is difficult is when you study the Scriptures to have the truth to grasp you. And he said once the truth grasps you, then you can preach it and proclaim it with power.

And then he went on to say that one of the causes of a lack of power in our churches today is the fact that most pastors, most preachers, have never ever been grasped with the truth that they are communicating. And I believe that is certainly so. So as Christians and as preachers of the gospel, we want to make sure that the truth grasps us. And we not only grasp it, but it gets a hold of us and changes our lives so that we may preach and teach effectively to other folks. Now, I want to take a little while today and just try to review the first four messages, not because I don't have anything to preach. I've got plenty to preach.

But I think these principles are so important that they need to be re-impressed, re-refreshed in our minds. They need to be impressed in our minds. We need to keep them in the forefront as we read and study scripture. And let me just point out Mark chapter three, verses 13 and 14 to begin with, because the Bible tells us there about our Lord choosing his own disciples. And the Bible makes this statement, "And he goeth up into a mountain and calleth unto him whom he would, and they came unto him." And the next verse says this, "And he ordained twelve, that they should be with him, and that he might send them forth to preach." But I want you to note, first of all, the Bible said he ordained twelve, first of all, that they might be with him. And secondly, that He might send them forth to preach. So in reality, the truth of the matter is this, especially for preachers, but every Christian has a responsibility, first and foremost, to be with the Lord Jesus Christ. So I want you to understand that as we read and study, that should be one of our goals, to be able to fellowship and communicate with Him.

So let me just try to review a few things. First of all is this. I pointed out the fact that the only way that you can really learn the Bible is to study it for yourself. You can go to a Bible college and learn about the Bible, but you can't learn the Bible in a Bible college. Yes, they can teach you certain things out of the Bible, from the Bible, about the Bible, but the only way you're going to really ever be able to understand the Bible is to read it for yourself. And I'd much rather know what is in the Bible than just simply know about the Bible. And here's the second truth. No matter how hard you study, no matter how long you study, you're never, ever going to conquer the word of God. You're never, ever going to have it fully and completely and totally mastered. I preached for 57 years, nearly 58 now. And the truth of the matter is this. There's a lot of the Bible I still do not know, and I've read and studied for years. So that means this. That means as we age and as we continue to study, that means we are continuing to learn. So if we ever stop learning, that should mean that we're dead.

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

It's not just that we read. It's not just that we study. At the same time, we're seeking him for illumination, understanding, and certainly when God teaches us something we do not forget it. It's Job chapter 36 in verse 22 where the Bible says, "Behold, God exalteth by his power: who teacheth like him?" So no one teaches like God. But let me show you another verse. I want you to turn very quickly to the book of Deuteronomy chapter 33 and look if you would please at verse 3. Deuteronomy 33 and verse 3. I've preached on this in times past. It is indeed an absolutely wonderful verse. But look what the Bible says, Deuteronomy chapter 33 and verse 3, talking about God.

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

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

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

else who reads that passage will probably have the same question. And so I try to answer that question for myself. If I can answer the question satisfactorily for myself after comparing Scripture with Scripture, I'll also assume then that I can satisfactorily answer that same question to others who are asking that question. So if you're reading a passage and you have a question and you can't answer that question, you need to keep on that passage and study that passage until the answer comes to you.

Now, I will tell you, that working outside jobs does indeed stifle your ability to study. I am thankful the Lord has allowed me to be able to read and study mostly undisturbed for many, many years, and I do not necessarily have to have an outside job. I have worked occasionally on the outside, but very infrequently. I tell people my biggest hindrance, my biggest chore, it's just keeping Alice straight and keeping her working. I just have to oversee everything for her. No, that's not true. She thinks that's what I do. But anyhow, I just give her a list of 40 things to do during the day. And if she doesn't get them done, I say, well, we'll just add to it tomorrow. No, I'm teasing. But no, I'm just simply saying, if someone is working 40 hours a week or 50 hours a week, then obviously they're not going to have the time to sit down and study usually hour after hour after hour.

Which means this, if you are pushed for time when it comes to reading and studying the Bible, you must go for quality rather than quantity. I like quality and I like quantity, but if I have to choose between the two, I want quality. By that I mean this, I'd rather read two chapters and understand them than 20 chapters and not understand a thing that I've read. So if I only have 30 minutes to study, I'll get one chapter or one paragraph or two or three verses. I'd rather be able to master those than to read 30 or 40 passages and not be able to understand them at all. So this brings me to the fifth one that is this. You must remember, and I've already preached this, you are going to have truth measured to you to the same degree that you measure in understanding that truth. That is what Mark chapter 4 verses 23 through 25 states.

God said, "If any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath." So God is going to measure everything back to us to the same degree that we give in studying the truth. If we are able to study truth for two hours, we're going to get two hours worth of truth. We're not going to get two weeks worth of truth. That's why he said, and we read it last week, I think, in Proverbs chapter two, that we are to cry, we're to seek, we're to search, we are to beg for this. In other words, if we give a proper measure in studying the truth, God's going to give a proper measure of truth back to us.

Obedience as a Prerequisite for Receiving More Truth

Using 1 Samuel 15 and Mark 4, Weaver explains that hearing truth is synonymous with obeying it; failure to obey results in losing what one has, and God only gives truth as we are able to receive it.

Here's the sixth principle, and that is this. God is only going to give us truth as we're able to receive it. Mark 4 and verse 33 the Bible says, "And with many such parables spake he the word unto them, as they were able to hear it." So let me say it like this again. You're not able to hear more truth until you obey the truth that you've already been given. That's why he said in Mark 4, which I just quoted, "Unto you that hear shall more be given, but he that hath not, from him shall be taken even that which he hath." So you're not able to receive more truth until you obey the truth you've already been given. You remember that passage in 1 Samuel chapter 15. In fact, go ahead and look there since we're in the Old Testament, 1 Samuel chapter 15. God has sent Saul to slay the Amalekites. And Saul disobeyed God, and he spared Agag the king of the Amalekites, and the best of the sheep, and the best of the oxen. But everything refuse he's destroyed. And of course, when Samuel comes, he claims to have obeyed God. And Samuel says, "What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?" And Saul then blames it on the people. He says, the people spared them that they might sacrifice them to God. So if you'll look in verse 21, here he gives it, places the blame upon the people. He says,

Scripture Reading — 1 Samuel 15:21-22

"But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal."

And look what Samuel said. And Samuel said,

Scripture Reading — 1 Samuel 15:21-22

"Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord?"

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

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

Introduction to the 13 Ways and the First: Consider Linguistically

Weaver introduces 13 ways to consider Scripture and begins with the first: considering words linguistically. He stresses that words convey knowledge and must be understood in their original meanings.

Now, let me just challenge you right now, because I'm going to give you in this study, 13 ways to consider the word of God. Okay. We're only going to cover one today. And that is, we must consider the word of God linguistically. That is, we have to know what each word really means, because words have meanings and words convey knowledge. So you can either write this down or you can just put it in your mind. It doesn't really matter. I'm going to call out just a few words and just try to think of the definition of those words in your mind. Here they are. Listen carefully.

All, A-L-L, love, friend, temple, euthus, Selah, Tirshatha. Now every one of those words occurs in the Bible. So let's begin looking at some of these words and let's consider them linguistically. I'm going to take the word love first because it's going to be very easy and very simple. And one of our problems is when we read our scripture, and we see a word, we automatically, instinctively impose our definition and our perception upon that word. And the words of Scripture do not necessarily mean what we oftentimes think they mean.

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

Weaver distinguishes between agape (self-giving love), phileo (familial love), and eros (lustful love), noting that most relationships today are based on lust rather than agape, and that understanding these terms is crucial.

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

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

So let me explain it like this. Agape is the love that gives and expects nothing in return. That is where the Bible says, "For God so loved the world, that he gave." Now, phileo, or philos, is the love that gives and receives, that's the family love, okay. And then of course eros then would just simply be that which takes because it's more lust than love. Now before I move on and really begin showing you some things that I really want to show you, I want to show you how we have turned everything upside down. This is the way things work not just in our politically correct world but the way things work with our depraved human nature. I know it is true in the Scripture, and I know it has been true in times past, but let me ask this question.

How many people do you know, men and women, that pursued their future mates based upon their mate's spirituality, godliness, holiness, and obedience? Here's why I'm telling you this. That is agape love, the love that gives and the love that is likened to the Lord's. But what we normally do is something like this. The young man will see the pretty girl and he'll go, wow, I like her. Look at her. She's pretty. She's got a good figure. I like, I want to meet that girl. They don't know anything about her.

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

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

The Word 'All': Does Not Always Mean All

Using multiple Scripture examples (Matthew 2:3, 10:22; Mark 1:37; Luke 21:38; John 12:32; Acts 18:17), Weaver shows that 'all' often means 'all kinds' or 'many' rather than every individual, and context determines its scope.

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

Scripture Reading — Matthew 2:3

"Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him."

Now, was everyone in Jerusalem troubled? No, because when Jesus was taken to the temple, after He was born, Simeon blessed the Lord and praised the Lord for Him. Blessed the Lord and praised the Lord. Probably a lot of people were not upset that Jesus Christ was born. When it says in verse 3,

Scripture Reading — Matthew 2:3

"When Herod the king had heard these things, he was troubled, and all Jerusalem with him."

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

"And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved." "Ye shall be hated of all men." Really? Did they hate each other? Well, of course not. What does it mean when He said, "Ye shall be hated of all men"? All of the ungodly. Not every single individual. So all does not always mean all. Look in your Bibles, if you would, to the book of Mark chapter 1 and verse 37. Mark chapter 1 and verse 37.

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

Scripture Reading — Mark 1:37

"And when they had found him, they said unto him, All men seek for thee."

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

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

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

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

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

Scripture Reading — Acts 18:17

"Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things."

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

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

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

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

The Word 'Friend': Philos vs. Hetairos

Weaver contrasts philos (close, intimate friend) with hetairos (mere acquaintance), citing John 15:13-15 for philos and Matthew 20:13, 22:12, and 26:50 for hetairos, including Jesus' use of hetairos for Judas.

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

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

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

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

And so when they came out, He gave them each one a penny. Now watch verse 11, "And when they had received it, they murmured against the goodman of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, hetairos, I do thee no wrong: didst not thou agree with me for a penny?" So here's a man that had been hired off the street. Here was a day laborer, and he's referred to not as a dear, intimate, close individual, but just simply as an acquaintance. If you will look in Matthew chapter 22, here you have where the king is putting on the wedding feast. Look at it in verse 11. Matthew 22, verse 11, "And when the king came in to see the guests, he saw there a man which had not on a wedding garment." Evidently the man was an intruder or he could care less about the king. He was not really interested. He just maybe came in for a meal. And he, the king, said unto him, "Friend, hetairos, how camest thou in hither not having a wedding garment?" And he, the man, was speechless. To demonstrate, he was not a friend. Verse 13, "Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth." So, he just simply called him a hetairos.

Let me show you one more. Look in your Bibles to Matthew chapter 26. Matthew 26. And let's begin reading with verse 48. Matthew 26, verse 48. "Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him." So when Judas came to Jesus to betray him, our Lord said, "Hetairos, you're not an intimate, dear beloved friend."

You worked with me for three years, but you were nothing more than an acquaintance. Hmm. Wow.

The Word 'Temple': Hieron vs. Naos

Weaver explains that hieron refers to the physical temple structure, while naos refers to the inner sanctuary or most holy place. He applies naos to believers' bodies as the dwelling place of the Holy Spirit (1 Corinthians 3:16-17, 6:19), emphasizing the call to purity.

So if you look in Matthew chapter 12, very quickly, Matthew chapter 12, here is the word hieron that is used, Matthew 12, verse 6. Our Lord said, "But I say unto you, That in this place is one greater than the temple." In other words, His body, His person is greater than the structure. That is what He said. Look at Matthew 21, verse 12. Matthew 21, verse 12. Here it is again. Matthew 21, verse 12.

"And Jesus went into the temple of God," that would be the structure, that would be the hieron, "and cast out all them that sold and bought in the temple," in the hieron, "and overthrew the tables of the moneychangers, and the seats of them that sold doves." So we're talking about the structure. Now, look if you would in Matthew chapter 21, verses 14 and 15. Again, we're talking about the hieron, the structure, "And the blind and the lame came to him in the temple," the hieron, the building, "and he healed them. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple," that is the structure, "and saying, Hosanna to the Son of David; they were sore displeased." Now, so the hieron refers then to the structure. If you'll look in your Bibles to 1 Corinthians chapter 3, now you're going to see the word naos, 1 Corinthians chapter 3.

And let's begin reading there with verse 16. 1 Corinthians chapter 3. I'm going to show the implication of this just for a moment. The word naos, of course, refers to the most holy place. You remember the chief priests only went into the most holy place once a year and then without the shedding of blood. And that was where the Shekinah glory dwelled. So if you'll look in 1 Corinthians chapter three, beginning there with verse 16, look what the apostle says. "Know ye not that ye are the naos of God, the temple of God, and that the Spirit of God dwelleth in you?" Now, wait a minute. You are the naos of God. Why? Because the Shekinah glory, the Spirit of God dwelleth in you. Watch verse 17. "If any man defile the naos of God, him shall God destroy; for the naos of God is holy, which naos ye are." So here he is very clearly saying that we are the temple of God. We are the most holy place where God dwells. Now, look in 1 Corinthians chapter 6 and verse 19.

1 Corinthians chapter 6 and verse 19. And I want to show you the implication of this. 1 Corinthians 6 and verse 19. He says, "What? know ye not that your body is the temple," or the naos, "of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." Why is it important that we pay attention to words? Here's why. In 1 Corinthians chapter 3 he tells you very plainly that your body is the temple of the Holy Ghost. He tells you that very plainly in 1 Corinthians 6 verses 19 and 20. But I want you to see the implication. So go back if you would to 1 Corinthians 6 and verse 13. Let's read it. Watch what he says.

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

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

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

The Bible says, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy naos in the Lord: in whom ye also are builded together for an habitation of God through the Spirit." So our bodies are the holy temple of God because we are inhabited by the Holy Spirit. So God does not have a single temple, as he did in the Old Testament, which Solomon built, or a single tabernacle, which Moses built, but he now has our bodies as his abode. That is, we are the naos of God because the Holy Spirit of God indwells us.

Other Words: Euthus, Selah, Tirshatha

Weaver briefly defines euthus (immediately), Selah (pause and reflect), and Tirshatha (governor, as in Nehemiah), illustrating the importance of understanding even seemingly minor words.

So it's important that we understand these words because words don't only have meanings, they have implications. Now our time is about gone, so I want to just very quickly tell you about these others. I mentioned the word euthus. You will find the word euthus in the book of Mark a lot. The word euthus just simply means immediately, straightway. And euthus, they went such and such. That means immediately, straightway they went. Next time you read through the book of Psalms, notice how many times you see the word Selah.

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

Conclusion: Every Word of God is Pure

Weaver concludes by stressing that every word of God is pure and essential (Proverbs 13:5; Matthew 4:4), and that proper interpretation requires careful linguistic consideration.

Now, let me try to make an application. And that is this, and I think I've already hit it, but I'm going to hit it again and give you two more scriptures. We must pay attention to the words that we read. Words have meanings. And in order to interpret the Word of God correctly, we must have the true meaning of the Word. In other words, the words must be correctly understood. And the words must be taken in the context in which they were given. Each word is important. And God does not waste His breath. And God does not give us anything that is valueless. Here's a verse, Proverbs 13 verse 5, listen carefully. "Every word of God is pure: he is a shield unto them that put their trust in him." But notice he said every word of God is pure. And then he said in Matthew chapter 4 in verse 4, our Lord was speaking, "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

So every word is important. Even those long names in 2 Chronicles that we can't pronounce. Every word. You have to understand something about even those names that are difficult to pronounce. Back then, they did not name people Mary, Dick, and John just because it sounded good. Those names usually were indicative of the character of the individual. They reveal something about the individual. Like Nabal, the word means a fool. And that's what Abigail said, "Is not his name Nabal? He is a fool." So I'm just simply saying we have to pay attention to every word. And when we are looking at the Scripture, we need to consider everything linguistically.

What do those words mean? What was the meaning when they were written? And what is their meaning even now? Consider all truth, first of all, linguistically. Father, in the name of Jesus Christ, we bow to thee. We thank you for your word. We thank you for your truth. And Lord, we thank you that every word of God is pure and we're not to live by bread alone, but by every word that proceedeth out of thy mouth. Give us grace that we may serve thee acceptably with reverence and godly fear, grant us understanding. In the name of Jesus Christ, we ask and pray. Amen.

Study Guide

Major Themes

Necessity of Personal Bible Study

Summary: True understanding of the Bible comes only through personal reading and study, not merely academic learning about the Bible.

Evidence: Weaver states, 'the only way that you can really learn the Bible is to study it for yourself... you can't learn the Bible in a Bible college.'

Dependence on the Holy Spirit for Illumination

Summary: All study is useless without the Holy Spirit's illumination; believers must seek God's teaching to truly understand Scripture.

Evidence: Weaver says, 'all of our reading, all of our study is useless apart from the illumination of the Holy Spirit.'

Obedience as a Condition for Receiving Truth

Summary: God measures truth back to us according to our diligence, and we cannot receive more truth until we obey what we have already been given.

Evidence: Weaver explains, 'You're not able to hear more truth until you obey the truth that you've already been given.'

Importance of Linguistic Study of Scripture

Summary: Proper interpretation requires understanding the original Hebrew and Greek meanings of words, as English translations can obscure important distinctions.

Evidence: Weaver says, 'we must consider the word of God linguistically... words have meanings and words convey knowledge.'

The Purity and Value of Every Word of God

Summary: Every word in Scripture is pure and essential for spiritual life; God does not waste His breath.

Evidence: Weaver quotes Proverbs 13:5 and Matthew 4:4, emphasizing 'every word of God is pure' and 'man shall not live by bread alone, but by every word.'

Key Arguments

The word 'all' does not always mean every individual.

Summary: Context determines whether 'all' means every person or a representative group; many biblical uses are limited in scope.

Evidence: Weaver cites Matthew 2:3 ('all Jerusalem'), John 12:32 ('draw all men'), and Acts 18:17 ('all the Greeks') as examples where 'all' cannot mean every single person.

The Greek words for 'friend' distinguish intimacy levels.

Summary: Philos denotes a close, family-like friend, while hetairos refers to a mere acquaintance; Jesus used hetairos for Judas, indicating a lack of intimacy.

Evidence: Weaver contrasts John 15:13-15 (philos) with Matthew 26:50 (hetairos), noting Jesus called Judas 'friend' but used the term for acquaintance.

The Greek words for 'temple' distinguish the structure from the inner sanctuary.

Summary: Hieron refers to the physical temple building, while naos refers to the most holy place; believers are called the naos of God because the Holy Spirit indwells them.

Evidence: Weaver explains 1 Corinthians 3:16-17 and 6:19, where 'temple' is naos, emphasizing that our bodies are the dwelling place of God, which should deter sin.

Understanding word meanings prevents misinterpretation and sin.

Summary: Knowing that our bodies are the naos (most holy place) of God provides a powerful motivation for purity, especially regarding sexual sin.

Evidence: Weaver argues from 1 Corinthians 6:15-19 that recognizing our bodies as the naos of the Holy Spirit should prevent fornication.

Scripture References

2 Timothy 2:7

Context: Paul instructs Timothy to consider what he says, and the Lord will give understanding.

2 Timothy 2:15

Context: Study to show yourself approved, rightly dividing the word of truth.

Ecclesiastes 12:12

Context: Of making many books there is no end, and much study is a weariness of the flesh.

Mark 3:13-14

Context: Jesus ordained twelve to be with Him and to send them forth to preach.

Proverbs 2:6

Context: The Lord gives wisdom; out of His mouth comes knowledge and understanding.

John 16:13

Context: The Holy Spirit will teach and bring all things to remembrance.

Job 36:22

Context: God exalts by His power; who teaches like Him?

Deuteronomy 33:3

Context: All His saints sit at His feet and receive of His words.

John 17:8

Context: Jesus gave the disciples the words the Father gave Him.

Mark 4:23-25

Context: With what measure you mete, it shall be measured to you; more will be given to those who hear.

Mark 4:33

Context: Jesus spoke the word as they were able to hear it.

1 Samuel 15:21-22

Context: To obey is better than sacrifice, and to hearken than the fat of rams.

Hebrews 2:1

Context: Give earnest heed to the things heard, lest we let them slip.

Matthew 2:3

Context: Herod was troubled, and all Jerusalem with him (all meaning the ruling parties).

Matthew 10:22

Context: You shall be hated of all men for my name's sake (all meaning all the ungodly).

Mark 1:37

Context: All men seek for you (all meaning those wanting healing).

Luke 21:38

Context: All the people came early to hear him (all meaning a large crowd).

John 12:32

Context: If I be lifted up, will draw all men unto me (all meaning all kinds of men).

Acts 18:17

Context: All the Greeks took Sosthenes and beat him (all meaning those present).

John 15:13-15

Context: Greater love has no man than to lay down his life for his friends (philos); Jesus calls disciples friends.

Historical References

John Owen (1616-1683)

Context: Weaver quotes the Puritan John Owen on the difficulty of preaching truth that has first grasped the preacher, and the lack of power in churches due to preachers not being grasped by truth.

Important Quotes

It's very easy to preach and to teach that which you think of, your notions, and also the notions of other men. He said, in fact, all you have to do is just simply have a grasp of them, and enunciate them, and proclaim them, even with great oratory. He said what is difficult is when you study the Scriptures to have the truth to grasp you. And he said once the truth grasps you, then you can preach it and proclaim it with power.

Significance: This quote from John Owen emphasizes the necessity of being personally transformed by truth before effectively communicating it, a central theme of the message.

You never really hear the word of God until you heed the word of God.

Significance: This succinctly captures the principle that true hearing involves obedience, linking understanding to action.

Every word of God is pure: he is a shield unto them that put their trust in him.

Significance: This quotation of Proverbs 13:5 underscores the value and purity of every word in Scripture, supporting the call to careful linguistic study.

Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Significance: Quoting Matthew 4:4, Weaver reinforces the necessity of every word of God for spiritual life, justifying the detailed study of individual words.

Discussion Questions

How does the distinction between agape, phileo, and eros challenge our modern understanding of love, and how should it affect our relationships?

Context: Weaver explains the three Greek words for love and notes that most relationships today are based on lust rather than agape.

In what ways might we be imposing our own definitions on biblical words like 'all' or 'friend,' and how can we guard against this?

Context: Weaver demonstrates that 'all' does not always mean every individual and that 'friend' has two distinct Greek words with different implications.

How does understanding that our bodies are the naos (most holy place) of God change our view of personal holiness and sin?

Context: Weaver explains the difference between hieron and naos, applying naos to believers as the dwelling place of the Holy Spirit.

Why is it dangerous to assume that we already know the meaning of a biblical word without studying its original language and context?

Context: Weaver emphasizes that words have meanings and implications that can be lost in translation, using examples like 'temple' and 'friend.'

How can we practically incorporate linguistic study into our personal Bible reading, especially if we have limited time?

Context: Weaver advises going for quality over quantity in study and using tools like concordances and Bible programs.

Applications

Prioritize personal Bible reading and study over secondhand knowledge.

Summary: Believers should commit to reading Scripture for themselves repeatedly to gain a working knowledge of the whole Bible, rather than relying solely on sermons or books.

Evidence: Weaver says, 'the only way that you can really learn the Bible is to study it for yourself' and shares his own practice of reading through the Bible monthly.

Seek the Holy Spirit's illumination in all study.

Summary: Before and during Bible study, pray for the Holy Spirit to teach and give understanding, recognizing that human effort alone is insufficient.

Evidence: Weaver states, 'all of our reading, all of our study is useless apart from the illumination of the Holy Spirit.'

Obey the truth you already know to receive more.

Summary: Act on the biblical truths you have learned; failure to obey results in losing even what you have, while obedience opens the door to deeper understanding.

Evidence: Weaver explains from Mark 4:25 and 1 Samuel 15:22 that hearing is synonymous with obeying, and God measures truth back according to our diligence.

Study words in their original languages and contexts.

Summary: Use concordances and Bible study tools to look up the Hebrew or Greek words behind English translations, paying attention to nuances that affect interpretation.

Evidence: Weaver demonstrates with 'all,' 'friend,' and 'temple' how understanding the original words clarifies meaning and prevents error.

Apply the truth that your body is God's temple to pursue holiness.

Summary: Recognizing that the Holy Spirit indwells believers should motivate them to flee sexual immorality and honor God with their bodies.

Evidence: Weaver argues from 1 Corinthians 6:15-19 that understanding our bodies as the naos of God is a deterrent to sin.

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Three Reasons We Need To Consider Truth And Interpret Scripture - Part 5

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This is going to be our fifth message in this series. And Lord willing, I can finish up this particular part of it, maybe in at least two more Sundays. But actually, the title of this message is, "How to Study and Learn Biblical Truth." This is number five in the series. And I'm only going to be able to cover one point today. I'm actually going to give you 13 ways to consider the Scripture. But I want you to look, if you would, in II Timothy chapter 2 and verse 7, where the Apostle Paul tells Timothy, "Consider what I say, and the Lord give thee understanding in all things." And then if you'll skip down to verse 15, where God says, "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." It is true that it was Solomon who said in Ecclesiastes chapter 12 and verse 12, "And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh."
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And that is true. Those of you who have really, really studied in time past know that you can get very, very tired just simply by sitting and reading and researching. And it's sometimes very difficult. In fact, a lot of times when I'm studying, I will have to get up, walk around, go out to the barn, do something, come back and start studying again. But it is simply true. And John Owen, that prince of the Puritans who died in 1683, he talked about preaching and he talked about teaching, and he said this, simply summing it up. He said, it's very easy to preach and to teach that which you think of, your notions, and also the notions of other men. He said, in fact, all you have to do is just simply have a grasp of them, and enunciate them, and proclaim them, even with great oratory. He said what is difficult is when you study the Scriptures to have the truth to grasp you. And he said once the truth grasps you, then you can preach it and proclaim it with power.
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And then he went on to say that one of the causes of a lack of power in our churches today is the fact that most pastors, most preachers, have never ever been grasped with the truth that they are communicating. And I believe that is certainly so. So as Christians and as preachers of the gospel, we want to make sure that the truth grasps us. And we not only grasp it, but it gets a hold of us and changes our lives so that we may preach and teach effectively to other folks. Now, I want to take a little while today and just try to review the first four messages, not because I don't have anything to preach. I've got plenty to preach.
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But I think these principles are so important that they need to be re-impressed, re-refreshed in our minds. They need to be impressed in our minds. We need to keep them in the forefront as we read and study scripture. And let me just point out Mark chapter three, verses 13 and 14 to begin with, because the Bible tells us there about our Lord choosing his own disciples. And the Bible makes this statement, "And he goeth up into a mountain and calleth unto him whom he would, and they came unto him."
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And the next verse says this, "And he ordained twelve, that they should be with him, and that he might send them forth to preach." But I want you to note, first of all, the Bible said he ordained twelve, first of all, that they might be with him. And secondly, that He might send them forth to preach. So in reality, the truth of the matter is this, especially for preachers, but every Christian has a responsibility, first and foremost, to be with the Lord Jesus Christ. So I want you to understand that as we read and study, that should be one of our goals, to be able to fellowship and communicate with Him.
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So let me just try to review a few things. First of all is this. I pointed out the fact that the only way that you can really learn the Bible is to study it for yourself. You can go to a Bible college and learn about the Bible, but you can't learn the Bible in a Bible college. Yes, they can teach you certain things out of the Bible, from the Bible, about the Bible, but the only way you're going to really ever be able to understand the Bible is to read it for yourself. And I'd much rather know what is in the Bible than just simply know about the Bible.
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And here's the second truth. No matter how hard you study, no matter how long you study, you're never, ever going to conquer the word of God. You're never, ever going to have it fully and completely and totally mastered. I preached for 57 years, nearly 58 now. And the truth of the matter is this. There's a lot of the Bible I still do not know, and I've read and studied for years. So that means this. That means as we age and as we continue to study, that means we are continuing to learn. So if we ever stop learning, that should mean that we're dead.
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Or number two, that we have so much sin in our lives that we don't think that we need it. Or number three, we're so full of our pride that we already think that we know it. And of course, no one knows it. No one can conquer it. So I'm just saying, We have to understand that we will never ever be able to master the Bible in this life.
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The third one is this, and I've really hit hard on this, that all of our reading, all of our study is useless apart from the illumination of the Holy Spirit. If the Holy Spirit of God does not open our eyes and teach us the truth, we're never ever going to see truth. That's why he said, "Consider what I say and the Lord give thee understanding in all things." That's why in Proverbs 2 and verse 6 he says, "For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding." That is why in John 16 and verse 13, our Lord said, it is the Holy Spirit who shall teach us and bring all things to our remembrance that he has said and that he has taught us. So the wise man then in his studies seeks to be taught of God.
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It's not just that we read. It's not just that we study. At the same time, we're seeking him for illumination, understanding, and certainly when God teaches us something we do not forget it. It's Job chapter 36 in verse 22 where the Bible says, "Behold, God exalteth by his power: who teacheth like him?" So no one teaches like God. But let me show you another verse. I want you to turn very quickly to the book of Deuteronomy chapter 33 and look if you would please at verse 3. Deuteronomy 33 and verse 3. I've preached on this in times past. It is indeed an absolutely wonderful verse. But look what the Bible says, Deuteronomy chapter 33 and verse 3, talking about God.
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"Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words." So if a person is a true saint of God, ultimately, He's going to sit down at our Lord's feet and receive of His words. And if you will remember in John 17, the high priestly prayer of our Lord, He said in that prayer to His Father, "I have given them the words which thou gavest me." So one of the marks of a saint is that he indeed listens to the Word of God.
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Fourth, there is another truth, and that is this. We must see the overall picture that is presented in the Bible, the overarching theme in order to properly exegete passages. Which means this, if you're really going to study, if you're really going to be able to interpret, you have to have basically a working knowledge of the Bible. And the only way you can get a working knowledge of the Bible, the only way you can see the whole picture is just simply to read it over and over and over. I've told you this, and I will tell you one more time just to let you understand what I'm saying.
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When the Lord saved me and called me to preach, I had a hunger to know the Word of God. So I put myself on a Bible-reading schedule. I read through the Old Testament every month, the New Testament every week. So I was reading the New Testament three and four times as I read the Old Testament one time. And I just did that over and over and over until all of a sudden I just had a grasp of the entirety of the Word of God.
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Now, that doesn't mean that I knew everything, but it does mean that, yeah, I could see the whole picture. I could see the forest and then I could start singling out the trees. So even today, after 57 years of preaching, I read through the Bible, I end, I go back and start all over. Most of the messages that I preach, most of the messages that I teach come not from my study, although I do study, but they originate from my Bible reading just for my pleasure and for my edification. It's just that simple. I'm just saying there are topics and there are passages from time to time that people have asked me to preach and teach on. But I would say 99% of my messages I just get from my own personal reading, not that I'm just doing research. I'll do a lot of research after I do the reading. So I'm just saying you have to read the Bible over and over. Now here's another thing. When I read the Bible, and if I'm reading a book or a passage, and I have a question on that passage, or I have a question on that verse or that chapter, then I assume that everyone
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else who reads that passage will probably have the same question. And so I try to answer that question for myself. If I can answer the question satisfactorily for myself after comparing Scripture with Scripture, I'll also assume then that I can satisfactorily answer that same question to others who are asking that question. So if you're reading a passage and you have a question and you can't answer that question, you need to keep on that passage and study that passage until the answer comes to you.
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Now, I will tell you, that working outside jobs does indeed stifle your ability to study. I am thankful the Lord has allowed me to be able to read and study mostly undisturbed for many, many years, and I do not necessarily have to have an outside job. I have worked occasionally on the outside, but very infrequently. I tell people my biggest hindrance, my biggest chore, it's just keeping Alice straight and keeping her working. I just have to oversee everything for her. No, that's not true. She thinks that's what I do. But anyhow, I just give her a list of 40 things to do during the day. And if she doesn't get them done, I say, well, we'll just add to it tomorrow. No, I'm teasing. But no, I'm just simply saying, if someone is working 40 hours a week or 50 hours a week, then obviously they're not going to have the time to sit down and study usually hour after hour after hour.
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Which means this, if you are pushed for time when it comes to reading and studying the Bible, you must go for quality rather than quantity. I like quality and I like quantity, but if I have to choose between the two, I want quality. By that I mean this, I'd rather read two chapters and understand them than 20 chapters and not understand a thing that I've read. So if I only have 30 minutes to study, I'll get one chapter or one paragraph or two or three verses. I'd rather be able to master those than to read 30 or 40 passages and not be able to understand them at all. So this brings me to the fifth one that is this. You must remember, and I've already preached this, you are going to have truth measured to you to the same degree that you measure in understanding that truth. That is what Mark chapter 4 verses 23 through 25 states.
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God said, "If any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath." So God is going to measure everything back to us to the same degree that we give in studying the truth. If we are able to study truth for two hours, we're going to get two hours worth of truth. We're not going to get two weeks worth of truth. That's why he said, and we read it last week, I think, in Proverbs chapter two, that we are to cry, we're to seek, we're to search, we are to beg for this. In other words, if we give a proper measure in studying the truth, God's going to give a proper measure of truth back to us.
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Here's the sixth principle, and that is this. God is only going to give us truth as we're able to receive it. Mark 4 and verse 33 the Bible says, "And with many such parables spake he the word unto them, as they were able to hear it." So let me say it like this again. You're not able to hear more truth until you obey the truth that you've already been given. That's why he said in Mark 4, which I just quoted, "Unto you that hear shall more be given, but he that hath not, from him shall be taken even that which he hath." So you're not able to receive more truth until you obey the truth you've already been given.
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You remember that passage in 1 Samuel chapter 15. In fact, go ahead and look there since we're in the Old Testament, 1 Samuel chapter 15. God has sent Saul to slay the Amalekites. And Saul disobeyed God, and he spared Agag the king of the Amalekites, and the best of the sheep, and the best of the oxen. But everything refuse he's destroyed. And of course, when Samuel comes, he claims to have obeyed God. And Samuel says, "What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?" And Saul then blames it on the people. He says, the people spared them that they might sacrifice them to God. So if you'll look in verse 21, here he gives it, places the blame upon the people. He says, "But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal." And look what Samuel said. And Samuel said, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord?"
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"Behold, to obey is better than sacrifice, and to hearken than the fat of rams." Now, note, if you would, very clearly, he says the Lord has greater delight in obedience than any sacrifice that we can give Him. But here's the part I want to call your attention to. The latter part of verse 22, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams." When you consider to obey is better than sacrifice, and then he says to hearken is better than the fat of rams. The fat of the rams was the chief part of the sacrifice that was always given to God. So in actuality, obedience and hearkening here are synonymous. So let me put it to you very plainly.
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You never really hear the word of God until you heed the word of God. You never really hear the Word of God until you obey the Word of God. So clearly then, that's why he said, "To obey is better than sacrifice, and to hearken than the fat of rams." So here's the principle again from Mark chapter 4 and verse 25. If you hear the truth, you obey the truth. If you tell me you hear the truth and you do not obey it, then you end up losing it. And that is why in the book of Hebrews chapter 2, and I've quoted this verse earlier, not today, but in the messages, chapter 2, verse 1, the Bible tells us very clearly, "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip."
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Now the Greek word there is pararheo, and it means literally to glide by, to pass by, to escape, to forget, to let slip from the mind. If you took a bucket, a wooden bucket, and you filled it full of water, and right in the very bottom there was a little teeny tiny hole. The water is slipping out of that bucket. It may be ever so slowly, but it's eventually going to all slip out.
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And so this is what he's saying. You better make sure, you better make sure that you do not let any of these truths slip from your mind. And so, once again, I pointed out last week that you needed the proper tools, you need a concordance, a Strong's or Young's analytical, you need a good Bible program so you could understand the use of each of these words.
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Now, let me just challenge you right now, because I'm going to give you in this study, 13 ways to consider the word of God. Okay. We're only going to cover one today. And that is, we must consider the word of God linguistically. That is, we have to know what each word really means, because words have meanings and words convey knowledge. So you can either write this down or you can just put it in your mind. It doesn't really matter. I'm going to call out just a few words and just try to think of the definition of those words in your mind. Here they are. Listen carefully.
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All, A-L-L, love, friend, temple, euthus, Selah, Tirshatha. Now every one of those words occurs in the Bible. So let's begin looking at some of these words and let's consider them linguistically. I'm going to take the word love first because it's going to be very easy and very simple. And one of our problems is when we read our scripture, and we see a word, we automatically, instinctively impose our definition and our perception upon that word. And the words of Scripture do not necessarily mean what we oftentimes think they mean.
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And there is a difference between Hebrew, Greek, and English. One of our problems in English is we do not necessarily have the words that we need. Let's give you the illustration that I'm using. Let's take the word love. I can say, I love my dog. I love ice cream. I love my wife. I love my children. It's the same word. But obviously, I don't love my dog the way I love my wife. And I don't love ice cream the way I love my children, but it's just the word love. Of course, everyone knows that there are basically three Greek words for love. The first one is agape, which is of course the highest form of love. It is a spiritual love.
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It is used both of God and of man. Second, there is the word phileo, I love, and the Greek word philos, the noun, which means love or family or friend. It is where we get our English word phileo and our English word family from, from the Greek word philos. And then third, there is the word eros. It is where we get our English word erotic from. The word eros does not occur in the Greek New Testament, but it does occur in classical Greek and in Koine Greek, and Koine Greek is what the New Testament was written in. Now, when you see the word love in the scripture, you need to know whether or not it is the word agape or whether or not it is the word philos.
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So let me explain it like this. Agape is the love that gives and expects nothing in return. That is where the Bible says, "For God so loved the world, that he gave."
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Now, phileo, or philos, is the love that gives and receives, that's the family love, okay. And then of course eros then would just simply be that which takes because it's more lust than love. Now before I move on and really begin showing you some things that I really want to show you, I want to show you how we have turned everything upside down. This is the way things work not just in our politically correct world but the way things work with our depraved human nature. I know it is true in the Scripture, and I know it has been true in times past, but let me ask this question.
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How many people do you know, men and women, that pursued their future mates based upon their mate's spirituality, godliness, holiness, and obedience? Here's why I'm telling you this. That is agape love, the love that gives and the love that is likened to the Lord's. But what we normally do is something like this. The young man will see the pretty girl and he'll go, wow, I like her. Look at her. She's pretty. She's got a good figure. I like, I want to meet that girl. They don't know anything about her.
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But what he sees, his flesh likes. Now, the point I'm trying to make is this. We've turned everything upside down. In other words, most of our relationships today are really based upon lust. And if they last any time at all, they then come to phileo or philos. And if they last any time at all there, and God in grace and mercy saves them, then it finally becomes agape. When in reality, we should start with agape and work our way down. So I'm just simply saying, these words are important. And no matter how small and how seemingly insignificant they are, they're important.
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So let me get started because I want you to look at a number of scriptures with me. Let's consider the little word all, A-L-L. So here's a good question. Does all always mean all? Obviously, there are people who say, all means all, all means everybody. No. Although the word all occurs frequently in Scripture, it does not always mean all. For instance, let me show you.
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Let's turn in our Bibles to the book of Matthew, chapter 2 and verse 3. Every one of these passages I'm going to show you has the word all in it. So in Matthew chapter 2, and verse 3, of course, the word has been spread that Jesus Christ has been born in Bethlehem, the King of the Jews. You remember that? Now watch, if you would, verse 1. "Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him." Now, was everyone in Jerusalem troubled? No, because when Jesus was taken to the temple, after He was born, Simeon blessed the Lord and praised the Lord for Him. Blessed the Lord and praised the Lord. Probably a lot of people were not upset that Jesus Christ was born.
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When it says in verse 3, "When Herod the king had heard these things, he was troubled, and all Jerusalem with him." The word all there would refer to the Herodians particularly, which was a political party. It may also refer to the Pharisees and the scribes and the Sadducees. In other words, it would be talking about the ruling parties. It would not be referring to the people at all. So the word all does not necessarily always mean all. Look in your Bibles to Matthew 10 and verse 22. Matthew 10, verse 22. Look what our Lord says to His disciples.
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"And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved." "Ye shall be hated of all men." Really? Did they hate each other? Well, of course not. What does it mean when He said, "Ye shall be hated of all men"? All of the ungodly. Not every single individual. So all does not always mean all. Look in your Bibles, if you would, to the book of Mark chapter 1 and verse 37. Mark chapter 1 and verse 37.
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And I could multiply these passages. I'm just trying to give you a quick overview. Look at Mark chapter 1 and verse 37. They're talking about the Lord Jesus Christ. "And when they had found him, they said unto him, All men seek for thee." Was everyone in Judah, everyone in that whole area, seeking for Christ? No. But there were certain men who were seeking for Him. Why were they seeking? Look back, if you would, please. Verse 34, "And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him."
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"And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed." That's when they found him, and said, "All men seek for thee." Well, not everybody in the country was seeking for him. Those who wanted to be healed were seeking for him. Look in your Bibles, if you would, to Luke chapter 21. Luke 21 and verse 38. Luke 21 verse 38, "And all the people came early in the morning to him in the temple, for to hear him."
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Now did everyone in Judah and Jerusalem and the tribes of the Judahites, the Benjamites, the Simeonites, because they were all in Judea. Did all of those people come into the temple that early in the morning? And the answer is no. Not all of them could have even fit into the temple. And all the people, it just means, and I'll explain a little bit later, all the people that were there, it was a good crowd. So, it does not mean necessarily everyone.
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Look in your Bibles to the book of John chapter 12 and verse 32. This one should be self-explanatory. John 12, verse 32. Look what our Lord said. John 12, verse 32. Our Lord said, "And I, if I be lifted up from the earth, will draw all men unto me."
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Now, has every man that has ever lived been drawn to Jesus Christ? Has every man that has ever lived after Christ was crucified been drawn to Him? The answer is no. All does not mean everyone that's ever lived. What does he mean when he said he'll draw all men? Men in all classes, all kinds. Yeah, but not every single individual. Many of us, in fact, most of us have unsaved lost members in our family. We have unsaved friends. So I'm just simply saying that it does not necessarily mean every single individual. Here's another one.
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Look in the book of Acts chapter 18 and verse 17. There are people that always say all means all. Well, you've got a problem with a lot of scriptures if you say that. But if you look in Acts chapter 18 and verse 17, the Bible says, "Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things." All the Greeks, do you mean to tell me every Greek person was in there before the judge and every Greek man beat Sosthenes? If that is so, then Sosthenes would have been dead a long time ago because there were probably a million or more Greeks. But all it means is all the Greeks that were there, they beat him. Not every Greek could have gotten before the judgment seat. So clearly then, all does not necessarily mean all without exception. You see, we use words like this all of the time. For instance, we will have a family reunion and we will say, "All the family was there."
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Really? What about Aunt Jane, 95 years old, too sick to come? What about Uncle Bill, who died two years ago? How about Aunt Mary, who happens to live 2,000 miles away and couldn't come? And we use the word all the family was there. What we mean is most of the family was there, even though we've used the word all. Moreover, we will say something like, we'll go to a party. Well, was it a good party?
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Yeah, man, everyone was there. Well, no, not everyone. I wasn't there. That's why I'm asking. So we use words like that all the time, so you have to pay attention and see exactly how things work out. Okay, so consider every little word. I'm going to give you a scripture before we end, but you have to consider the words in the context.
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Now, the next word I want to cover is the word friend. The word friend occurs throughout the Bible. There are so many verses in the Bible about friends. I started out a number of years back to do a series of messages on biblical friendship, and I got a couple of messages. But you know the scripture says, "Thine own friend, and thy father's friend, forsake not." The Bible says, "There is a friend that sticketh closer than a brother." "A friend showeth mercy and lendeth." I mean there's all kind of scriptures on friends. And when you think about a friend, we think about usually an intimate close friend. But there are two distinct words in the Bible that are used concerning a friend. And the first one is the word philos, which I mentioned earlier. It is where we get our word friend and or family from, or phileo. You think of Philadelphia, philos, the noun for love, and adelphos, the Greek word for brother. Philadelphia means the city of brotherly love, but I wouldn't expect it today.
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I can assure you, you go to Philadelphia today and you're going to be mugged, raped, robbed, maybe even murdered. It's not the city of brotherly love, but the word philos does mean family or filial or someone that is held as a close and dear friend. And each one in this room knows that we have friends that we treat like family. And sometimes those friends are even closer to us than family. So there is the word philos. And then secondly, there is the word hetairos. The word hetairos refers to an acquaintance. It's someone that you know, but you don't necessarily count them as a family member or as a friend.
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You may be cordial with them. You may be civil with them. You may be kind to them, but they are not a friend in the strictest sense of the word. The word philos then refers to a family member or a dear, close friend. Let me show you. Look in your Bibles to the book of John, chapter 15. John chapter 15, and let's begin reading there with verse 13. John 15 and verse 13. And look what our Lord said, and look how He uses the word friend. John 15 and verse 13. He says, "Greater love hath no man than this, that a man lay down his life for his friends," which would be from the word philos. "Ye are my friends," which would be from philos.
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"If ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you."
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Now, let me ask you a question. Do you tell detailed intimate secrets to an acquaintance? And the answer is no. You would only tell detailed intimate secrets to a close friend. So our Lord says, you're my friends because I've shared with you everything that my father has told me. That's why he said in John 17 in that high priestly prayer, "I have given them the words which thou gavest me." So he counts us as his dear friend.
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Now secondly, let's consider how the word hetairos is used. So I want you to look in your Bibles to the book of Matthew chapter 20. Matthew chapter 20. Just to let you know something about the word hetairos. It is indeed a Greek word, and it is a word that was used to identify and speak of the prostitutes in Greece. They were certainly not philos, they were not filial, but they were acquaintances, and the prostitutes were called the hetairai. So, look at it if you would in Matthew chapter 20, and notice if you would please verse 13. In fact, let's begin reading at verse 11, because this is where our Lord has gone out and hired people to work in His vineyard, and He's gone out early in the morning, He's hired some, He's gone out at noon, hired some, kept going until the last, almost the last hour, and some went in.
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And so when they came out, He gave them each one a penny. Now watch verse 11, "And when they had received it, they murmured against the goodman of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, hetairos, I do thee no wrong: didst not thou agree with me for a penny?" So here's a man that had been hired off the street. Here was a day laborer, and he's referred to not as a dear, intimate, close individual, but just simply as an acquaintance.
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If you will look in Matthew chapter 22, here you have where the king is putting on the wedding feast. Look at it in verse 11. Matthew 22, verse 11, "And when the king came in to see the guests, he saw there a man which had not on a wedding garment." Evidently the man was an intruder or he could care less about the king. He was not really interested. He just maybe came in for a meal. And he, the king, said unto him, "Friend, hetairos, how camest thou in hither not having a wedding garment?" And he, the man, was speechless. To demonstrate, he was not a friend. Verse 13, "Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth." So, he just simply called him a hetairos.
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Let me show you one more. Look in your Bibles to Matthew chapter 26. Matthew 26. And let's begin reading with verse 48. Matthew 26, verse 48.
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"Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him." So when Judas came to Jesus to betray him, our Lord said, "Hetairos, you're not an intimate, dear beloved friend."
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You worked with me for three years, but you were nothing more than an acquaintance. Hmm. Wow.
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Now, it's interesting, if you look in Luke chapter 7, when the Pharisees and the Sadducees really wanted to smear our Lord, and you remember our Lord was called the friend of sinners. Look in Luke 7, and let's begin reading there with verse 33.
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He says, "For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!" And the word friend is philos. They're saying that Jesus Christ was a special friend of publicans and sinners. And I think the word was used there to actually try to smear Jesus Christ, because He was indeed the friend of publicans and sinners. So you need to consider every simple word, whether it's all, whether it's friend. Let me give you another one very quickly, and that is the word temple. Again, there are two Greek words when it comes to the word temple. The first one is hieron, and the second one is naos. And the word hieron refers basically to the structure itself. So if we see a church building, we can point at that building and say there is a church building. And it is the building, it is the structure, we are the church, but it is the church building.
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So if you look in Matthew chapter 12, very quickly, Matthew chapter 12, here is the word hieron that is used, Matthew 12, verse 6. Our Lord said, "But I say unto you, That in this place is one greater than the temple." In other words, His body, His person is greater than the structure. That is what He said. Look at Matthew 21, verse 12. Matthew 21, verse 12. Here it is again. Matthew 21, verse 12.
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"And Jesus went into the temple of God," that would be the structure, that would be the hieron, "and cast out all them that sold and bought in the temple," in the hieron, "and overthrew the tables of the moneychangers, and the seats of them that sold doves." So we're talking about the structure.
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Now, look if you would in Matthew chapter 21, verses 14 and 15. Again, we're talking about the hieron, the structure, "And the blind and the lame came to him in the temple," the hieron, the building, "and he healed them. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple," that is the structure, "and saying, Hosanna to the Son of David; they were sore displeased." Now, so the hieron refers then to the structure. If you'll look in your Bibles to 1 Corinthians chapter 3, now you're going to see the word naos, 1 Corinthians chapter 3.
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And let's begin reading there with verse 16. 1 Corinthians chapter 3. I'm going to show the implication of this just for a moment. The word naos, of course, refers to the most holy place. You remember the chief priests only went into the most holy place once a year and then without the shedding of blood. And that was where the Shekinah glory dwelled. So if you'll look in 1 Corinthians chapter three, beginning there with verse 16, look what the apostle says. "Know ye not that ye are the naos of God, the temple of God, and that the Spirit of God dwelleth in you?" Now, wait a minute. You are the naos of God. Why? Because the Shekinah glory, the Spirit of God dwelleth in you. Watch verse 17. "If any man defile the naos of God, him shall God destroy; for the naos of God is holy, which naos ye are." So here he is very clearly saying that we are the temple of God. We are the most holy place where God dwells. Now, look in 1 Corinthians chapter 6 and verse 19.
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1 Corinthians chapter 6 and verse 19. And I want to show you the implication of this. 1 Corinthians 6 and verse 19. He says, "What? know ye not that your body is the temple," or the naos, "of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."
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Why is it important that we pay attention to words? Here's why. In 1 Corinthians chapter 3 he tells you very plainly that your body is the temple of the Holy Ghost. He tells you that very plainly in 1 Corinthians 6 verses 19 and 20. But I want you to see the implication. So go back if you would to 1 Corinthians 6 and verse 13. Let's read it. Watch what he says.
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"Meats for the belly, and the belly for meats: but God shall destroy both it and them." Ah, now we're getting to the principle.
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"Now the body is not for fornication, but for the Lord; and the Lord for the body. And God hath both raised up the Lord, and will also raise up us by his own power." So just like God the Father raised up God the Son, He raises us up, and our bodies are for the Lord.
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Now look what He says in verse 15, "Know ye not that your bodies are the members of Christ?" Now, remember He's our head, we are His body. His body has many members. But if we are saved, we are the members of Christ. Here's His argument, watch. "Shall I then take the members of Christ, and make them the members of an harlot? God forbid!" That is, perish the thought. Don't even think that. Watch how He explains it. "What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." And then he says, "What? know ye not that your body is the naos of God? The Holy Ghost dwelleth in you, which ye have of God, and ye are not your own." What is he saying? If we understand that our bodies are the most holy place, where God the Holy Spirit dwells, it will prevent us from sinning against Him, especially in relationship to fornication and adultery and all kinds of uncleanness.
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So words are important. You have to understand, this is not the structure, this is not the hieron, this is the most holy place. Because we're indwelled by the Holy Spirit of God. And He tells us, if we understand that, we will understand that our bodies belong to Him as well as our spirits.
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Now, I want you to look in your Bibles to 2 Corinthians chapter 6. Very quickly, 2 Corinthians chapter 6. And notice if you would please verse 16, because here it is again. 2 Corinthians chapter 6 and verse 16, he asks, "And what agreement hath the naos of God, the temple of God, with idols?" And the answer is none, "for ye are the naos of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people." And so God is indwelling us. Our bodies are the naos of God. Now, look in your Bibles to the book of Ephesians, chapter 2, and here it is again spelled out. Ephesians 2, beginning there in verse 20.
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The Bible says, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy naos in the Lord: in whom ye also are builded together for an habitation of God through the Spirit." So our bodies are the holy temple of God because we are inhabited by the Holy Spirit. So God does not have a single temple, as he did in the Old Testament, which Solomon built, or a single tabernacle, which Moses built, but he now has our bodies as his abode. That is, we are the naos of God because the Holy Spirit of God indwells us.
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So it's important that we understand these words because words don't only have meanings, they have implications. Now our time is about gone, so I want to just very quickly tell you about these others. I mentioned the word euthus. You will find the word euthus in the book of Mark a lot. The word euthus just simply means immediately, straightway. And euthus, they went such and such. That means immediately, straightway they went. Next time you read through the book of Psalms, notice how many times you see the word Selah.
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S-E-L-A-H. And all that word means is simply this. Stop. Pause. Think about what you just read. That's what it means. When he gives you that verse and he says Selah, wait. Back up. Go over that again and rehash it in your mind because it's important. That's what he's telling you. The next word is the word Tirshatha. You say, I've just never seen that word in the Bible. Well, that's because you haven't read the book of Nehemiah because it's in the book of Nehemiah and the word Tirshatha just simply means governor. The Bible says that Nehemiah the Tirshatha, who was governor, all of the governors while the temple was being rebuilt and Jerusalem was being rebuilt, had Tirshathas, had governors. And you find that word several times in the book of Nehemiah.
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Now, let me try to make an application. And that is this, and I think I've already hit it, but I'm going to hit it again and give you two more scriptures. We must pay attention to the words that we read. Words have meanings. And in order to interpret the Word of God correctly, we must have the true meaning of the Word. In other words, the words must be correctly understood. And the words must be taken in the context in which they were given. Each word is important. And God does not waste His breath. And God does not give us anything that is valueless. Here's a verse, Proverbs 13 verse 5, listen carefully. "Every word of God is pure: he is a shield unto them that put their trust in him." But notice he said every word of God is pure. And then he said in Matthew chapter 4 in verse 4, our Lord was speaking, "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
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So every word is important. Even those long names in 2 Chronicles that we can't pronounce. Every word. You have to understand something about even those names that are difficult to pronounce. Back then, they did not name people Mary, Dick, and John just because it sounded good. Those names usually were indicative of the character of the individual. They reveal something about the individual. Like Nabal, the word means a fool. And that's what Abigail said, "Is not his name Nabal? He is a fool." So I'm just simply saying we have to pay attention to every word. And when we are looking at the Scripture, we need to consider everything linguistically.
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What do those words mean? What was the meaning when they were written? And what is their meaning even now? Consider all truth, first of all, linguistically. Father, in the name of Jesus Christ, we bow to thee. We thank you for your word. We thank you for your truth. And Lord, we thank you that every word of God is pure and we're not to live by bread alone, but by every word that proceedeth out of thy mouth. Give us grace that we may serve thee acceptably with reverence and godly fear, grant us understanding. In the name of Jesus Christ, we ask and pray. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T21:04:01Z

Three Reasons We Need To Consider Truth And Interpret Scripture - Part 5

John Weaver | Freedom Ministries

In this fifth message of the series, Pastor John Weaver focuses on the first of thirteen ways to consider Scripture: linguistically. He emphasizes that words have precise meanings and implications, and proper interpretation requires understanding the original Hebrew and Greek terms. Using examples like 'all', 'friend', 'temple', and others, he demonstrates how common English translations can obscure important distinctions. The message underscores the necessity of the Holy Spirit's illumination, personal study, and obedience to received truth.

Introduction and Review of Previous Principles

Scripture Reading — 2 Timothy 2:7

"Consider what I say, and the Lord give thee understanding in all things."

Obedience as a Prerequisite for Receiving More Truth

Using 1 Samuel 15 and Mark 4, Weaver explains that hearing truth is synonymous with obeying it; failure to obey results in losing what one has, and God only gives truth as we are able to receive it.

Scripture Reading — 1 Samuel 15:21-22

"But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal."

And look what Samuel said. And Samuel said,

Scripture Reading — 1 Samuel 15:21-22

"Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord?"

Introduction to the 13 Ways and the First: Consider Linguistically

Weaver introduces 13 ways to consider Scripture and begins with the first: considering words linguistically. He stresses that words convey knowledge and must be understood in their original meanings.

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

The Word 'All': Does Not Always Mean All

Scripture Reading — Matthew 2:3

"Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him."

Scripture Reading — Matthew 2:3

"When Herod the king had heard these things, he was troubled, and all Jerusalem with him."

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

Scripture Reading — Mark 1:37

"And when they had found him, they said unto him, All men seek for thee."

Scripture Reading — Acts 18:17

"Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things."

The Word 'Friend': Philos vs. Hetairos

You worked with me for three years, but you were nothing more than an acquaintance. Hmm. Wow.

The Word 'Temple': Hieron vs. Naos

Other Words: Euthus, Selah, Tirshatha

Weaver briefly defines euthus (immediately), Selah (pause and reflect), and Tirshatha (governor, as in Nehemiah), illustrating the importance of understanding even seemingly minor words.

Conclusion: Every Word of God is Pure

Weaver concludes by stressing that every word of God is pure and essential (Proverbs 13:5; Matthew 4:4), and that proper interpretation requires careful linguistic consideration.

Three Reasons We Need To Consider Truth And Interpret Scripture - Part 5

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	R8hjERhHfEg
Subject	Apologetics
Course	Truth and the Interpretation of Scripture
Genre	Sermon
Date	2022-05-06
Dictation Name
Book	Book 065: Three Reasons We Need To Consider Truth And Interpret Scripture — Chapter 5
Source Timed Segments	74

Lecture Guide

Outline

Introduction and Review of Previous Principles: Weaver reviews key principles from prior messages: the necessity of personal Bible study, the impossibility of fully mastering Scripture, dependence on the Holy Spirit for illumination, the need for an overall biblical picture, and the principle that truth is measured back according to one's diligence.
Obedience as a Prerequisite for Receiving More Truth: Using 1 Samuel 15 and Mark 4, Weaver explains that hearing truth is synonymous with obeying it; failure to obey results in losing what one has, and God only gives truth as we are able to receive it.
Introduction to the 13 Ways and the First: Consider Linguistically: Weaver introduces 13 ways to consider Scripture and begins with the first: considering words linguistically. He stresses that words convey knowledge and must be understood in their original meanings.
The Word 'Love': Agape, Phileo, and Eros: Weaver distinguishes between agape (self-giving love), phileo (familial love), and eros (lustful love), noting that most relationships today are based on lust rather than agape, and that understanding these terms is crucial.
The Word 'All': Does Not Always Mean All: Using multiple Scripture examples (Matthew 2:3, 10:22; Mark 1:37; Luke 21:38; John 12:32; Acts 18:17), Weaver shows that 'all' often means 'all kinds' or 'many' rather than every individual, and context determines its scope.
The Word 'Friend': Philos vs. Hetairos: Weaver contrasts philos (close, intimate friend) with hetairos (mere acquaintance), citing John 15:13-15 for philos and Matthew 20:13, 22:12, and 26:50 for hetairos, including Jesus' use of hetairos for Judas.
The Word 'Temple': Hieron vs. Naos: Weaver explains that hieron refers to the physical temple structure, while naos refers to the inner sanctuary or most holy place. He applies naos to believers' bodies as the dwelling place of the Holy Spirit (1 Corinthians 3:16-17, 6:19), emphasizing the call to purity.
Other Words: Euthus, Selah, Tirshatha: Weaver briefly defines euthus (immediately), Selah (pause and reflect), and Tirshatha (governor, as in Nehemiah), illustrating the importance of understanding even seemingly minor words.
Conclusion: Every Word of God is Pure: Weaver concludes by stressing that every word of God is pure and essential (Proverbs 13:5; Matthew 4:4), and that proper interpretation requires careful linguistic consideration.

Major Themes

Key Arguments

The word 'all' does not always mean every individual.

Context determines whether 'all' means every person or a representative group; many biblical uses are limited in scope.

Weaver cites Matthew 2:3 ('all Jerusalem'), John 12:32 ('draw all men'), and Acts 18:17 ('all the Greeks') as examples where 'all' cannot mean every single person.

The Greek words for 'friend' distinguish intimacy levels.

Philos denotes a close, family-like friend, while hetairos refers to a mere acquaintance; Jesus used hetairos for Judas, indicating a lack of intimacy.

Weaver contrasts John 15:13-15 (philos) with Matthew 26:50 (hetairos), noting Jesus called Judas 'friend' but used the term for acquaintance.

The Greek words for 'temple' distinguish the structure from the inner sanctuary.

Hieron refers to the physical temple building, while naos refers to the most holy place; believers are called the naos of God because the Holy Spirit indwells them.

Weaver explains 1 Corinthians 3:16-17 and 6:19, where 'temple' is naos, emphasizing that our bodies are the dwelling place of God, which should deter sin.

Understanding word meanings prevents misinterpretation and sin.

Knowing that our bodies are the naos (most holy place) of God provides a powerful motivation for purity, especially regarding sexual sin.

Weaver argues from 1 Corinthians 6:15-19 that recognizing our bodies as the naos of the Holy Spirit should prevent fornication.

Scripture References

2 Timothy 2:7: Paul instructs Timothy to consider what he says, and the Lord will give understanding.
2 Timothy 2:15: Study to show yourself approved, rightly dividing the word of truth.
Ecclesiastes 12:12: Of making many books there is no end, and much study is a weariness of the flesh.
Mark 3:13-14: Jesus ordained twelve to be with Him and to send them forth to preach.
Proverbs 2:6: The Lord gives wisdom; out of His mouth comes knowledge and understanding.
John 16:13: The Holy Spirit will teach and bring all things to remembrance.
Job 36:22: God exalts by His power; who teaches like Him?
Deuteronomy 33:3: All His saints sit at His feet and receive of His words.
John 17:8: Jesus gave the disciples the words the Father gave Him.
Mark 4:23-25: With what measure you mete, it shall be measured to you; more will be given to those who hear.
Mark 4:33: Jesus spoke the word as they were able to hear it.
1 Samuel 15:21-22: To obey is better than sacrifice, and to hearken than the fat of rams.
Hebrews 2:1: Give earnest heed to the things heard, lest we let them slip.
Matthew 2:3: Herod was troubled, and all Jerusalem with him (all meaning the ruling parties).
Matthew 10:22: You shall be hated of all men for my name's sake (all meaning all the ungodly).
Mark 1:37: All men seek for you (all meaning those wanting healing).
Luke 21:38: All the people came early to hear him (all meaning a large crowd).
John 12:32: If I be lifted up, will draw all men unto me (all meaning all kinds of men).
Acts 18:17: All the Greeks took Sosthenes and beat him (all meaning those present).
John 15:13-15: Greater love has no man than to lay down his life for his friends (philos); Jesus calls disciples friends.

Historical References

John Owen (1616-1683): Weaver quotes the Puritan John Owen on the difficulty of preaching truth that has first grasped the preacher, and the lack of power in churches due to preachers not being grasped by truth.

Important Quotes

It's very easy to preach and to teach that which you think of, your notions, and also the notions of other men. He said, in fact, all you have to do is just simply have a grasp of them, and enunciate them, and proclaim them, even with great oratory. He said what is difficult is when you study the Scriptures to have the truth to grasp you. And he said once the truth grasps you, then you can preach it and proclaim it with power.

This quote from John Owen emphasizes the necessity of being personally transformed by truth before effectively communicating it, a central theme of the message.

You never really hear the word of God until you heed the word of God.

This succinctly captures the principle that true hearing involves obedience, linking understanding to action.

Every word of God is pure: he is a shield unto them that put their trust in him.

This quotation of Proverbs 13:5 underscores the value and purity of every word in Scripture, supporting the call to careful linguistic study.

Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Quoting Matthew 4:4, Weaver reinforces the necessity of every word of God for spiritual life, justifying the detailed study of individual words.

Discussion Questions

[Question]

How does the distinction between agape, phileo, and eros challenge our modern understanding of love, and how should it affect our relationships?

[Context]

Weaver explains the three Greek words for love and notes that most relationships today are based on lust rather than agape.

[Question]

In what ways might we be imposing our own definitions on biblical words like 'all' or 'friend,' and how can we guard against this?

[Context]

Weaver demonstrates that 'all' does not always mean every individual and that 'friend' has two distinct Greek words with different implications.

[Question]

How does understanding that our bodies are the naos (most holy place) of God change our view of personal holiness and sin?

[Context]

Weaver explains the difference between hieron and naos, applying naos to believers as the dwelling place of the Holy Spirit.

[Question]

Why is it dangerous to assume that we already know the meaning of a biblical word without studying its original language and context?

[Context]

Weaver emphasizes that words have meanings and implications that can be lost in translation, using examples like 'temple' and 'friend.'

[Question]

How can we practically incorporate linguistic study into our personal Bible reading, especially if we have limited time?

[Context]

Weaver advises going for quality over quantity in study and using tools like concordances and Bible programs.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T13:15:00Z