you you 2nd Timothy 2 15, but we're looking at this from the context of Luke chapter 11 verse 2 where we have the pattern of prayer and one of the things for which we are to pray is thy will be done in earth as it is in heaven. Now let me ask you a simple question this morning. Is God's will always done? In fact, we might go as far as to say God's will is seldom done. Now what God wills to be done. Otherwise, if it is directly something that he wills, it will be done. But God's will, what he wills us to do, is a work that we do together with him. And that's one of the things we've been looking at in Romans chapter six. God's will is seldom done even within the lives of believers. Now one of those things we're going to see is the reason why that is true is most people have not been proactive in studying the Bible to discover God's will and so they don't even know God's will. And of course the whole concept of being yielded to the spirit of God is to be yielded to what his word teaches. That whole concept comes together here. And so, we're looking at some very important truths. Now, is doctrine important? The evangelical would tell us that doctrine's not important. What's important is that we're all saved. By however that means. Now, let me just say this. If that's true, the only verse in the Bible we need is John 3.16. We don't need anything else. And if that is true, then why has God given us the rest of the Bible? If all you need is John 3.16, what else do you need? You don't need anything else. But the rest of the Bible explains what John 3.16 means. It explains what it is to believe. What are we supposed to believe? What are we supposed to do with that we now believe? All of this is explained by the rest of the Bible. Also, it tells us what we can't believe. It tells us about people who have said something that God has said that God hasn't said. Or they have perverted what God has said. And so most of the Bible is dealing with that kind of thing, right? Most of the epistles in the New Testament. are dealing with false teachers who said, this is what this means, and God is saying, no, that's not what that means. Here's what it means. So we are examined here as we understand that the will of God is revealed through the inspired words of God. So that's the title of our first slide up here this morning, and it's a very important one. And it's something that you need to understand. So the born again believers commanded to what? Study. What did they need to study? Right, yes, but what? The word of God. So the whole concept here, as of course we'll see later on, in chapter three, verses 16 and 17, that same thing. Here's what we're supposed to study, the inspired words of God. But as John said, we're supposed to study to show ourselves approved unto God. Now we'll look at that in a little bit, because there are some important things as we look at the syntax of that verse. So we're to study the word of God, what for the purpose? To rightly divide what God has taught in the word of God. Now if we can rightly divide it, can we wrongly divide it? Yes. Now that word study, as we're gonna look at in a little bit in the first of that verse, is active voice. What does active voice mean? Brian? Okay, it's on our shoulders, right? So it's our responsibility. Now here's a truth that I think every Christian should know. Learning God's will is often proactive, and autodidactic. Now didactic is a word that comes from the Greek word didasko, which means what? Brian? To teach. Right, to teach. And of course, the responsibility if you have a teacher is to learn. So autodidactic is what? Self-taught. Most of what you I have in this text studied to show that what? Thyself, it's autodidactic. You are to gather these truths for yourself. That doesn't mean God hasn't given you a teacher to do this, to help you with it. But this text is very much autodidactic. If you were to get this for yourself, study. Now, let's have a word of prayer and then we'll look at this. Again, Father, this morning we ask that you'd help us to understand these great truths, our responsibility in it, and Lord, that as you have commanded us and taught us to pray thy will be done in earth as it is in heaven, that we'd understand our responsibility in that prayer and how we might answer it, help in partnership with you. In Jesus' name we pray, amen. Now study, what does it mean to study? Brian, is the only one going to answer this morning? Anybody else here? Okay, focus. What else? Read the Bible. Okay, read the Bible. Does it say read the Bible? Is study just reading the Bible? What else, what's involved? Okay, excellent Noel. There is a great deal involved in this word, isn't it? That is the English word. What's a Greek word? Spudadzo. Guess where we get the word speed from? Spudadzo. It's a derivative of the word from which we get the English word speed. So there's some haste involved in this. There's some urgency. It's an oris active imperative, and it means to labor with urgency and making prompt and earnest effort to learn. Now, remember, we're autodidactic, so it's your responsibility. Chris? I was just going to say that study is work. It's a work thing. Yes. Yeah, expand about that a little bit. Yeah, I mean, what you're saying, expand about that so people can understand what your point is. Yeah, there's a goal, right? There's an outcome, intent. There's an objective. We're not just studying to fill our minds full of stuff, right? Just to have an intellectual exercise. There is an objective. Now we'll get to that here as we go down through the text, but Chris has jumped ahead of you a little bit, but that's certainly what's in the text. I mean, you're exactly right. And if we just study to fill our head full of stuff, we are missing the objective of study. And the urgency of that. Now, why do you suppose there's an urgency involved? How long are you gonna live on this earth? How much time do you have? Now, think about this week. You're gonna have somebody come to you with some issue in their life. And you are supposed to be, sanctify the Lord God in your heart, be ready to give an answer to every man who asks you of the reason of the hope that's in you. What if you're not ready? Now the primary way to be ready is to sanctify the Lord God in your heart. But also this concept is that you are, should be ready to answer those questions that come. And that is doctrine. So we are studying to show thyself autodidactic approved. Now this word approved here is dakamos. And the concept here is to prove yourself to be genuine. And that is unto God. So who are you proving yourself? You are approving yourself to God. Otherwise, you can come before God and say, God, I'm ready. Now this is the issue that God wants to do. Now think about this. God wants to use you. God wants to use you. He wants to bring someone across your pathway that has questions who needs answers, and he wants to use you. But he expects you to be ready when that event takes place. He wants to do that. Now, how many times have we missed that opportunity because we weren't ready? We had not studied to show ourselves to prove them to God. So you're showing yourself or proving yourself as something that's genuine, not counterfeit. No concept of what a true Christian is. That's a follower of Christ. Now, what did we learn in our Bible study on Wednesday night about the disciples from John chapter four? Were they ready? They were not ready. If they had been ready, When they went into the city of Sychar, they'd have been doing what they were being prepared to do. Now, they're very young yet in their faith. In John chapter four, it's very early in their call and their preparation to be fisher of men. But they weren't fishers of men at this time. So he says, a workman, ergetis, it's a toiler. That's the meaning of the word, particularly here in this context, as a teacher of God's word or God's will. To teach God's word is to teach God's will. There's a news channel that my wife and I always watch, and one of the advertisements on it, one of the ladies come on and say, well, all of them come on and they say, they don't tell me what to think. And Patty and I were talking about that this morning. That's my job. I'm supposed to tell people what to think. Now, I don't tell you how to think, but I want to tell you what to think. Otherwise, that's my job as a pastor. And your job, as well, if you're ministering to other people, you're telling people what to think. So you're a workman, and you're involved in that whole dynamic of what God is doing. Now, then it says, a workman that needeth not be ashamed. That means free from blame, free from, you know, accusations, if you will, and by that same context, worthy of praise for faithfulness for doing God's will. But who is your, who's going to praise you? Unto who? God. So your praise comes from God. We're not looking for praise from men. We're looking for, well done, thou good and faithful servant. That's praise from God. Now, and then here, how is this gonna happen? How can you rightly divide the word of truth, not be ashamed? And of course, or I should say, how can you show thyself approved unto God, not be ashamed, be expecting God's praise for what you do? What is that objective then, rightly dividing? The word of truth. Orthotomeo. The word here means to dissect and correctly, rightly make a straight cut. That's what the word means. Ortho is orthodoxy. You are to study, to gather and glean orthodoxy. And where do you get that from? You study what? Rightly dividing the word. the inspired words and their syntax. Now, we're going to look at that because we're going to start looking at hermeneutics. The word what? Of truth. What is that? Second Timothy 3.16, all scripture is given by the inspiration of God, is profitable for doctrine, for reproof, for correction, for instruction in righteousness. Why? That the man of God may be truly furnished unto all good, work, subjective. He's not ending here in 2 Timothy, that continues on in the chapter three of this same epistle. Now here, rightly dividing is accomplished through historical grammatical hermeneutics. Now, we'll look at this word in a little bit. Now I want you to know these terms. It is my job not just to teach you what the word of God says, You know There's a perfect example of what I'm trying to say here today And that is the call family just did an exercise with Caleb in a couple weeks ago Okay, what was that all involving what did you want to what was your objective of that? Okay, so you didn't have to do the things that you have to do with infants. It's a transition from babyhood to some degree of maturity. And that is this whole concept of hermeneutics. If you want to always be dependent upon me, then you don't study and don't know hermeneutics. But you see, my goal is not just to teach you. My goal is to teach you how to do it yourself. And I've accomplished my job when you don't need me anymore. Now in your own maturity, you can go out and do what I do every Sunday to teach you a portion of it. You can not only learn it for yourself, but you can teach others how to do that too. And that is a job of discipleship. So teaching people how to study, How to rightly divide is the doctrine of hermeneutics. You say, well, I've never heard that word before in the Bible. No, you won't. Because it's right here. Study to show thyself approved under God's rightly dividing. That's hermeneutics. So that is this Greek word orthotomeia. So undoubtedly the best place to begin to orthodoxically divide God's word, that's that word there in the Greek, is to clear our minds of thoughts of any presuppositions we might hold and turn solely to the scriptures or sola scriptura. Now, when I came to trust in Christ, I learned right away that before I could trust in Christ, I had to repent of all the things that I had been trusting in about me. That's called the doctrine of repentance. And I had believed that I was going to go to heaven because I'd been baptized. I'd gone through confirmation in my church, and I had become a member of my church. And therefore, you know, I was going to go to heaven. But I was also told that I had to do certain things to keep my salvation. that I supposedly had been gifted, and that I was to now be a partner in what God was doing. There were certain things I couldn't do or I could lose my salvation. I had to repent of all of that. And I struggled with that. Did you? Now, some of you are fortunate here today to have grown up in churches and families where you've always been taught the truth. That wasn't my case. In fact, it's not what most people experience. They come as they get saved and they understand the gospel, what Jesus Christ has done and accomplished Godward and what he offers manward. And they, by grace through faith, receive that gift. And that's about all they know. But they've had to repent of everything that was contrary to that. If someone taught them that. But again, if we don't know about these other issues, all we need is John 3.16. What does it mean to believe? For God so loved the world that he gave his only begotten son. What does that mean? What's the ramifications of that? What's the theological connections of what that means? Doesn't tell us in John 3.16. Tells us in other portions of scripture, certainly Romans chapter 10. So this orthodoxically dividing, this hermeneutical principles, when we do this, we must come with basic rules of Bible interpretation, or hermeneutics, driven by grammar, syntax, and context. How many of you learned to read? Everybody here learn to read? Probably Caleb's the only one that hasn't learned to read here in Hannah, but then maybe Laura yet, but everybody else here has learned to read. Did they teach you to read right away? What did you learn first? A, B, Cs, right? What did you say, John? That's exactly right. What were they teaching you in C. Dick Run? The alphabet was one thing that they taught you, but the sentence, see, dick, run, what were they teaching you? Sentence structure. And what made up a complete sentence? What's in there that makes up a complete sentence? See, dick, run. So there's, you know, The issue here is the UC, that's verb, dick, run. Now, that is the adverb of what's going on in all of that. So this is a whole context of grammar and syntax. And we can't understand that God has communicated just in languages. We have to understand the syntax of those languages, grammar and syntax. What the words mean, how they're used in a sentence structure, all of that is how we understand the Bible. Now, we take that for granted, don't we? And people say, I don't need to study this in order to be able to do that. Well, yeah, did someone teach you the ABCs? Did someone teach you English syntax, sentence structure? The difference between an adverb and a verb and a noun and a pronoun and a preposition and how to conjugate verbs and use those things. Yeah, somebody taught you that. That's why you can tell if somebody's talking about something that has happened or something that's going to happen or something that is your responsibility right now. All of that is syntax. So we will not try to present, of course, here in the Sunday school time, an exhaustive study of hermeneutics. There are many excellent books that present these principles in an exhaustive way, and you'd like a recommendation of those or you could buy them, I will let you know what they are and where you can get those. But the hope here is simply to state some general governing principles of biblical interpretation or hermeneutics. And of course these principles are intended as guidelines for the purpose of avoiding the common errors that we so often use. And I can tell right away as I'm talking to someone and they arrive at a conclusion what hermeneutic they're using. Almost always. It's pretty plain after you've done this for a while. And I can say, well, you're using this hermeneutic, this reformed hermeneutic, or this covenant theology hermeneutic, or this dispensational hermeneutic, because they all have their own hermeneutic. We'll see that in a little bit. But biblical interpretation is not an exact science. Instead, we might say it is an exacting science. We are to work to exact, get out from the word of God what God has said. There's no room for superficial research if we want our hermeneutics to be exacting. I have commentaries that I use that I don't use for exegesis, otherwise getting out from the Bible, but I use them for historical All I use those fellows for is because they're just great historians, and I can gather from what they say the history of the context. I can use others who are Greek grammatons, and they have tremendous wealth, but I also have to be aware of whether or not they're using the critical text or if they're using the received text. and understand that when they make reference to the critical text and say this is not in the original manuscripts, that I'm not gonna give a lot of weight to what they have to say in that particular area. That doesn't mean I'm gonna throw away everything they have to say. So we, obviously no one can begin with full knowledge of this, so the interpreting of the Bible is that we naturally do from, we do so from the parts to the whole. This is known as an inductive methodology. Not the same as inductive logic. Those are two different things. Inductive methodology is I read a verse and I get something from that verse. And I write that down. Okay, here's what this says. And I go to another verse of scripture, I get something else from that verse that is also now added to what I learned from that first verse. And now I add that to what I learned from that other verse of scripture. And then I go to another verse and I get something else that is also connected to what I learned from that first verse, and I add that to it. And over the years, I might gather a thousand verses of scripture that add something to that or give support or weight to what that first verse of scripture says. And that is the practice or the principle of inductive methodology and hermeneutics. The parts are equal to, all the sum of the parts are equal to the whole. But in order to get the whole, I have to gather all the parts. And that is why we understand that the Bible is always a harmony. None of the parts will ever contradict the whole. And if you have a contradiction of the whole, you haven't gotten all the parts, or you've misunderstood some part. So we begin in ignorance, and work towards knowledge. We begin in ignorance and work towards knowledge. That knowledge can and never will be complete. I always say, the more I learn about the Word of God, the more I learn how little I know. The whole concept here is the more details we know of the parts, the sure, the more dogmatic we could be of our understanding of the whole. And therefore, the exacting science of biblical hermeneutics must be about details. Exacting meaning. from syntax, conjugating the verbs, understanding the history from which that Bible comes, and understanding the historical context, understanding the culture from which some of these things come. And because they are greatly influential. So in addressing the scornful men, go over to Isaiah 28 with me. In Isaiah 2014, he gives us these verses 9 and 11 that addresses the scornful men. And God asked the question in verse 9, whom shall he teach knowledge and whom shall he make to understand doctrine? Now is Isaiah speaking to a group of men who was always obedient to God, or who were these Jews he was speaking to? Historical context. Where were they now? They were in captivity. Why were they in captivity? Because they weren't doing God's will, right? Why were they not doing God's will? Two things, they were not autodidactic and learning the word of God, and they were not purposeful in their desire to maintain simply the purity of God's words instead that they had integrated paganism with it. Most of it was because they had become pagans. They were no longer separate. So God addresses them here. Certainly God was not going to teach the scorners of his prophets, the ones that he had sent to teach them, the teachers, and learning requires, now get this, an inclination to hear what God says. Is this the kind of people that Isaiah was talking to? Were they inclined to hear what the prophet said? Get an idea of someone who has an inclination. They're the person that's leaning in. Who are the people who are leaning in? Well, first of all, you're in church. You're here to hear the teacher and the preacher. You're leaning in, especially Sunday school. You're here to do that. That is, you're not one of these kinds of people that is addressed in verse 14. Look at verse nine. Whom shall he teach knowledge? What's at the end of that? sentence? Question mark. Now there's another one here. At whom shall he make to understand doctrine? So the answer now comes in the next verses. Christ said this all summed up in one verse of scripture. He who wills to do his will shall know the doctrine. What precludes God teaching you? You must will to do his will. Remember, thy will be done. You must will to do his will. Otherwise, you have to have a want to, to do God's will. We're not studying to fill our brains with doctrinal stuff. We're studying to know what God wants. So he asked these two questions and then he answers it. Who shall he teach knowledge? Who shall he make to understand doctrine? Them that are weaned from the milk and drawn from the breast. What's he talking about? Someone who has a degree of maturity. There are some basics you have to be able to do for yourself before God can teach you. Then he goes on, for precept must, must be upon precept. Now, we don't understand this so much in our culture, but in this day and age, they built historical context. Remember, historical grammatical hermeneutic. What was the history? How did they build buildings these days? in this particular environment. You go over there today, what do they do? They pile rocks up, right? They shape the rocks and they pile them up. And every place you go, well, that's the same thing he's talking about here. If you're gonna grow, it must, precept must be what? Up on precept. Precept upon precept. Line upon line, line upon line. See the redundancy here? That is how you grow. That's how God teaches you, here a little, there a little, just as children are taught. What is the concept here? Children learn through redundancy. The old principle of the teacher is that repetition is what? The mother of learning. And so why is God giving so many things that God says is just redundant? Why don't we just have one verse? That would be enough, right? God says, thou shalt not. Well, that's enough. It should be. But God has to be redundant. That is this whole concept that every verse of the Bible, inductive, builds and adds to the context of what God is saying. So all scripture is given by the inspiration of God. And then verse 11. for with stammering lips and another tongue. Now this probably refers to the scorn of the Assyrians and Chaldeans through chastisement and captivity. You realize that after a while, or seven years, that they were in Chaldean captivity, and most of the Jews didn't go back to Israel when they were released to go back to rebuild the temple unto Ezra and Nehemiah. That was just a group of the most faithful Zadok, Zadokian priesthood, the descendants of Zadok, to go back, Hasmoneans, or what we would call Orthodox Hasidic Jews. And they were almost all priests that went back to Israel to rebuild. Now, but what happened in Israel? They had almost lost their native tongues. Historically, we understand that God now had to teach them with stammering lips and another tongue. What is a stammering lips? A person who doesn't understand that language speaks in a mannerism that's not necessarily communicative. So there's a scorn here that God needed to do this, to speak with another language to his people who no longer spoke his language, historical context. So we wouldn't know any of this if we didn't know the history and the context of the book of Isaiah. Grammatical, historical, cultural hermeneutic. Now, everybody following with me? Any comments? Okay, we can see that to study to show thyself approved under God or working with me and not to be ashamed involves a lot more than just words. A lot more than just dictionary understanding, right? There are some incredibly difficult things here. And the process, again, is line upon line, precept on precept, line upon line, precept on precept, here a little, there a little. And there is this constant necessity of redundancy. Now, look at this. I think the slide is up there. The danger. Now, you know me, I'm a verse-by-verse kind of guy. I usually preach through whole books and try to maintain doctrinal continuity through those books, and so there's a lot of redundancy. We've got to come back to portions that we've already dealt with extensively when we go into another portion of Scripture, because we're going back to get context that is supposed to be brought forward into the rest of the epistle. So the danger in a verse-by-verse teaching of the Bible is that the detail of methodology tends to fractionalize the Word of God, lose contextual continuity, and thereby opens the door for the misinterpretation of any portion of Scripture that is then carried forth into other portions of Scripture. So if we don't keep the doctrinal continuity—for instance, Romans is a perfect example that goes from chapter 1 all the way through chapter 16. There's a doctrinal continuity that goes from chapter one all the way through the end of the epistle, which is true of almost all the epistles. Certainly it's true of all the Old Testament books as well. So therefore, each portion of scripture must be carefully exegeted out from, get it out from, the context of the book, grammatical historical context, in which it is written, being careful to maintain the flow of textual continuity as one doctrine flows into the next doctrine. So that's called the harmony of systematic theology. There's a harmony. If any portion of scripture contradicts another portion of scripture, it loses its harmony, and therefore you can make one conclusion. I either didn't get it right in my study, and I'm wrong, And I need to go back and do some more work. God's not going to contradict himself. And the last thing is solid and dogmatic theological conclusions must be based upon the total weight of evidence and from solid exegesis of each text and what each text has to say about a subject. Inductive methodology. I taught this to a group of seniors who were finishing up their bachelor's degree in theology at a Bible college once. And one of the young men came up afterward and he said, I've been here four years and nobody's ever taught me that. You know what my response to that was? What in the world? Nobody's never taught you how to interpret the Bible and you're being prepared to be a pastor? Wow. And we wonder why we had such a mess today. So let's... Just stop here for a moment and concentrate on a grammatical hermeneutic. Grammar. You all learned grammar when you went to school. I remember I was going to go to college, and so in my senior year of high school, we were required, if we were going to go to college, to take college preparatory English, which was incredibly more difficult. I asked one of my Bible college professors, because I came into being trained quite late, I said, if I were to study Greek, how long would it take me to be able to exegete from the Greek text? He said, seven years. Seven years of Greek. And of course, most Bible colleges, you don't get seven years of Greek. You might get a couple of years. I said, what foundation do I need to be able to study Greek? He said, first of all, you have to have an incredible knowledge of English grammar. So understand English syntax if you're going to use this to exegete from the Greek text. Why? Because we're going to explain it to English. in that context. Now, give me an example. Tom chased the cat. This is what John had said a little while ago, okay? Tom chased the cat. What is this? Tom is the subject noun. Chased is the action verb. Chased is what? What tense? It's past tense. If we were gonna say, Tom Chasing, we'd have to add what? Is. Because that would then say, now it's present tense. We don't need that word here. But he chased, action verb, past tense, the cat. That's the object noun. Object noun. Otherwise, this is the objective. Otherwise, he's chasing a cat. We know that. Now we could say Tom chased, and we could let our imagination run there, right? What did Tom chase? We don't know. So these are syntax. These are important things for us to understand. Verb tenses, subject noun, the object noun, adverbs, pronouns, all of these things. And tenses, all of these are important. if we're gonna understand the text? What would be? Tom Chase. Well, we have a noun and a verb, right? But there's no object noun. So yeah, but what have we? We have a noun and a verb, so it's a complete sentence, just not very communicative, right? It doesn't give us much information. Was Tom chasing his kids? Was he chasing his wife? Was he chasing the John Deere tractor down the road that just stole a bunch of stuff out of his garden? I don't know. We don't know. But we do have these things in the Bible. There are some things that we don't have a lot of information, but then we get it from another text. So the format, now here's, The format in which words and phrases are arranged to create sentences is called syntax. The format in which words and phrases are arranged to create sentences is called syntax. So the complete sentence always ends with a period, or it can end with a question mark, or it can end with an exclamation mark. So gathering the meaning of what has been said or written is accomplished through understanding the structure and arrangement of word meanings within the syntax of a sentence that may then be connected to a paragraph that may be then connected to a whole book. And the punctuation is important. Now I think it's incredible when we understand that we have a Greek text The received text translated in English, now the Greek text is all small letters, there's no capital letters in it at all. And there's no punctuation in it. Do you realize how difficult that was for the translators to get that punctuation from the Greek text, understanding Greek syntax? We think just translating words, that's all they do, they take one meaning That's called dynamic equivalency. That's not what they tried to do. They tried to, formal equivalency, they tried to give us a word for word translation with punctuation. There are no questions, there are no question marks, there are no commons and colons in the Greek text. But they were wise enough, grammatarians, to be able to put those in for us. Incredibly difficult work. That's why I say God's hand was upon their lives to do that. So syntax is not the same in all languages. So some people who are gifted in studying and learning languages, they learn that. And they learn, first of all, to understand a language, you learn syntax to that language. And then you can easily learn, it's a matter of memorization of words and how they fit into that syntax. So God's inspired words come to us in Hebrew, some Aramaic in the book of Prophecy of Daniel, and in Greek in the New Testament. And there are some that say, well, the gospels were written in Hebrew originally, and that translated into Greek later on. There's no evidence of that. That's pure speculation. Questions or comments? Too much information? Was it helpful? Because we're just starting. We pray thy will be done in earth as it is in heaven. What are we praying for? Well, first of all, we're asking God to help us to know what his will is. And that is an exacting kind of thing. So we'll pick up next week and we'll look at the difference between exegesis versus eisegesis. Two big words, don't be afraid of them. Exit, what's that sign right there? In the back of the auditorium up there? Exit, what does that tell you? This is how I get out of here. Exegesis means out from. Eisegesis means into. So we want to make sure we are exegeting the word of God, getting out from the Bible what God has said, not eisegetic. We're not reading into the Bible what we think it, what we want it to say, or what someone has told us to say. And so very quickly, I can, we'll see some practices of this, especially in the Acts chapter two of What goes on much today in many churches is they're primarily eisegetical, not exegetical. And that is why we can say, well, if someone says that baptism is how I'm saved, water baptism is how I'm saved, immediately I know that what? They're practicing eisegesis, not exegesis. Otherwise they didn't get that out of the Bible. No one, nowhere in the Bible is that taught, except a misinterpretation of Acts chapter 2, its primary, 2 verse 38, whereby they are reading into that text water baptism. And the word for ice there, they are making that the means by which we see the remission of sins. Instead of, because we have received remission of sins. Exegesis rather than eisegesis. We're not gonna read into the text what we believe, we're gonna get out of the text what the text says. That's incredibly important. But unless you understand that, you can say to somebody, wow, you're really practicing exegesis here, or eisegesis here, not exegesis. You can get that out of the Bible. You read that into the Bible. Another thing that often happens is people say, well, I'm trying to explain this. And I said, no, you're trying to explain away what the Bible said, not explain it. And that is another failure. You've got to get it out of the text. OK, any questions or comments? OK, Justice. There's one question I thought I'd pose on Isaiah 28. A few verses after that part where you write it says, In Isaiah? Yeah, Isaiah 28, that part of it. It says, So I thought you were saying, so at this point, Isaiah's like, so is this chapter something to the Jews that went back? Well, I said verse 14, he is going to speak this, but he says they won't understand it and they won't receive it because they're scorners. But that doesn't mean he doesn't speak to the scorner. He's saying they won't understand it and they're not going to receive that teaching because they're scorners, verse 14. But that doesn't mean I'm not going to talk to you. But they would reject it by the very fact that they're scorners. That's what a scorner does. And most people don't come to learn especially unbelievers, they don't come to learn, especially they don't want to be confronted with the things that they're doing errantly, or which brought them into captivity. And those people never repented. And they chose to stay in Chaldea, in the Chaldean, or in Assyria. They chose to stay there because they were now integrated into that culture and benefited from it greatly. John? Yes, very much so. We'll get there in the next few weeks, but that is a concept of what the Spirit of God does. And we'll get there, the whole concept of 1 Corinthians chapter 2, verse 9. Eye hath not seen, ear hath not heard, neither has entered into the heart of man the things that God hath prepared for them that love him. And then, of course, that whole concept there is that the only way that can happen is the work of the Spirit of God. Now, that happens in us after we're saved. The Spirit of God is working upon them before they're saved. And so we have to understand, if we're gonna help somebody come to Christ, make sure that you have bathed your witness in prayer. Make sure that you are filled with the spirit of God. And that your goal is not for, your objective is not for your own glorification, but that someone can know the God of salvation. Yes, yes. I'm very grateful for that. I have often said over the years, nobody ever gets to stand to see God without standing on somebody else's shoulder. That's how God has worked it out to be. So every single one of us, as we grow in grace, we do so by standing on somebody else's shoulders. Maybe it's your parents, grandparents, whoever it might be. Maybe it's your pastor. Maybe it's a friend that encourages you. I thank God so much for some godly friends that we had who stuck with us through our foolish ignorance. as a young Christian, and just constantly were there to encourage us. I think Marlon and Pat Eadie was a couple of friends we had, others like that. Just precious saints, tremendous people, and for which we will be eternally grateful. Don't take those people for granted.