by Kevin Cauley

Perhaps one of the most popular Bible tools that is readily available is Strong's Concordance. As a concordance, Strong's is one of the best (if not the best) available to the Bible student today. Many a gospel preacher wrote his first sermon using nothing but the Bible and a Strong's concordance. As many are familiar, Strong's also numbers each word indexed so that the reader may look up the original Greek or Hebrew word that is used in the passage under consideration. This can be useful in comparing two different Bible passages to aid the reader in understanding whether the same word was used in both passages. However, a student should be careful not to extend Strong's beyond its intended purpose; it is a concordance, not a comprehensive lexicon of ancient words. What can Strong's Greek and Hebrew aids do to help the non-Greek/Hebrew reading student? What are the limitations of Strong's Concordance? Let's look at these questions this week in our basic Greek study.

As I mentioned, Strong's language helps can aid the reader to understand which word is used in what passage. For example, if I were comparing two passages that had the English word "love" in them, I could note what the Greek word for love is in those passages. However, in order for that to be helpful to me, I need to know what those different Greek words indicate. Without knowing the definition of a word, I may be able to eliminate a scripture that doesn't go along with my sermon topic, but that doesn't help me put what I do have into the right context. "Mr. Strong" recognized this and so he put a "dictionary" into the back of the concordance. The dictionary is designed to aid by giving a rudimentary definition of a word so that one may know the difference between two different Greek words with the same English translation. So it is very helpful in this regard.

On the other hand, the Greek and Hebrew dictionaries in Strong's Concordance ought not to be looked at as "the" definition of a word for all occurrences of that word in scripture. Just as most English words have more than one definition, so also Greek and Hebrew words have more than one definition. Strong's often gives the words as they have been translated in the KJV. Strong's dictionary doesn't really look at the fundamental definitions of a word and the nuances involved in the uses of those words and how they might be translated into English in the year 2004. This job should be left to more advanced lexical tools, such as Thayer's or BADG.

Another limitation of Strong's is that it doesn't necessarily indicate how the word is used in the context. It merely gives the word as most often translated. For example, Strong's translates the Greek word OINOS as "wine." That is the correct translation; but in the times of the New Testament the word "wine" could indicate either an alcoholic or a non-alcoholic beverage. One cannot determine simply by looking at Strong's dictionary what the Greek word OINOS means in its context. One must examine the context and understand how a word is being used.

Finally, while Strong's can tell us when two different words are being used, it cannot tell us how synonymous those two words are in meaning. There are many synonyms in the New Testament. Sometimes those words are used to reiterate the same concepts and sometimes not. Strong's cannot help a person understand when that is happening and when it is not, though, Strong's may be able to provide some hints through its etymological references. But one must remember that similar etymology doesn't necessarily mean that two words are synonymous, either.

Overall, Strong's Concordance is an excellent tool for the Bible student. I highly recommend that every person have a copy in their personal library. However, when it comes to Greek and Hebrew aids, one ought to purposefully limit Strong's to what it does best in that department. Strong's aids the reader in understanding where similar original language words are used and where different original language words are used in reference to a single English word. One should limit one's use of Strong's dictionary to that purpose. Greater depth of understanding of original language words ought to be sought from a Greek or Hebrew Lexicon.

by Tim Hall

As I open the closet, boxes tumble out. Instinctively I am angered, almost as if the boxes had planned this stunt to get my dander up. Then I remind myself that boxes have no ability to plot or scheme; it was the force of gravity working on unstable objects. Even I become unstable as the day wears on. As my energy level drops, gravity's tug is felt more and more. I find it difficult to keep from falling (into my recliner).

There is another downward pull that affects us more strongly as the years pass: the recognition of our mortality. Just as gravity tugs at physical objects, so the grave pulls at our souls as we draw nearer to that dreaded destination. Consider the similarity of those two words: "gravity" and "grave." Both beckon us to lie down in rest.

Job was jolted into sober contemplations of the grave: "My days are swifter than a weaver's shuttle, and are spent without hope. Oh, remember that my life is a breath! ... As the cloud disappears and vanishes away, so he who goes down to the grave does not come up. He shall never return to his house, nor shall his place know him anymore" (Job 7:6-7,9-10, NKJV). Job, because of the tragedies that had struck his family, felt the downward pull of the grave, and it was dreadful to him.

In our early years, we give little thought to the issue of mortality. We are young, strong, and full of potential. The world is ours and there is no limit to what we can become. As we age, however, our dreams burst one by one, and limitations settle subtly upon us as dew falls upon the grass. Our thoughts turn more often to the grave. We try to deny the inevitable, or soften it with humor. But the grave will not go away. In all of human history, only two have ever escaped its clammy clutch (cf. 2 Kings 2:1-11 and Hebrews 11:5).

Enter Jesus Christ and a stronger pull upward. Paul declared the glorious news in this way: "... but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel" (2 Timothy 1:10). Immortality? It has long been a dream of mankind. Searches have been conducted for the Fountain of Youth and golden elixirs that keep us forever young. All such pursuits have ended in frustration, however, and the goal of immortality has remained shrouded in darkness. Until Jesus.

If we wish, we may lay aside our fears and frustrations. Jesus came to do away with our dread of the grave. "Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage" (Hebrews 2:14,15). Jesus has ripped open the prison of mortality in which we cowered for so long. Tragically, many -- some of whom are Christians! -- remain inside the cell.

Yes, gravity pulls objects downward. So does the dread of the grave. But Jesus came for the very purpose of releasing us from the downward pull of the grave. His pull -- a blessed pull upward -- is stronger than any other force.

by Mike Benson

It was obvious that she (i.e., Christ's bride at Philippi) wasn't feeling her "normal" self. Typically, she was a hardworking, energetic, and active (Philippians 1:5,6) lady, but in recent days she was uncharacteristically weak and uncoordinated.

A family member suggested that she set up a doctor's appointment (Philippians 4:3). Her symptoms didn't demand an immediate visit to the ER, but they couldn't just be ignored either (Mark 3:17). That nagging "ache" served as overt evidence of a deeper, underlying problem. Then too, failure to get treatment might make her more susceptible to other, more serious, ailments which could threaten her entire system (1 Corinthians 12:26).

Her doctor, a trusted family practioner, ran a few tests and confirmed his diagnosis -- she had suffered a small "fracture" (Philippians 4:2). As a result, he recommended a combination of therapies and scribbled (Hebrews 1:1,2; 2 Timothy 3:16) a prescription on his notepad -- Philippians 4:4-7:

Take A DAILY DOSE of joy. "Rejoice in the Lord always" (v. 4). Unlike Paul, who could find joy in the confines of a Roman prison, some members of the Philippian fellowship experienced despair. They focused on the dispute (i.e., fracture) between Euodia and Syntyche (which in turn, affected the whole congregation). The apostle cautioned against this inappropriate emphasis and suggested that the saints needed to "keep on rejoicing" in view of their relationship with the Lord (Matthew 5:10-12).

EXERCISE gentleness. "Let your gentleness be known to all men" (v. 5a). The word translated "gentleness" means strength under control and referred to the taming of a wild animal. When an animal was brought under control by a trainer, it retained all of its physical prowess, but the trainer controlled the use of it. Euodia and Syntyche, like the other Philippian members, must have had strong personal feelings, but needed to exercise control over them (2 Peter 1:6). Losing their tempers and/or tongues would only exacerbate this congregational wound (Proverbs 29:11).

Remember that THE DOCTOR IS always ON CALL. "The Lord is at hand". If she really wanted to help mend the fracture (John 5:6), the church needed to remember the nearness of the Lord (Hebrews 13:5b-6; Psalms 119:151; Matthew 28:19; Acts 17:27) and that he genuinely cared about this situation (1 Peter 5:7; Hebrews 2:17). The realization of his present nearness would have a calming and reassuring effect.

Cut anxiety out or your DIET. "Be anxious for nothing" (v. 6). The Greek word translated "anxious" means to draw in different directions. Some church members were pulled apart with worry over the disagreement between their two sisters in the Lord. Even though these women believed the same gospel, stood for the same doctrine, and had their names in the Book of Life (Revelation 3:5), some Christians could only fret (Luke 10:41). Paul, under inspiration, suggested that this useless (Matthew 6:27) activity needed to be cut completely out of the Philippians' spiritual diet.

Communicate your SYMPTOMS to the Great Physician. "... By prayer and supplication, with thanksgiving, let your requests be made known to God" (v. 7). The concerns of the saints were to be taken to the throne of God. Even though He was already aware of the Philippian fracture (Matthew 6:8), the church needed to step out in faith and leave this problem in his skillful hands (Daniel 6:10,11).

"There is a balm in Gilead to make the wounded whole; there is a balm in Gilead to heal the sin-sick soul."

by Stan Mitchell

You have probably heard that great comedy team of George Burns and Gracie Allen where a thug points a gun at them and says:

"Your money or your wife!"

What follows is an agonizing pause. Finally the crook presses for a response:

"Well? Which one?"

"Don't rush me," the raspy-voiced Burns yells, "I'm thinking about it!"

What makes the skit funny is that this is supposed to be a false dilemma. Burns doesn't want to give up either his life or his wife!

The other week I heard someone say it again. "I would rather my kids listen to Christian Contemporary music than some of the other stuff that's out there. Their lyrics are so ungodly. Surely it's better to listen to Christian sentiments, even if they use instrumental music?" This is a false dilemma. There is no question that much of the Country/Rap/Rock music we hear on the airwaves these days is brutal, sex-saturated and ungodly. I don't want their smut and resentments polluting our children's thinking.

But I have been confronted too many times by young people, in all sincerity, asking why we cannot bring a guitar, band, or piano into church because "We listen to Contemporary Christian music, and we like it!" It's not their fault; it is we who sent the wrong signal. Two wrongs do not make a right, even when the one wrong is clearly worse than the other.

But the fact remains that the same scripture that instructs us to sing "songs, hymns and spiritual songs" (Colossians 3:16) is as silent as a church mouse on the instrument. As a wholesome alternative, phone a Christian University and ask for tapes or CD's of a good a cappella Chorus. You won't be sorry.

"Now these things, brethren, I have transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written" (1 Corinthians 4:6).

by Richard Mansel

What is our basis for truth? Where do we go to find our authority in religion?

Biblical authority is the most important subject we can study. More important than even salvation, because we cannot properly find out how to be saved without studying Scripture.

In John 17, Jesus prayed that we would all be united. We would be with the proper respect for Biblical authority. People say we need creed books, tradition, the word of the church, or the leading of the Holy Spirit. What we need is the word of God which God has left for us in written form. We must take it and make it a part of our very being (2 Timothy 2:15).

In the book of Job we read him begging for his words to be written down for future generations. He suffered mightily because he had lost everything. God had allowed Satan to tempt him to show Job's resilient faith. Job was demanding an explanation from God as to why he was suffering so miserably. Job cried,"Oh, that my words were written! Oh, that they were inscribed in a book! That they were engraved on a rock with an iron pen and lead, forever!" (Job 19:23,24, NKJV). Hartley writes, "While the interpretation of lead is debated, the best explanation is that the engraved letters are to be lined with lead so that the sun will make them glisten" (The Book of Job, 291). Job wanted an assurance that his profession of innocence endured the test of time. The written word facilitated that permanence.

When God gave Moses the law, Moses wrote it on a stone tablet so it would be permanent. Later, when Moses' hands were held up in Exodus 17:8ff, the people of God won against Amalek. Afterwards God said, "Write this for a memorial in the book" (Exodus 17:14).

"It is written" or some variation is used hundreds of times in the Bible. Jesus repeatedly used the phrase, "have you not read?" God fully understood the human need for a written book. With the exception of the Patriarchal era and the time when the New Testament period began, God's word has been written, and God has always expected it to be our guiding force.

When we fill our hearts with the word of God, it moves us to act on his will. Nothing else speaks with that authority. The same word that moves us today moved men and women centuries ago. We can go and read the same words, follow the same teachings, and produce the same results.

The permanency of the written word for Scripture is that it transcends time, culture, political situations, fickleness of memory, etc. This is why four times (Deuteronomy 4:2; 12:32; Psalm 30:6; Revelation 22:18) God's word warns us not to add to or take away from his word. It is settled in Heaven (Psalm 119:89) and we have no right to alter or destroy it. In fact we couldn't if we tried. God's word will never fade away nor grow stale. It will always remain the vibrant, inspired will of God.

Consider that if everyone on earth but infants died tomorrow, they could grow up and use the word of God to produce the same results their forefathers had produced. We can only stand in awe at the wisdom of God.