Why an Online Word Search Is Better than a Topical Bible

Why an Online Word Search Is Better than a Topical Bible

by | May 5, 2019 | Bible Study

Sooner or later most readers of the Bible want to put the various scriptures on a specific topic together to see what the Bible’s overall teaching is on that subject. The marginal notes in our Bibles might offer a few parallel scriptures, but there are many times when we can see it would be good to get all the relevant scriptures and have the whole picture.

To do this, many people turn to a printed “topical Bible” that groups all the scriptural instances of a given word such as “faith” together.   This method works reasonably well, but it has serious drawbacks.  The main problem with using a topical Bible for this kind of search is that we can only look up one word at a time. This might get every instance of the specific word we select, but it may miss many scriptures that use other related words.  For example, searching “faith” might not get scriptures with the word “belief” or “trust” that are obviously part of what we are looking for.  The problem is made worse by the fact that many of the same underlying Greek or Hebrew words may be translated differently in different verses. 

The answer to this problem – and others associated with printed topical Bibles – is to conduct a search online using a major Bible website such as BibleGateway.com.  An online search of this type allows us to put all the relevant words into the search at the same time instead of having to laboriously search them all individually.  

But there are a few things we should remember in order to optimize an online search for a biblical term or concept.  The basic method is simple. If you are using BibleGateway.com, just select “keyword search” under the “Bible” tab at the top of the page.  Then, after selecting the Bible version you want to use, you can fill in all the words you want to search and, finally, delimit the search parameters by choosing from:  [book name] to [same book name] for one book, or [first book in sequence] to [last book in sequence] for whatever range of books or section of the Bible you wish to search. 

Notice that when you enter your search word you are given the choice of “Match ALL words,” “Match ANY words,” and “Match EXACT phrase.”  This differentiation is very helpful and one of the ways the BibleGateway search shines.   For example, if you want to search a single word such as “sin,” it helps to choose “Match EXACT phrase” so that you only get scriptures mentioning sin and not scriptures with words like “since” or “sincerely” in your results.  This can save time and avoid frustration.

If you are searching multiple words, selecting “Match ANY word” is usually the best way to get the most complete results regarding a concept found in many scriptures.  “Match ALL words” is best for finding a specific scripture you are trying to locate.  This is much harder to do with a printed topical Bible where you can only search one of the words in the scripture you want and may have to plow through a great many false matches.  With the “Match ALL words” feature you can include any other words that you remember in the verse you want, even if you only have a few of them.

Yet another advantage of online searches is that searching  words in a printed book may mean we don’t get the context of surrounding verses –  something BibleGateway allows us to do by simply clicking  “In Context” or  “Whole Chapter” links beneath the verses returned in the search. 
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So, whether you are searching for an individual scripture you know but want to locate or searching for all the scriptures on a given topic, an online search using BibleGateway.com can save a great deal of time over using a printed topical Bible – and can often produce far more relevant and useful results for your study.  

The Master of Patience

The Master of Patience

by | Apr 28, 2019 | Character


If we were asked “Who was the most patient man in the Bible?” many of us might answer “Job,” as the Scriptures specifically refer to the patience of the afflicted patriarch as being widely known  (James 5:11).  But this verse does not say that Job was the most patient individual, and his patience, although incredible, apparently had to do with short-term problems that were intense, rather than ones that lasted for years.

To recognize who was probably the most patient individual recorded in the Scriptures we need to look at the life of Moses and to carefully piece together the information the Bible gives us about that leader.

The book of Acts states that Moses was forty years old when he killed the slave abuser and fled in fear from Egypt (Acts 7:22-29).  Acts also tells us that Moses then lived forty years in the wilderness before God called him: “After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai” (Acts 7:30).

The book of Exodus confirms these figures when it tells us Moses’ age when he first spoke to Pharaoh: “Moses was 80 years old and Aaron 83 when they spoke to Pharaoh…” (Exodus 7:7).   As we know, after Pharaoh finally released the Israelites, Israel spent 40 years wandering in the wilderness (Number 32:13).  Finally Deuteronomy tells us that at the end of that time Moses died at age 120 on the edge of the Promised Land (Deuteronomy 34:7). 

So, Moses spent forty long years hiding out in the wilderness before God called him.  God could certainly have worked it out for Moses to have been acquitted or exonerated in Egypt so that he could have stayed home until it was time to lead the Israelites out of that land, but God didn’t do that. He let Moses flee and let him live miles from anywhere for four decades. Could it be that Moses was given the opportunity to learn patience in those long, slow desert years?  Moses then spent forty years leading the Israelites through more desert and doubtless more slow years – during which Moses’ patience was tried endlessly. 

The Israelites in Moses’ care complained continually with an almost ceaseless refrain of “Why have you brought us up out of Egypt to die in the wilderness?” (Numbers 21:5, etc.).  On a number of occasions they are said to have grumbled against Moses directly – blaming him for their self-caused problems.  Yet throughout all this provocation Moses was almost unfailingly patient with them, often pleading with God on their behalf and asking God, in effect, to be patient with them.  We see this especially on the occasion when God threatened that he would wipe out the Israelites for their sinfulness and make a new nation through Moses (Exodus 32:9-10).  Moses exhibited incredible patience throughout those years of problems.  

Certainly Moses may have became impatient at times – his striking the rock twice at Meribah (Numbers 20:8-11) may have been the result of a moment of impatience when water did not appear immediately.  This event led to Moses being denied entry into the Promised Land (Numbers 20:12), but in this we see that God was holding him to an exceptionally high standard – perhaps because patience was the quality needed  above all else in the job God had called Moses to do.

At the end of Moses’ life, after waiting forty years to see the Promised Land, Moses displayed patience again in humbly accepting God’s decision that he would not, at that time, enter the land for which he had worked and waited so patiently.

Many of the characters whose stories are told in the Old Testament displayed patience, yet perhaps none more so than Moses. It is interesting that the book of Ecclesiastes contrasts patience with pride (Ecclesiastes 7:8) –  because we are told that Moses was: “ .. a very humble man, more humble than anyone else on the face of the earth” (Numbers 12:3).

Moses seems to have learned patience over forty years to then do a supremely patience-requiring job for a further forty years.  In that regard, Moses truly learned to act like God – who was patient with Israel that whole time, too.  And there is a lesson in this aspect of Moses’ life for all of us.  Just as Moses doubtless did not realize he was being prepared to be patient, so we may not realize that some of the things that we feel impatient about may be being used to prepare us also.  That can be a very encouraging thought. 

“And Peter”

“And Peter”

by | Apr 21, 2019 | Forgiveness

“… go, tell his disciples and Peter, ‘He is going ahead of you into Galilee. There you will see him, just as he told you’” (Mark 16:7).

One of the unique aspects of the Gospel of Mark is that account’s inclusion of details regarding the apostle Peter.  Most scholars believe that Peter was, in fact, one of the chief sources for much of the information Mark compiled, and this would account for the many instances where we find facts most likely recalled by Peter himself.

But Mark also records details that relate to Peter from other sources.  One particularly interesting example is found in the account of the women who visited the tomb of Jesus shortly after the resurrection and who were instructed to tell the disciples and Peter to go to Galilee where they would see Jesus (Mark 16:7).

Notice the message was to “… his disciples and Peter …” –  not “his disciples, including Peter…,” and we can see a whole world of significance in that expression. Saying “… his disciples and Peter …” clearly positions Peter alongside, not within, the fellowship of the disciples.   Peter’s fall in denying Jesus three times (Matthew 26:34) left the previously foremost apostle suddenly on the outside of the group he had previously led. 

Peter was repentant, of course (Matthew 26:75), but he had to learn that we cannot deny Jesus and still be considered one of his followers (Matthew 10:33, 2 Timothy 2:12, etc.).  Peter’s full reconciliation with the resurrected Jesus would occur later in Galilee (John 21:15-19), but at this point Peter was still looking at his relationship with God from the outside, not from within the group of the disciples. 

Yet despite his tragic failure, the divine message was not one of “tell the disciples but not Peter…”, it was one of “tell the disciples and Peter…”.  This must have been of great encouragement to the well-meaning fisherman.  By including him in the message – even at somewhat of a distance – Peter was given hope that God still desired to work with him.  That hope was fulfilled in the message Jesus gave Peter when they met in Galilee:

Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” “Yes, Lord,” he said, “you know that I love you.” Jesus said, “Feed my lambs.” Again Jesus said, “Simon son of John, do you love me?” He answered, “Yes, Lord, you know that I love you.” Jesus said, “Take care of my sheep.” The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.” Jesus said, “Feed my sheep” (John 21:15-18).

It is often said that Jesus asked Peter if he still loved him three times –  once for each of Peter’s denials –  but it is clear that Jesus was also driving home his point, that if Peter still loved him, he offered Peter full reconciliation and authorized him to continue the work to which he had been called.

It is a principle that applies to all of us.  When we fail in some way in our own lives, we may feel that we have put ourselves outside of the family of believers, and in some cases that may be what we have done (1 John 1:6).  But at those times the resurrection message to Peter applies to us also. It is a tremendously encouraging message that we are still positioned, if we choose, to return to full fellowship (1 John 1:7) – a fellowship that is based on affirmation and not on denial, on obedience and not on sin (1 John 2:1-2, 4-6). That is a message that brought hope to Peter with the words “… and Peter …”, and it is a message that offers ongoing hope and encouragement to all who wish to return to fellowship with the resurrected Christ.  

The Man with the Water Jar

The Man with the Water Jar

by | Apr 7, 2019 | Difficult Scriptures

Scripture in Focus – Mark 14:12-13

The Gospels give an intriguing detail to the story of the preparation for the Last Supper.  Mark tells us: 

On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?” So he sent two of his disciples, telling them, “Go into the city, and a man carrying a jar of water will meet you. Follow him” (Mark 14:12-13).

There are two aspects to this short account that might pique our interest:  first, that it would be a man carrying a water jar.  In the ancient Near East – as is still the case today – a man carrying a water jar would be an unusual sight. In that culture women traditionally carried jars of water, as we read in several biblical stories (John 4:4–42, etc.). Sometimes household servants (Deuteronomy 29:11; Joshua 9:21) would be sent to perform this task (we still use the expression “to carry someone’s water” to refer to performing menial chores), but it would most often be a female servant given this task.  Second, we might also wonder why the mysterious nature of this instruction. Why did Jesus not simply give the two disciples (Peter and John) directions such as “Go to the house of Samuel near the gate” or whatever?

As far as the man carrying the water jar is concerned, commentaries on the Bible have proposed several possible identifications.  One scholar has suggested that the man must have lived in an “Essene Quarter” of Jerusalem as the Essene religious group separated themselves from women and would have had to carry their own water.  This idea does not hold up, however, not only because there are no details in the story to substantiate this idea, but also because in any such “Essene Quarter,” there would likely have been many men carrying water.

Other commentaries have noted that according to Jewish custom, before the first day of unleavened bread the master of a house himself had to go to the public fountain to draw the water with which the unleavened bread for the Passover Feast was kneaded.  But Mark’s Gospel shows the man they were to meet was not the owner of the house and that the disciples were to follow him to: “… the owner of the house he [the water carrier] enters …” (Mark 14: 14).

It has been suggested that it is possible that the “man carrying a jar of water” was the Gospel writer Mark himself, as some traditions claim that Mark lived in the home of his mother in which the upper room where the Last Supper was held was located.  In this view, if Mark’s mother was a widow as tradition asserts, the family may have no longer been able to maintain servants even if their home was a large one, and Mark might have helped with tasks too heavy for his mother.  While this idea is sometimes accepted, we should remember that when Jesus instructed his disciples to “Say to the owner of the house …”, the Greek word for home “owner” is masculine and is more usually translated as “master of the house” (NKJV, ESV, etc.).  So this was not likely to have been the house of Mark’s mother.

But even if we cannot be sure of the identity of the man carrying water, the mysterious nature of Jesus’ instruction to his disciples can perhaps be understood in light of the events the New Testament describes.  It is clear that at this time in the days before Jesus’ arrest, Judas was already looking for an opportunity to betray him (Matthew 26:16). But in order for Jesus to fulfill the important symbolism of his own sacrifice as the Passover “Lamb,” it would have been vital that he not be arrested too early – before his death could enact the Passover sacrifice at the proper time. 

Given this situation, it is likely that Jesus utilized a plan by which he could keep the location of the Passover meal hidden from the other disciples until it was too late for Judas to arrange for Jesus’ arrest before or during the Passover meal.  As it was, we know that it was only at the meal itself – when Judas knew where Jesus was and where he would be going in the following hours – that he slipped away to arrange to lead the servants of the religious authorities to him that night (Matthew 26:47). But the mysterious reference to “a man carrying water” that Jesus used may well have stalled the plans of Judas for as long as was necessary.

Getting Strength Right

Getting Strength Right

by | Mar 31, 2019 | Warriors of the Way

It’s a verse that every Christian knows well: “Be on your guard; stand firm in the faith; be courageous; be strong”(1 Corinthians 16:13). But it’s easy to know the verse and not see it in context – and this is the kind of verse where context is everything.  To really understand Paul’s powerful statement, we must notice his very next words, where he writes: “Do everything in love.” This is actually not a separate thought, as it might appear to be in our modern Bibles where thoughts are artificially separated into numbered verses.

Looking at the context in the sixteenth chapter of 1 Corinthians, we can clearly see how verses 13 and 14 really belong together – the verses before vs. 13 are about Apollos, and the verses after vs. 14 are about a different subject, the family of Stephanus. The two verses 13-14 are a single thought that Paul has in mind, and when we read the two verses together – as they should be read – we get what Paul wanted to tell us: “Be on your guard; stand firm in the faith; be courageous; be strong. Do everything in love.” 

But when we read the two verses together, they still sound like two separate thoughts – not because they are, but because of our flawed sense of what strength looks like.  What does strength have to do with love?  According to Paul, everything.  Paul’s thought is simply that strength and love have to operate together, because without the one, the other is incomplete. 

That may not sound like a profound concept, but it is one, nonetheless.  In our culture Christians – and especially male Christians – can often be divided into two groups: what we might call the muscular believers and the loving believers. It’s not that those who stress love can’t have muscle tone and those who stress strength can’t be loving – but that most of us simply tend to fit one of those stereotypical groups better than the other.  

Society in general forms along the same fault lines, of course:  the jocks and the nerds, the powerful and the poets, the assertive and the sensitive. But is one of these approaches to life somehow better (or more “manly”) than the other?

Consider the story of Jacob and his brother Esau (Genesis 25, 27).   Esau was an outdoorsman with hair on his chest – a hunter who liked to spend time in the wilderness. Jacob, on the other hand, was a man of the great indoors – he preferred to stay at home, liked to cook, and was clearly closer to his mother, while Esau (as you probably guessed) was his father’s favorite.  The contrast could hardly be stronger – the “rugged” man and the “milder” kind of man.  But you know what? God loved Jacob (Malachi 1:2) and chose him as the one whose name would identify the nation God wanted to build (Psalm 135:4). Clearly, God knew that being an outdoor “manly” man was not the only way to do masculinity. 

But the story doesn’t end there.  We see Jacob having to apply strength as God worked with him. Perhaps in that sense Jacob had to “toughen up,” but he wasn’t changed to a kind of “man’s man” identity – Jacob just developed a side he may have been somewhat lacking in.

When we look at the biblical record, all the “mighty men” of God exhibited or came to exhibit both sides of the strength-divide.  David is the classic example, of course. David was a gentle shepherd as well as a giant slayer, a poet and musician as well as a powerful and mighty man. The same can be said of Jesus himself. The Jesus who forcefully cleared the temple and the Jesus who wept for his friends were one and the same – the loving-tough Jesus who talked about sparrows and flowers in his parables yet was strong enough to endure great hardship (Luke 4:1-2) and to sacrifice himself for others (Hebrews 12:2).   

The balance of strength and love is something that Jesus also taught his followers. There were times when he urged his disciples to “toughen up” (Matthew 26:40), but there were other times when he showed them they needed to roll back the tough stuff – like the occasion some of them wanted to call in an air-strike on a Samaritan village that had refused Jesus hospitality (Luke 9:54).  Jesus made the point that mere insults do not call for munitions – heavenly or otherwise. He showed his followers that strength and love are both necessary: that strength must never prevent us from applying love and love need never prevent us from being strong.

Paul himself exhibited the same balance.  The apostle who suffered hardships with great strength – ranging from being repeatedly beaten to being shipwrecked three times (2 Corinthians 11:25) – was the same apostle who penned the Bible’s greatest chapter on love (1 Corinthians 13). He knew that strength and love are both needed.

And that is Paul’s point in 1 Corinthians 16:13-14.  We need to learn a right balance if we do not already have it – we are called to be strong and we are called to love. We are called to let our love be expressed without weakness and our strength to be used continually in love.