George Müller Biography - George Müller was one of the early brethren in the United Kingdom who is known for his work of faith among orphan children by running his organization by faith to provide for their needs.

"May it not be the will of God that I should establish schools for these children, asking Him to give me the means?"

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Avrell Bowden - "If I die tonight, where will I be? Heaven or hell?” People make commitments to God an confessions of faith that sometimes have no reality.  At age 6 I made a false profession of salvation. That is, I told people I was saved. (more)

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Ron Mills' Story - At the age of 22 I started to consider suicide as an answer to feelings of hopelessness. By the time I was 23 I would get brief periods of wondering “is this all there is to life?" I remember going to night clubs after drug use and drinking and just standing amongst hundreds of people and feeling very alone and tired of life. There had to be more to this Life (more...)

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Stu Thompson

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The Moral Glories of Our Lord

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Elaine Nordman

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Can we know from the Scriptures who are the three shepherds of Zecheriah 11:8?

It would be too much for anyone to affirm that there is no light in the Scripture on any point mentioned therein. All anyone can say is that he has no light. The incident of the three shepherds forms part of a prophetic Scripture, referring to the closing days of Israel’s history. As shepherds they would be responsible rulers of Israel, but their names are not indicated here, but no doubt this prophecy will shine out clearly when it is fulfilled. In the meantime students of prophecy, as has well been said, are not called to try to be prophets.

W.H.

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Do you not think a distinction should be made between those in fellowship and those not in fellowship (children excepted)?

Should not those breaking bread sit near the table and not in the last row of seats, while children and the unsaved occupy the front row?

The apostle in writing to the Church of God at Corinth recognised a “within” and “without” (see 1 Coronthians 5: 12-13). The one, hitherto called a brother, is put away from among the people of God as “a wicked person.” Such a one should also be separated from by the saints in the various relations of life—”not to keep company. . . with such an one no not to eat” (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)—nor should he be received in the house, nor wished God-speed (2 John 1:10)." TARGET="_blank">2 John 1:10). Is not this principle to extend to the Lord’s table? Is there not to be a difference then, very clearly marked, between those recognised as “in fellowship” and others not breaking bread?

Are worldlings and believers to be mingled there as in the religious denominations? Have not the words, “What fellowship hath righteousness with unrighteousness; what communion hath light with darkness. . . what part hath he that believeth with an unbeliever?” (i.e., not necessarily “infidel” in the modern sense) (2 Corinthians 6:14, 15)," TARGET="_blank">2 Corinthians 6:14, 15), any application to such an occasion when the saints are gathered to the name of their Lord, and He is in a special sense in their midst? Surely they have. The saints belong to and love Him, and are met according to His command to remember Him. May they not then hope to do so, undisturbed by and unmingled with those who are still of the world and at enmity with Him?

If, as our correspondent asserts, “those breaking bread sit on the back row of the hall, and children and unsaved ones sit at the front, and these hand the bread and the wine to those in fellowship,” does not this bespeak a serious lack of godly order? How can it be claimed by the elders that “all things are done decently and in order”? and how can confusion be avoided or proper care be exercised, as to those who partake of the bread and wine? Let not the unsaved be given a place which may deceive them into supposing that all is mostly well with them, or countenance given to what most of them think at heart, that there is no difference worth speaking of between those who “think they are saved” and themselves. It is not a world-feast at all. It is “the disciples coming together to break bread” (Acts 20: 7)," TARGET="_blank">Acts 20: 7), in remembrance of their Lord whom the world rejected. Doubtless the world should have entrance to the hail, but only as spectators of what is in reality a testimony against themselves. Can it be imagined to be godly order that such should be in a position even to be allowed to pass the bread and the wine to others? It is Opening the door in the churches of the saints to the Babylonian Confusion, which exists in Christendom.

W.H.

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PRAYER TO THE LORD JESUS
Is it scriptural to pray to the Lord Jesus Christ continually in a Breaking of Bread meeting, and for a believer to confess privately to saints that he does not believe in praying to the Father in such a meeting, seeing that we gather there to remember the Lord?

I believe the custom referred to, though doubtless many godly persons are addicted to it, is due to a defective view of what the atoning death of Christ entailed on the other Persons of the Godhead. It is true that our Lord Jesus alone suffered directly for sins on the cross. There the Divine judgment fell on Him; there He was forsaken of His God. But who can estimate what it cost the Father “not to spare His own Son”?—nor should we forget that it was “by the Eternal Spirit that He offered Himself without spot to God.” It seems clear that to limit our worship, or nearly to limit it, to the Lord Jesus is to come short of His definite purpose, communicated by Him in revealing the Father. Far from desiring that His own should concentrate on Him their worship, He indicates the contrary. “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him.” (John 4:23)." TARGET="_blank">John 4:23). By so doing we do not set the Son on one side. “At that day ye shall know that I am in the Father, and ye in me, and I in you.” (John 14:20)." TARGET="_blank">John 14:20).

Again, to maintain that we ought only to worship the Lord Jesus, because we are gathered to remember Him, seems to embody a fallacy, Does not the very act of breaking the bread lead us to the Father? As the Son is revealed to our souls in His love and preciousness, we adore the Father for such a gift; “Through Him we both (i.e. believing Jews and Gentiles) have access by one Spirit unto the Father” (Ephesians 2:18)." TARGET="_blank">Ephesians 2:18). One of the greatest needs of our hymn books to-day is, I submit, that God would raise up Christian poets, to add to them more hymns of the type of our departed brother Deck’s, “Abba Father, we approach Thee.”

W.H.

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Can a company claim to be an assembly of God, where Church truths and fundamental truths are not taught?

Of course, we understand that such truths are not denied, but simply neglected for others, such as exhortation, or prophetical and dispensational teaching. Where fundamental truth is generally denied in a company, such loses its character as an assembly, just as the individual does his character as a Christian. But what constitutes an assembly, is a company of true believers who seek to gather to the Name of the Lord, know no other Centre than He, and no other Leader than the Spirit of God (while welcoming those whom He has called to rule, or qualified to minister the Word), and no other rule than His Word.

But why should not these truths be taught? Are there not elders among the saints, who though not exactly “teachers,” in the sense of possessing a distinct gift, are nevertheless “apt to teach” (1 Timothy 3:2)" TARGET="_blank">1 Timothy 3:2) and able to explain both church and fundamental truths? There is a call for prayer that the Lord would raise up “gifts” in His churches able to instruct the saints. But it is not “light” which constitutes an assembly, but life in Christ of those composing it.

On the other hand, we need “all the counsel of God” as revealed in His Word, not merely certain favourite truths, for “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good
works” (2 Timothy 3:16, 17)." TARGET="_blank">2 Timothy 3:16, 17).

W.H.

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