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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Elizabeth Stickfort

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Joel Hovey

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 Marriage and the Family - Dr. Sandy Higgins explores the roles of parents, raising children, abortion, courtship, the Basis of Christian Living in the Home, God's Pattern Under Pressure, Heartbroken Homes, Being Single, Failing Fathers and other topics from the Bible's point of view.

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Does Isaiah 60:19-20" TARGET="_blank">Isaiah 60:19-20 teach that there will be night during the Millennium, or does It refer to the Eternal State? (See Revelation 21:23, 24, 25)." TARGET="_blank">Revelation 21:23, 24, 25).

Isaiah 60" TARGET="_blank">Isaiah 60seems undoubtedly to refer to the millennial glory of the saved nation of Israel. Verse 12 could not apply to the Eternal state. The passage—vv. 19 and 20, does not say there will be no sun or moon, but they will not be needed in “the city of the Lord, the Zion of the Holy One of Israel,” that is, in the rebuilt Jerusalem, as we see her described by the prophet Ezekiel. The glory of that city will not be her historical associations, nor her unparalleled situation, but the fact that the Lord will be there (Ezekiel 48:35)." TARGET="_blank">Ezekiel 48:35). Indeed that will give her her new name, “Jehovah-Shammah.” (The Lord is there). Though no doubt the sun will continue to rise and set, and the moon to wax and wane over the millennial earth, the prophet says to Israel: “Thy sun shall no more go down,” that is, the Lord Jesus, reigning as their Messiah in their midst will not cease to lighten His city. He whose face shone as the sun on the Holy Mount, will never be eclipsed, and they will need no other light. As for Revelation 21: 23, 24, 25," TARGET="_blank">Revelation 21: 23, 24, 25, it does definitely say “there will be no night there.” I believe the whole chapter from verse 9 to the end is a description of “the New Jerusalem,” in connection with the New Earth, which will only supersede “the first earth” at the close of the millennium.

W.H.

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Should the word “sin” in Genesis 4:7" TARGET="_blank">Genesis 4:7 be “sin-offering” as some translators suggest?

The fact is that the same Hebrew word, "hattath”, may be rendered either “sin” or “sin-offering,” according to the context in which it occurs. In the Authorjsed Version it is given, “sin,” about 17 times, and as “sin-offering” about 120 times; while it is also in a few places rendered, “punishment” (for sin). All this is of interest, because it suggests that the sin, its punishment, and the offering which atones for it, are in a sense equivalent in value, since one word serves for all three.

But naturally the above fact makes it diflicult in a few passages to decide which rendering into English is the proper one. In Gen. 4." TARGET="_blank">Gen. 4. 7 the Newberry Bible gives, “sin offering” in its margin; and this rendering well agrees with the verb “lieth” which follows, for this, as the New- berry margin also points out, is a word used of animals “crouching” or lying down. It is the same Hebrew word that occurs in Genesis  49:14 of an ass crouching down under its load, and in Isaiah 17" TARGET="_blank">Isaiah 17: 2 of flocks lying down to rest.

Of course, the distinction between the various kinds of offerings was not made known at that early time as it was afterwards in Leviticus. Yet God’s act in clothing Adam and Eve with coats of the skin of some animal was doubtless an object lesson to them of the necessity for blood- shedding, as pointing the way to remission of sins. Probably most of the sacrifices offered in times prior to Leviticus took in more aspects of truth than the one, and might be considered from different points of view.

If the verse be taken in this sense, the meaning would be, “If thou art a well-doer shalt thou not be accepted? but if not, a lamb or other animal is readily available, lying as it were at thy very door, to be made use of in offering for thy sin.”

On the other hand, in Cain’s previous “gift-offering” there was no acknowledgement of sinnership on his part. He had assumed the place of a “well-doer,” without having a right to it.

An interesting point which would follow on this view of the passage is that Cain, instead of shedding the blood of the readily available animal, that it might cry for mercy on his behalf, went out to shed his brother’s blood, which cried for vengeance on him (v. 10).

W.R.

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What should be the attitude of those in oversight with regard to new converts who continue to attend worldly amusements, and whose manner of life shows no change?

If what the questioner means is that these so-called converts have already been received into the fellowship of the assembly, then the only fitting attitude for the leaders and others, who in such circumstances allowed them to come in, is one of humiliation before God for their negligence and sin. If, on the other hand, they are still outside the assembly, this is the place to keep them, until they show some satisfactory sign that they have become “a new creature,” in Christ, with the “old things passed away,” and “all things become new.” 2 Corinthians 5" TARGET="_blank">2 Corinthians 5:

There is a regrettable lack, amongst both Gospel preachers and assemblies, of giving due emphasis to the truth that there can be no real conversion to God, without changed interests and changed conduct.

W.R.

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An evangelist is a person who is dedicated to the work of teaching and preaching the gospel message.  That is, he is teaching how that Jesus' death and resurrection is God's answer for your sins.

The word "evangelist" comes from the greek word for "gospel" or "good news".  An evangelist is the messanger of good news.

The word is mentioned two placed in the New Testament.  

Acts 21:8" TARGET="_blank">Acts 21:8  And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.

2 Timothy 4:5" TARGET="_blank">2 Timothy 4:5  But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

1 Peter 3:15" TARGET="_blank">1 Peter 3:15  but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.

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If Hades be “in the heart of the earth,” as some have thought, how can we reconcile this with Jonah’s experience, who went down into the whale’s belly (symbol of Sheol), spirit, soul and body, while the Lord’s soul went to Hades (Sheol) and His body to the grave?

There is really no contrast, still less contradiction in the two thoughts. Though Jonah speaks of being “in the belly of hell” (Sheol), I think those are mistaken who deduce that he actually died in the belly of the whale, as I think the rest of his prayer shows. The Lord does not say that the prophet died, though so terrifying was his experience, that he might have imagined he was in the unseen world. But the death of the prophet was quite unnecessary to justify the Lord’s comparison between Himself and Jonah. Jonah’s disappearance in the belly of the whale was a figure of the disappearance of the Lord, when His body was laid in the grave and He in spirit descended into the place of departed spirits—Paradise——as it was for Him and for all of His own, who had already died. But the exact location of this it does not seem necessary for us to define, even if it were possible. Our Lord’s words were, “As Jonah was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40)," TARGET="_blank">Matthew 12:40), and this came to pass. W.H.

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What is the meaning of “the last shall be first and the first last, for many are called but few chosen” (Matthew 20:16)" TARGET="_blank">Matthew 20:16)?

The surface meaning of the first sentence, which occurs also in Matthew 19:30," TARGET="_blank">Matthew 19:30, is that the position will be reversed; the last taking the first place and the first taking the last place, but this is not at all what the parable teaches.

What is in view is rather the equality of last with first, and of first with last, and I submit that this is exactly what the words mean; the last shall be as the first, and the first as the last. Those called in the early days of our Lord’s ministry, and those called in the last days of the Christian era, will be on an equality.

The closing words are undoubtedly difficult, but I believe they mean, that, as far as character of service goes, though the number of those called is great, those chosen for special service, like the apostles, are few in number. Such will undoubtedly receive special awards in the Kingdom, e.g., as above, “sitting on twelve thrones judging the twelve tribes of Israel.” As far, however, as the common blessings of the redeemed are concerned— Eternal Life, Membership of Christ’s Body, Sonship, etc. there will be equality, though the differences implied by rewards will be eternal.

W.H.

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