SPEAKER: M1

My text for the sermon this Lord's Day this first Corinthians chapter 7 the firs
t 15.
SPEAKER: M14
At the end. Deep quiet. Let him give if brother or sister is not under bondage.
In such cases the God has called us to peace.
SPEAKER: M11
Via this Lord's Day we continue our study concerning the matter of divorce and r
emarriage. Let me begin this stay with an answer evasion. It is there.
SPEAKER: M10
It is quite natural for us as human beings to know and restrict the lawful use o
f a liberty granted to us by God.
SPEAKER: M5
When we see the flagrantly abuse throughout the church in society at large Our t
endency is to withdraw too confining to restrict that liberty when we see it bei
ng abuse. But here ones the proper response to an abuse of a liver is granted to
us by God is not just swaying to the opposite extreme in either denying that le
vity or restricting it. We are the limitations established by God.
SPEAKER: F5
For example God given to us the river then to use wine in moderation as he says
in some way no. 4 is 14 15 that is need wine to make nouns.
SPEAKER: M2
Ha glad however many all around this violate this liberty by becoming drunk in s
inning against God. The response of some churches to this abuse is of course nev
er be granted by God in the use of line altogether. Let's apply the same princip
le to money because money is of use. Should we prohibit the use of money because
it is abused. Should we prohibit the use of authority. Well you see the same dy
namic seems to work in the matter of divorce and remarriage. We observe that peo
ple are jumping in and out of marriages as mine was only as they change their so
cks. Granted there is a gross abuse of divorce every marriage that bounce around
us sparks's nearly to this flagrant abuse of divorce and remarriage is often as
we noted to deny or to restrict divorce and remarriage beyond boundaries establ
ished by the Lord and His Word. Certainly we do not want to be guilty of promisc
uously tolerating divorce and remarriage suggest any cause as did the Pharisees.
However we do not find any narra in do the opposite extreme wherein we deny or
restrict a lawful sanction granted by law to divorce to remarry in specified cir
cumstances. No merit in simply swinging by way of a reactionary approach to the
opposite extreme. That's what is not right. Those who simply reach out to the ab
usive extremes are all around us but rather let us be like the very ones who rec
eived the word readiness of mines and searched the Scriptures daily whether thos
e things were so.
SPEAKER: M1
First Corinthians Chapter 7 very swollen.
SPEAKER: M2
This chapter begins this way now concerning the things where you wrote to me. Yo
u see the Apostle Paul is in this chapter in other places in the letter to the C
orinthians entering various questions that were put to him by members of the chu
rch in court much like when you would ask one of the elders certain questions an
d the others go to the word of God. Search the Scriptures and try to provide ans
wers for you from the scripture. So various questions were put to the apostle Pa
ul and he is responding to these questions concerning marriage divorce and remar
riage for my text. This law is say the Apostle Paul responds to three implied qu
estions three implied questions which three questions form the outline for today
's sermon. But are those three questions. First of all what should a Christian J
ew who leaves his or her Christian spouse for unlawful reasons. The finding is t
o that in first Corinthians 7 verses 10 and 11 the second implied question. Why
should a Christian Jew who finds himself or herself married to a non Christian o
r even antichristian spouse you'll find the answer to that in first Corinthians
chapter 7 verses 12 to 14.
SPEAKER: M11
Number three Why should a Christian do when his or her non Christian spouse wilf
ully and permanently abandons the marriage. Will find the answer to that in firs
t Corinthians chapter 7 verse 15.
SPEAKER: M9
Let us consider them the very first question that is implied in the text.
SPEAKER: M14
You're a Christian Jew who leaves his or her Christian spouse for and lawful rea
sons consider with me versus turn in a laffin first drink is Chapter 7 enter int
o the Mary.
SPEAKER: M2
I can and yet not I but the Lord. Let not the wife of former husband Badin if sh
e departs let her remain unmarried be reconciled to her husband and let the husb
and put away his wife.
SPEAKER: M1
As we look at this particular section of the scripture there appear to be two di
fferent kinds of marriages.
SPEAKER: M2
Paul addresses between verses 10 and 15. I'm going to start by identifying the s
econd group and then we'll come back to the first group. The second group is eas
ily identified in verses 12 to 15. Note 12 Paul says. But to the wrasse Here's a
remaining part of Christians that he's speaking to with regard to marriage. Ano
ther group he has in view another group the group that he speaks to versus 10 an
d 11. That's if we can identify the second group. Perhaps we will be able more c
learly to identify the first group the rest to which Paul refers here. The first
great thing is 7 12 is a group of Christians whose marriages are distinct in so
me way. However their marriage is different. Well we look at verses 12 and 13 we
see how their marriages are different. There is an unbelieving spouse in the ma
rriage. There is a believing spouse and there is an unbelieving spouse. That's t
he group that addresses. Will this being the case. We can now clearly identify t
he first group first christine's Chapter 7 verses 10 and 11. These are all these
verses deal with marriages wherein both husband and wife are professing Christi
ans. In giving his response to those marriages where there are two Christians pe
r 48 of late come the Christians by appealing to the teaching of Christ. The apo
stle says to the Mary I commit and yet no I. But Lord Paul in effect says I comm
and you to do in this specific situation what the law himself. You see power is
not minimizing here. His own apostolic a full authority but merely noting as he
is sure that Christ hearing his ministry to really address the question of one's
spouse divorcing the other spouse within a covenant full context. The general r
ule is this. Let not know why it can't always be separated from her husband and
let not the husband put away. Here's why. That is precisely the same general rul
e for marriage taught by Christ sinful. In Mark Chapter 10 verses 11 in sua wher
e the Lord says this Whosoever sharkwater way here's. And Mary and father commit
ted adultery against her. And if a woman shall put away her husband and be marri
ed to another she committed adultery. That is the general rule. Husbands and wiv
es are not to put away one another. They are not to obey and leave one another.
See the Romans marriage is a life long covenant. Do you remember the words befor
e your marriage covenant. Do they go something like this friday or for worse for
richer or poorer in sickness and in how to love and to cherish till death do us
part.
SPEAKER: M9
Remember the words of the loring's nephew 6. Therefore God lawfully joined toget
her in marriage let no man unlawfully put asunder. That is the word whatley. And
then only if you look at the text so as to just clarify I believe what the Lord
is saying at that particular point.
SPEAKER: M2
As we now move on from the general rule of marriage. In First Christi in 79 the
implied question arises in verse 11. Why should a Christian do who doesn't leave
his or her Christian spouse for unlawful reasons. Even though the general rule
stated in verse 10 Let the wise depart from her husband and again anything in th
e verse 11 in the husband put away is why recognizes that even though that's the
 rule which the largest given have their Yet the Christians who sin and who do l
eave their spouses for the local reasons why should they do that.
SPEAKER: M9
That's the question that seems to be implied. As we look at verse 11 where someo
ne may ask the question but why do you think this woman in First Corinthians sev
en-eleven lost her husband for improper reasons why do you come to the conclusio
n that you are unlawful.
SPEAKER: M6
Well for a couple reasons.
SPEAKER: M2
First since the Apostle Paul here appeal to the teaching of the Lord Jesus Chris
t Christ only one last reason for a spouse to leave the marriage namely fornicat
ion or sexual sin committed by the other spouse. He gave one reason why a spouse
within a covenant context could put away their spouse for fornication. The Lord
gave no other cause or reason for her husband or wife within a Christian marria
ge to put away his or her spouse by way of review.
SPEAKER: M1
Consider again with the law itself. In Matthew 5 32 see if you find any other re
ason than fornication for the cutting away of a wife or husband.
SPEAKER: M2
But I say to you that whosoever shall put away is why saving for the cause of fo
rnication causes her to commit adultery and whosoever shall marry her that is of
course camillus the torturing the nephew 19 verse 9 I see you who so ever shall
put away as why except it be for fornication and shamari and other committed ad
ultery and you saw nary a third which is put away.
SPEAKER: M3
Death commit adultery.
SPEAKER: M9
It gives only one cause one law for cars to put away a spouse.
SPEAKER: M1
That is communication.
SPEAKER: M2
Considering that I move on to the second reason then wivell this woman in first
Corinthians seven-eleven has left her husband for unlawful reasons. Christ permi
tted that sex a remarriage where the marriage was dissolved with the law of forn
ication. He does not say remain unmarried divorced but remain in Mary. He has gr
eat a lot of remarriage whereas there is a law for the horse.
SPEAKER: M1
Look with me again by way of review very briefly. Back to Matthew 19. It might b
e helpful to have a copy of the text open before you.
SPEAKER: M7
You know 89.
SPEAKER: M2
1989 there are two parts of the whosoever clause within this sentence. There are
two parts. Whosoever shall put away. Here's why that's the first part of the wh
osoever clause and the second part of the whosoever clause is this whosoever sha
ll marry another. Now in the second clause the whosoever is explicitly stated. B
ut it is certainly try to whosoever is whosoever shall put away as why whosoever
shall marry another. Now if I read the sentence without the exception clause th
is is the conclusion that Paul or knitting the exception class Whosoever sharkwa
ter way is why.
SPEAKER: F3
And whosoever shall marry another commits adultery.
SPEAKER: M2
That's the general rule that we stated earlier of marriage. But in adding the se
arching clause to the whosoever side of the sentence it doesn't matter whether t
hat exception clause comes to the father whosoever clause for example if the tex
t were to read this way this death be for fornication. Whosoever shall put away
as wise and shall marry another. If the exception clause is put in the middle of
the whosoever clause where it stands presently in the text whosoever shock brut
al way is wise to accept it for fornication and shamari another. Or if it's put
at the end of the whosoever clause whosoever shall coterie is Y and shall marry
another excepted be for fornication. It doesn't change the meaning of what is be
ing stated. The exception occurs after that who so ever side of that class becau
se we that that exception. Or is it a fact that the verse the remarriage so that
one who divorces fornication and marries another commits adultery. The conclusi
on is changed when you put the exception class into it that the effect of the ex
ception changes the conclusion. Adultery is not committed without the exception
that all three is committed. And with one exception of fornication the Lord decl
ares that one does not commit adultery if he divorces his wife and remarries. Re
member this key principle a lot more divorce than marriage not partially 99 perc
ent better than marriage entirely. There is no longer a marriage and therefore a
lawful divorce are allowed or a lawful remarriage.
SPEAKER: M1
That's what the lawyer is saying in 99 and in Matthew five thirty two. I remind
you the Apostle Paul says the same thing in first Corinthians chapter 7. Now I c
overed this in the first sermon but I think it is so important it bears repeatin
g.
SPEAKER: F4
First Corinthians seven verses 27 in 20 book I saw the question into a why that
is bounded by the and our marriage that they owned into a wrong signal to the li
st.
SPEAKER: M14
See.
SPEAKER: F4
Nice to be release by divorce from that Find out why verse 27 continues with ano
ther question.
SPEAKER: M2
I loose from a lie that is our release were lawfully dispersed from my wife path
. See all right that is in the presence circumstances as we see in verse 26. You
pastor says in the present circumstances. It is good for women to be like mysel
f that he doesn't have all of the cares at all why don't see to be bound and you
are divorced but first one continues but is very that is the one who is loose.
But is Mary that has not seen how do we know that he is speaking of someone who
has been divorced. Because in the next phrase he says if a virgin mary one who h
as never been Mary you're a virgin Mary.
SPEAKER: M9
She has sinned.
SPEAKER: M1
So this is one who has been married and according to the context verse 27 cloyne
Straight from that has been divorced and here he is not. And if he does remarry
Well that means the teaching of our Lord from Matthew '99 in from Paul in first
Corinthians 727 in verse 20.
SPEAKER: M2
Why is this woman who leaves her husband commanded by a whore in first grade in
7 11 now to remarry remain unmarried.
SPEAKER: F5
Why should women to remarry.
SPEAKER: M14
Obviously because he unlawfully you hiding from her husband there is no dissolut
ion of the marriage and therefore she is not permitted to remarry. She had no re
al reason namely fornication to leave her husband and yes she is to remain marri
ed. To be. Again artiest to us that she is not to remarry because she is still l
awfully married to her husband and that is why she is commanded with in this par
ticular text.
SPEAKER: M9
First Corinthians seven-eleven she is commanded to be reconciled not to her form
er husband but to her husband she has to be reconciled to her husband. She was n
ever lawfully divorced from him in the first place.
SPEAKER: M2
She has left. He is still called her husband that is her lawful husband Gavin su
mmarizes the true import of Paul's words here in this context. When he says in h
is commentary that this is not to be understood by those who have been put away
for adultery this is not carbon's says case in which a woman has a right to a di
vorce for adultery.
SPEAKER: M9
Adultery is not at all the issue here.
SPEAKER: M2
He continues But as to his that is taschen lending the wife who is separated fro
m her husband touring nain and married. He does not mean by that separation is a
llowable. However is saying just because the separation leaving her husband has
occurred. It is estadio to have occurred in the text. God is not condoning that.
He's not saying that it was a law for leaving. And again Calvin concedes he doe
s not therefore give permission here to wise to withdraw their own accord from t
heir husbands or to live away from their husbands establishment as if they were
in a state of widowhood. But declares that even those who are not received by th
eir husbands continue to rebound so that they can take other husbands. That is t
rue. This is my question What should a Christian do who does in fact leave his o
r her Christian spouse for unlawful reasons re-entry. The words of the law. He o
r she must not leave her away. The Christian spouse part in the lawful cause. Bu
t if that should sinfully occur it is the duty of a wife or husband that is not
to remarry. Which would be adultery but rather to seek reconciliation with the C
hristian spouse.
SPEAKER: M7
You in the word here.
SPEAKER: M14
Reconciliation is used to seek reconciliation with her husband.
SPEAKER: M2
This word for reconciliation is the same word that is used about reconciliation
to the word God. It implies the pulling away in misty so that a stay of friendsh
ip peace earned healing exists. It's not simply the fixation of hostile words su
a within the bitter resentments in her.
SPEAKER: M9
This is the message of the gospel of Jesus Christ.
SPEAKER: M1
Second Corinthians chapter 5 this same road is used verses 18 to 20.
SPEAKER: M10
Things are of God who have reconciled to himself by Jesus Christ a given to us.
The ministry of reconciliation to thank God was in Christ reconciling unto himse
lf not imputing their trespass as answers and has committed to us the word of re
conciliation. Now then we are in passages for Christ as though God is seek you b
y us.
SPEAKER: M6
We pray you in Christ be reconciled to God to see the message of reconciliation
dear ones is that Jesus Christ by His infinite worth of his death is the net wor
th it is death.
SPEAKER: F4
Has reconcile unto himself those who were alienated from those who the Lord has
given unto him.
SPEAKER: F5
Reason to say he is reconciled and so nice impurely there soon as they can film.
But rather in verse 21. Imputing their sins to Jesus Christ that we might becom
e the righteousness of guy in Christ we are ruining our lives no way.
SPEAKER: F7
And then once and for all. So now there is no in between us and our God.
SPEAKER: M2
There is friendship. God is no longer angry with his people. Teenage craziness i
n the end it can become severe. Barry is not angry is no longer out by the plant
s.
SPEAKER: F7
Have you cashews the glorious sense of what we deserve as a disease.
SPEAKER: M9
But we have been once and for all. Reconcile by death of the Lord Jesus Christ.
SPEAKER: M2
Do you know where we captured the truth of that. That's not simply to be mean hi
dden within our lives. This does the rule in relationships with others. So we se
e reconciliation with ideas. Throw in the insane separates us. We say that unity
that learn this I will not content to simply pretend that the enmity serum that
separates us is not there. We will go out and that it was within our power we w
ill seek to do you reconcile to others. Well if that's true generally how much m
ore true it is within our hope that we seek reconciliation continuously. There a
re reconciliation.
SPEAKER: M11
The Gospel of Jesus Christ must affect us to such a degree that we pursue it con
tinuously in our marriage that we do not allow weinger to remain in our hearts.
SPEAKER: M9
When we fall asleep at night. This is the last one in this road to whom we are c
ommitted that we will live the rest of our life with this one with whom we are o
ne.
SPEAKER: F7
Where were we ever say can mother and father to be in Cleveland too.
SPEAKER: M9
We will not allow soon to set free. That's the message of reconciliation that is
to be effective in the lives of all Christians.
SPEAKER: M11
Dairyman's if we want our children to understand God's gracious gift of reconcil
iation we must teach it to our children not only in words but indeed we must liv
e it before and they must see our partners in our lives.
SPEAKER: M14
The second question that is implied in our text is this what should a Christian
do who finds himself or herself Mary to a non Christian or even an anti Christia
n spouse. What should such a one do in that case.
SPEAKER: M2
Consider with me first just 12 to 14 but to the rest speak I am not the Lord. If
any I'd rather have a wife that will leave is not a CB priest to dwell with him
. Let him put her away and the woman which has a husband. Believe it or not. And
if he is to dwell with her let her not leave him for the unbelieving husband is
saying you're fired.
SPEAKER: M10
By the way why the unbelieving wife is saying defied by the husband.
SPEAKER: M9
Else where are your children.
SPEAKER: M4
But now the holy.
SPEAKER: M2
Now come to Paul's responses to the Saxon group of marriages represented in the
Corinthian church. Those mixed marriages where one spouse is a Christian and one
's spouse is a non Christian. This section is addressed as we noted earlier to r
est past as the I did not speak to this specific situation. I thought they'd hav
e a way. So speak. That's what he means when he says. But the rest speak not the
war. He's not saying that the law has not inspired the world which he is about
to hear. He's simply saying this is not a particular case that the Lord Jesus ad
dressed. As to the desertion of an unbelievable leaving spouse by unbelieving sp
ouse.
SPEAKER: F7
But Paul says I address it.
SPEAKER: M14
So these words are equally inspiring as the rest of Scripture.
SPEAKER: M2
It would appear that this implied question arose from some concern on the part o
f Christians who thought that unbelieving husband or wife in some way the trial
of marriage to a believing husband or wife that there were some kind of contamin
ation that in some way assisted the believing spouse before the law polluted cor
rupted the believing spouse. But two possible scenarios such mixed marriages pre
sent themselves two ways in which it could arise for is of leaving spouse and un
believing spouse within a marriage. The first away at the time of marriage. Both
spouses were unbelievers then subsequent to the marriage. One of the spouses em
braced the Lord Jesus Christ Father remaining spouse remained and converted. Thi
rdly in this case there is no sin on the part of the Christian. In this next mar
riage said is the reason for the mixed marriages not because a non Christian was
Mary but because non nonchristian became a Christian. But there's also a second
way in which one could conceive that there would be a mixed marriage and that i
s that it may occur when the professed believer the Christian Mary is a process
unbeliever in this situation. There is a clear violation of Scripture that we fi
nd in first Corinthians 739 Christians to Mary quote. Only in the law. So there
is. That has been committed on the part of the Christian. He or she knows that s
he is marrying or he is marrying one who professes to be an unbeliever. Great. I
t just is. Elders can no win win candidates for membership. We can know with abs
olute certainty that one is a Christian. We can read the heart of a person so it
is possible that one might be deluded. But this particular scenario is one in w
hich a Christian Mary's a professed believer that the second possible way.
SPEAKER: M11
This as I said is a sin committed on the part of the Christian then it is a grie
vous sin. But I would be quick to add it's not the unpardonable sin it's a sin w
hich can be forgiven and I would also like to make it very clear that this sin d
oes not invalidate the marriage so that the marriage is not all in boy. This is
yet a true and valid marriage even though it was sin in the way it was interpret
ed. It is still a true marriage.
SPEAKER: M2
It is not like a side of my union that is not a marriage that is no and boy it i
s not like an incestuous union that is not a true marriage.
SPEAKER: M11
Even a Christian who marries a non Christian receives forgiveness though he or s
he will almost certainly face great trials in the marriage. With regard to one's
faith in many areas areas of life one who wilfully marries a non Christian know
s that he he or she is marrying a non Christian will encounter many many heartac
hes much anguish along the road. Questions will arise as to activities in which
they will participate in the unbeliever.
SPEAKER: M2
People even active participate in various activities in the believer will say no
it is wrong in a sense it goes against my conscience before God. Much heartache
will arise as a result of this. Furthermore there will be much heartache over t
he way in which the Lord decides to fight the unbeliever doesn't care about sanc
tifying the Lord's Day.
SPEAKER: M11
The Christian being much in regard to matters related to their own and perhaps e
ven more conspicuously in the way in which the children are raised.
SPEAKER: M2
Much much heartache think young people think before you become emotionally invol
ved with a young man or a young one. Is there their commitment to the Lord Jesus
Christ. Do they embrace the faith which you embrace.
SPEAKER: M9
I would even go as far as to say how wise and prudent it is for us to know at th
e involved in mirroring those with whom we have substantial disagreement in conf
essional matters. We simply set our selves. Even in those cases for great pain a
nd heartache.
SPEAKER: M14
You remember the woes of King Solomon how. First Christine first Keynes or Lathe
n verses 3 and 4 I say that because of the god.
SPEAKER: F5
Why is that in theory.
SPEAKER: M12
Read his heart away from the Lord.
SPEAKER: M1
I think I have the wisdom of my own confessional standards on this particular ma
tter. In Chapter 24. Section 3 as to who we should seek out parents as partners
for our children.
SPEAKER: M14
Children who consent to marry when you are of age ricin and therefore such as pr
ofess the true reform religion should not marry with infidels papers or other id
olators. Neither should such as our God. We'd be equally yoked by marrying with
cites as our nutritiously wicked in their life or Cain damnable heresies.
SPEAKER: M13
Here in first Corinthians chapter 7.
SPEAKER: M2
Does not deal with all the mixed marriages in view form do you see that is not t
he issue he never raised is the issue as to how the next marriage is reform. He
simply raises the issue that there are no marriages and so I'm only focussing on
that particular point. There are mixed marriages. He therefore addresses the na
ture and started up on this marriage and infers that such marriages are legitima
te valid marriages for the believing spouse is not to way the unbelieving spouse
.
SPEAKER: M14
As long as the unbelieving spouse consents to be married.
SPEAKER: M2
First growth is Chapter 7 verses 12 and 13. This is what the apostle says If any
brother or wife ever leave is not achieving pleased well with them. Let them no
t put her away. You could say that if this was an illegitimate Union but because
it is a law or human union between a lever and an unbeliever he has no right to
put it away. Likewise the one in which has a husband I believe is not and if he
be pleased with where her not leave him. Why. Because this is a legitimate unio
n regardless of how it came about. It is now a legitimate union.
SPEAKER: M14
And I would add you know if the unbelieving spouse should leave.
SPEAKER: M9
God forbid that it be for some personal offence in the life of the believing spo
use it the unbelieving spouse please let him or her leave because of the assista
nce of the gospel.
SPEAKER: M6
Let him her only because it's the truth that you can add.
SPEAKER: M9
To it or you cannot compromise. Let it be for that reason not for the personal o
ffence taken or given.
SPEAKER: M2
Well someone might ask the question what about as a chapter 10 issue is commande
d to put away the as wise as the foreign nations. If you read the text there Bil
l Lord does not say consider you're never married that is what. And boy marriage
s because you should never marry these women in the first place. He says put the
m away. Divorce them. There seems certainly to go contrary to what Paul says. We
ll I would offer to you that this was undoubtably a positive coming of age addit
ional law unique to Israel given to Israel as a queen. The people that was to be
separate from the uncleanliness of the Gentiles just as the Jews were to mean t
his is the die very law differs from the Gentiles Queen and Queen just as the Je
ws were not so different types of seed within the same field whether there was a
separation between the queen and the oncogene just as different types of fabric
or not to be used in the same garment Inez.
SPEAKER: M9
One was not a plough with an S in an hour. So in this particular case this parti
cular judicial law which has now expired with the expiration of the civil policy
of Israel so I understand it as a unique commandment to Israel. Now makes clear
 that there is no such law that close to Christians who are married even to all
of us husbands or wives. They do not have the right simply because the plan is m
arriage to leave their spouse.
SPEAKER: M2
If the unborn river does not according to the text does not file the believer in
such a marriage but it is a contrary if the believer side the unbeliever is say
ing to fly within their home. Certifier to hear to see the gospel of reconciliat
ion in the life of his wife.
SPEAKER: M9
Then the children of such a union are clean and clean.
SPEAKER: M2
That is they are a queen in the sense that we just spoke of the three as represe
nted as being within the visible church not unclean like the Gentiles who were o
utside the visible church.
SPEAKER: M14
Perhaps it was also a question were can the children of such mixed marriages whe
re there's a believer in an unbeliever which has. Do they have to grow up to be
a blessing to Christ and a blessing in the church.
SPEAKER: M2
What chance have they got an unbeliever weather mother father in the home.
SPEAKER: M9
Consider the case of Timothy 61. Here is a union contract whose mother was at UM
ass but whose father was a Greek. And as we read in first and second Timothy we
know that it was his mother and his grandmother who taught Timothy the Scripture
s. Listen to the testimony of one who grew up in a home where there was no belie
ver as an unbeliever.
SPEAKER: M1
Philippines chapter 2 verses 19 to 22.
SPEAKER: M14
The Apostle Paul says concerning this dear child in the faith Timothy but I trus
t in the Lord Jesus. Since a month he is shortly to you that I also may be of gr
eat comfort when I know your state. I have known men like minded who will natura
lly care for your state for their own not the things which are Jesus Christ. But
you know the proof of that as a son with the father. He has served me in the Go
spel. Here was a man who grew up a child who grew up in a mixed marriage and who
was greatly mightily used by the hour. I encourage you who are present in this
particular service those who may hear the sermon preached at another time.
SPEAKER: M9
If you're in such a marriage do not despair for the Lord says your child is clea
n your child is clean.
SPEAKER: M2
Furthermore the law encourages you dear husband and wife who is a believer. How
you know he says in first growth is 769. You may be the means by which your husb
and or wife come to a saving knowledge of Jesus.
SPEAKER: M6
Don't throw in the towel.
SPEAKER: M11
Be consistent in your life with a word of reconciliation. All that you do and sa
y and commit your children in praying for them. Training them teaching. Now comm
it to unto Christ come send them to the grace of the Lord Jesus Christ.
SPEAKER: M14
That's what should a Christian view who finds himself or herself married to a no
n Christian or even Christian spouse. Paul says the Christian must not leave nor
to force the unbelieving spouse but must seek to live in peace with the unbelie
ving spouse and seek to bring her to a saving knowledge of the Lord Jesus Christ
. The last question but should a Christian Jew in his or her nonchristian spouse
wilfully abandons the marriage. Consider the words of the Apostle Paul. First C
orinthians chapter 7 first 15. But if he and von leaving here part let him depar
t. A brother sister is not under bondage in such cases but God has called us to
peace. This thought here of words of the Apostle Paul Paul let the leaving spous
e leave let the leaving spouse depart do that can be done on your part.
SPEAKER: M2
Those of you who believe you are you can to dissuade her from a bend in the marr
iage.
SPEAKER: F7
But if the unbeliever is determined to leave you cannot tie them up bind them wi
thin the House stand in the go away for a bit.
SPEAKER: M2
So by restraining them physically. We commend him.
SPEAKER: M14
We believe in such cases in not only nice thought but actually set free from the
bonds of marriage to the unbeliever. That is the meaning of the phrase in Chris
creative 715 is now under bondage. Look with me first crispin's chapter 7 verse
27. There we find these words they are bound to a y.
SPEAKER: M2
Bound unto a lie. You see the word bound there is a milder term for the myrdal b
y the Greek word deyo in first Corinthians 727. Not to be bound to a y.
SPEAKER: M14
Fact. First Corinthians 727 it says of bound into a Y. Seek not to be lose lose
from a y see a right that is c not be bound to a Y. That's the implication thoug
h it's not actually stated the same verb that was mentioned earlier in that vers
e out of bounds it's that the implication is the inference that should be drawn
C not to be bound to a Y but if not to be bound to arrive implies no marital uni
on.
SPEAKER: M2
A Doing a term is used then how much more there is no marital union. We're in a
much stronger term is used as in first Corinthians 715 the Greek word do lot is
use there to be in bondage or slavery. He is not in bondage. He is no longer bou
nd as a slave to that marriage. When the unbeliever deserts will eat deserts and
it is not only the bird that is use but is also the tense of the verb which is
the perfect tense which means simply this he is not under bondage or his slave i
s a marriage and continues not to be under bondage or slave to the marriage. Tha
t's the effect of the perfect sense in Greek the believer has not in such a case
this in causley the believer in such a case has no way the unbeliever but to th
e contrary the unbeliever has in effect put the the whole way by way of wilful d
esertion that cannot be remedied.
SPEAKER: M14
That's why there is no contradiction between the words of the Lord and the words
of Paul spoke in Matthew 99 when he speaks of the exception class for the cause
of fornication. Lord Himself spoke to those who are viewed as being within the
context that the visible church had said there is only one reason for a faithful
spouse to put away and and faithful spouse namely fornication as addresses the
issue of leaving spouse who is within the context of the visible church being wi
lfully and permanently deserted by the unbelieving spouse who is viewed outside
the context of the visible church.
SPEAKER: M9
There is no contradiction therefore between the words that are in the words of P
aul. Paul is dealing with a different situation than the Word Himself. That dres
s. Well what about the professing believer. Someone might ask who wilfully and p
ermanently desert another professing believer by simply simply offer it to you.
Such a case should be tried by the church courts so that the professing believer
is censured and excommunicating if it is will the version he will or she will n
ot turn from that desertion and when he or she is the next communicated she is a
ccounted as a heathen and as a publican outside of the visible church and the pr
ofessing believer in is under no bondage to the marriage having been deserted by
unbelieving spouse.
SPEAKER: M13
Another question arises.