THE PROVIDENCE OF GOD

BEN F. VICK, JR.

         I must confess from the outset that I do not know how God works in our lives today; however, I believe that he does because of the promises in his word. The word “providence” is used by Tertullus as he stood before Felix the governor to accuse Paul. The Greek word (πρόνοια) means “thoughtful planning to meet a need, forethought, foresight.” The English word “providence” is defined as (1) the care exercised by the Supreme Being over the universe; (2) God conceived as the power sustaining and guiding human destiny.  The fact that God does not intervene in miraculous ways today does not exclude that he works in our lives today.  Some would consider special providence as God’s intervening in the lives of saints. General providence would include God’s working in the lives of all men and nations.

Consider some Bible verses on providence: “And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by.” (Exo. 33:22.)

“Be merciful unto me, O God, be merciful unto me: For my soul trusteth in thee: Yea, in the shadow of thy wings will I make my refuge, Until these calamities be overpast.” (Psa. 57:1.)

“For thou hast been a strength to the poor, A strength to the needy in his distress, A refuge from the storm, a shadow from the heat, When the blast of the terrible ones is as a storm against the wall.” (Isa. 25:4.)

“O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt. 23:37.)

“I will lift up mine eyes unto the hills, From whence cometh my help. My help cometh from the Lord, Which made heaven and earth. He will not suffer thy foot to be moved: He that keepeth thee will not slumber. Behold, he that keepeth Israel Shall neither slumber nor sleep. The Lord is thy keeper: The Lord is thy shade upon thy right hand. The sun shall not smite thee by day, Nor the moon by night. The Lord shall preserve thee from all evil: He shall preserve thy soul. The Lord shall preserve thy going out and thy coming in From this time forth, and even for evermore.” (Psa. 121:1-8.)

“Trust in the Lord with all thine heart; And lean not unto thine own understanding. In all thy ways acknowledge him, And he shall direct thy paths.” (Prov. 3:5-6.)

“(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” (Matt. 6:32-33.)

“Casting all your care upon him; for he careth for you.” (1 Pet. 5:7.)

“But my God shall supply all your need according to his riches in glory by Christ Jesus.” (Phil. 4:19.)

“And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Rom. 8:28.)

During the height of the Vietnam conflict a good sister told a preacher that she was thankful that God had spared her son’s life and brought him back safely to the United States. The preacher thought: What about this other sister over here whose son did not make it. Did God spare one and let the other one die? We must be careful what we attribute to God.

One of President Lincoln’s secretaries, John Hay, found and preserved a fragment of lines written by our 16th President in September of 1862.  It was “not written to be seen of men.” Some of the thoughts expressed here were written after discouraging days of personal sorrow and military defeats. Some of these thoughts appeared in his Second Inaugural Address of 1865.

The will of God prevails. In great contests each party claims to act in accordance with the will of God. Both may be, and one must be, wrong. In the present civil war it is quite possible that God’s purpose is something different from the purpose of either party; and yet the human instrumentalities, working just as they do, are of the best adaptation to effect his purpose. I am almost ready to say that this is probably true; that God wills this contest, and wills that it shall not end yet. By his mere great power on the minds of the now contestants, he could have either saved or destroyed the Union without a human contest. Yet the contest began. And, having begun, he could give the final victory to either side any day. Yet the contest proceeds.

On the subject of special providence, Brother Larimore wrote:

With all my heart, I do believe Providence protects all who truly trust God and lovingly obey him, just as surely, certainly and constantly as Jehovah was ever the shield of Abraham, Peter and Paul. ‘Fear not, Abram: I am thy shield, and thy exceeding great reward.’ (Jehovah – Gen. 15:1.) ‘The angel of the Lord encampeth round about them that fear him, and delivereth them.’ (David – Ps. 34:7.) ‘He is a shield unto them who put their trust in him.’ (Solomon – Prov. 30:5.) ‘But out of them all the Lord delivered me.’ (Paul— 2 Tim. 3:11.)

Men may differ in opinion as to how, in what sense and to what extent, God – Jehovah – ‘is a shield unto them that put their trust in him; ‘ but that he is a shield unto those who put their trust in him is not within the realm of opinion, but is a question of faith, pure and simple; hence there can be no difference of sentiment on that subject – except that some may believe, some may not believe it and some may disbelieve it – and that’s the end of it.

Men may differ in opinion as to how ‘the angel of the Lord’ delivers faithful servants of the Lord from danger and from death; but that ‘the angel of the Lord encampeth round about them that fear him, and delivereth them,’ is not a question of opinion, but of faith; therefore they cannot differ about that – except that some may believe the Bible, while others may not believe it and others may disbelieve it – and that’s the end of that.

There may be debates and differences of opinion about how the Lord delivered Paul out of the ‘persecutions, afflictions,’ that came upon him ‘at Antioch, at Iconium, at Lystra;’ but when he, by the Spirit, says, ‘But out of them all the Lord delivered me,’ that settles that with those who believe the Bible. They accept as a matter of faith, not opinion, the fact, notwithstanding they may never understand the philosophy of it.

Just so, every trusting child of God, even though profoundly ignorant of the philosophy of special providence, may believe in special providence, nevertheless, simply because the Spirit teaches it. Faith is not knowledge, but ‘belief, trust, confidence.’ Faith accepts the statements of the Spirit, the testimony of the Spirit, the witness of the Spirit, not because of an ability to fathom the depths of the philosophy thereof; but because the Spirit, the Holy Spirit, the divine Spirit, the Spirit of the Lord, hath spoken. Faith that falters where philosophy fails and human reason rebels is not the faith that honors God, moves mountains or saves souls.

--Letters and Sermons of T. B. Larimore,

   Vol. III, pp. 155-156.

CONTEMPORARY WORSHIP

Ron Boatwright 

From where did the idea of "contemporary worship" come? The purpose of contemporary worship is so everyone can have the worship they want and enjoy and not what God has authorized as acceptable. This is selfish rebelliousness. That which is called "contemporary" includes much which God has not approved and for which He has no respect.

Even in the generation following Adam and Eve, Cain offered to God "contemporary worship". In other words Cain offered to God worship that pleased himself instead of God. Cain’s worship was contemporary for his time period. "Cain brought an offering of the fruit of the ground to the Lord. Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and his offering, but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell" (Genesis 4:3-5). Why did the Lord have respect for Abel’s worship but not for Cain’s? "By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous" (Hebrews 11:4). How did Abel offer his sacrifice by faith when Cain didn’t? "So then faith comes by hearing and hearing by the word of God" (Romans 10:17). Since Abel offered his worship by faith, that is by the word of God, his worship was accepted. Cain’s worship was rejected since it was not according to God’s word. God has always dictated to man how He is to be worshipped.

The idea that worship can be changed to suit each generation is outrageous. In every generation, worship must always be what God has approved in His word. "It is not in man that walks to direct his own steps" (Jeremiah 10:23).

Contemporary worship includes: baby dedications, worship services with denominations, women leading worship, clapping of hands, waving of arms in the air, swaying from side to side while standing, praise teams, also women in the praise teams taking part in the leading, drama groups, singing groups, mechanical instruments of music, burning candles and incense, etc. Besides all this entertainment during worship, gymnasiums are now being added for everyone’s recreation and enjoyment after worship is over. Where is God’s authority for all of this? "And whatever you do in word or deed, do all in the name of the Lord Jesus" (Colossians 3:17). To do "all in the name of the Lord Jesus" is to do everything by His authority. There is no authority from the Lord for many of the things done in contemporary worship.

Contemporary worship is based on what is popular and pleases people at the time and not on what God has authorized in the Bible. The various things done during contemporary worship usually have their start in the denominations and then congregations of the Lord’s blood bought church "copycat" them, just as Israel wanted to be "like all those nations" around them (1 Samuel 8:5). Contemporary worship will usually change when something else new comes along. Contemporary worship is designed to please men rather than God. Paul asks the question, "do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ" (Galatians 1:10).

If we want to be true worshippers of God, our worship must be in spirit and in truth. Jesus says, "But the hour is coming, and now is, when true worshippers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship in spirit and in truth" (John 4:23-24). It doesn’t say, "God is Spirit and we can worship Him any way we want". In contemporary worship people don’t seem to care if God is worshipped in spirit and in truth or not. "For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God" (Romans 10:3). Contemporary worship is a "feel good" worship mainly concerned with what me, myself, and I want, and not what God has authorized.

In contemporary worship man does what seems right to him, just as in Israel’s day when "everyone did what was right in his own eyes" (Judges 17:6). When people engage in worship, which God has not authorized, their worship is vain. Jesus says, "And in vain they worship Me, teaching as doctrines the commandments of men" (Mark 7:7). Contemporary worship is vain, since it is after the doctrines of men and not from God. It is another tool of Satan designed to cause people to lose their soul.

Excerpt From Sermons We Preached

W. L. Totty

Well, now, since Jesus Christ, as Paul said, is going to judge us, since he’ll be the one who sits upon the judgment throne when the day comes, let’s see how he’s going to do that. You go back now to the twenty-fifth chapter of Matthew, and begin with the thirty-first verse, and you will find Jesus Christ himself talking about that day. He didn’t tell when it would be, however; but he said, when that day is come, “then shall he sit upon the throne of his glory: And before him shall be gathered all nations:..” Who is sitting upon his throne? Premillennialists say that, when Jesus comes back, he is going to set his kingdom up and that he is going to rule in Jerusalem upon his throne. They’ll point to that scripture in Matthew as proof.

I remember at a debate on that question in Chattanooga, Tennessee, we had a judge in one of the criminal courts in Chattanooga as the third moderator. That premillennial preacher made the argument that when Jesus comes, then shall he sit upon the throne of his glory. He said he doesn’t have his throne now but is going to have it when he comes back again. When I answered that, maybe I used a little psychology. That judge was sitting right behind me. I said that when Jesus comes, then will he sit upon the throne of his glory; he has it now, but he is going to sit on it in judgment then. And I illustrated it this way: We might say, when the jury meets to hear the evidence against the criminal, then will the judge sit upon his bench; he has it now; but he’ll sit upon his bench in judgment at that time. Third moderators weren’t supposed to say anything in favor of either side; but when I went through the door that night, he was standing there and kind of whispered to me, “That was a good argument.” I thought that he would see it, being a judge.

YOUR ENEMIES

BEN F. VICK, JR.

In the Sermon upon the Mount, Jesus said: “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Matt. 5:43-48.)

However, Christ was not the only one who had enemies. I have read of individuals of whom it was said they had no enemies. That is interesting because the sinless Son of God who walked upon this mundane sphere had his enemies. He did not seek them. He did not want them, but he had enemies.

The prophets of old had enemies. Jesus told his followers this: “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted the prophets which were before you.” (Matt. 5:10-12.) No doubt, the Egyptian Pharaoh looked upon Moses as his enemy. As they took the land promised to Abraham’s descendants, the heathen nations looked upon the Israelites as the enemy. Elijah had his enemies – Ahab and Jezebel, who wanted to destroy all of God’s prophets, including Elijah. Ahab referred to Elijah as the one who troubled Israel, but Elijah said, “I have not troubled Israel; but thou and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.” (1 Kings 18:17-18.)

Later, Micaiah, the prophet of God, was hated by Ahab. After Ahab’s four hundred prophets assured him he would win if he went up against the Syrians at Ramoth-Gilead, the southern king, Jehoshaphat, evidently knew that these prophets were all “yes men” for Ahab, so he wanted further confirmation. He inquired, “Is there not here a prophet of the Lord besides, that we might inquire of him?” (1 Kings 22:7). Though Micaiah was urged to speak as the false prophets did, he refused. He said, “As the Lord liveth, what the Lord saith unto me, that will I speak.” (1 Kings 22:14.) Micaiah was struck on the cheek and sent to prison to be fed bread and water. It would be a lifetime sentence because Ahab would not return alive from the battle, as predicted by Micaiah.

Jeremiah also had his enemies. God put his words in the mouth of Jeremiah, the prophet from Anathoth. He was set over the nations and the kingdoms to root out, pull down, destroy, throw down, and then build and plant. The Lord said to the Weeping Prophet, “For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.” (Jer. 1:18.) He needed to be strong in the Lord to deliver the divine messages. But he was hit and put in stocks (Jer. 20:1-2). He was threatened with death by the priests, the false prophets, and all the people (Jer. 26:8). He was imprisoned and remained there for many days (Jer. 37:15-16). He was put into a miry pit. He was put in chains but later released (Jer. 40).

The apostles also suffered from their enemies. Jesus had warned them: “But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the Father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.” (Matt. 10:17-22.)

These things happened to the apostles as the Lord predicted. They were threatened (Acts 4:17, 29). The high priest and all the sect of the Sadducees rose against the apostles and put them in the common prison (Act 5:18). The apostles and early church were persecuted (Acts 8:1-4). Stephen was stoned. James, the brother of John, was slain with the sword. Others were put to death. Paul was followed by the Judaizing teachers who persecuted him from city to city. Paul asked the Galatian saints, “Am I therefore become your enemy, because I tell you the truth?” (Galatians 4:16.) He did not want enemies, but telling the truth brought opposition.

As was said of them of old, “of whom the world was not worthy” likewise, it could be applied to the early saints. When John, on the isle of Patmos for the word of God and testimony of Jesus Christ, saw the fifth seal opened, he said, “I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” (Rev. 6:9-10.)

We must love the truth (Psa. 119:97,140,165; 2 Thess 2:10). We must speak the truth in love (Eph. 4:15). Those who oppose the truth become our enemies. However, those who do not want the truth will attack those who stand for the truth. We do not relish enemies. We do not seek them. 

Jesus had enemies not just because he told the truth but because he rebuked the religious leaders of the day. Their hatred and jealousy sent him to the cross. His greatest enemy, and ours, is the devil.

We will have enemies if we stand for what is right. What, then, should be our response? Jesus said, “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you.” (Luke 6:26-28.)

THE FAITH

BEN F. VICK, JR.

The word “faith” in the New Testament is used in several senses. The context always determines the meaning of any word. This is true of the word “faith.”

“Faith” is applied to one’s personal faith. Jesus spoke of some who had little faith (Matt. 6:30; 8:26). He spoke of a woman’s great faith (Matt. 8:10).

The word “faith” is used for miraculous faith. When a man came to the Lord’s apostles requesting that they cast out a demon in his son, they could not do it. Jesus said to his apostles, “O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.” (Matt. 17:17.) Jesus rebuked the devil, and the child was cured that hour. The disciples asked Jesus, “Why could not we cast him out?”  Jesus said to them, “Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting.” (Matt. 17:20-21.) Jesus was referring to a miraculous faith.

One of the spiritual or miraculous gifts given to early Christians was the gift of faith. Paul mentioned nine spiritual gifts, one of which was the gift of faith (1 Cor. 12:8-10). This kind of faith, a miraculous faith, raised the lame man at the gate called Beautiful. It was not the faith of the lame man because, as far as we know, he did not know Jesus. It was the miraculous faith of Peter.

The revelation was not complete when James penned his epistle. James speaks of the prayer of faith saving the sick. Note, he did not say the prayer of the faithful shall save the sick. Some elders still had spiritual gifts (Eph. 4:8-16). These spiritual gifts were still in existence in the time of James because the revelation was not complete then. This kind of faith could remove mountains, whether we take that literally or figuratively (Matt. 17:20; 1 Cor. 13:2). However, when the revelation was complete, the miraculous faith and other miracles ceased (1 Cor. 13:8-10).

“Faith” is also applied to the conscience. Paul wrote, “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.” (Rom. 14:23.) Whiteside wrote, “This does not refer to faith in Christ or the gospel; but to faith in the righteousness of what we do. If a Christian does a thing without being fully persuaded that it is right, he sins. A man may sin believing he is doing right; but he sins in doing anything, if he doubts that it is right. If he doubts, the act is not of faith.”

The inspired writers also used “faith” about the entire body of truth, the New Testament. Luke says that a great company of priests were obedient to the faith (Acts 6:7). When Paul and Barnabas came to Salamis on the island of Cyprus, they went into the synagogues of the Jews and preached the word of God. They did the same thing at the other end of the island at Paphos. Sergius Paulus desired to hear the word of God. Luke records, “But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.” (Acts 13:8.) When Paul struck Elymas blind, the deputy, Sergius Paulus, “believed, being astonished at the doctrine of Lord.” (Acts 13:12). From this, we gather that the word of God, the faith, and the doctrine of the Lord, all refer to the same body of truth.

So, is “the faith” only about the deity of Christ and our initial obedience to the gospel (Rom. 1:4)? Luke says Paul and Barnabas were: “Confirming the souls of the disciples, and exhorting them to continue in the faith….” (Acts 14:22.) If the disciples were encouraged to continue in the faith, this would include Christian living (Acts 14:22).

The churches of Galatia were troubled by Judaizing teachers who were saying, “Except ye be circumcised after the manner of Moses, ye cannot be saved.” (Acts 15:1; Gal. 1:6-9). They had troubled the churches by making a law that God had not made (Matt. 16:19; 18:18). Nothing like that was ever said by an inspired apostle or prophet. The false teachers were pushing their view on something which was not revealed. What was Paul to do? Did Paul say: Well, we ought to love everybody and not cause division over something unrevealed? Hear what the Bible says:

“And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me: But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. Only they would that we should remember the poor; the same which I also was forward to do. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?” (Gal. 2:4-14.)

When in the realm of liberty, men make laws that God did not make, we are not wrong to contend for the faith. If we do not contend for the faith once delivered to the saints, we are wrong. Indeed, Paul was contending for the faith with those false teachers in Galatia. How long did he give way to them? “To whom we gave place by subjection, no, not for an hour.”  Why? That the truth of the gospel might continue with them. 

"NOT UNDER BONDAGE"

BEN F. VICK, JR.

 Some have argued that 1 Corinthians 7:15 grants another cause for divorce. However, this would contradict the Lord's words in Matthew 19:9. The view would also miss the context and meaning of the verse. Looking at the context, Paul wrote:

 "I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?" (1 Cor. 7:8-16.)

The Corinthian saints had several questions on marriage for Paul, who answers them in this chapter. We assume the questions are based on the answers given. Paul said it was good not to marry, but in order to avoid fornication, let every man have his own wife and every wife have her own husband. They have sexual obligations to each other (7:1-5). Paul spoke by concession, not by commandment. Paul wished that all could be as he (that is, celibate), but not all could do that. Each has his own ability or gift (1 Cor. 7:6-7).

Paul then addresses the unmarried and widows and says it would be good to remain single as he, but if they cannot contain their desires, it would be better to marry (7:8-9). This advisement was made because of the present distress (7:26). Persecution would make the marriage difficult.

In the next section, Paul speaks to the married. He states, "yet not I, but the Lord." In other words, the Lord had addressed this during his personal ministry (Matt. 19:3-10). Paul's words were not simply to believers but to all. The Lord's teaching on marriage and divorce was not only for those in a covenant relationship with God, but it was universal for all. Likewise, Paul's words here are universal. The wife is not to depart from her husband, and the husband is not to put away his wife. Verse 11 reads, "But and if she departs…." This is a third-class conditional clause expressing that which is not really taking place, but probably will take place in the future." (Summers, p. 109.) Paul was not saying in verse ten, do not depart and then, in the following line, granting her permission to leave. He was saying: If it happens. What was the wife to do? Remain unmarried (single) or be reconciled to her husband.

In the next section (7:12-16), Paul addresses the question of what a believer should do if married to an unbeliever. He wrote, "But to the rest speak I, not the Lord." Paul was not giving his opinion here. He was saying the Lord did not address specific cases of believers being married to unbelievers. What Paul says does not contradict what the Lord said during his ministry. The apostle's words are in complete harmony with the Lord's. If any brother has a wife who is not a Christian, and she is pleased to dwell with him, he is not to put her away. Likewise, if a wife is married to an unbeliever and if he is happy to live with her, let her not leave. A marriage in which a believer is joined to an unbeliever (given both have the right to be married) is a God-approved marriage; otherwise, the children of that marriage would be "unclean," that is, illegitimate.

But what if the unbeliever departs? (1 Cor. 7:15.) The believer cannot keep the unbeliever from departing if he or she wants to leave. Paul said, "But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace." The apostle said, "a brother or sister is not under bondage in such cases." The words "not under bondage" are translated from two Greek words in the New Testament (οὐ δεδούλωται). "Bondage" means enslaved. "Not" translates the Greek negative (οὐ). The Greek verb in the perfect tense indicates past action with continuing results. The meaning is: You were not under such a bondage, nor are you now under that kind of bondage. The Greek word (δουλόω) for bondage is used 133 times in the New Testament. It is never used of the marriage bond. There is another word in Greek (δέω) for bound or bondage, found 44 times, three of which refer to the marriage bond (Rom. 7:39; 1 Cor. 7:27, 39). Paul says that a Christian never was nor is not now enslaved to give up Christianity to keep one's mate.

Does this then free the deserted believer to marry again? Absolutely not. Jesus said (and Paul does not countermand his words), "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery." (Matt. 19:9). The word "except" means "if and only if." The only ground for divorce is "fornication."