Malachi prophesied after the Jews returned from seventy years of exile. His book by the same name seals the Old Testament; that is, it is the last of the Old Testament books, both in Hebrews’ Bible, as well as our English Bible. The old “rabbis referred to Malachi as ‘the seal of the prophets.’” (Layman’s Bible Book Commentary, Vol. 14, p.147). As one reads this short book of four chapters, he observes a pattern of charges made by God and the people’s responses. In the middle of this book we find these words:
Yet ye say, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For the Lord, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the Lord of hosts: therefore take heed to your spirit, that ye deal not treacherously. (Malachi 2:14-16.)
The preceding commentary to which I alluded has some fine points in this section of Scripture. Thus, I am giving them as they are for the benefit of us all:
Jewish men were divorcing their Jewish wives and remarrying pagan women from the surrounding nations. This was not only an act of treachery against their first wives but also a threat to Israel’s very existence as a nation. They were in danger of being absorbed by the heathen nations around them. Malachi reminded them that all Israelites had God as their Father and Creator and so were obligated to treat each other as brothers and sisters (v. 10). Instead, the very opposite had taken place in Judah. The men of Judah had profaned everything that was sacred by marrying women who were devotees of foreign gods (v. 11). A curse should fall upon anyone’s doing such an abominable thing (v. 12).
Marital problems always affect a person’s spiritual life. It is impossible for a man to be on good terms with the Lord if there is constant bickering and tension between him and his wife; and the reverse is also true. The Jews who were marrying pagan women could not understand why the Lord no longer accepted their sacrifices with favor (v. 13).
The reason should have been clear to them. They had not only married idolatrous women but had also dealt treacherously with their Jewish wives, divorcing them and sending them away because they were no longer young and attractive (v. 14). There was no sadder plight in the ancient world than that of the cast-off wife.
Only here in the Old Testament is the word “companion” applied to the relationship of a man to a woman. Elsewhere it is restricted to the relationship of a man to his male companions or friends. This shows the high regard with which Malachi viewed the marriage relationship. A man’s wife was his companion and as such she had rights that were not to be violated.
The wife who was being divorced is also described as “your wife by covenant” [KJV – “the wife of thy covenant”] (v.14). This meant that God took the marriage vows seriously, although the husband obviously did not. When marriage vows are exchanged, a solemn covenant is established and those breaking them must answer to God. [It is a covenant of three: God, the man and the woman. BFV.]
The translation of verse 15 in the Revised Standard Version obscures its meaning. Space does not permit a detailed explanation of its problems but let me paraphrase it as I think it ought to be interpreted: ‘Did not God make one man and one woman in the beginning, although he had power to do otherwise? And why did he make but one man and one woman? It was that they might produce godly offspring, a goal that is severely limited whenever divorce takes place.” If this interpretation is correct, Malachi was basing his opposition to divorce on the Genesis account of creation. Christ also did this when the Pharisees questioned him on the subject of divorce (see Matt. 19:4-6).
The climatic statement on this subject comes in verse 16: “For I hate divorce, says the Lord God of Israel.” To sum up, what does the passage teach us about divorce? (1) It is the violation of a covenant that has God as its witness. (2) It often involves cruelty and treachery on the part of the marriage partners toward each other. (3) It defeats God’s purpose to establish the home as a place where godly children may be reared. (4) For these and other reasons, divorce is wrong, and God hates it. We also should hate it and do all we can to prevent it. At the same time, we should show love and compassion toward those who have experienced divorce, especially those who have been victimized by it. God hates divorce but still loves divorced persons. I’m not sure the same could be said for all of our churches. (Page H. Kelley, Layman’s Bible Book Commentary, Vol. 14, pp. 154-155.)
Since God changes not, He still hates divorce. Some other reasons as to why He hates it are: (1) Divorce weakens the church spiritually; (2) It leads to a domino effect, or a little leaven leavens the whole lump; (3) It affects children for a lifetime. Thus, we should do all within our power to prevent divorce.
Brethren who have an affectionate attachment to the English Standard Version need to be aware that it really botches up the translation of Malachi 2:16. It renders the verse this way: “For the man who hates and divorces, says the Lord, the God of Israel, covers his garment with violence, says the Lord of hosts. So guard yourselves in your spirit, and do not be faithless.” Did you notice that it removes from the verse God’s attitude toward divorce? The King James Version rightly renders it: “For the Lord, the God of Israel, saith that he hateth putting away…. “Though men need to hate divorce, it is God in this verse who is depicted as hating divorce.
THE INFORMER
Vol. 68 No. 19
