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Malachi Lesson Four

Malachi Lesson Four – Judah’s Unfaithfulness

10 Don’t all of us have one Father? Didn’t one God create us? Why then do we act treacherously against one another, profaning the covenant of our fathers? 11 Judah has acted treacherously, and a detestable thing has been done in Israel and in Jerusalem. For Judah has profaned  the Lord’s sanctuary, which He loves, and has married the daughter of a foreign god. 12 To the man who does this, may the Lord cut off  any descendants from the tents of Jacob, even if they present an offering to the Lord of Hosts. 

13 And this is another thing you do: you cover the Lord’s altar with tears, with weeping and groaning, because He no longer respects your offerings or receives them gladly from your hands. 

14 Yet you ask, “For what reason?” Because the Lord has been a witness between you and the wife of your youth. You have acted treacherously against her, though she was your marriage partner and your wife by covenant. 15 Didn’t the one God make us with a remnant of His life-breath? And what does the One seek? A godly offspring. So watch yourselves carefully, and do not act treacherously against the wife of your youth. 

16 “If he hates and divorces his wife,” says the Lord God of Israel, “he covers his garment with injustice,” says the Lord of Hosts. Therefore, watch yourselves carefully, and do not act treacherously. (HCSB)

This passage begins with a rhetorical question about Judah’s lineage. In contrast to the beginning of Malachi, which addresses a physical bloodline lineage (Jacob), here the focus is on the spiritual lineage of Judah.

Verse 10

The first two questions in verse ten lead into the passage’s focus; why do we act wrongly against each other, trampling on the covenant of their ancestors?

The terms “Father” and “creator” both refer to God in a complementary manner. In addition, the terms “us” and “we” refer to all of mankind, while the “one another” is referencing those who are in a covenant relationship with Yahweh, the people of Israel. Therefore, let’s look at the idea of God’s fatherhood from both an Old and New Testament perspective.

  • Old Testament – A unique and exclusive relationship Yahweh established with Israel by His grace in choosing them through Abraham, redeeming them from Egypt, and forming the covenant with them at Mt. Sinai.
  • New Testament – Those in Christ are sons of God. However, one significant difference is that Christians are God’s child by adoption. In contrast, Israel is God’s son because He brought them into existence as a nation. 

In this passage, the context is the proper treatment of fellow Jews as spiritual siblings. The phrase “one another” literally means “a man with his brother.” Correctly understanding the original meaning adds weight to the statement as the Bible repeatedly views the ill-treatment of a brother as a serious offense. Judah pleaded for Joseph’s life in Genesis 37:27b “For he is our brother, our own flesh.” If Israel grasped the idea that God brought them as a group into a covenant relationship with Him, they should have understood that faithfulness was not only required to Yahweh but to each other, too.

The last part of verse ten refers not only to breaking a marriage covenant, referred to in verse fourteen, but also the covenant with Yahweh, the “covenant of our fathers.” Since the charge is against the entire nation of Israel and not just the priests, it points to the Mosaic covenant, which applied to Israel as a nation. 

Verse 11

The term “detestable” actually softens the meaning of the original Hebrew, which is better understood as an “abomination.” The root for abomination is “hate” or “abhor,” often referred to as actions resulting in the most serious form of defilement, which would require destruction or death as a penalty. It was applied to various immoralities such as homosexuality, prostitution, child sacrifice, witchcraft, dishonesty, violence, and perversion of justice. It was also used to describe reprehensible religious behavior such as idolatry. 

Ezekiel rebuked the priests for committing an abomination, “When you brought in foreigners, uncircumcised in both heart and flesh, to occupy My sanctuary, you defiled My temple.” (Ezekiel 44:7a). It was also recorded in 2 Chronicles 36:14, “All the leaders of the priests and people multiplied their unfaithful deeds, imitating  all the detestable practices of the nations, and they defiled the LORD’s temple that He had consecrated in Jerusalem.”

Malachi’s charges were very serious. The same abominations that condemned the Canaanites to extinction recorded in Ezra 9:1-14 and resulted in death, destruction, and exile on a treasonous and apostate Israel were now being practiced by the covenant community that had been brought back from exile.

The Israelite men were marrying women who worshipped pagan gods, which resulted in the introduction of destructive forces to the covenant family of Israel. Marriage outside the covenant community, specifically the Canaanites, was forbidden by Moses because of the danger of turning the people away from God. 

  • Deuteronomy 7:3-4 Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, because they will turn your sons away from Me to worship other gods. Then the LORD’s anger will burn against you, and He will swiftly destroy you.
  • Exodus 34:16 Then you will take some of their daughters as brides for your sons. Their daughters will prostitute themselves with their gods and cause your sons to prostitute themselves with their gods.

Israel’s pre-exilic history in the Bible records numerous examples of the spiritual dangers associated with entering into relationships with pagans. However, it is clear to see that post-exilic Israel struggled with the same issue, as recorded in Ezra 9 and Nehemiah 13:23-30. Malachi also records the continued struggles with disobedience, even among the priests.

Verse 12

This is a difficult verse, especially when looking at the original Hebrew text. However, it is linked back to the previous verses and the term “cut off” denotes a radical removal or eradication. The same term was used in the following passages.

  • Genesis 9:11a I confirm My covenant with you that never again will every creature be wiped out (cut off) by the waters of a flood.
  • Joshua 11:21a At that time Joshua proceeded to exterminate (cut off) the Anakim from the hill country.

Being “cut off” should be viewed as a divine sentence of condemnation, with the eventual result of one’s name being cut off from the family of Israel.

Verses 13-16 deal with violations of the marriage covenant and an implied breach of Israel’s covenant with Yahweh.

Verse 13

The context of this verse is that the people failed to understand why Yahweh didn’t accept their offerings or respond to their weeping and groaning. The people were pouring out their hearts from a position of selfishness and a hardened heart, but their pleas were useless as long as their actions didn’t line up with God’s instructions. 

Verse 14

Here we find the answer as to why the weeping, groaning, and offerings referenced in the previous verse were not being accepted. The men in question had betrayed and broken the covenant relationship with their wives. However, it’s even more heinous than just breaking the marriage covenant. They had divorced their Jewish wives and married pagan wives. There are three main points to consider in this verse and the charge against the men.

  • The men had acted treacherously against their wives. 
  • The treachery is that the men had broken the marriage covenant that their wives had entered into with them.
  • The men were casting aside their marriage partners, the ones they had made a vow to love and protect within the marriage covenant.

Israel’s behavior was an insult to Yahweh before who they had sworn their covenants. Their breaking of the marriage covenant oaths and their mistreatment of their wives was another way Israel was slandering Yahweh, just like the insulting sacrifices described in 1:6-14.

Verse 15

This verse contains two main parts – the first deals with children, and the second deals with the marriage covenant.

Even though the men had divorced their wives, there still existed a remnant of the spiritual bond found in the marriage covenant. Moreover, the “oneness” of the marriage covenant has as its purpose of producing godly children with the assistance of God. Thus, it is now appropriate to review biblical marriage, which often is in at least contrast if not outright conflict with our modern view of marriage.

  • To Israelite families, the concept that having children was an option would have been offensive or ridiculous. 
    • Modern families often view their personal happiness or fulfilling life goals as the primary reason to get married. Children are an option.
    • This position is in direct conflict with the Bible, which instructed mankind to be fruitful and multiply. Genesis 1:28a God blessed them, and God said to them, “Be fruitful, multiply, fill the earth, and subdue it.
    • Not having children would be ignoring God’s command to be “fruitful.”  
  • God’s intended purpose for a man and woman to enter into a marriage covenant was fruitfulness. As a side note, this is also a condemnation against same-sex marriage. Same-sex marriage is not able to fulfill the biblical mandate by being fruitful and having children.

The last part of the verse once again deals with the marriage covenant and the unfaithfulness that the men showed. We (husbands) must always be on guard that we don’t act treacherously against our wives. In the context of the passage, the treachery was divorce. However, treachery, in our modern world, can take on many other practices. Here are a few of them.

  • Adultery
  • Pornography
  • Mistreatment
  • Abuse
  • Neglect

The list could be much longer, but the idea is that any action on the husband’s part that in some way negatively impacts the marriage covenant could be viewed as “treachery.”

Verse 16

There has been some disagreement about the “scope” of divorce in this verse. Many translations portray it as a general condemnation against divorce. However, that viewpoint would be in conflict with several passages in the Law that permitted or referred to divorce.

  • Deuteronomy 24:1-4
  • Leviticus 22:13
  • Numbers 30:9
  • Deuteronomy 22:13-19
  • Deuteronomy 22:28-29
  • Matthew 19:9
  • Even God had “divorced” the northern kingdom of Israel for her unfaithfulness and spiritual adultery – Jeremiah 3:8.

It appears from the context of the passage that the issue of divorce in this passage is the treacherous actions of the husbands, which violated the marriage covenant. The men had engaged in unjustifiable divorce for their own personal reasons or convenience. Any man who divorces his wife simply on the grounds that he no longer likes her is committing violence against her. These men had divorced their wives out of hate or greedy desires. They had forgotten the responsibilities that, as husbands, they were to pursue on behalf of their wives.

  • Blessings
  • Goodness
  • Praise
  • Peace
  • Justice

The husbands were robbing their wives of these and other things.

Applications

  • If we bring our requests before God in prayer and none are getting answered, even after significant periods of time, we need to examine the situation. It could be that our prayers are not aligned with God’s will. Or it could be, as in this passage, that we are living in disobedience or have committed some grave offense against God and/or others. If it is the latter case, we need to repent both to God and the individual(s) we have sinned against. They may or may not accept our apology, but we still need to do it. Some situations/relationships may never be restored. However, as the offender, we still need to make an attempt.
  • Entering into a covenant should not be taken lightly. In this passage, we see the seriousness of a covenant and the consequences of breaking a covenant. We sin not only against the person(s) in the covenant, but we also dishonor God by our actions.
  • There is a warning here about entering into a marriage covenant with an unbeliever. At the same time, that is not a biblical reason for divorcing a spouse. 
  • Although God hates divorce and it is never the first choice in a broken relationship, there are allowances for it in Scripture. If you were the offender, refer back to the first application. If you were the victim, know that God can heal all of our hurts, even though it may not feel that way as you are going through the situation or shortly thereafter. Just because a person has been the victim in a divorce doesn’t mean they should be made to feel dirty or shameful; they are not a lesser Christian for what happened. As fellow brothers or sisters in Christ, we should never judge or look down upon them, and neither should the church. As Jesus said in John 8:11b, “‘Neither do I condemn you,’ said Jesus. ‘Go, and from now on do not sin anymore.’”
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Sermon on the Mount Lesson Seven

Marriage is Sacred – Matthew 5:31-32

In this seventh part of the Sermon on the Mount, we’ll look at what Jesus has to say about marriage and divorce.

31 “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ 32 But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery. (HCSB)

It is no coincidence that these two verses follow on the heels of the passage that talks about sexual sin. Sexual sin often leads to divorce.

It is also a passage that has caused much debate within the church and theological circles regarding the exact meaning and interpretation of this passage. Additionally, in today’s society, where divorce is rampant, amongst believers and unbelievers alike, some may disagree with what I write here or even become angry. However, I base what follows on Scripture and not my personal views.

In its original design, marriage is a life-long commitment between a man and a woman. There can be no other interpretation of the institution of marriage when Scripture is the foundation. For those who believe in same-sex unions, there is no biblical basis. If we truly are followers of Christ, we can’t compromise on this point. At the same time, it doesn’t mean that we are to treat those who do believe in same-sex unions in a hateful, derogatory, or demeaning manner. In some Christian circles, homosexuality is viewed as a worse sin than others. We need to remember that any sin will separate us from God, not just certain ones.

We also need to realize that we live in a fallen world. Sin is rampant around us, especially sins of a sexual nature. Although God hates divorce, Jesus is telling that in the case of marital infidelity, divorce is an option, although it should never be the first option.

Before we dive further into this passage, let’s talk a look at the Jewish background surrounding marriage and divorce, since the vast majority of the original hearers of this message were of Jewish background (Barclay).

  • From a theoretical standpoint, no nation ever had a higher ideal of marriage than Israel.
  • It was the sacred duty of a man to marry.
  • A man could delay or abstain from marriage only if he was going to dedicate his life to studying the Law (Scripture).
  • Otherwise, if a man refused to marry and have children, it was understood that he had broken the commandment that instructed men to be fruitful and multiply. He also diminished the image of God and destroyed his posterity.
  • The Jews despised divorce. The rabbis had numerous sayings:
    • We find that God is long-suffering to every sin except the sin of unchastity.
    • Unchastity causes the glory of God to depart.
    • Every Jew must surrender his life rather than commit idolatry, murder, or adultery.
    • The very altar sheds tears when a man divorces the wife of his youth.

However, practice often did not follow the stated ideals. In the male-dominated society of ancient Israel, women were, in the eyes of the Law, a thing and not a person. She was subject to the authority of her father or husband. A woman could not divorce her husband for any reason, but a man could divorce his wife for any cause. According to Rabbinic law, “A woman may be divorced with or without her will; but a man only with his will.”

The application was based upon Deuteronomy 24:1  If a man marries a woman, but she becomes displeasing to him because he finds something improper about her, he may write her a divorce certificate, hand it to her, and send her away from his house.

The key words in this verse are “something improper.” It is the interpretation of these two words that the whole argument, within Jewish society, of the grounds for divorce hinged. In all matters of Jewish law, there were two schools of thought. There was the school of Shammai, which was the strict, severe, austere school; and there was the school of Hillel, which was the liberal, broad-minded, and generous school. Shammai and his school defined something improper as meaning unchastity and nothing but unchastity. ‘Let a wife be as mischievous as the wife of Ahab,’ they said, ‘she cannot be divorced except for adultery.’ To the school of Shammai, there was no possible ground of divorce except only adultery and unchastity.

On the other hand, the school of Hillel defined something improper in the widest possible way. They said that it meant that a man could divorce his wife if she spoiled his dinner by putting too much salt in his food, if she went in public with her head uncovered, if she talked with men in the streets, if she spoke disrespectfully of her husband’s parents in his presence, or if she was troublesome or quarrelsome. Taking it even further, Rabbi Akiba said that the phrase translated here as, but she becomes displeasing to him meant that a man might divorce his wife if he found a woman whom he considered to be more attractive than her.

In a fallen and sinful world, it is not difficult to see that the school of Hillel found more backing and application in the area of divorce. As Jesus enters into the scene of Jewish life, divorce had become so easy and commonplace that women were becoming unwilling to marry as there was no security in the marriage bond.

Jesus is speaking in a practical sense to correct the warped interpretation of the school of Hillel. He begins with the phrase, “But I tell you.” He is correcting the interpretive mistakes prevalent in Jewish culture by reminding them that only marital infidelity is an acceptable reason for divorce. At the same time, He is not commanding divorce in these circumstances but allowing it if reconciliation could not be obtained between the husband and the wife. Jesus hates divorce and would always prefer repentance and restoration between the parties involved but also understands that in some cases, the hurt is too deep or that there may be unrepentant and continuing adulterous behavior from one of the spouses.

Jewish Law, as well as Greek and Roman, agreed that lawful divorce allows a person to remarry. Taken in this context, Jesus’ words allow remarriage for the non-offending party in a divorce based upon marital infidelity. All other reasons for divorce results in an adulterous relationship in a future marriage.

Jesus’ purpose is also not to cover every detail regarding divorce and remarriage. He was addressing a problem specific to first-century Israel. At the same time, He is directing them to understand the intention behind the Law. Just as verses 5:22 and 5:28 don’t prohibit all forms of anger or sexual desire verse 5:32 does not present every conceivable just or unjust grounds for divorce. Paul interprets it in this light as he presents a second legitimate grounds for divorce in 1 Cor 7:15  But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases.

When viewing these two cases, it may be best to ask the question, “what do these two exceptions have in common?”

  • Both destroy at least one of the two fundamental components of marriage as described in Gen 2:24  This is why a man leaves his father and mother and bonds with his wife, and they become one flesh.
    • Leaving and cleaving (from parents to spouse).
    • Become one flesh in unity.
  • Both leave one party without any options if reconciliation is refused.
  • Both recognize the seriousness of divorce and that it should only be a last resort.
  • It is similar to ex-communication for unrepentant sinners.

I’m going to address one additional case not handled in Scripture, but that also destroys at least one of the two fundamental components of marriage. The additional case is the issue of an abusive relationship, unfortunately too common in society today. First, let’s try and define what an abusive relationship isn’t and what it is.

  • What it isn’t.
    • Plain, vanilla disagreement. Guess what? If you are married, you will have conflict. There is no such thing as a disagreement free marriage.
    • One spouse working long hours to provide for the family while the other is left to primarily take care of the house. Or even situations where both work long hours and the house becomes neglected.
    • Conflicts in values, especially if one is a Christian and the other isn’t. Of course, the Christian spouse should never be forced to compromise their Biblical values to meet the desires of the non-Christian spouse. Depending on the circumstances that could transition to “what is” abuse.
  • What it is.
    • Physical abuse. This has no place in a marriage.
    • Emotional/verbal abuse. This one can be muddied at times. I personally wouldn’t call “nit-picking” your spouse as emotional abuse, although it can be frustrating. Instead, berating, demeaning, or making your spouse feel less than a person created in God’s image is not ok. It is actually abuse towards God. I realize that I can’t and won’t cover every possible example, and some may not agree with I wrote under emotional abuse.
    • Sexual abuse. Yes, this can and does occur in marriage relationships. One spouse should never force themselves on the other. Sex is meant to be a beautiful joining of a man and woman.
    • Financial abuse. Depriving or controlling funds or keeping a separate account unknown to your spouse.
    • Digital abuse. In today’s social media environment, it is possible to abuse your spouse by posting unflattering texts or pictures.

I would encourage all married couples, or those about to be married, to read Ephesians 5:22-33. IF we would read and follow what is contained there, we wouldn’t have to worry about this area at all.

Now, how do we make applications from this passage?

  • If you are contemplating divorce, hit “pause.” Is the reason one of those listed above? If not, then divorce is not the biblical answer. If the reason is one of those listed above, first ask yourself an honest question, “have I done all that I can to reconcile the marriage?” If you answer “no,” then what more can you do? If you answer “yes,” then you have biblical grounds for divorce. It was never God’s design for this, but it does happen in a fallen world.
  • Are you friends with anyone who is in the situation described in the previous bullet? Talk to them about their issue, as much as they are willing to talk. You may be a facilitator to their reconciliation.
  • If you are already divorced, regardless of the reason, there is grace and forgiveness. For those who divorced under biblical grounds, whether you remarried or not, you should put aside any negative feelings you may have. Divorce can be excruciatingly painful, but it is not the end. For those who divorced outside of biblical grounds, repentance is needed, especially if you were the initiator for the divorce. This may also require you to apologize to your former spouse, even if they reject the apology.
  • We should also never lose sight of our identity. It is not in our jobs, neighborhood, or spouse. As a Christian, our identity is in Jesus. Our worth is found in Jesus. Our value is found in Jesus.
  • We would also do well to remember what Jesus told the woman caught in adultery in John 8:10-11  When Jesus stood up, He said to her, “Woman, where are they? Has no one condemned you?” No one, Lord,” she answered. “Neither do I condemn you,” said Jesus. “Go, and from now on do not sin anymore.” Too often, the focus is on “Neither do I condemn you” instead of where it needs to be, “Go, and from now on do not sin anymore.”
  • The final application is if you have fallen short of Jesus’ instruction in these two verses, “Go, and from now on do not sin anymore.”