COMMENTARY ON MALACHI
LESSON NUMBER 16
Mal 2:16 “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. 17 Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied Him? When ye say, Every one that doeth evil is good in the sight of the LORD, and He delighteth in them; or, Where is the God of judgment?”– (Malachi 2:16-17)
GOD HATES PUTTING AWAY
INTRODUCTION
God continues to upbraid the priests and those who followed them for intermarrying with the heathen. God is, and has always been, intolerant of attempted admixtures. In the beginning He divided the light from the darkness, thus making it impossible for them to mingle. This is a spiritual law or principle that cannot be effectively contradicted – either in nature or in grace. Marriages such as those forged by the offenders addressed by Malachi were unequal yokes that could not be spiritually productive, or bring lasting advantage. Such yokes reflect the higher reality of not being able to merge righteousness and unrighteousness, light and darkness, Christ and Belial, a believer with an infidel, and the temple of God with idols (2 Cor 6:14-16). There is no more dangerous society than one that not only attempts such unholy mergers, but heartily approves and promotes them. If there is any question about the seriousness of this matter, listen with a discerning ear to how God is reasoning through Malachi. There is a tone in His words that makes no allowance for casualness or indifference. From the New Covenant perspective, this is speaking about having one’s senses exercised to discern both good and evil (Heb 5:14). The issue addressed is that of ultimately falling away – being beyond the reach of recovery (Heb 6:1-8). That truth is being lived out in the flesh in our text. The children of Israel, under the incapable leadership of their priests, were degenerating into a condition where God would pay no redemptive attention to them. He would not receive their sacrifices, and would not hear their prayers. I hardly see how any condition can be more serious than that. This is certainly a text to ponder with great sobriety.
THE LORD HATES PUTTING AWAY
Malachi 2:16a “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 . . .”
THE GOD OF ISRAEL. When God addresses a person or people, He does not do so as a bystander or casual observer. There is an official association between the Lord and those to whom He speaks. He may address them as their Creator. In such a case, as His creation, they are responsible to Him. As in this text, He may address them as the people He has chosen for Himself. By virtue of that choice, they owe their national origin to Him, and are responsible to Him. Now, since the exaltation of Christ, He addresses the redeemed as His own new creation, who are also responsible to Him because they are His own “workmanship, created in Christ Jesus” (Eph 2:10).
If God had not chosen to be “the God of Israel,” they would have had no choice in the matter. This phrase – “God of Israel” – is used 203 times in Scripture. Adding to its pungency, Malachi uses the phrase, “The LORD, the God of Israel.” He was not to Israel what Chemosh, the god of the Moabites, was to them, or Milcom, the god of the children of Ammon was to them (1 Kgs 11:33). The gods of the heathen were not “the Lord,” but were gods of their own choice. They were also powerless gods who could not speak, see, or hear (Psa 135:15-17). But it was not so with “the God of Israel.” By covenant, He was the God of the “fathers” of this nation: “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex 3:15,16; 4:5). This is the God who “giveth to all life, breath, and all things” (Acts 17:25). Therefore, He is also called “the God of the spirits of all flesh” (Num 16:22). However, He was especially “the God of Israel” because He had chosen them (Deut 7:7), redeemed them (Deut 15:15), and made a covenant with them (Ex 34:27). These circumstances set Israel apart from all other nations.
HE HATETH PUTTING AWAY. Other versions read, “hates divorce,” NKJV “against putting away of a wife,” BBE “I detest divorce,” TNK “I hate sending away,” YLT and “I hate divorce and marital separation.” AMPLIFIED Some versions assign this hatred to the man who puts his wife away, rather than to God Himself (CSB, DOUAY, ESV, GENEVA, LXE). This view, however, interrupts the flow and logic of the text, reading as though God is sanctioning divorce rather than expressing His hatred of it.
Hating divorce and forbidding divorce are two different things. Even under the holy Law, God said there were just reasons to send away one’s wife: “When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house” (Deut 24:1-3). Although God hates putting away, He gave Israel a bill of divorce, sending her away from Himself (Isa 50:1; Jer 3:8). Although the ordinary rule is not to put away one’s wife (Mk 10:11-12), Jesus made an exception – “saving for the cause of fornication” (Matt 5:32). When Joseph thought that Mary was having a child because of adultery, he thought to put her away privately. His action is said to be driven by the fact that he was a “just man” (Matt 2:19). Paul also stated that if an unbelieving husband or wife departed from the believing spouse, “a brother or sister is not under bondage in such cases” (1 Cor 7:15). Notwithstanding these exceptions, the putting away is not something in which the Lord delights, nor does the believer who is found in such circumstances.
The hatred of reference in this text specifically has to do with the thoughtless and unjust actions of those who despised their wives, putting away in order to marry “the daughter of a strange god” (2:11). In so doing, they had completely disregarded the impact of their decision upon God. Accepting what God has said on this subject without any reservation will contribute to a sobriety and thoughtfulness concerning marriage, thereby reducing the possibility of sin.
COVERING VIOLENCE WITH A GARMENT. Other versions read, “it covers one’s garment with violence,” NKJV “him who covers his garment with wrong,” NASB “I hate a man’s covering himself with violence as well as with a garment,” NIV “covering one’s garment with violence,” NRSV “him who covers his garment [his wife] with violence,” AMPLIFIED “who is clothed with violent acts,” BBE “iniquity shall cover his garment,” DOUAY “covereth his iniquity under his garments,” GENEVA “concealing their cruelty under a cloak,” NJB “overwhelm her with cruelty,” NLT and “covering oneself with lawlessness as with a garment.” TNK
Although there is by no means agreement among students of Scripture on this text, I will deliver what seems apparent to me. I say this with an acute awareness of the nature of this text, and the severity of the rebuke of the Almighty which is delivered to an obtuse people. To God, the violence committed by these men was as apparent as the clothing on their backs. However, it was not apparent to the hearers. When God looked at them, He saw only their sin. As it is written of the wicked, “violence covereth them as a garment” (Psa 73:6), and “he clothed himself with cursing like as with his garment” (Psa 109:18). This assessment was being delivered by “the Lord of hosts,” who has a vast army at His disposal to administer correction and rebuke as is required. He will not let go of the matter of sin, for it is not His nature to do so.
TAKE HEED TO YOUR SPIRIT
2:16b “ . . . Therefore take heed to your spirit, that ye deal not treacherously.”
THEREFORE. When God speaks on a matter, it is the solemn responsibility of those to whom He speaks to act upon what they have heard. God is completely intolerant of those who turn a deaf ear to what He says. When He speaks men are told, “Hear what the Lord will command concerning you” (Num 9:8). “He that hath ears, let him hear” (Matt 11:15; 13:9,43; Mk 4:9,23; 7:16; 8:8; 14:35). “Take heed what ye hear” (Mk 4:24). “Take heed therefore how ye hear” (Lk 8:18). “Hear what the Spirit saith to the churches” (Rev 2:7,11,17,29; 3:6,13,22). These admonitions mean more than simply to listen to what is being said. They involve responding appropriately and in keeping with the nature of what the Lord has said.
TAKE HEED TO YOUR SPIRIT. This is the second time this phrase has been used in Malachi, the first being in verse 15. Other versions read, “guard yourself in your spirit,” NIV “take heed to yourselves,” NRSV “give thought to your spirit,” BBE “watch yourselves carefully,” CSB “keep your spirit,” DOUAY “be careful,” GWN “safeguard life that is your own,” NAB “pay attention to your conscience,” NET “have respect for your own life,” NJB “Guard your heart,” NLT “be watchful over your own spirit,”YLT “control your passions,” LIVING and “keep a watch upon your spirit [that it may be controlled by My Spirit],” AMPLIFIED
Similar exhortations are found throughout Moses and the Prophets. “Take heed unto yourselves” (Ex 34:12; Deut 4:23; 11:16); “Take heed to thyself” (Deut 4:9; 12:13); “Take heed and hearken” (Deut 27:9); “Take heed now” (1 Chron 28:10); and “Take heed what ye do” (2 Chron 19:6). This involves thought, personal assessment, and detailed self-examination. For those identified with the living God, life is a matter involving personal and extensive thought. A person who lives on the surface of life, only regarding things pertaining to the body, is living on the precipice of disaster and eternal ruination.
“Your spirit” is the essential person, the unseen or inward part of man. From one perspective it is referred to as “the heart,” out of which are the “issues of life” (Prov 4:23). From another vantage, it is the “inward parts,” or spiritual constitution (Psa 51:6; Prov 20:27,30; Jer 31:33). To take heed to one’s spirit is to be acquainted with personal motivations, preferences, and objectives. This involves keeping under the body, and bringing it under control, so we are not driven about by fleshly desires (1 Cor 9:27). At the core, man is a “living soul” (Gen 2:7; 1 Cor 15:45; Rev 16:3), not as living body!
DEAL NOT TREACHEROUSLY. Other versions read, “do not break faith,” NIV “do not be faithless,” NRSV “do not be false in your acts,” BBE “transgress not,” GENEVA “forsake them not,” LXE “do not be unfaithful to your wife,” NLT “let there be no divorcing of your wives,” LIVING and “deal not treacherously and faithlessly [with your marriage mate].” AMPLIFIED
The word “treacherously” means unfaithfully, offensively, and in a deceitful manner that takes from the one being offended. The immediate application would be the despising of one’s wife in order to give attention to another woman, even one that worshiped a false god. It is to “sin against” another person (Gen 42:22; 1 Sam 2:25; 19:4-5).
In order to avoid being unfaithful, particularly to the marriage covenant, and sinning against another, it is imperative that one take heed to their spirit. This means spiritual resources are accessed in this activity that can be obtained in no other way. Help from God is ministered in direct proportion to the time spent in godly introspection.
THE PERSPECTIVE OF LIFE IN CHRIST. The matter of taking heed to one’s spirit is stated in a number of different ways relative to life in Christ Jesus. Well known exhortations include the following. “Take heed that no man deceive you” (Matt 24:4). “Take heed what ye hear” (Mk 4:24). “Take heed how ye hear” Lk 8:18). “Take heed lest He also spare not thee” (Rom 11:21). “Take heed lest by any means this liberty of yours become a stumbling block to them that are weak” (1 Cor 8:9). “Let him that thinketh he standeth take heed lest he fall” (1 Cor 10:12). “Take heed unto thyself and unto the doctrine” (1 Tim 4:16). “Take heed, brethren, lest there be in any of you an evil heart of unbelief” (Heb 3:12).
All such admonitions presume that as one engages in such taking heed, Divine assistance will be granted to accomplish a diligent and profitable search. They also indicate that failure to do this increases the liability of being deceived and thrown off course. There are two extremes that must be avoided at all cost. First, being self-centered and seeking fleshly gratification or satisfaction in this world disarms the soul. Second, a mind that is always, for one reason or the other, focused on others, with no mind to maintaining personal integrity and fellowship with Christ, will lead to a certain vulnerability to Satan’s devices. The genuine and profitable care of others must grow out of a life that is focused upon the Lord Jesus Christ and lived with the intention of knowing Him (Phil 3:7-14). This kind of life cannot be lived without taking heed to one’s spirit. This is indicated in Paul’s salient words, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim 4:16). Blessed is the person who perceives the sense of these words.
THEY WEARIED THE LORD
2:17 “ Ye have wearied the LORD with your words. Yet ye say, Wherein have we wearied Him? When ye say, Every one that doeth evil is good in the sight of the LORD, and He delighteth in them; or, Where is the God of judgment?”
YE HAVE WEARIED THE LORD. Other versions read, “Ye have made the Lord tired,” BBE “tried the patience of the Lord,” GWN “have provoked God,” LXE “worn out the Lord,” CEV and “have tired the Lord.” GNB
From one perspective, God is never weary. As it is written, “the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding” (Isa 40:28). That is, He is never fatigued by what He does. He does not wear out, or require a rest as mortals do. Yet, there is also a sense in which He is wearied by the thoughtless words of men. Here, the meaning of “wearied” is related to being exasperated, annoyed, irritated, provoked, or peeved. Expressions that reflect this Divine reaction include the following. “They provoked Him to jealousy” (Deut 32:16; 1 Kgs 14:22). “They provoked Him to anger” (Psa 78:58; 106:29). “Those men . . . have tempted me now ten times” (Num 14:22). “They tempted God in their hearts” (Psa 78:18). This kind of weariness is expressed in the words, “Bring no more vain oblations; incense is an abomination unto me . . . I cannot away with; it is iniquity, even the solemn meeting” (Isa 1:13). “Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them” (Isa 1:14). In Noah’s day, all; humanity wearied the Lord. As it is written, “And it repented the LORD that he had made man on the earth, and it grieved Him at His heart” (Gen 6:6). Isaiah challenged Israel with these words, “And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?” (Isa 7:13).
When God sees sin in His offspring, it chaffs against His spirit. It grieves and vexes Him like noxious fumes are offensive to men. This is an expression of the Divine nature. He cannot be indifferent to expressions of sin and violations of the Divine imagery in man. This is precisely why He has provided a salvation for the fallen ones. His nature will not allow Him to receive them in a fallen state. Therefore His own arm brought salvation for them, and to Him (Isa 63:5). It is no wonder that Paul admonished the Corinthians, “Do we provoke the Lord to jealousy? are we stronger than He?” (1 Cor 10:22).
And how did these offenders weary the Lord? It was by their “words” – words that they expressed in their hearts. Their responses to God, innocent though they sounded to the flesh, were provocative to God. They were foolish responses that sought to justify self, and had no regard at all for the God with whom they had to do. This aspect of God’s nature is not well known in our time. Thus, the need to pay especial heed to the example the Lord provides.
WHEREIN HAVE WE WEARIED HIM? I suppose one might imagine that a provoked and indignant God would be very apparent. And, indeed, once wrath begins to come from His hand, that is true. However, while his weariness is not expressed in judgment, sinful men remain blissfully unaware of it. Therefore, in their hearts, Israel asked how they could have possibly wearied the Lord: “In what way have we wearied Him?” NKJV
Sin dulls the heart toward the Lord. People cannot give themselves to transgression and maintain a tender heart at the same time. Sin is like a hot iron that sears the conscience and deadens the heart. When one yields to temptation, there is a corresponding deadness toward God that takes place. Satan not only brings pleasure to the flesh, he also robs the soul.
EVERYONE THAT DOETH EVIL IS GOOD. The Lord is specific about the words the transgressors have spoken. “Everyone who does evil is good in the LORD's sight, and He is pleased with them.” CSB Contemporary ways of making this blasphemous statement include, “God loves you just the way you are – warts and all.” Or – “Nothing you do can make God love you any less!” All of that sounds good to the flesh, and puts the soul to sleep. But God is wearied by such nonsense! If sin separates men from God (Isa 59:2), how is it possible for God to be indifferent toward those who continue in sin?
The priests doubtless thought God delighted in them because of the office they held. The transgressing Israelites began to think they were a preferred people, even though they were walking contrary to God. For what other reason would they go through the mechanisms of religion – keeping the feasts, and offering up sacrifices to God. But their entire religious service was wearying God – provoking Him to anger, and causing His wrath to be aroused. He was rejecting the people and refusing their sacrifices because of what they were doing (Mal 1:10).
WHERE IS THE GOD OF JUDGMENT? Other versions read, “Or by asking, Where is the God of justice?” AMPLIFIED Their point here is that they felt God had not risen up in their behalf. They had been treated unjustly, they felt, by the heathen, and God had not come to their defense. Why not? Asaph knew why their enemies were laughing at them, and pled with the Lord, “Turn us again, O God of hosts, and cause Thy face to shine, and we shall be saved” (Psa 80:6). However those to whom Malachi is speaking do not know why they are in such a miserable shape. They think God has ceased to be just because He has not come to their aid.