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For I hate divorce,” says the LORD, the God of Israel, “and him who covers his garment with wrong,” says the LORD of hosts. “So take heed to your.
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This vivid image symbolizes the way the strong trampled the weak through oppression, financial enslavement, bribery, violence, and gross injustice. If the Lord divorced his covenant people for their abuse of the vulnerable, surely it is grounds for those who have trusted in the God and Savior who cares for the poor in spirit. But what constitutes abuse? I would put it this way: Abuse is when a marriage crosses the line from relationship to enslavement.

Fabric of Family - Episode 330 - Why God Hates Divorce

Marriage is meant to reflect Christ and the church Eph. However, when the picture begins to look like Pharaoh and the Israelites, there is a serious problem.

Divorce is a painful reality in any circumstances. But ultimately, Christians have to be people who are concerned with saving people even more than they are with saving marriages. To unlock this article for your friends, use any of the social share buttons on our site, or simply copy the link below. To share this article with your friends, use any of the social share buttons on our site, or simply copy the link below. Sections Home. Prayer Abortion Fatherhood. Subscribe Subscriber Benefits Give a Gift. Subscribers receive full access to the archives. Speaking Out.


  • Bible study on God and divorce — Introduction?
  • Malachi | “’I Hate Divorce’, Says The Lord.” - Triton World Mission Center.
  • Domestic Violence, Divorce and Malachi.!
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Chad Ashby May 11, God will crush all oppressors. This time, God's people were the oppressors: It is you who have devoured the vineyard, the spoil of the poor is in your houses. Article continues below. Free Newsletters.

What does Malachi mean?

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The form that we see here is typically the infinitive construct. It is possible that what we have here is an infinitive construct, substituting for an infinitive absolute, which is doing the work of a finite verb in this case, conditioned by the preceding perfect. There is a third alternative, that shallakh is an infinitive construct expressing result, but I do not think it will work. God] will cover his [i. This reading also makes better sense, because by it the successive 3ms verbs have the same subject.

Clendenon, n. A few remain as introducing the protasis, such as Lev ; Num ; Ezek , 21; ; Job I take his point, but 1 it is still rare; and 2 the context seems to favor the causal use. Can we say with any confidence that one is more likely than the other? And if I am a master, where is my fear? But even though the ESV margin is better than the NKJV rendering, it still employs the weqatal verb in a way that seems easy to misunderstand. One effort to explain the text that fits into no other category is that of Andrew Hill. For a general perspective on this commentary, see my review in Trinity Journal n.

Even a residue of spirit belongs to him. And what does The One seek? A seed of God. So guard yourselves in your own spirit! Stop breaking faith with the wife of your youth! You shall not break faith! Now, verse 15 is exceedingly difficult, and I do not intend to examine its details here.

The ESV with its marginal notes , printed in the Appendix of this paper, shows what I think is the best way to resolve its challenges. Finally, no matter whether anc is related to YHWH in the first or in the third person, one faces the additional problem of a change in subject between anc and hskw. The rendering found in the ESV text, on the other hand, relies on some unusual phenomena, but none of those presents a serious problem with the intelligibility of the Hebrew text.

For example, the form jL'v' — whether we explain it as a perfect with unusual vocalization in the first syllable, or as an infinitive construct substituting for an infinitive absolute — requires an appeal to a peculiarity; but once the appeal is made, nothing is un-grammatical or even suspect.

Domestic Violence, Divorce and Malachi.

This way of treating the verb also allows us to see the inter-textual reference to Deut compare also Deut , In this way the whole context, , reads as a coherent whole. The various ways that ethicists have tried to use Malachi or any prophet in their ethical discussions raise two basic questions: first, how does the Bible and especially the Old Testament convey its ethical principles, and second, how did a prophet function in ancient Israel and Judah?

I have found the studies of Christopher Wright and Gordon Wenham to be the most helpful in understanding the workings of ethics in the Old Testament, and the relation of the laws to ethical norms. The Fall of our first parents damaged human nature, deflecting it from its created goodness. The redemptive covenants of the Bible have the purpose of restoring the damaged creature to its proper functioning.

Better Translations of Malachi 2:16

Rather, they preserve a floor of civility necessary for the social fabric to survive. And what is the role of the prophet in the Old Testament? Wright describes the function of that covenant: 42 The point of being Israel and living as the people of Yahweh was to make the universal reign of God local and visible in their whole structure of religious, social, economic and political life. When Israel is true to the covenant, they bear witness to the entire world that the God of the covenant is the one true God, Maker of heaven and earth, for whom the hearts of all mankind yearn.

Sadly, Israel was regularly untrue to the covenant; and thus the work of the prophet is to call them back. Instead, they will explicate the ethics already inherent in the Pentateuch. Wenham, Story as Torah, Wright, Knowing Jesus through the OT, The obvious question about this text is its relation to Deuteronomy In the case of divorce, we may describe the problem as one in which an Israelite might suppose that the law in Deuteronomy gave him the right to do as he pleased with his wife, and to get rid of her if he wanted to.

He might take its allowance as providing its ethical acceptability. The ethical ideal for marriage, however, derives from the creation account, which establishes the covenantal nature of marriage. The man who will take a pagan girl as his wife, or who will divorce his Israelite wife and perhaps will divorce the Jewish wife of his youth, in order to take the pagan girl , may claim that he is within the law: but he has not carried out the ethical ideal — indeed he has stained his character with violence.

Nevertheless, his words are the clothing that a principle wears in its historical particularity — an idea that ethicists are familiar with when they think about whether roofs must have parapets Deut Indeed, the very structure of his argument, which looks back to the creation account, offers us a paradigm for ethical thinking. And we would see that, just as the creation-based ethic provides a reason for rejecting polygamy even though the Old Testament nowhere condemns it outright , it also provides us with the rationale for thinking about divorce, and for seeing that 44 E.

Baldwin, This paradigm also points to the well-being of the whole community as an important factor in morality — which is a valuable corrective to the individualism that so dominates Western thinking. Clendenon, who generally agrees with this line of exegesis, also sees the impact of this prophetic critique. He finishes his discussion with a quotation from my article, and I give the fuller context And what was the prophet saying on behalf of the Lord of Hosts?

The translation of this verse found in the AV and most English Bibles since then , with God hating divorce, represents a departure from the translation tradition of the previous centuries.