Yet ye say, Wherefore? etc. The subject of these verses is the Divine institution of marriage. In relation to this institution we observe -

I. THAT IT IMPLIES A LOVING UNION OF TWO, AND ONLY TWO, SOULS UNTIL DEATH. "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?" "Wife of thy youth." The Jews had ever been accustomed to marry very young, the husband often being not more than thirteen year's of age, and the wife younger. "Thy companion;" not a slave, nor an inferior, but an equal and a friend. Love-companionship is the highest ideal of matrimony. "Wife of thy covenant." A relationship established by mutual agreement. Marriage (Proverbs 2:17) is called the covenant of God; it is so because he has ordained it. "Did not he make one?" Thine exclusively. "Yet had he the residue of the sprat, etc. Maurier and Hengstenberg explain this verse thus: "The Jews had defended their conduct by the precedent of Abraham, who had taken Hagar to the injury of Sarah his lawful wife. To this Malachi says, 'Now no one [ever] did so in whom there was a residue of intelligence [discriminating between good and evil], and what did the one [Abraham, to whom you appeal for support] do, seeking a godly seed? His object [viz. not to gratify passion, but to obtain the seed promised by God] makes the case wholly inapplicable to defend your position.' It is asked, 'And wherefore one?' Wherefore only Eve for Adam, Sarah for Abraham?" "Instead," says Dr. Henderson, "of forming two into one, the Creator might have given to Adam many wives. There was no lack of spiritual existence from which to furnish them with intelligent souls. When he gave to Eve such an existence he did not exhaust the universal fountain of being. There remained all with which the human race had been furnished throughout its generations. What, then, the prophet asks, was the design of the restriction? To this he replies - The securing of a pious offspring. Divorces and polygamy have ever been unfavourable to the education of children. It is only by the harmonious and loving attention bestowed by parents upon their children that they can be expected to be brought up in the fear of God. The reply bore hard upon the priests who had married idolatrous wives."

II. THAT IT HAS BEEN SADLY OUTRAGED IN ALL AGES. The Jews outraged it. The command here, "Take heed to your spirit, and let none deal treacherously against the wife of his youth." implies this. They dealt "treacherously" against the wife of their youth by marrying others. "Ye have transgressed, and have taken strange wives" (Ezra 10:10). They do so also by putting them away - by divorce. "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." This has been done in all ages.

1. Polygamy is an outrage on it.

2. Cruelty is an outrage on it.

3. Mutual unfaithfulness is an outrage on it.

The Divine idea of marriage is that the two souls shall be one, so united in love, sympathy, aim, that the two would think, feel, and act as one. But how few amongst the million matrimonial alliances reach this ideal!

III. THAT OUTRAGE OF THIS INSTITUTION IS FRAUGHT WITH CALAMITOUS RESULTS.

1. It is abhorrent to God. "The Lord, the God of Israel, saith that he hateth putting away." A separation of man and wife, a divorce, is abhorrent to the Almighty, although by the Law of Moses it was allowed because of the hardness of their hearts.

2. It involves violence. "For one covereth violence with his garment." Some suppose the garment here means the wife, and that the idea is that violence was done to her. Others suppose it means the pretext they employed for doing so by the permission of Moses (Deuteronomy 24:1). Others suppose the garment means man's reputation, and that he would damage his influence by it. Whatever the particular meaning of the passage is, it is certain that the outrage of the institution of marriage is fraught with great evils.

CONCLUSION. An extract from my Marriage Service in the 'Biblical Liturgy' may not be out of place here. "Marriage is an institution of God: it accords with the dictates of nature and the laws of inspiration. It is coeval with human society; it was an essential ingredient in the happiness of Eden. It heightened, it perfected, the pure, fresh, and serene joys of that garden, the scene of every beauty and the temple of God. In mercy it has been perpetuated to the present hour as a social blessing to soothe and sustain our nature amidst the depressing circumstances of our fallen state. Jesus threw around this relationship a peculiar grandeur. He clothed it with sublimity: to his holy eye it was a holy thing; he ratified its contract, he guarded its obligations, he expounded its laws, he graced its celebration with his presence; the first miracle his sacred hands performed was at a bridal feast. The apostles caught the idea of their Master, and invested it with a mystic solemnity by representing it as a type of the substantial, invisible, and everlasting union existing between Christ and his Church. It involves the most tender, close, and lasting ties that can unite human beings together in this life. 'Therefore shall a man leave father and mother, and cleave unto his wife; and they both shall become one flesh.' It combines the earthly interest, fortunes, and happiness of two; it may influence the destinies of many. The interests of the parties united, the triumphs of truth, and the upward progress of humanity are all dependent on the nuptial bond." - D.T.

I. AS A SOCIAL COMPACT. "She is thy wife," here is the peculiarity of the relation. It is the fountain of humanity in its perpetuation, and the source of its purest affections, its dearest charities, and its richest enjoyments. It is a relation of choice, not of blood. Here is the mutual compact, with which, in the first instance, the two parties themselves have alone to do. It is a social compact, involving civil responsibilities. It is not enough that the individuals agree in the formation of this union; the magistracy of every state, watching over the weal of the whole, has a right to require a guarantee for the public, as well as for the parties. So far as society is concerned, and the public interest involved, marriage is exclusively a civil contract. - All other relations arise out of this first alliance. This, being voluntary, and the root of all social ramifications, it becomes necessary that it should be formed with the greatest care, watched with the greatest circumspection, and secured by the most indestructible bond. "She is thy companion. Here is the propriety and solace of the relation. One crime alone dissolves the marriage tie, but many offences may occur to render it sore bondage. Incompatibility of temper and of habits will not fail, first or last, in a greater or less degree, to introduce estrangement into the heart, and disorder into the family. As thy companion, let her be treated as an equal. She is so in moral, intellectual, and immortal constitution — a partaker of the same nature, a possessor of the same qualities, a recipient of the same salvation. Society depends upon the participation of a common nature and a community of interests.

II. AS A RELIGIOUS INSTITUTION. In view of the closeness of the union, the duties involved in it reciprocally, the inseparable connection of it with human happiness, such an alliance can acquire stability only from motives of a religious character, and from strength derived from spiritual aid. But God has laid down express laws for the regulation of the state thus entered upon, and watches over it to enforce those laws and to punish their violation. Consider the religious character of marriage —

1. In its formation.

2. In its design.

3. In its connection with the altar.

4. In its responsibilities.

5. In its duties.

6. In the typical use made of it.

(W. B. Collyer, D. D.)

1. It implies a loving union of two, and only two souls, until death.

2. It has been sadly outraged in all ages. Polygamy, cruelty, and mutual unfaithfulness are outrages on it.

3. The outrage of this institution is fraught with calamitous results. It is abhorrent to God. It involves violence.

(Homilist.)

Jacob, Levi, MalachiJerusalemBroken, Companion, Covenant, Covenant-wife, Dealt, Early, Faith, Faithless, Friend, Hast, Marriage, Partner, Reason, Testified, Though, Treacherously, Unfaithfully, Untrue, Wherefore, Wife, Witness, Yet, Youth1. He sharply reproves the priests for neglecting their covenant;
10. and the people for marrying strange wives;
13. and for putting away their former ones,
17. and for infidelity.

Malachi 2:14

     5361   justice, human
     5561   suffering, nature of
     5568   suffering, causes
     5623   witnesses, legal
     5716   middle age
     5742   wedding
     6241   seduction
     6242   adultery

Malachi 2:10-16

     5676   divorce, in OT

Malachi 2:13-14

     5349   injustice, examples
     8460   pleasing God

Malachi 2:13-15

     5702   husband

Malachi 2:14-15

     5709   marriage, purpose
     5717   monogamy
     5746   youth
     8252   faithfulness, relationships
     8841   unfaithfulness, to people

Malachi 2:14-16

     1346   covenants, nature of
     5468   promises, human

The Covenant of an Everlasting Priesthood
"That My covenant might be with Levi. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared Me, and was afraid before My name. The law of truth was in his mouth, and iniquity was not found in his lips; he walked with Me in peace and equity, and did turn many away from iniquity."--MAL. ii. 4-6. ISRAEL was meant by God to be a nation of priests. In the first making of the Covenant this was distinctly stipulated. "If ye will obey My voice, and keep My covenant, …
Andrew Murray—The Two Covenants

Whether a Believer Can Marry an Unbeliever?
Objection 1: It would seem that a believer can marry an unbeliever. For Joseph married an Egyptian woman, and Esther married Assuerus: and in both marriages there was disparity of worship, since one was an unbeliever and the other a believer. Therefore disparity of worship previous to marriage is not an impediment thereto. Objection 2: Further, the Old Law teaches the same faith as the New. But according to the Old Law there could be marriage between a believer and an unbeliever, as evidenced by …
Saint Thomas Aquinas—Summa Theologica

Whether it was Lawful to Divorce a Wife under the Mosaic Law?
Objection 1: It would seem that it was lawful to divorce a wife under the Mosaic law. For one way of giving consent is to refrain from prohibiting when one can prohibit. It is also unlawful to consent to what is unlawful. Since then the Mosaic law did not forbid the putting away of a wife and did no wrong by not forbidding it, for "the law . . . is holy" (Rom. 7:12), it would seem that divorce was at one time lawful. Objection 2: Further, the prophets spoke inspired by the Holy Ghost, according to …
Saint Thomas Aquinas—Summa Theologica

Whether the Reason for Divorce was Hatred for the Wife?
Objection 1: It would seem that the reason for divorce was hatred for the wife. For it is written (Malachi 2:16): "When thou shalt hate her put her away." Therefore, etc. Objection 2: Further, it is written (Dt. 24:1): "If . . . she find not favor in his eyes, for some uncleanness," etc. Therefore the same conclusion follows as before. Objection 3: On the contrary, Barrenness and fornication are more opposed to marriage than hatred. Therefore they ought to have been reasons for divorce rather than …
Saint Thomas Aquinas—Summa Theologica

Whether a Wicked Priest Can Consecrate the Eucharist?
Objection 1: It seems that a wicked priest cannot consecrate the Eucharist. For Jerome, commenting on Sophon. iii, 4, says: "The priests who perform the Eucharist, and who distribute our Lord's blood to the people, act wickedly against Christ's law, in deeming that the Eucharist is consecrated by a prayer rather than by a good life; and that only the solemn prayer is requisite, and not the priest's merits: of whom it is said: 'Let not the priest, in whatever defilement he may be, approach to offer …
Saint Thomas Aquinas—Summa Theologica

Whether the Precepts Referring to Knowledge and Understanding were Fittingly Set Down in the Old Law?
Objection 1: It would seem that the precepts referring to knowledge and understanding were unfittingly set down in the Old Law. For knowledge and understanding pertain to cognition. Now cognition precedes and directs action. Therefore the precepts referring to knowledge and understanding should precede the precepts of the Law referring to action. Since, then, the first precepts of the Law are those of the decalogue, it seems that precepts of knowledge and understanding should have been given a place …
Saint Thomas Aquinas—Summa Theologica

Whether it is Fitting that Christ Should be a Priest?
Objection 1: It would seem unfitting that Christ should be a priest. For a priest is less than an angel; whence it is written (Zech. 3:1): "The Lord showed me the high-priest standing before the angel of the Lord." But Christ is greater than the angels, according to Heb. 1:4: "Being made so much better than the angels, as He hath inherited a more excellent name than they." Therefore it is unfitting that Christ should be a priest. Objection 2: Further, things which were in the Old Testament were figures …
Saint Thomas Aquinas—Summa Theologica

Whether Knowledge of all Holy Writ is Required?
Objection 1: It would seem that knowledge of all Holy Writ is required. For one from whose lips we seek the law, should have knowledge of the law. Now the laity seek the law at the mouth of the priest (Malachi 2:7). Therefore he should have knowledge of the whole law. Objection 2: Further, "being always ready to satisfy everyone that asketh you a reason of that faith and hope in you [*Vulg.: 'Of that hope which is in you; St. Thomas apparently took his reading from Bede]." Now to give a reason for …
Saint Thomas Aquinas—Summa Theologica

A Dialogue with God
'The Lord will cut off the man that doeth this ... out of the tents of Jacob, ... 14. Yet ye say, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth.'--MALACHI ii. 12, 14 (R.V.). It is obvious from the whole context that divorce and foreign inter-marriage were becoming increasingly prevalent in Malachi's time. The conditions in these respects were nearly similar to that prevailing in the times of Ezra and Nehemiah. It is these sins which the Prophet is here vehemently …
Alexander Maclaren—Expositions of Holy Scripture

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be …
Martin Luther—First Principles of the Reformation

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Secret Walk with God (ii).
He that would to others give Let him take from Jesus still; They who deepest in Him live Flow furthest at His will. I resume the rich subject of Secret Devotion, Secret Communion with God. Not that I wish to enter in detail on either the theory or the practice of prayer in secret; as I have attempted to do already in a little book which I may venture here to mention, Secret Prayer. My aim at present, as I talk to my younger Brethren in the Ministry, is far rather to lay all possible stress on …
Handley C. G. Moule—To My Younger Brethren

Lessons for Worship and for Work
'Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth; therefore let thy words be few. 3. For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. 4. When thou vowest a vow unto God, defer not to pay it; for He hath …
Alexander Maclaren—Expositions of Holy Scripture

Apostolic Traditions Generally in Abeyance.
1. Washing of feet. St. John xiii. 4-14. 2. Anointing of sick with prayer for healing. St. James v. 14, 15. 3. Anointing with Oil and Muron in Baptism. 4. Anointing with Muron for Consecration. 5. Trine immersion in Baptism. 6. Incense offered to God's Holy Name. Malachi ii. 11. …
Dionysius—Ecclesiastical Hierarchy

The Cities of the Levites.
Concerning them, see Numbers, chapter 35, and Joshua chapter 21. "The suburbs of the cities of the Levites were three thousand cubits on every side; viz. from the walls of the city, and outwards; as it is said, 'From the walls of the city and outwards a thousand cubits: and thou shalt measure from without the city two thousand cubits' (Num 35:4,5). The former thousand were the suburbs, and the latter two thousand were for fields and vineyards. They appointed the place of burial to every one of those …
John Lightfoot—From the Talmud and Hebraica

The Fourth Commandment
Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it. Exod 20: 8-11. This …
Thomas Watson—The Ten Commandments

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer

The Writings of Israel's Philosophers
[Sidenote: Discussions the problem of evil] An intense interest in man led certain of Israel's sages in time to devote their attention to more general philosophical problems, such as the moral order of the universe. In the earlier proverbs, prophetic histories, and laws, the doctrine that sin was always punished by suffering or misfortune, and conversely that calamity and misfortune were sure evidence of the guilt of the one affected, had been reiterated until it had become a dogma. In nine out …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Pastor in Parish (ii. ).
Work on in hope; the plough, the sickle wield; Thy Master is the harvest's Master too; He gives the golden seed, He owns the field, And does Himself what His true servants do. I take up again the all-important subject of Pastoral Visitation, for the same sort of informal and fragmentary treatment as that attempted in the last chapter, and with the same feeling that the subject is practically inexhaustible. LET THE VISITOR BE A TEACHER, WATCHING FOR OPPORTUNITIES. One object which the visitor will …
Handley C. G. Moule—To My Younger Brethren

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially …
Alfred Edersheim—Sketches of Jewish Social Life

The Holy Spirit in Relation to the Father and the Son. ...
The Holy Spirit in relation to the Father and the Son. Under this heading we began by considering Justin's remarkable words, in which he declares that "we worship and adore the Father, and the Son who came from Him and taught us these things, and the host of the other good angels that attend Him and are made like unto Him, and the prophetic Spirit." Hardly less remarkable, though in a very different way, is the following passage from the Demonstration (c. 10); and it has a special interest from the …
Irenæus—The Demonstration of the Apostolic Preaching

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by …
Thomas Watson—The Ten Commandments

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