A curious fact is recorded in the Biblical genealogies:
“Sons were born to Shaharaim in Moab after he had divorced his wives Hushim and Baara. By his wife Hodesh he had Jobab, Zibia, Mesha, Malkam, Jeuz, Sakia, and Mirmah. These were his sons, heads of families. By Hushim he had Abitub and Elpaal” 1 Chronicles 8:8.
The writer notes that Shaharaim married and divorced his first wife (who bore him two sons). Then he married and divorced his second wife. Then he married his third wife and she bore him seven sons.
But what may appear to be missing is any criticism of Shaharaim for being twice divorced. The writer simply reports the man’s actions without commentary.
Does that mean divorce is acceptable?
No. Jesus condemned divorce.
“Moses permitted you to divorce your wives because your hearts were hard. But it was not this way in the beginning. I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery” Matthew 19:8-9.
Not only does Jesus condemn divorce. The Old Testament prophet Malachi does too:
“Did not one God create us? Why do we profane the covenant of our ancestors by being unfaithful to one another? … The Lord is the witness between you and the wife of your youth. You have been unfaithful to her, though she is your partner, the wife of your marriage covenant. Has not the one God made you? You belong to him in body and spirit … So be on your guard, and do not be unfaithful to the wife of your youth. “The man who hates and divorces his wife,” says the Lord, the God of Israel, “does violence to the one he should protect,” says the Lord Almighty” Malachi 2:10-16.
Many translations put it more bluntly: “‘For I hate divorce,’ says the Lord God of Israel” Malachi 2:16.
So if divorce is wrong, why is it not condemned in 1 Chronicles 8? Consider the purpose of the passage. The genealogy recorded in 1 Chronicles was a historical record of the lives of actual people, for the benefit of their descendants. The family line of Shaharaim—his great, great grandchildren, for example—need to be able to prove that they are Hebrews from the tribe of Benjamin. They do not need to feel guilty over Shaharaim’s failures as a husband.
As Bible readers, we must avoid drawing conclusions based on the fallacy known as the “Argument from Silence.”
That is, if the text is silent on the matter, do not assume silence equals approval. When facts are presented without comment, we should not draw any conclusion based on silence. Rather than assume divorce is okay because Shaharaim’s divorces are not expressly condemned, we should assume nothing. Instead, look elsewhere in the Bible to see what it says about divorce. It actually says a great deal, calling it a violent betrayal based on unfaithfulness and hardness of heart. God literally says, “I hate divorce.” Would that include the two divorces of Shaharaim? Certainly. First Chronicles is silent about Shaharaim’s divorces, but that does not render them acceptable.
Dear God, find us faithful. Make us strong, loyal spouses, with marriages rooted in integrity, love, and patience. Give us the wisdom to interpret the Bible correctly, and to draw no conclusions where none is supported. Alert us when we base a belief on something the Bible has left unsaid. Thank you for your grace and compassion that reaches all of us–especially those suffering from divorce. May we love people and bless them with your compassion, forgiveness, and grace.
AΩ.
Household Words: 