Malachi 2:10

King James Version (KJV)

Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?

Adam Clarke
Bible Commentary

Have we not all one Father? - From this to Malachi 2:16; the prophet censures the marriages of Israelites with strange women, which the law had forbidden, Deuteronomy 7:3. And also divorces, which seem to have been multiplied for the purpose of contracting these prohibited marriages. - Newcome.

Why do we deal treacherously - Gain the affections of the daughter of a brother Jew, and then profane the covenant of marriage, held sacred among our fathers, by putting away this same wife and daughter! How wicked, cruel, and inhuman!

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Albert Barnes
Notes on the Whole Bible

Have we not all one Father? - o

Hath not one God created us? - Malachi turns abruptly to another offence, in which also the priests set an evil example, the capricious dismissal of their Hebrew wives and taking other women in their stead. Here, as before, he lays down, at the outset, a general moral principle, which he applies. “The one Father” (it appears from the parallel), is manifestly Almighty God, as the Jews said to our Lord John 8:41, “We have one Father, even God.” He created them, not only as He did all mankind, but by the spiritual relationship with Himself, into which He brought them. So Isaiah speaks (Isaiah 43:1, Isaiah 43:7, Isaiah 43:21, add Isaiah 44:2, Isaiah 44:21, Isaiah 44:24), “Thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel. Every one that is called by My Name; I have created Him for My glory; I have formed him; yea I have made him. This people have I formed for Myself; they shall show forth My praise.”

And from the first in Moses‘ song Deuteronomy 32:6, “Is not He thy Father that created thee? Hath He not made thee and established thee?” This creation of them by God, as His people, gave them a new existence, a new relation to each other; so that every offence against each other was a violation of their relation to God, who had given them this unity, and was, in a nearer sense than of any other, the common Father of all. “Why then,” the prophet adds, “do we deal treacherously, a man against his brother, to profane the covenant of our fathers?” He does not yet say, wherein this treacherous dealing consisted; but awakens them to the thought, that sin against a brother is sin against God, Who made him a brother; as, and much more under the Gospel, in which we are all members of one mystical body 1 Corinthians 8:12, “when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.” He speaks of the sin, as affecting those who did not commit it.

Why do we deal treacherously? So Isaiah, before his lips were cleansed by the mystical coal, said Isaiah 6:5, “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips,” and the high priest Joshua was shown in the vision, clothed with defiled garments; (Zechariah 3:3-4. See ab. pp. 354,355) and the sin of Achan became the “sin of the children of Israel” Joshua 7:1, Joshua 7:11, and David‘s sinful pride in numbering the people was visited upon all. 1 Corinthians 12:26, “whether one member suffer, all the members suffer with it, or one member be honored, all the members rejoice with it.” They “profaned” also “the covenant of their fathers,” by marrying those whom God forbade, and who would seduce, as pagan wives had Solomon, from His worship. Paul in sanctioning the remarriage of widows, adds, “only 1 Corinthians 7:39. in the Lord,” i. e., Christian husbands. “He who treated as null the difference between the Israelites and a pagan woman, showed that the difference between the God of Israel and the God of the pagan had before become null to him, whence it follows.”

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Matthew Henry
Concise Bible Commentary

Corrupt practices are the fruit of corrupt principles; and he who is false to his God, will not be true to his fellow mortals. In contempt of the marriage covenant, which God instituted, the Jews put away the wives they had of their own nation, probably to make room for strange wives. They made their lives bitter to them; yet, in the sight of others, they pretend to be tender of them. Consider she is thy wife; thy own; the nearest relation thou hast in the world. The wife is to be looked on, not as a servant, but as a companion to the husband. There is an oath of God between them, which is not to be trifled with. Man and wife should continue to their lives' end, in holy love and peace. Did not God make one, one Eve for one Adam? Yet God could have made another Eve. Wherefore did he make but one woman for one man? It was that the children might be made a seed to serve him. Husbands and wives must live in the fear of God, that their seed may be a godly seed. The God of Israel saith that he hateth putting away. Those who would be kept from sin, must take heed to their spirits, for there all sin begins. Men will find that their wrong conduct in their families springs from selfishness, which disregards the welfare and happiness of others, when opposed to their own passions and fancies. It is wearisome to God to hear people justify themselves in wicked practices. Those who think God can be a friend to sin, affront him, and deceive themselves. The scoffers said, Where is the God of judgement? but the day of the Lord will come.

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Ellen G. White
Prophets and Kings, 369

The marvelous providences connected with Israel's deliverance from Egyptian bondage and with their occupancy of the Promised Land led many of the heathen to recognize the God of Israel as the Supreme Ruler. “The Egyptians shall know,” had been the promise, “that I am the Lord, when I stretch forth Mine hand upon Egypt, and bring out the children of Israel from among them.” Exodus 7:5. Even proud Pharaoh was constrained to acknowledge Jehovah's power. “Go, serve the Lord,” he urged Moses and Aaron, “and bless me also.” Exodus 12:31, 32. PK 369.1

The advancing hosts of Israel found that knowledge of the mighty workings of the God of the Hebrews had gone before them, and that some among the heathen were learning that He alone was the true God. In wicked Jericho the testimony of a heathen woman was, “The Lord your God, He is God in heaven above, and in earth beneath.” Joshua 2:11. The knowledge of Jehovah that had thus come to her, proved her salvation. By faith “Rahab perished not with them that believed not.” Hebrews 11:31. And her conversion was not an isolated case of God's mercy toward idolaters who acknowledged His divine authority. In the midst of the land a numerous people—the Gibeonites—renounced their heathenism and united with Israel, sharing in the blessings of the covenant. PK 369.2

No distinction on account of nationality, race, or caste, is recognized by God. He is the Maker of all mankind. All men are of one family by creation, and all are one through redemption. Christ came to demolish every wall of partition, to throw open every compartment of the temple courts, that every soul may have free access to God. His love is so broad, so deep, so full, that it penetrates everywhere. It lifts out of Satan's influence those who have been deluded by his deceptions, and places them within reach of the throne of God, the throne encircled by the rainbow of promise. In Christ there is neither Jew nor Greek, bond nor free. PK 369.3

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Ellen G. White
Testimonies for the Church, vol. 7, 91

Those who lead out in the establishment of medical institutions must set a right example. Even if the money is in sight, they should not use more than is absolutely needed. The Lord's work should be conducted with reference to the necessities of every part of His vineyard. We are all members of one family, children of one Father, and the Lord's revenue must be used with reference to the interests of His cause throughout the world. The Lord looks upon all parts of the field, and His vineyard is to be cultivated as a whole. 7T 91.1

We must not absorb in a few places all the money in the treasury, but must labor to build up the work in many places. New territory is to be added to the Lord's kingdom. Other parts of His vineyard are to be furnished with facilities that will give character to the work. The Lord forbids us to use selfish schemes in His service. He forbids us to adopt plans that will rob our neighbor of facilities that would enable him to act his part in representing the truth. We are to love our neighbor as ourselves. 7T 91.2

We must also remember that our work is to correspond with our faith. We believe that the Lord is soon to come, and should not our faith be represented in the buildings we erect? Shall we put a large outlay of money into a building that will soon be consumed in the great conflagration? Our money means souls, and it is to be used to bring a knowledge of the truth to those who, because of sin, are under the condemnation of God. Then let us bind about our ambitious plans; let us guard against extravagance or improvidence, lest the Lord's treasury become empty and the builders have not means to do their appointed work. 7T 91.3

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