Malachi 2:10 - Printer Friendly

ESV: Have we not all one Father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers?

NIV: Do we not all have one Father? Did not one God create us? Why do we profane the covenant of our ancestors by being unfaithful to one another?

NASB: Do we not all have one Father? Is it not one God who has created us? Why do we deal treacherously, each against his brother so as to profane the covenant of our fathers?

CSB: Don't all of us have one Father? Didn't one God create us? Why then do we act treacherously against one another, profaning the covenant of our ancestors?

NLT: Are we not all children of the same Father? Are we not all created by the same God? Then why do we betray each other, violating the covenant of our ancestors?

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?

NKJV: Have we not all one Father? Has not one God created us? Why do we deal treacherously with one another By profaning the covenant of the fathers?

This verse begins the second of Malachi's three prophetic messages. The first was directed against the priests of Israel, and ended with a stinging rebuke. Specifically, that the people of Israel were stumbling due to failed spiritual leadership. This message from Malachi shows just how much the nation has slipped. Just as the priests are being unfaithful to God, the people are being unfaithful to each other.

This verse uses a Hebrew term referring to deception, or the breaking of an agreement. The people are not merely being immoral, they are violating their word and their covenants with each other. Later verses will detail the worst effects of this: divorce and pagan intermarriage.

This particular accusation is interesting, as it is the only time in Malachi where Israel does not answer back. In all of the other messages, Israel responds to criticism with doubt and disbelief. In this case, though, there is no particular answer. It's possible that this is because there is no response to be given. This may well be the one area where not even spiritually numb Israel can deny their own failure.

Malachi 2:10–16 is perhaps the Bible's strongest indicator of God's views on divorce. This passage begins the second of Malachi's three prophetic lessons, ending in Malachi 3:6. The people of Israel are rebuilding Jerusalem and the temple, but under the control of a foreign nation. Rather than honoring God, and their own wives, it seems the men of Israel were divorcing Jewish women in order to marry pagans (Ezra 9:1–2; Nehemiah 13:23–27). This is described in this passage as an act of violence against the women. In no uncertain terms, Malachi expresses God's hatred for divorce.

God will humiliate the priests who are insulting Him with improper sacrifices. While the priests are being unfaithful to God, the people of Israel are also being unfaithful to each other. In particular, they are marrying pagans, and committing divorce, which God absolutely despises. God's covenant with Israel included both blessings for obedience, and consequences for disobedience. And yet, as Israel disobeys, they blame God for their hardships. God's people are defying Him, then blaming Him for the end results!

Malachi's structure is intricate, but can be divided into three primary messages. The first message is to Israel's priests, and runs from Malachi 1:2 through Malachi 2:9. Chapter 2 begins with a warning, to the priests, that God will humiliate them for their arrogant, apathetic attitudes. The topic then transitions to Malachi's second message, directed to Israel as a whole, accusing them of being unfaithful to each other. This rebuke of infidelity continues through the beginning of chapter 3, before calling Israel to repentance in the final message.

Malachi is the last message of prophecy given to Israel prior to 400 years of silence. Israel has rebuilt the temple, following the invasions of Babylon, but they are still under foreign oppression. Israel's spiritual condition, however, is dire. Hosea depicted Israel as prone to failure, but repentant. Later, Ezekiel exposed Israel's blatant disobedience. By the time of Malachi, Israel has passed into numbness and apathy. Unlike other Old Testament prophets, Malachi takes the form of a dialogue, where Israel responds to accusations as if unaware that they've occurred. The next prophetic voice from God would not come until the ministry of John the Baptist.