Malachi 2:10

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?

KJV (with Strong's)

Have we not all one {H259} father {H1}? hath not one {H259} God {H410} created {H1254} us? why do we deal treacherously {H898} every man {H376} against his brother {H251}, by profaning {H2490} the covenant {H1285} of our fathers {H1}?

Complete Jewish Bible

Don't we all have the same father? Didn't one God create us all? Then why do we break faith with each other, profaning the covenant of our ancestors?

Berean Standard Bible

Do we not all have one Father? Did not one God create us? Why then do we break faith with one another so as to profane the covenant of our fathers?

American Standard Version

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

Commentary

### SUMMARY
Malachi 2:10 presents a series of profound rhetorical questions, through which the Lord indicts the post-exilic community of Israel for their spiritual and social hypocrisy. It challenges their unfaithfulness to God and to one another, highlighting the stark contradiction between their shared divine origin as God's created and covenanted people, and their pervasive treachery, particularly in matters of marriage and social justice, which amounted to a desecration of the sacred covenant established with their ancestors.

### CONTEXT
* **Literary Context:** Malachi 2:10 serves as a pivotal transition within the book. The preceding verses (2:1-9) deliver a severe rebuke to the priests for their corrupt and disrespectful handling of temple sacrifices and their failure to uphold their covenantal duties as teachers of the law. Their actions have caused many to stumble and have defiled the covenant of Levi. Against this backdrop of priestly failure, verse 10 broadens the indictment to the entire community, shifting from the specific sins of the clergy to the general moral and spiritual decay among the people. The rhetorical questions of shared fatherhood and divine creation set the stage for the specific accusations that follow in verses 11-16, which detail their treacherous dealings in marriage, particularly their divorcing of Israelite wives to marry foreign women, and their general unfaithfulness to the covenant.
* **Historical & Cultural Context:** The Book of Malachi is situated in the post-exilic period, likely in the mid-5th century BC, after the return of the Jewish exiles from Babylon and the rebuilding of the Temple (completed c. 516 BC). Despite the restoration of the physical temple and the land, the spiritual fervor that characterized the initial return (as seen in Ezra and Nehemiah) had waned. The people had grown apathetic, cynical, and disillusioned. Economic hardship, unfulfilled messianic expectations, and the absence of a king contributed to a moral decline. Practices like offering blemished sacrifices, withholding tithes, and engaging in social injustices, including widespread divorce and intermarriage with foreign women, became common. Malachi addresses a community that had become complacent in their covenant relationship with God, treating sacred things with contempt and neglecting their responsibilities to both God and their fellow Israelites.
* **Key Themes:** Malachi 2:10 powerfully contributes to several overarching themes in the book. Firstly, it underscores the theme of **Covenant Faithfulness and Violation**. The rhetorical questions remind Israel of their unique covenant relationship with God, established through creation and the Mosaic Law. Their treacherous actions, especially "profaning the covenant of our fathers," directly violate the terms of this sacred bond, echoing the warnings found in [Deuteronomy 28:1](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses of the Covenant"). Secondly, the verse highlights the theme of **Shared Identity and Brotherhood**. By asserting "Have we not all one father? hath not one God created us?", Malachi appeals to a foundational truth of their national identity: they are a unified people, children of the same God, and therefore "brothers." This ideal of unity, emphasized in passages like [Psalm 133:1](/psalms/133-1 "Psalm 133:1 - The Goodness of Unity"), is tragically betrayed by their internal strife and deceit. Finally, it reinforces the theme of **Divine Justice and Judgment**. God's questions are not for information but for conviction, demonstrating His awareness of their sin and His righteous indignation, foreshadowing the coming judgment for their unfaithfulness, as seen throughout [Malachi 3:1](/malachi/3 "Malachi 3 - The Coming Messenger and Judgment").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **father (Hebrew, _ʼâb'_):** This primitive word denotes source, origin, and authority. In this context, it refers to God as the ultimate Father and progenitor of the Israelite nation, emphasizing their shared spiritual lineage and covenantal relationship as His children. It implies a familial bond that should naturally foster unity and loyalty among them.
* **created (Hebrew, _bârâʼ'_):** This primitive root specifically refers to divine creation, often implying creation _ex nihilo_ (out of nothing) or the unique, powerful act of God bringing something into existence. Here, it underscores God's absolute sovereignty and ownership over Israel, reminding them that their very existence and identity as a people are a direct result of His creative power.
* **deal treacherously (Hebrew, _bâgad'_):** This primitive root signifies acting faithlessly, deceitfully, or betraying a trust. It is strongly associated with breaking covenants or solemn agreements. In Malachi, it highlights the severe breach of trust and loyalty within the community, both horizontally (between brothers) and vertically (against God by profaning His covenant).

#### Verse Breakdown
* **"Have we not all one father?"**: This rhetorical question challenges the Israelites to recall their fundamental shared identity. It points to God as the singular, unifying Father of the nation of Israel, implying that their common origin under Him should preclude internal strife and disunity. The question serves to highlight the profound hypocrisy of their actions.
* **"hath not one God created us?"**: This second rhetorical question reinforces the first, grounding their shared identity in God's creative act. It emphasizes God's unique power and ultimate authority over their existence as a people, further strengthening the argument for unity and faithfulness. Their very being is owed to this one Creator.
* **"why do we deal treacherously every man against his brother,"**: This clause directly confronts their sinful behavior, exposing the stark contradiction between their shared divine parentage and their actual conduct. "Dealing treacherously" indicates a pattern of deceit, betrayal, and unfaithfulness in their interpersonal relationships, particularly within the community of faith, violating the very essence of brotherhood.
* **"by profaning the covenant of our fathers?"**: This concluding phrase reveals the ultimate consequence and nature of their treachery: it is not merely social misconduct but a direct desecration of the sacred covenant God established with their ancestors. To "profane" means to defile, pollute, or treat as common something that is holy. Their unfaithful actions, especially in marriage and justice, were a blatant contempt for God's holy agreement and the spiritual heritage passed down through generations.

#### Literary Devices
Malachi 2:10 is rich in **Rhetorical Question**, employing three successive interrogatives that are not meant to elicit information but to provoke self-reflection and conviction. The questions "Have we not all one father?" and "hath not one God created us?" establish a foundational truth that makes the subsequent "why do we deal treacherously... by profaning the covenant...?" a powerful indictment. This structure creates a strong sense of **Irony**, as the very people who share a divine Father and Creator are acting in ways that betray their familial bond and desecrate their sacred covenant. The verse also exhibits a form of **Parallelism**, where the two opening questions reinforce each other, building a cumulative argument for shared identity before contrasting it sharply with their disloyal behavior. The phrase "every man against his brother" uses **Synecdoche** to represent the widespread nature of the treachery within the community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Malachi 2:10 lays bare a fundamental theological truth: our relationship with God is inextricably linked to our relationships with one another. The concept of God as "one father" and "one God" who "created us" establishes a profound basis for human unity and brotherhood, particularly within the covenant community of Israel. Their treachery against "brother" is thus an act of profaning the "covenant of our fathers," demonstrating that social injustice and interpersonal betrayal are not merely secular offenses but direct violations of sacred trust with God. This verse underscores the holistic nature of biblical faith, where orthodoxy (right belief about God) must translate into orthopraxy (right living towards others), especially within the family of faith, as a reflection of our covenant with the Creator.

* [Ephesians 4:4-6](/ephesians/4-4-6 "Ephesians 4:4-6 - Unity in the Body of Christ")
* [1 John 4:20-21](/1_john/4-20-21 "1 John 4:20-21 - Love for God and Brother")
* [Matthew 22:37-39](/matthew/22-37-39 "Matthew 22:37-39 - The Greatest Commandments")

### REFLECTION AND APPLICATION
Malachi 2:10 serves as a powerful mirror for believers today, challenging us to examine the consistency between our confession of faith and our daily conduct. If we claim God as our Father and acknowledge Him as our Creator, then our lives, especially our interactions within the community of faith, must reflect the unity and love inherent in that relationship. The "treachery" Malachi condemns can manifest in many forms: gossip, slander, deceit in business, broken promises, or any action that undermines trust and harmony among those who share a common spiritual heritage. This verse calls us to uphold the sanctity of all covenants, from the sacred bond of marriage to our commitment to Christ and His church. Our worship and devotion to God are hollow if our hearts are filled with animosity or our hands engage in injustice against our spiritual siblings. It compels us to live with integrity, recognizing that our treatment of others is a direct reflection of our reverence (or lack thereof) for God and His holy covenant.

#### Questions for Reflection
* **In what ways might my actions, even subtle ones, "deal treacherously" against a brother or sister in Christ, undermining the unity we share in God?**
* **How does my daily conduct demonstrate my belief that God is "one father" who "created us," fostering genuine brotherhood and love within my community?**
* **Am I treating my commitments—to God, to my family, to my church—with the sacredness of a covenant, or am I "profaning" them through carelessness or unfaithfulness?**
* **What specific steps can I take to foster greater unity, trust, and integrity in my relationships, both within and outside the church?**

### FAQ

**Who is the "one father" mentioned in Malachi 2:10?**

Answer: In the immediate context of Malachi 2:10, the "one father" refers to God Himself, specifically in His covenantal relationship with Israel. While God is the Creator of all humanity, this question emphasizes His unique role as the Father of the nation of Israel, having chosen them, delivered them from slavery, and established a special covenant with them at Sinai. This familial language highlights the profound spiritual and historical bond between God and His people, implying a shared identity and destiny that should foster unity and loyalty among them. It's a reminder of their shared origin and divine parentage as the people of God.

**What does it mean to "deal treacherously" and "profane the covenant" in this verse?**

Answer: To "deal treacherously" (Hebrew: *bâgad*) signifies acting faithlessly, deceitfully, or betraying a trust. In Malachi, this term is particularly used to describe the breaking of solemn agreements, especially covenants. Here, it refers to the Israelites' unfaithful actions against their fellow Israelites, particularly in the context of marriage (divorcing their Israelite wives to marry foreign women, as elaborated in [Malachi 2:11-16](/malachi/2-11-16 "Malachi 2:11-16 - Treachery in Marriage")). To "profane the covenant" (Hebrew: *châlal*) means to defile, desecrate, or treat as common something that is holy or sacred. Their treacherous actions, therefore, were not merely social misdemeanors but direct violations of the sacred Mosaic Covenant established by God with their ancestors at Mount Sinai, which included laws governing social justice, marriage, and faithfulness to God. Their unfaithfulness to one another was a direct affront to their covenant relationship with God.

### CHRIST-CENTERED FULFILLMENT
Malachi 2:10, with its indictment of Israel's treachery and covenant-breaking, finds its ultimate resolution and fulfillment in Jesus Christ. The questions "Have we not all one father? hath not one God created us?" point to a fundamental truth of human origin and divine paternity, which is fully realized in the New Covenant through Christ. While Israel failed to live up to their identity as God's children, Jesus perfectly embodied the faithful Son, demonstrating unwavering obedience to the Father. Through His atoning sacrifice, Christ establishes a new covenant, not based on human works or national lineage, but on grace through faith ([Hebrews 8:6-13](/hebrews/8-6-13 "Hebrews 8:6-13 - The Superiority of the New Covenant")). In this new covenant, believers from every nation are reconciled to God, becoming His adopted children through Christ ([Galatians 3:26-29](/galatians/3-26-29 "Galatians 3:26-29 - Children of God by Faith")). Thus, the "one father" and "one God" who created us now unites us as "brothers" and "sisters" in Christ, forming a new spiritual family where the call to unity and love is paramount ([Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Fellow Citizens with the Saints")). The treachery condemned in Malachi is overcome by the new heart and Spirit given in Christ, enabling believers to live in faithfulness to God and in genuine love for one another, fulfilling the law through love ([Romans 13:8-10](/romans/13-8-10 "Romans 13:8-10 - Love Fulfills the Law")). Jesus, the perfect covenant keeper, bore the consequences of humanity's treachery, allowing us to enter into a relationship with God where His covenant is no longer profaned but honored in our lives.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 100:3

Know ye that the LORD he [is] God: [it is] he [that] hath made us, and not we ourselves; [we are] his people, and the sheep of his pasture.

Malachi 2:11

Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.

1 Corinthians 8:6

But to us [there is but] one God, the Father, of whom [are] all things, and we in him; and one Lord Jesus Christ, by whom [are] all things, and we by him.

Ephesians 4:6

One God and Father of all, who [is] above all, and through all, and in you all.

Isaiah 63:16

Doubtless thou [art] our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, [art] our father, our redeemer; thy name [is] from everlasting.

Isaiah 64:8

But now, O LORD, thou [art] our father; we [are] the clay, and thou our potter; and we all [are] the work of thy hand.

Matthew 3:9

And think not to say within yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.