COMMENTARY ON MALACHI
LESSON NUMBER 13
Mal 2:10 “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? 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.”. . . . . . . . . . . . . . . . . . . . . . . . . (Malachi 2:10-11)
THEY DEALT TREACHEROUSLY
INTRODUCTION
The Lord is reasoning with a backslidden people. In His reasoning, He does not ask them to explain why they have conducted themselves in an unsatisfactory manner. He rather provides both the questions and the answers, perceiving their hearts, thoughts, and intents, then telling them what He has seen. As we go through the Divine assessments, it is essential that we divest ourselves of all idle curiosity, endeavoring as best as we can to perceive the nature of God in what He says. There is altogether too much philosophizing about God in our time, and this is wholly unwarranted. Philosophy and speculation all presume limited revelation, which appears to justify excursions into human opinion. However, when it comes to the Lord, He has made Himself known in a most abundant manner. He has revealed His nature and His purpose, doing so in creation, the Law, His Son, and the Gospel. He has revealed epochal events that make Him known, as well as His dealings with, and responses to, individuals, cities, and nations. In all of these, we are being exposed to the nature of God, and that exposure is intended to acquaint us with Him. It appears to me that the Scriptures contain a thorough exposure to God as it regards humanity. They contain every kind of pertinent human condition, and how the Lord responds or reacts to it. When we are made aware of Adam and Eve, Enoch, the world of Noah’s day, the people at Babel, Sodom and Gomorrah, Abraham, and Israel, we are being acquainted with God Himself – and He does not change. It is not possible to estimate the degree of profitability that will be realized when we read the Scriptures with these things in mind. In this text, the Lord commences a form of reasoning that is a rebuke for Israel intermarrying with the heathen.
ONE FATHER WHO HAS BEGOTTEN US
Malachi 2:10a “Have we not all one Father? hath not one God created us? . . .”
Here we are confronted with a foundational reality: the origin of humanity. Worldly men have chosen to speculate about the matter of human lineage. Those who do not have God at the center of their reason consider man to be a kind of natural mutation who, through a series of adaptations, finally became what he is today. Others do not view humanity with its origin in mind, and therefore become self-centered, thinking only of themselves. They view life as an opportunity to plot their own course, and do their own will. They do not think in terms of eternal consequences. Our text makes clear that this kind of thinking is totally unacceptable. It is actually barbaric, uncivilized, and beastly in nature.
The particular subject that is being developed in this text (verses 10-16), is the intermarrying of the Israelites with the heathen. The Lord will show the utter unreasonableness of such a thing, and how such activity violates the call of God that was upon that nation. The reasoning that is here revealed carries over into the New Covenant era, for it is God Himself that is being made known, not merely the people of Israel.
ONE FATHER. The Lord does not ask this question to obtain an answer. Rather, this is a rhetorical question. That is, the answer is obvious when the matter is given proper consideration. However, the point here is not the common Fatherhood of God respecting the whole race of man – although that is a proper perspective, for God “made of one blood all nations of men for to dwell on all the face of the earth” (Acts 17:26).
However, when it comes to the term “Father” being applied to God, it always pertains to a special relationship that has been formed between man and God – one that is distinct from the creation of the race itself. There are fifteen references to God as “Father” in Genesis through Malachi. That compares to two hundred and fifty such references in Matthew through Revelation, which is around one third of the volume of the total Scriptures.
Moses said to Israel, “Do ye thus requite the LORD, O foolish people and unwise? is not He thy Father that hath bought thee? hath He not made thee, and established thee?” (Deut 32:6). That is the very first reference to God as “Father” in Scripture. At that point in history over 2,500 years had passed. There, His Fatherhood is associated with purchasing Israel (“bought”), causing them to exist (“made thee”), and maintaining and prospering them (“established thee”). David also confessed God to be the “Father” of Israel (1 Chron 29:10). Later, the Lord spoke of Himself as being a “Father” to Solomon, who was a type of Jesus Christ, who would build a greater Temple, and have even greater wisdom (2 Sam 7:14; 1 Chron 17:13; 1 Chron 22:10; 28:6). The Psalmist declared God to be a “Father” to David, blessing him in a unique manner, and setting him forth as a type of the coming Christ. (Psa 89:26). Given to Israel as a “Child” and a “Son,” the coming Christ was called “Everlasting Father” (Isa 9:6). The prophet Isaiah wrote of God being uniquely a “Father” to Israel, referring to Him as their “Redeemer” (Isa 63:16). He also wrote of God as Israel’s “Father,” affirming He was the Potter, while they were the clay (Isa 64:8). Speaking of Israel’s illumination, Jeremiah said they would come to call God “My Father,” and would not turn away from Him (Jer 3:19). God Himself said “I am a Father to Israel” (Jer 31:9). Our text speaks of that unique usage.
The term “Father,” therefore, speaks of Divine privilege and care. It speaks of Him showing favor, providing direction, sustaining, caring for, and honoring. The Fatherhood of God accounts for Israel’s deliverance from Egypt, sustenance in the wilderness, conquest of Canaan, and the promise of a new and better covenant. Such a gracious outpouring of favor cannot be ignored with impunity. Israel, especially its priests, will be held accountable for a proper response to such magnanimous favor and Divine preference.
What is even more, Israel had only “one Father.” No other god showed them such favor. No man or nation heaped such benefits upon them. He was their solitary Source, even though they often sought to other god’s and nations for advantages.
GOD CREATED US. There was not a collaboration of gods in the creation of Israel. While other nations had many gods, Israel was given only “one.” In one grand pronouncement Moses said, “Hear, O Israel: The LORD our God is one LORD” (Deut 6:4). Our text states that He created Israel, for they are the subject of this Divine dialog. The Psalmist put it this way: “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” (Psa 100:3). This nation did not merely grow into existence, it was created! Thus God said to Israel, “But now thus saith the LORD that created thee, O Jacob, and He that formed thee, O Israel . . . I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:1,15).
THE PARALLEL OF THE CHURCH. An even higher creation of God is found in the church. Jesus is said to be building it (Matt 16:MJatt 16:18). Each member is deliberately placed by God within it (1 Cor 12:18), and is himself a “new creation” (2 Cor 5:17). A greater creation calls for great responsibility, as well as greater and more productive blessings.
THEY PROFANED THE COVENANT OF THEIR FATHERS
2:10b “ . . . why do we deal treacherously every man against his brother by profaning the covenant of our fathers?”
WHY? God is not responsible for giving account for his matters – the things that He does (Job 33:13). However, it is quite different for men – especially those upon whom God has bestowed undeserved, yet copious, benefits, OR, those who have done something in His name. The first person brought to account before God was Eve: “What hast thou done?” (Gen 3:13). Cain was the second person so interrogated (Gen 4:10). The first person specifically asked WHY he had done something was Cain: “Why art thou wroth? And why is thy countenance fallen?” (Gen 4:6). Once God in anger asked king Amaziah, “Why hast thou sought after the gods of the people?” (2 Chron 25:15).
All of this is an introduction to the day of judgment, when every man “shall give account of himself to God” (Rom 14:12). We are being exposed to more than mere history. God’s ways are also being made known to us in these arresting accounts. Men are accountable to Him.
DEALING TREACHEROUSLY AGAINST HIS BROTHER. Other versions read “dealing treacherously with one another,” NKJV “breaking faith with one another,” NIV and “faithless to one another.” NRSV
The word “treacherously” means deceitfully, faithlessly, and offensively. Ultimately, it speaks of actions that harm those to whom we are related. In this case, the relationship is the result of being in a body of people chosen by God. From a fleshly point of view, it refers to the offspring of Abraham, from whom the nation sprang. Speaking of this relationship, God said to Israel, “Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him” (Isa 51:2).
Although God does not yet identify the act of thoughtless treachery, He first establishes that the iniquity of which He speaks is not only a sin against Him, but against the rest of the Israelites as well. From the highest level, it is true that sin is against God, and against Him “only” (Psa 51:4). However, that is from the standpoint of ultimate accountability. There is also a sense in which sin is committed against people. Reuben warned his brother about sinning “against” the younger brother Joseph (Gen 42:22). Keep in mind, that this is a Divine assessment.
Sin – particularly among those who are formally identified with God – is never a private matter. Who can forget the ultimate example of sin affecting succeeding generations – the sin of Adam. As it is written, “by one man’s offense death reigned . . . by the offense of one judgment came upon all men . . . by one man’s disobedience many were made sinners” (Rom 5:17–19). Achan “troubled” all of Israel when he coveted and took two hundred shekels of silver, a Babylonish garment, and a wedge of gold from Jericho (Josh 7:18-25). On another occasion all of Israel suffered a three year famine because king Saul “slew the Gibeonites,” with whom Joshua had made a covenant (2 Sam 21:1; Josh 9:15). A man can “sin against his neighbor” (2 Chron 6:22). It is written of “the sins of Jeroboam” that he “made Israel to sin,” provoking the Lord to anger (1 Kgs 15:30). The household of David was plagued with the sword and violence because of his sin with Bathsheba (2 Sam 12:10). Apostolic doctrine declares it is possible to “sin so against the brethren,” and in so doing “sin against Christ” (1 Cor 8:12).
Those we are being exposed to are treated in a consistent Divine manner. When a people have been joined together by God, it is not possible for them to live, whether for good or evil, without it having an impact on the ones of whom they have been made a part.
PROFANING THE COVENANT. Other versions read, “putting shame on the agreement,” BBE “violating the covenant,” DOUAY “break the covenant,” GENEVA “dishonor the promise,” GWN “making light of the covenant,” NET “pollute the covenant.” YLT
The “first” (Heb 8:7), or “old” (2 Cor 3:14) covenant was made with Israel, and God declared they had broken that covenant: “which My covenant they brake” (Jer 31:32). The book of Hebrews reads, “they continued not in My covenant” (Heb 8:9). This covenant was not made with an individual – like the covenant made with Abraham, Isaac, and Jacob (Ex 2:24; 2 Kgs 13:23; Acts 3:25). It was made with Israel as a whole (Ex 34:27). Yet, in this text, the Lord states that the breaking of the covenant was narrowed down to individuals who dealt treacherously with their brethren. As applied in Malachi, this included offering unacceptable sacrifices, and the priests failing to properly teach the people. These inconsiderations broke the covenant.
THE PARALLEL. While the parallel is not exact, there is a kind of profaning that takes place when professing Christians live after the flesh. Because the New Covenant is more precisely made with Christ (Gal 3:16), such activity does not void the covenant. However, such people “profane” or defile the view of that covenant. Such sinners leave the impression that newness of life is not really new, that the new creation does not exist, and that the salvation of God is really ineffectual. Although such conclusions are not true, the fact that they have caused the enemies of God to blaspheme “that worthy name” (James 2:7) will summon the judgment of God against them – just as surely as it was against those of Malachi’s day.
THEY PROFANED THE HOLINESS OF THE LORD
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.”
How serious is it when a people to whom God has revealed Himself go backward? Is God indifferent to such a thing? If He is longsuffering, how are we to interpret that longsuffering? Does a people upon whom God has set His love enjoy a favorable status with God while they are moving away from Him? Does God’s “everlasting love” remain on those who are unfaithful to Him? Men continue to speculate about such matters, treating them scholastically at the best, and with indifference at the worst. However, before any cogent idea concerning the love and mercy of God can be entertained, we must hear His assessment of those who are in a backslidden state. What He says about such people will assist us in forming a proper conception of how He regards them. His judgments, if received, will also promote a wholesome fear of Him, which is essential. It must be remembered that God’s glory is more important than the welfare of any individual or people.
JUDAH HATH DEALT TREACHEROUSLY. The prophet will now affirm that the whole of the twelve tribes have defected. Anyone maintaining a proper view of the Lord was the exception, not the rule. The word “treacherously” refers to attitudes and conduct that were opposite of what the Lord required. Because God Himself was holy, the twelve tribes were also required to be holy (Lev 20:7). Privilege did not remove that solemn responsibility. Their conduct was duly noted by God and classified as treacherous, having “broken faith,” NIV been “faithless,” NRSV and guilty of being “faithless and dealt treacherously.” AMPLIFIED There was no way to dignify their conduct – whether they sacrificed and kept the feasts or not.
AN ABOMINATION IS COMMITTED IN ISRAEL AND IN JERUSALEM. There is such a thing as human conduct that is abominable to God Almighty (Lev 18:22; 20:13; Deut 17:1; Psa 53:1; Prov 3:32; 6:16-19; Lk 16:15; Tit 1:16; Rev 21:8,27). Men may philosophize about whether or not those who commit abominations are themselves abominable to the Lord – but God has spoken on the issue, and it is the business of every person to know what He has said. The very fact that God is noting abomination in Israel confirms that the abomination is not separate from those who commit it, else there would be no point to speaking in this way.
For Israel, the worst of all abomination was that which was committed in Jerusalem – the city in which God chose to put His name. That is, the city that was formally associated with Him. Sin committed there was the worst of all sins, for it reflected upon the God with whom the city was affiliated.
THE HOLINESS OF THE LORD PROFANED. Judah is also said to have profaned “the holiness of the Lord,” or “the sanctuary of the Lord.” NASB Most versions identify this as a place – the holy place, which would be the Temple of God and the things that were done there. The New King James Version reads “holy institution.” The idea here is that when a men corrupt a revealed religion, they have sinned in the worst sense of the word, for they have caused men to lightly regard God and the things that He has revealed and required. God has a love for what He has made known, and is wholly intolerant of those who do not themselves have that view.
MARRYING THE DAUGHTER OF A STRANGE GOD. Judah is said to have “married the daughter of a foreign god.” NKJV/NASB/NIV The people themselves had fallen into this practice earlier – during the time of Ezra. He noted, “For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass” (Ezra 9:2). Nehemiah also takes note of this defection (Neh 13:23-24). The evidence in Malachi points to the priests as having married heathen women, thus breaking the law of Leviticus 21:14-15. Such conduct “defiled the priesthood and the covenant of the priesthood” (Neh 13:29).
As in every attempt to mingle holy and unholy things, the default is to the unclean. The only known exception to this rule is when coming to Christ divides a family. Then the children are sanctified by the believer (1 Cor 7:14). This is why Paul said a person who is free to marry may do so “only in the Lord” (1 Cor 7:39). Solemnly believers are told, “be ye not unequally yoked together with unbelievers” (2 Cor 6:14).
I understand that this is not taken seriously in the church of our day, but it is certainly presented as a weighty consideration by the word of God. For a person who worships the true God to choose to marry the daughter of a strange God is something God will not overlook. Our text confirms this to be the case. Such conduct profanes the holiness of the Lord in the eyes of men. It desecrates the New Covenant, and subjects the name of the Lord to disgrace. This is because it is conduct that contradicts the nature of God. God does not align Himself with people or things that contradict His nature. It is the business of those who represent God – like the priests of our text – to apprise the people of these things. Where there is a failure to do this, the name, holiness, and covenant of God have been profaned and disgraced before men.