Malachia 2:10

La Riveduta Bibbia

Non abbiam noi tutti uno stesso padre? Non ci ha creati uno stesso Dio? Perché dunque siamo perfidi l’uno verso l’altro profanando il patto dei nostri padri?

Parallel Translations

La Nuova Diodati
Non abbiamo tutti uno stesso Padre? Non ci ha creati uno stesso Dio? Perch dunque agiamo con perfidia luno verso laltro, profanando il patto dei nostri padri?

Giovanni Diodati Bibbia
NON abbiam noi tutti uno stesso Padre? non ci ha uno stesso Dio creati? perchè usa dislealtà l’uno inverso l’altro, violando il patto de’ nostri padri?

Bible Verse Review
  from Treasury of Scripure Knowledge

all: Malachi 1:6, Joshua 24:3, Isaiah 51:2, Isaiah 63:16, Isaiah 64:8, Ezekiel 33:24, Matthew 3:9, Luke 1:73, Luke 3:8, John 8:39, John 8:53, John 8:56, Acts 7:2, Romans 4:1, Romans 9:10, 1 Corinthians 8:6, Ephesians 4:6, Hebrews 12:9

hath: Job 31:15, Psalms 100:3, Isaiah 43:1, Isaiah 43:7, Isaiah 43:15, Isaiah 44:2, John 8:41, Acts 17:25

why: Malachi 2:11, Malachi 2:14, Malachi 2:15, Jeremiah 9:4, Jeremiah 9:5, Micah 7:2-6, Matthew 10:21, Matthew 22:16, Acts 7:26, 1 Corinthians 6:6-8, Ephesians 4:25, 1 Thessalonians 4:6

by: Malachi 2:8, Malachi 2:11, Exodus 34:10-16, Joshua 23:12-16, Ezra 9:11-14, Ezra 10:2, Ezra 10:3, Nehemiah 13:29

Reciprocal: Genesis 27:35 - General Malachi 2:12 - and him Acts 17:26 - hath made

Gill's Notes on the Bible

Have we not all one father?.... Whether this is understood of Adam the first man, of whose blood all nations of the earth are made, and who in the same sense is the father of all living, as Eve was the mother of all living; or of Abraham the father of the Jewish people, of whom, as their father, they used to glory; or of Jacob, as Kimchi and Aben Ezra interpret it, whom the Jews used to call our father Jacob; or of God, who is the Father of all men by creation, and of the Jews by national adoption of them; and who may the rather be thought to be meant, since it follows,

hath not one God created us? either as men, or formed us as a body politic; which may serve to explain what is meant by their having one father: whichever is the sense of these words, the argument from hence is strong; that there ought to be no partiality used in the law, or any respect had to persons, in that the rich and the poor have all one Father and one Creator; see James 2:1:

why do we deal treacherously every man against his brother; by perverting justice, having respect to persons, favouring one to the prejudice of another, as it follows:

by profaning the covenant of your fathers? the covenant made with them at Sinai, as Jarchi explains it; the law that was then enjoined them, particularly such as forbid respect of persons, Leviticus 19:15 some think, as Aben Ezra, that a new section here begins, and that the prophet proceeds to a new reproof, and for another sin these people were guilty of, in marrying wives of another nation, contrary to the law in

Exodus 34:15 which was dealing treacherously with one another, and profaning the covenant of their fathers.

Barnes' Notes on the 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. 2 Samuel 24:0. He teaches beforehand, that 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.”

Clarke's Notes on the Bible

Verse Malachi 2:10. 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!