Malachi 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?

Ver. 10. Have we not all one father?] Here begins a second contestation, viz. with the people (as the former was with the priests), for their unrighteous dealing; where we have so many words, so many arguments. In brevitate verborum est luxuries rerum. If shortness of words is the heart of the matter. How many ones are here, and all to persuade to unity. See the like Ephesians 4:3,5. Let those that take upon them to persuade others to equity and unanimity learn to marshal their matter handsomely, and to fill their mouths with arguments, such as may fall thick, and prevail, being seconded and set on with intimation of heartiest affection, Job 21:4. Oh that I could somewhere meet with you both together, said Austin to Jerome and Ruffinus (hearing of their differences), I would fall down at your feet with much love and many tears, I would beseech you, for God's sake, for your own sakes, for weak Christians' sakes, &c., not to suffer these dissensions to spread further, Hei mihi qui vos alicubi invenire non possum, &c. So Mr Bradford, in a letter to a distressed gentlewoman that was in a despairing condition, I beseech you, saith he, I pray you, I desire you, I crave at your hands with all my very heart; I ask of you with hand, pen, tongue, and mind, in Christ, through Christ, for Christ, for his name, blood, mercy, power, and truth's sake, that you admit no doubting of God's final mercy toward you, howsoever you feel yourself. Oh that I could get words, said another holy man to his hearers, to gore your very hearts with smarting pain, that this doctrine might be written in your flesh! By this "one father" in the text is meant Adam, say the most interpreters, who was the common parent of us all, and the very stock and root from whence all mankind did spring. It is, therefore, a sin against nature itself and common humanity to deal treacherously against another, or to hide thyself from thine own flesh, Isaiah 58:7. This is to be more unreasonable than beasts, birds, and fishes, which love their own kind; and those that feed on flesh will not eat the flesh of their own kind. But our age overly aboundeth with unnatural man eaters, that (not only like a pickerel in a pond, or shark in the sea, devour the lesser fishes of another alloy, but also) eat up God's people as they eat bread, Psalms 14:5, make no more conscience, nay, take as much content in undoing a poor brother as in eating a meal's meat when they are hungry; they make but a breakfast of a whole representative nation; as those gunpowder papists designed to do. How often are wicked oppressors compared to hunters, for their cruelty, and fowlers, for their craft! to show that they spare none that fall into their nets; young, old, male, female, all go together into the bag, Psalms 10:9. This raised a great cry of the people and of their wives against their brethren, those usurious Jews, that had both robbed and ravished them, Nehemiah 5:1. And what could they say for themselves, but the same in effect with this in the text, "Yet now our flesh is as the flesh of our brethren, our children as their children?" &c.

Have we not all one father? hath not one God created us?] Here the prophet riseth higher, viz. from Adam to God, out of whose mint when man came first, he shone most glorious, for he was God's own workmanship, created unto love and good works, Ephesians 2:10 : yea, as iron put into fire seems to be nothing but fire; so Adam, come afresh out of God's hands, who is perfect love and goodness itself, was none other than a very lump of love to God and kindness to his fellow creatures. But now, alas, we may sit and sing, O quantum haec Niobe, &c., how strangely are we altered, and fallen from our first love! and what great cause have we, with those in Ezra, to think of this temple that was burnt, and lament! yea, write Lamentations, with Jeremiah, and say, as he; "They ravished the women in Zion, and the maids in the cities of Judah. Princes are hung up by the hand: the faces of the elders were not honoured," &c. Lam 5:11-12 The wonder was the less, because these that did all this were of a different religion. But for those that serve the same true God, the Creator of all, to jar and war, as we, alas, do at this day, this is lamentabile bellum, doleful war, and speaks a great decay and defect of the power of godliness; true religion being of a uniting nature; and the strongest tie. Sanatior sane est copula cordis quam corporis. This Joseph's brethren knew, and, therefore, held it their best plea, Genesis 50:17 "And now, we pray thee, forgive the trespass of the servants of thy father's God." They had one common father; but, as a better string to their bow, they had one common God. The very Turks are found to be much braver soldiers upon the Christian than upon the Persian, because they begin alate to be infected with Persianism, whom they acknowledge better Mahometans than themselves.

Why do we deal treacherously] Or, fraudulently. The prophet puts himself into the number, though innocent, that his reproof might the better take with them. That which he taxeth them for is their wrong dealing in general, one with another; whether it were by force or by fraud (επιβολη επιβουλη), by violence or cunning contrivance, which what is it else, but crimen stellionatus, the very sin of deception, and hath God for an avenger? 1 Thessalonians 4:6. Now, it is dangerous offending him whose displeasure and revenge is everlasting, and who often calls to reckoning after our discharges. Take heed, therefore, of all sorts of injustice. Curse not the deaf, lay not a stumblingblock before the blind: but fear the Lord Jehovah, Leviticus 19:14. And considering that to deal treacherously with another, a brother especially, is a sin (as hath been above-said), both against nature and religion; both against race and grace, which teacheth righteousness as well as holiness, Titus 2:12, and turning the leopard into the lamb, causeth that none do harm to, or destroy, another in all God's holy mountain, Isaiah 11:6; let us so carry ourselves, as that, with blessed Paul, we may glory, and say, "We have wronged no man, we have consumed no man, we have defrauded no man," &c., 2 Corinthians 7:2 .

By profaning the covenant of our fathers] i.e. By degenerating from the promises and practices of our pious progenitors. Of this see Malachi 2:8. A certain popish prince said, It is not amiss to make covenants; but woe be to him that is necessitated to keep them. He had learned (much like Machiavel), fidem tamdiu servandam esse quamdiu expediat, that covenants are to be kept so long as a man shall see cause. That which was anciently said of the Thracians is now verified of the Papists, that they keep no covenants (eos foedera nescire), with heretics especially. The Turks, taught by them, say, There is no faith to be kept with dogs, that is, with Christians. Their leagues, grounded upon the law of nations, and solemnly confirmed by oath, have with them no longer force than standeth with their own pleasure and profit. And if Turks and Papists only were truce breakers and perfidious, it were the better to be borne with. But what shall we say to those Christiano categori (as Bellarmine saith a certain sort of heretics were called of old), those blots and botches of Christian religion and holy society, that can say and unsay at pleasure, make vows to God in their distress, and break them as fast when delivered? Just like those Jews in Jeremiah 34:8,12, that set free their servants when the enemy lay before the walls; but reduced them into bondage when the siege was raised, though they had cut the calf in twain, and passed between the parts thereof; a most solemn way of sealing up covenants. So dealt their fathers before them, Psalms 78:34,37. And so dealt here their nephews after them. They profaned the covenant of obedience to God's commandments, that their fathers, for themselves and their successors, entered into. But should men thus play with covenants as children do with nuts? should they slip them at pleasure, as monkeys do their collars? should they snap them in sunder, as Samson did his cords? Had Shimei peace, that brake his oath to Solomon? or Zedekiah, that kept not touch with Nebuchadnezzar? &c.