Malaquias 2
Steven Cole · Citado em PreceptAustin
Malaquias 2
Cole applies this true to modern pastors - God gets pretty graphic by saying that He will spread refuse or dung on the faces of the priests and cause them to be despised and abased in front of all the people. These proud priests were trying to keep up their image as important and influential men. But God will expose them for what they are, defiled and unclean. Whenever a pastor’s sin gets exposed publicly, you know that he didn’t just suddenly fall. God is exposing in public what has been going on behind the scenes for a long time. “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment” (James 3:1)! A. W. Tozer wrote, “Save me from the curse of compromise, of imitation, of professionalism. Save me from the error of judging a church by its size, its popularity or the amount of its yearly offering. Help me to remember that I am a prophet—not a promoter, not a religious manager, but a prophet” (“The Prayer of a Minor Prophet”). That is the essence of spiritual leadership, to honor God by walking with Him and teaching His truth. “Pay close attention to yourself and to your teaching” (1Ti 4:16)! (Requirements for Spiritual Leadership Malachi 2:1-9) Malachi 2:4 "Then you will know that I have sent this commandment to you, that My covenant may continue with Levi," says the LORD of hosts.: (you will know- 1Ki 22:25 Isa 26:11 Jer 28:9 Eze 33:33, 38:23 Lk 10:11)(my covenant: Isa 1:24-28, 27:9 Eze 20:38-41, 44:9-16 Mt 3:12 John 15:2) EXAMPLE OF A PIOUS PRIEST Note that from Mal 2:4 through Mal 2:8 there is a "change in tone" as this section is "a historical reflection on what was and what should have been. That covenant arrangement with the Levites was to endure unaltered. Obviously they were not meeting their responsibilities." (The Expositor's Bible Commentary, Volume 7) Then - A time phrase. Always query expression of time by asking "What time is being referred to?, What preceded and what follows?, etc". They would come to know when the discipline came upon them. When the priests were defiled (which would prohibit their continual function as priests) by God's punishment in Mal 2:3, then they would know it was from God. As a general principle, note that God does not discipline without a goal or purpose - whether we learn the lesson He intends is another matter (cp Pr 6:23b, Ps 119:67, 71)! USB Handbook - The relationship with the previous verse is one of cause and effect: because of the punishment described in Mal 2:3, the priests will realize that the Lord’s command (Mal 2:1) MacKay adds that "the priests will come to understand what it was that the Lord had done, and why—but it would be too late." Walter Kaiser - The expression in Malachi 2:4 is elliptical. Its general sense is that God sent His commandment to the priests so that, by taking it to heart, the Levitical priesthood might continue. The phrase “Then you shall know [that I am the LORD]” regularly occurs in texts where the judgment of God is used as a lever to help men and women face up to the challenge that God has set before them (e.g., the experience of Pharaoh in Ex. 7:10; 9:14, 29–30; 10:2; 14:2, 18 or of others in Ezek. 15:7; 33:29). God’s judgment would come if the priests would not respond to His call to change. I have sent this commandment to you - Repeats the word commandment seen in Mal 2:1 which links Mal 2:1-4 together. That - expresses purpose. Pause and ponder - "What purpose?" My covenant may continue - God explains His motive for discipline against the ungodly priests. As
Malaquias 2
Cole - Sound teaching must flow out of a godly life. As the Puritan pastor Richard Baxter put it, "Is that man likely to do much good, or fit to be a minister of Christ, that will speak for Him an hour, and by his life will preach against Him all the week beside?" Instruction (08451)(torah) refers to God's instructions to His people as to how they shall live in this sinful world. David Levy - Today the believer should be eager to show that he is an approved workman for the Lord by diligently studying God’s Word and rightly dividing it (2 Tim. 2:15). Only then is he prepared to preserve the Word of God from error and properly teach others. He turned many back from iniquity - As someone has said the proclamation of the Word of God should afflict the "comfortable" and comfort the afflicted! Steven Cole - God's Word is clear that our major problem is not low self-esteem or a poor environment. Our major problem is our sinful rebellion against the Lord of hosts. Any pastor who does not help people deal biblically with their sin is not honoring God by teaching His truth. That's one good reason for teaching straight through a book of the Bible instead of giving topical messages. If I preach topical messages, you may think that I'm singling out your particular problem. But if I'm working through a book of the Bible, and it confronts a specific sin, then "it was in the text"! Walter Kaiser - The goal of all faithful proclamation of the Word is to lead sinners to repentance—to turn “many away from iniquity” (v. 6d). Faithful proclamation of God’s Word will “turn many to righteousness” (Dan. 12:3). True teachers of God’s Word will also “walk” with the Lord in “peace and equity.” To “walk with God” means to live in full accord and harmony with what God has taught in His Word (Deut. 8:19; 13:4; 2 Kin. 23:3; Jer. 7:9; Hos. 11:10). Enoch “walked with God” (Gen. 5:22, 24) as did Noah (Gen. 6:9). But the expression is used sparingly in the Bible to refer only to those who had an unusually close communion or fellowship with God. Martin Luther - Always preach in such a way that if the people listening do not come to hate their sin, they will instead hate you!" John
Malaquias 2
Cole - The primary requirement for a pastor-teacher is not that a man be a gifted communicator, but rather that he walks closely with the Lord. John Calvin said that it would be better for the preacher to break his neck going into the pulpit, if he does not take pains to be the first to follow God (cited by J. I. Packer, A Quest for Godliness [Crossway Books], p. 76). Here God contrasts the priests of Malachi’s day with the Levitical priests who had walked with God in peace and uprightness (Mal 2:6). The phrase “to walk with” God is used only of Enoch (Ge 5:22, 24) and Noah (Gen. 6:9), although God commanded Abraham, “Walk before Me, and be blameless” (Gen. 17:1). To walk with God implies close, intimate fellowship with God and obedience to His commandments or ways (Mal. 2:9). Walking with God is connected with honoring Him. When God confronted Eli the priest because he did not confront his evil sons, God said, “I did indeed say that your house and the house of your father should walk before Me forever.” But the Lord continues, “Far be it from Me—for those who honor Me I will honor, and those who despise Me will be lightly esteemed” (1Sa 2:30). Iniquity (05771)('avon from verb 'avah = to bend, twist, distort) describes the iniquity, evil, punishment or guilt which is associated with a twisting of the standard or deviation from it. Since there is a deliberate twisting or perverting, 'avon describes sin that is particularly evil. It may also describe the punishment or disaster that befalls those who practice wickedness. 'Avon also describes a conscious twisting or distorting as implied by the fact that David says "I kept myself from my iniquity." (2Sa 22:24) Israel made a choice to return to the sins of her ancestors (Jer. 11:10; 13:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Ge 4:13; Isa 53:11). This word for sin can also indicate the guilt that results from the act of sin as implied in Moses' prayer in Nu 14:19. In Pr 5:22 Solomon warns (and sadly failed to heed his own warning - see 1Ki 11:1-11) of the captivating power of 'avon - "His own iniquities ('avon) will capture (Heb - lakad = catch in a net, trap or pit, figuratively of entrapment of men caught in snares laid by enemies as in Jer 5:26; 18:22; Ps 35:8; Lxx translates lakad with verb agreuo used in " hunting or fishing = to take, catch; figuratively of taking advantage of someone in an unguarded moment, seeking to catch them in a mistake, try to get them to make a wrong statement as in Mk 12.13) the wicked, and he will be held (Heb = tamak = basic idea = "grasping securely"!) with the cords of his sin (chattat/chattath)." Avon is the Hebrew word which most distinctly unites sins of all kinds with their penal consequences. Avon is not only the iniquity but can also indicate the guilt that results from the act. The Lxx translates avon in Mic 7:18 with adikia which means a condition of not being right, whether with God, according to the standard of His holiness and righteousness or with man, according to the standard of what man knows to be right by his conscience. Vine adds that "In the Septuagint the word has the following renderings: adikia (“wrongdoing; unrighteousness; wickedness”); hamartia (“sin; error”); and anomia (“lawlessness”)." The first use of 'avon is interesting - (Ge 4:13) "And Cain said to the LORD, “My punishment (Lxx = aitia = speaks of a legal formal charge or the ground for accusation - Acts 23:28, 25:18) is too great to bear!" 'Avon has a similar since in the passage in which Edom was condemned for not helping Israel in the time of Israel’s punishment (Ezek. 35:5). 'Avon describes the Levites who had to bear the punishment of their iniquity because they strayed from following the Lord (Ezek. 44:10, 12 - 'avon = punishment for their iniquity). In Ge 15:16 we read “Then in the fourth generation they shall return here, for the iniquity (Lxx = hamartia = a departure from doing what is right, especially as it relates to God's standard of righteousness) of the Amorite is not yet complete.” In Isaiah 53 'avon is used three times - Isa 53:5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being [fell] upon Him, And by His scourging we are healed. 6 All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. 11 As a result of the anguish of His soul, He will see [it] and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities. In Psalm 32 David uses all three words for sin - Ps 32:2 "How blessed is the man to whom the LORD does not impute iniquity, And in whose spirit there is no deceit!... 5 I acknowledged my sin (Chattat/chattath to Thee, And my iniquity, I did not hide; I said, “I will confess my transgressions to the LORD”; And Thou didst forgive the guilt of my sin (Chattat/chattath). Selah (Selah means "pause and ponder" - something worth doing when we read what God does with our sins!). In one of the most incredible prophecies in the entire Bible, Daniel uses all three words for sin in Daniel 9:24 “Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin (Chattat/chattath, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy [place]. There are 3 primary Hebrew words for “sin”.Each is defined based on the existence of God's standard of righteousness (all that God is, all that God commands, all that God demands, all that God approves, all that God provides in Christ Jesus 1Co 1:30) established by God. 1). Chattat/chattath [02403] = miss the mark or to fall short of the divine standard; to err and wander 2). Pesha' [06588] = rebellion or transgression, and indicates revolt against the standard. 3). 'Avon [05771] = iniquity or guilt is a twisting of the standard or deviation from it; crooked dealing[/FONT> 'Avon is translated in NAS as - blame(1), guilt(21), guilty(1), iniquities(46), iniquity(143), punishment(12), punishment for the iniquity(3), punishment for their iniquity(3). 'Avon - 213v in NAS - Ge 4:13; 15:16; 19:15; 44:16; Ex 20:5; 28:38, 43; 34:7, 9; Lev 5:1, 17; 7:18; 10:17; 16:21-22; 17:16; 18:25; 19:8; 20:17, 19; 22:16; 26:39-41, 43; Nu 5:15, 31; 14:18-19, 34; 15:31; 18:1, 23; 30:15; Dt 5:9; 19:15; Josh 22:17, 20; 1Sa 3:13-14; 20:1, 8; 25:24; 28:10; 2Sa 3:8; 14:9, 32; 19:19; 22:24; 24:10; 1Kgs 17:18; 2Kgs 7:9; 1Chr 21:8; Ezra 9:6-7, 13; Neh 4:5; 9:2; Job 7:21; 10:6, 14; 11:6; 13:23, 26; 14:17; 15:5; 19:29; 20:27; 22:5; 31:11, 28, 33; 33:9; Ps 18:23; 25:11; 31:10; Ps 32:2, 5; 36:2; 38:4, 18; 39:11; 40:12; 49:5; 51:2, 5, 9; 59:4; 65:3; 69:27; 78:38; 79:8; 85:2; 89:32; 90:8; 103:3, 10; 106:43; 107:17; 109:14; 130:3, 8; Pr 5:22; 16:6; Isa 1:4; 5:18; 6:7; 13:11; 14:21; 22:14; 26:21; 27:9; 30:13; 33:24; 40:2; 43:24; 50:1; Isa 53:5-6, 11; 57:17; 59:2-3, 12; 64:6-7, 9; 65:7; Jer 2:22; 3:13; 5:25; 11:10; 13:22; 14:7, 10, 20; 16:10, 17-18; 18:23; 25:12; 30:14-15; 31:30, 34; 32:18; 33:8; 36:3, 31; 50:20; 51:6; Lam 2:14; 4:6, 13, 22; 5:7; Ezek 3:18-19; 4:4-6, 17; 7:13, 16, 19; 9:9; 14:3-4, 7, 10; 16:49; 18:17-19, 30; 21:23-25, 29; 24:23; 28:18; 29:16; 32:27; 33:6, 8-9; 35:5; 36:31, 33; 39:23; 43:10; 44:10, 12; Da 9:13, 16, 24; Hos 4:8; 5:5; 7:1; 8:13; 9:7, 9; 12:8; 13:12; 14:1-2; Amos 3:2; Mic 7:18-19; Zech 3:4, 9; Mal 2:6 Malachi 2:7 "For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the LORD of hosts.: (priest: Lev 10:11 Dt 17:8-11, 21:5, 24:8 2Ch 17:8,9, 30:22 Ezra 7:10-note Ne 8:2-8 Jer 15:19, 18:18 Hag 2:11-13 2Ti 2:24,25) (messenger: Mal 3:1 Isa 42:19, 44:26 Hag 1:13 John 13:20, 20:21 Ac 16:17 2Co 5:20 Ga 4:14 1Th 4:8) For (See discussion of the importance of observing and querying this term of explanation) - Explains why the priest were able to turn many from iniquity. Not because they were so persuasive, but because they knew and boldly proclaimed the Word of Truth. Preachers, do your lips preserve knowledge? How different from Judah's teachers described by Jeremiah... Your prophets have seen for you false and foolish visions; and they have not exposed your iniquity So as to restore you from captivity, But they have seen for you false and misleading oracles. (Lam 2:14) The purpose of these priest/teachers was the same as that of pastors in Paul's (and our) day and that is to "preach (aorist imperative = command to do it now, speaks of urgency!) the word; be ready (aorist imperative) in season and out of season; reprove (elegcho means to bring to the light, revealing things hidden in our depraved hearts, and again is in the aorist imperative), rebuke (epitimao in the aorist imperative), exhort (aorist imperative), with great patience and instruction. (2Ti 4:2-note) He is the messenger of the LORD of hosts - This is a great description (only here in Malachi, but used of Haggai, Hab 1:13 and of Christ Himself, Mal 3:1) of what was to have been the role of a faithful priest. John
Malaquias 2
Cole - In a society where copies of God's Word were rare and expensive, it was especially important for the priests to preserve and pass on to the people the knowledge of God and His ways. But it is also important in our day, when only one in five Protestants read their Bibles daily. After sleeping and working, the thing that Americans do most is to watch TV! While I hope that is not true of any of you, you cannot resist picking up the ways of the world that barrage you daily unless you saturate your mind with God's truth. If a pastor does not teach the knowledge of God and His ways through the Word, you should find another pastor. The Scripture says that the priests were not only to represent their fellow men before God, but that they also be teachers (note the "prerequisites" for their being teachers!)... Lev 10:9 “Do not drink wine or strong drink, neither you nor your sons with you, when you come into the tent of meeting, so that you may not die–it is a perpetual statute throughout your generations–10 and so as to make a distinction between the holy and the profane, and between the unclean and the clean,11 and so as to teach the sons of Israel all the statutes which the LORD has spoken to them through Moses.” Deut 33:10 “They shall teach Thine ordinances to Jacob, And Thy law to Israel. They shall put incense before Thee, And whole burnt offerings on Thine altar. Hos 4:6 My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children. How should one preserve knowledge? Thy Word I have treasured in my heart, that (expresses purpose) I may not sin against Thee. (Ps 119:11) Spurgeon's comment: The Psalmist's heart would be kept by the Word because he kept the Word in his heart. All that he had of the Word written, and all that had been revealed to him by the voice of God, — all, without exception, he had stored away in his affections, as a treasure to be preserved in a casket, or as a choice seed to be buried in a fruitful soil: what soil more fruitful than a renewed heart, wholly seeking the Lord? The Word was God's own, and therefore precious to God's servant. He did not wear a text on his heart as a charm, but he hid it in his heart as a rule. He laid it up in the place of love and life, and it filled the chamber with sweetness and light. We must in this imitate the psalmist, copying his heart work as well as his outward character. First, we must mind that what we believe is truly God's Word; that being done, we must hide or treasure it each man for himself; and we must see that this is done, not as a mere feat of the memory, but as the joyful act of the affections. (Ed: Yes, Lord, make it our joy to eat Your Word, to treasure Your Word, to delight in Your Word, that it might hold us fast in times of trial and temptation. In Jesus' mighty Name. Amen) Related Resources: Memorizing His Word: Memory Verses by Topic -consider bookmarking to facilitate review Malachi 2:8 "But as for you, you have turned aside from the way; you have caused many to stumble by the instruction; you have corrupted the covenant of Levi," says the LORD of hosts.: (you: Ps 18:21, 119:102 Isa 30:11, 59:13 Jer 17:5,13 Eze 44:10 Da 9:5,6 Heb 3:12) (you have caused: Mal 2:9 1Sa 2:17,24,30 Isa 9:16 Jer 18:15 23:11-15 Mt 15:2-5 Luke 11:45,46 Ro 2:19-24 14:21)(corrupted: Mal 2:5,10 Lev 21:15 Ne 13:29) THE DIVINE INDICTMENT Malachi 2:8-9 God's Contempt for the Priests (Malachi 2:8-9) Their Abandonment of God (Malachi 2:8) Their Abasement by God (Malachi 2:9) But - Every encounter with a term of contrast should prompt us to pause to ponder the text and context. Malachi has just presented the "ideal" behavior of a Levitical priest, but now presents the reality of their decadent, faithless practice. Beloved, let us not read these descriptions of the unfaithful priests and point our finger at them, forgetting that 3-4 fingers of our hand are pointing back at us! Read and heed is always the call in pithy passages such as these. Our prayer should ever by Psalm 139:23-24. Amen As for you - Jehovah of Hosts now directly addresses the unfaithful priests of Malachi's day. The way - Behavior or conduct Jehovah required (cf marks the turn from the ideal of what the priests should be doing to their contemporary failure. (Ge 18:19; 1Kgs. 2:3; Ps. 25:4; 27:11). MacKay explains that way "derives from the idiom of life as a journey or ‘walk’, and may refer to the course in fact taken (Hag. 1:5) or which ought to be taken (see Mal 2:6, 8). Here it specifically refers to the conduct required by the covenant with Levi, and set out in Mal 2:6–7. Unlike the psalmists, the priests had turned from the Lord and his laws (Ps. 18:21–22; 119:102). The idea that is conveyed is that they have deliberately done so." A STRIKING CONTRAST FAITHFUL LEVITICAL PRIESTS FAITHLESS PRIESTS OF MALACHI'S DAY "Reverence" shown to the Covenant (Mal 2:5) "Corrupted the covenant" (Mal 2:8) "Walked with God" (Mal 2:6) "Turned aside from the way" (Mal 2:8) "Turned many back from iniquity" (Mal 2:6) "Caused many to stumble" (Mal 2:8) Jeremiah has a similar description Jer 5:31 The prophets prophesy falsely, And the priests rule on their own authority; And My people love it so! But what will you do at the end of it? Isaiah records... For those who guide this people are leading them astray; and those who are guided by them are brought to confusion. (Isa 9:16) G Campbell
Malaquias 2
Cole - A man who teaches God's truth will not soften the message to cater to the influential or wealthy in the congregation. That is one reason that I purpose not to know who gives what in this church. But even if I knew that you were the largest donor in the church and that you would be offended by what I say, if it is in the biblical text that I'm preaching on, I'm still going to confront your sin. Not to do so would be unfaithful to God. If I'm unfaithful to God, I cannot expect His blessing on my life or ministry. Walter Kaiser - The priests had engaged in such moral corruption that they had lost all respect in the eyes of the people (Mal 2:9)—and in the eyes of God. They had courted popularity by giving the people what they wanted and by modifying God’s requirements so that regard for persons and partiality in justice, not God’s Word, were the norms. The priests were now reaping what they had sown. Is it any wonder that so many religious leaders and teachers of our day are similarly held in disrepute? Ironically, the esteem for the ministry could not be lower in a day when we have reached for the stars in mega-movements for the Church. Often our ministers are not true servants of God; they do not give a faithful proclamation of the whole counsel of God (Acts 20:27) and do not walk in communion with God. Neither God nor His Word will be mocked without dreadful consequences....When we do not seek first God’s glory and totally love and respond to His Word, then our culture is in desperate trouble. “Like minister, like people” could very well be the proverb raised over our nation as well as Malachi’s. It is exceedingly important that those who teach remember that they are accountable not only for themselves, but also for those whom they teach (Jam. 3:1). Malachi 2:10 "Do we not all have one father? Has not one God created us? Why do we deal treacherously each against his brother so as to profane the covenant of our fathers?: (all: Mal 1:6 Jos 24:3 Isa 51:2 63:16 64:8 Eze 33:24 Mt 3:9 Lk 1:73 3:8 Jn 8:39,53,56 Ac 7:2 Ro 4:1 9:10 1Co 8:6 Eph 4:6 Heb 12:9) (Has not: Job 31:15 Ps 100:3 Isa 43:1,7,15 44:2 Jn 8:41 Ac 17:25) (Why: Mal 2:11,14,15 Jer 9:4,5 Mic 7:2-6 Mt 10:21 22:16 Ac 7:26 1Co 6:6-8 Eph 4:25 1Th 4:6) (So as to profane: Mal 2:8,11 Ex 34:10-16 Jos 23:12-16 Ezr 9:11-14 10:2,3 Ne 13:29) FIRST THE PRIESTS NOW THE PEOPLE MacKay points out that "Malachi uses the same technique as was employed in Mal 1:6. By means of rhetorical questions, he begins by asserting a general and uncontroversial principle without initially hinting at its devastating application to the situation of his day." Who is Malachi addressing in this next section (Mal 2:10-16)? It seems that he shifts from addressing the faithless priests (addressed in prior passages as "you") to address the congregation (now the pronouns shift to "we" and "us", thus including himself!). Malachi first addressed the priests who caused the people stumble (morally, as defective teachers, etc) and now shifts to the people who the priests had "caused...to stumble" (Mal 2:8) When the spiritual leaders fail to lead in the way of godliness, the people fall short of what is required of them and a general moral decline begins to take place, which is exactly what had already transpired in the Book of Judges (Jdg 21:25-note). Israel's spiritual leaders were to give the people spiritual vision but failed to do so. Malachi describes the "home life" particularly marriage as the "victim" of the failure to faithfully proclaim God's Word of Truth and Life. Dear pastors and/or teacher, is there not a sobering lesson in this scenario of Israel's spiritual declension regarding the gravity and importance of faithfully adhering to proclamation of the pure milk of the Word? Solomon records... Where there is no vision (revelation, no prophetic word from God to His people), the people are unrestrained (cast off restraint = NIV, run wild = GWN, HCSB), but happy (blessed) is he who keeps (Lxx = phulasso) the law. (Pr 29:18-note) We Must Be Loyal to the God of the Covenant (2:10) We Must Be Loyal to the People of God (2:11–12) We Must Be Loyal to the Partner of Our Marriage (2:13–16) ‘Breaking faith’ (Mal 2:10, 11, 14, 15, 16) is the key theme of this section. It ought not to have occurred because of the unique privileges of Judah (Mal 2:10a), but the community could not be relied upon to be true to one another (Mal 2:10b). This was particularly shown in their attitude to pagan marriages (Mal 2:11–12) and divorce (Mal 2:13–16). The spiritual well–being of the land was undermined by the break–up of the family which was the fundamental unit in the structure of the nation. Do we not all have one father? - Assumes an affirmative answer. The more difficult question is to whom does father refer? Some (Calvin, Jerome) favor the patriarchs, for example Abraham who was associated with the cutting of a covenant, which would be in keeping with the phrase "covenant of our fathers." Others (including this writer) favor father as a reference to God, because of the reference in Mal 2:11 to "a foreign god." The implication is that Malachi is raising the issue of to whom would Judah (Israel) be loyal, to their true God, Jehovah, or the false god of paganism? There is a scriptural precedent in Malachi 1:6 for God being to referred to as Father - "Then if I am a father, where is My honor?...says the LORD of hosts to you." While it is not common to see God referred to as "Father" in the OT, there are other OT passages that mention (or indirectly allude to) this title - see Ex 4:22, 23; Deut. 32:6, 18; Isa. 63:16; 64:8; Jer. 2:27; 3:4, 19; 31:9. The phrase Do we not all have one father? should not be interpreted out of context to mean that God is the Father of all mankind. That is not what Malachi is saying. He is not teaching the "universal Fatherhood of God," in essence saying that all men, whether saved or unsaved, are considered to be God's children and in God's family. God is the Father only to those who are born again into His family. He (Jesus) came to His own (the Jews), and those who were His own did not receive Him (most of the Jews rejected Him as their long awaited Messiah!). But as many as received Him, to them He gave the right (exousia) to become children of God, even to those who believe (pisteuo) in His name, 13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12-13) See how great a love the Father has bestowed upon us, that we should be called children of God; and such we are (cf 1Jn 3:23, 5:13, 20). For this reason the world does not know us, because it did not know Him (cf Jn 8:19, 15:21, 16:3, Jn 7:28-29, 10:14-15). (1John 3:1-note) Has not one God created us? - Again the answer "yes" is assumed. This phrase would also support that "father" is referring to God, not one of the patriarchs. In fact we see this "juxtaposition" in Isaiah... Isa 64:8 But now, O LORD, Thou art our Father, We are the clay, and Thou our potter (Creation is implied); And all of us are the work of Thy hand. Isa 43:1 But now, thus says the LORD, your Creator, O Jacob (Israel), And He who formed you, O Israel, “Do not fear, for I have redeemed you; I have called you by name; you are Mine! See also (Isa. 43:7, 15; Dt. 32:6; Ps. 100:3; Isa. 43:21; 44:2, 21 John