(10-17) The prophet now rebukes the two great sins of the nation at this time: (1) marriage with idolatresses; (2) divorce of the first (Israelitish) wife. He introduces this rebuke by a general statement, similar to that of Malachi 1:2.

(10) One father--i.e., not Adam, Abraham, or Jacob (as various commentators have held), but God Himself (Malachi 1:6; Deuteronomy 32:6; Deuteronomy 32:18), who is the spiritual Father of the nation, and in whom they are all brothers and sisters; so that when an Israelite married a heathen woman, or divorced an Israelitish wife, it was an offence against God, a "profaning the covenant of the fathers," and a violation of the fraternal relation. Moreover, "one God created" them for His glory (Isaiah 43:7), for the special purpose of being a witness to His unity. The admission of idolatresses into their families would be fatal to this object.

Verses 10-16 - Part II. CONDEMNATION OF PRIESTS AND PEOPLE FOR ALIEN MARRIAGES AND FOR DIVORCES. Verse 10. - Have we not all one Father? In proceeding to his new subject, the violations of the law of marriage, the prophet pursues his habitual method. He starts with a general principle, here assuming an interrogative form, and on it builds his rebuke. The priests were guilty, if not of profane marriages, at any rate of sinful neglect in not warning the people against them. Many take the "one father" to be Abraham (Isaiah 51:2), and it is no objection to this view that he was also the progenitor of Ishmaelites, Edomites, etc., because there was at this time no question about marriage with these nations, but with Canaanites, Moabites, Egyptians, and so on. But the parallelism with the following clause shows that by the Father is meant Almighty God (comp. Malachi 1:6; Deuteronomy 32:6; Isaiah 63:16). Hath not one God created us? Hath not God taken us as his peculiar people, so as to call us his sons and his firstborn (comp. Exodus 4:22, 23; Deuteronomy 32:18; Isaiah 1:2; Jeremiah 3:19)? Of course, God created all men; but the Jews alone recognized him as Creator. The prophet's proposition is that all Israelites were spiritual brothers and sisters, equally loved and chosen by God. From this he argues that in sinning against one another, they offended their common Father, and broke the family compact. Deal treacherously. Act faithlessly against one another. He does not yet say in what this treachery consists, but adds, by profaning the covenant of our fathers. He unites himself with them, because he suffered in their sin. They violated the covenant by which God chose them to be his peculiar people and placed himself in mysterious relation to them, on condition that they should keep themselves aloof from the evil nations around them, and avoid all connection with them and their practices. By intermarriages with the heathen, they profaned this covenant. This evil was one which Ezra had done his best to eradicate, using most stringent measures for its suppression (Ezra 9, 10.); Nehemiah, too, contended against those who had contracted these marriages, when he found on his return to Jerusalem many such transgressors (Nehemiah 13:23-28); and now the prophet lifts up his voice in the cause of purity and obedience. The warning against throe mixed unions is found in Exodus 34:16; Deuteronomy 7:3; Joshua 23:12, 18.

2:10-17 Corrupt practices are the fruit of corrupt principles; and he who is false to his God, will not be true to his fellow mortals. In contempt of the marriage covenant, which God instituted, the Jews put away the wives they had of their own nation, probably to make room for strange wives. They made their lives bitter to them; yet, in the sight of others, they pretend to be tender of them. Consider she is thy wife; thy own; the nearest relation thou hast in the world. The wife is to be looked on, not as a servant, but as a companion to the husband. There is an oath of God between them, which is not to be trifled with. Man and wife should continue to their lives' end, in holy love and peace. Did not God make one, one Eve for one Adam? Yet God could have made another Eve. Wherefore did he make but one woman for one man? It was that the children might be made a seed to serve him. Husbands and wives must live in the fear of God, that their seed may be a godly seed. The God of Israel saith that he hateth putting away. Those who would be kept from sin, must take heed to their spirits, for there all sin begins. Men will find that their wrong conduct in their families springs from selfishness, which disregards the welfare and happiness of others, when opposed to their own passions and fancies. It is wearisome to God to hear people justify themselves in wicked practices. Those who think God can be a friend to sin, affront him, and deceive themselves. The scoffers said, Where is the God of judgement? but the day of the Lord will come.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.