The Song of Moses in Malachi:

Josh Lyon - OT11: Torah - Dr. L. Michael Morales - Dec. 6, 2024

Introduction

Malachi 2:10-16 continues to puzzle interpreters, and is often described as the most difficult passage in the short prophetic book.[1] However, it is possible to isolate verses 10-12 into an independent literary unit,[2] which allows a narrower focus to prove Malachi uses Deuteronomy 32:6 in 2:10, and Deuteronomy 32:12 in 2:11. This work argues the connection between Malachi 2:10-12 and Deuteronomy 32 is necessary, for the allusions to the Song of Moses identify and solidify YHWH as Israel’s Father in Malachi 2:10; unveil the nature of Judah’s transgression in 2:11; clarify the consequence for Israel’s infidelity to God in 2:12; and suggest soteriological and eschatological implications for the people of God in the present age. The Song of Moses permeates Malachi 2:10-12, and brings the covenant relationship between the LORD and His people to the forefront of the textual unit.[3]

Though not the aim of this present study, understanding the function of the Song of Moses in Israel’s redemptive metanarrative serves to help the reader understand why Malachi would refer to Deuteronomy 32 in chapter 2. Matthew Thiessen contends the Song consists of a liturgical and general history of Israel, and therefore is applicable to God’s people in all ages. “The elements of the Song,” he explains, “are not descriptions of historical events but warnings to the congregation who performs the song of what will happen to them if they forget YHWH.”[4]

God as Israel’s “One Father” (2:10, Deut. 32:6)

This narrative framework lends itself in tackling a challenging portion of Scripture’s final prophet. One of the difficulties presented in Malachi 2:10-12 lies in the opening verse. The textual unit begins with two parallel questions: “Have we not all one Father? Has not one God created us?” (2:10a). [5] For the audience, the answers to both are obviously affirmative. Yet what Malachi means by “Father” is not immediately apparent. Some argue the term refers to Abraham.[6] Others suggest the section reflects a view of universal fatherhood for and brotherhood of all mankind.[7]

The ESV, rendering the word with a capital “F,” sets forth the other possibility: God Himself is Israel’s “one Father.” Context confirms this is the preferable translation. By chapter 2, Malachi has already introduced the familial bond between father and son (1:6). There the LORD asserts faithful sons honor their fathers, and refers to Himself as a father whose son has withheld the honor due Him.[8] Throughout Malachi this relationship “becomes the metaphor for viewing the relationship between God and his people.”[9] Thus, the presumptive question “Have we not all one Father?” in 2:10 recalls YHWH’s previous indictments against His sons, the Levitical priests.[10] When verse 11 introduces Judah as the addressee of a new line of accusations, the father-son motif maintains the LORD as Israel’s Father in a covenantal sense.

In the broader context of the Old Testament canon, Malachi 2:10 alludes to Deuteronomy 32:6 to further solidify the LORD as Israel’s “one Father.”[11] Deuteronomy 32:6 “is a significant text about God as the father of Israel,”[12] Interpreting Malachi 2:10 as a reference to YHWH, “rather than the patriarchs,” Mignon Jacobs argues, “builds on 1:6 (God as father/parent) and the numerous Old Testament portrayals of God as father (e.g., Exod. 4:22, 23; Deut. 32:6, 18; Isa. 63:16; 64:8; Jer. 2:27; 3:4).”[13] He makes the connection between Deuteronomy 32:6 and Malachi 2:10a more explicit on the next page of his commentary, asserting Malachi uses the Song to remind Judah their common Father unites them as a covenant people.[14] Verhoef makes the same case, stating the immediate context of Malachi 1:6 and the precedent set by Deuteronomy 32:6 stress YHWH’s special relationship to Israel, and render God as Israel’s “one Father” the proper interpretation of Malachi 2:10.[15] Thus, Malachi 2:10’s use of Deuteronomy 32:6 confirms God as the Father-Creator of His people Israel.[16]

Judah “Married the Daughter of a Foreign God” (2:11b; Deut. 32:12)

Understanding YHWH to be Israel’s Father and Creator in an adoptive, covenantal sense also sheds light on the nature of Judah’s sin in Malachi 2:11b. Judah “has married the daughter of a foreign god,” the text reads, which has led interpreters to suggest three possible meanings for the phrase: the men of Judah are marrying foreign women in the literal sense;[17] God’s people are marrying metaphorically by worshiping another god;[18] or, based on the precedent set in Numbers 25:3, Judah’s literal marriage to foreigners is leading to spiritual adultery.[19]

Besides Malachi 2:11, the phrase “foreign god” (נֵכָר אֵל) only appears two other times in the Old Testament (Deut. 32:12; Psalm 81:9).[20] Given Malachi’s prior allusion to Deuteronomy 32:6, and the striking use of נֵכָר אֵל, Malachi likely refers to the Song a second time. These two related verses not only strengthen the case for Malachi asserting God as Israel’s covenant Father, as argued above, but shed light on the interpretation of Malachi’s use of “foreign god.” The Song describes YHWH leading His people by His hand alone in verse 12, and even as early as verse 6 identifies idolatry as Israel’s primary act of covenant-breaking.[21] Similarly, in Psalm 81 the LORD reminds Israel that He Himself brought them out of Egypt (v. 10), therefore they must not worship “a foreign god” (v. 9). God commanded them to turn to Him alone, but Israel disobeyed. The implication of the text is clear: Israel turned to idols. Both Deuteronomy 32 and Psalm 81 demonstrate Israel’s primary sin against YHWH was idolatry.

Thus, when Malachi condemns Judah as “faithless,” having committed an “abomination,” the natural conclusion is Judah has done something heinous in the LORD’s sight; surely no sin is more prevalent in the Old Testament or offensive to YHWH than worshiping another god. As the text of chapter 2 unfolds, verse 11 concludes by unveiling the act: Judah “has married the daughter of a foreign god.” Drawing from Malachi’s allusion to Deuteronomy 32:12, a context in which Israel is charged with blatant spiritual adultery, the connection to the Song is significant considering God as Israel’s “one Father.” The covenant faithlessness of Judah is tied to YHWH, as the Father of Israel, having established Israel as a people for Himself; their idolatry is a direct attack on His covenant love and faithfulness. This figurative adultery is especially egregious since the nation is post-exile at the time of Malachi,[22] for they have already suffered covenant judgment (Deut. 28:36), and received tremendous mercy in being restored to their land.

As a result, the Song of Moses singles out idolatry in Malachi 2:11, eliminating the possibility of an exclusively literal interpretation. With an abundance of biblical examples warning against literal marriage to foreigners (Num. 25:3; Deut. 7:3-4; Ezra 10:10), the most plausible conclusion is that Malachi intends both a literal and figurative interpretation. Judean men literally married women allied to foreign gods,[23] and consequently committed spiritual adultery, just as Moses warned (Deut. 7:4).

Covenant Judgment and Restoration (2:12)

Despite their idolatry, throughout Malachi the Israelites insult God with accusatory questions (1:2; 2:17). They should have recognized that He has been faithful to His covenant, having loved them (1:4) and fathered them as His own children (2:10).[24] Israel’s allegations against their Father are not only unfounded, but blasphemous. The Song of Moses exalts YHWH, the Rock, for His work is perfect; He is just and upright (Deut. 32:4). He is perfectly faithful to His covenant people throughout the ages, and post-exilic Israel is no exception. As such, the LORD is just to execute judgment when His covenant is broken; any Israelite yoking himself to another god deserves to be cut off (Mal. 2:12). The purpose of Deuteronomy 32 clarifies what Malachi is doing: charging Israel with covenant infidelity (Mal. 2:10-12), and showing YHWH’s covenant faithfulness (Mal. 3:6-7, 16-18; 4:5-6).

Yet the Song reminds the reader Israel is not without hope. Despite their rebellion, despite their faithless idolatry, the LORD promises to comfort them (Deut. 32:36). This restoration does not come before God’s judgment on His people, however, for YHWH vows to provoke them with a foolish nation as they provoked Him by idolatry, and will adopt Gentiles into His covenant family to make Israel jealous (Deut. 32:21; Rom. 10:19; 11:11). Israel was cut off for their unbelief, but the offer of mercy remains for those who turn from their disobedience and believe (Rom. 11:20, 23, 31).

Foreshadowing the LORD’s mercy, Malachi concludes with a beautiful prophecy to repair Israel’s familial damage. Just before the dawning of the day of the LORD, before Messiah begins His earthly ministry, YHWH promises His prophet John will “turn the hearts of fathers to their children and the hearts of children to their fathers” (4:5-6; Lk. 1:17). This symbolically signals a reversal of the strain on Judah’s relationship with his Father. The book of Malachi closes with the understanding that the LORD will surely accomplish His covenant-purposes and reconcile His wayward son to Himself. This theme of sovereign redemption is consistent with the Song of Moses’s doxological ending (Deut. 32:43), and closes the Old Testament canon with gospel hope. Malachi’s use of Deuteronomy 32 establishes the Father-son relationship between YHWH and Israel, shows Judah’s foolish idolatry, warns against future covenant-breaking, and foreshadows restoration for the people of God through Messiah.

Bibliography

Boloje, Blessing Onoriode, and Alphonso Groenewald. “Literary Analysis of Covenant Themes in the Book of Malachi.” Old Testament Essays (New Series) 28, no. 2 (2015): 257–82.

Harrison, George W. “Covenant Unfaithfulness in Malachi 2:1-16.” Criswell Theological Review 2 (1987): 63–72.

Jacobs, Mignon R. The Books of Haggai and Malachi. The New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans, 2017.

Ko, Ming Him. “Be Faithful to the Covenant: A Echnical Translation of and Commentary on Malachi 2.10-16.” The Bible Translator 65, no. 1 (April 2014): 34–48., EBSCOhost.

Körting, Corinna. “Marriage and Divorce as a Matter of Social Justice in Malachi 2:10-16.” Canon & Culture 10, no. 1 (2016): 205–25.

McKenzie, Steven L., and Howard N. Wallace. “Covenant Themes in Malachi.” The Catholic Biblical Quarterly 45, no. 4 (1983): 549–63.

Nigosian, Solomon A. “The Song of Moses (Dt 32): A Structural Analysis.” Ephemerides Theologicae Lovanienses 72, no. 1 (April 1996): 5–22.

Sanders, Paul. The Provenance of Deuteronomy 32. Vol. 37. Oudtestamentische Studiën, Old Testament Studies. Brill, 2021. https://books.google.com/books?id=vWxPEAAAQBAJ.

Shields, Martin A. “Syncretism and Divorce in Malachi 2,10-16.” Zeitschrift Für Die Alttestamentliche Wissenschaft 111, no. 1 (1999): 68–86.

Snyman, Fanie. “Investigating the Issue of Mixed Marriages in Malachi, Ezra-Nehemiah and the Pentateuch.” Scriptura 116, no. 2 (2017): 175–87. https://doi.org/10.7833/116-2-1326.

Tate, Marvin E. “Questions for Priests and People in Malachi 1:2-2:16.” Review & Expositor 84, no. 3 (1987): 391–407.

Thiessen, Matthew. “The Form and Function of the Song of Moses (Deuteronomy 32:1-43).” Journal of Biblical Literature 123, no. 3 (2004): 401–24, https://doi.org/10.2307/3268040.

Varšo, Miroslav. “The Reception of Song of Moses (Deut 32:1-43) in Psalm 119.” Studia Biblica Slovaca 14, no. 1 (2022): 1–10.

Verhoef, Pieter A. The Books of Haggai and Malachi. The New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans, 1987.

Zvi, Ehud Ben. “‘Have We Not All One Father? Has Not One God Created Us?’: Revisiting Malachi 2:10a.” In Partners with God, edited by Shelley L. Birdsong and Serge Frolov, 2:275–96. Theological and Critical Readings of the Bible in Honor of Marvin A. Sweeney. Claremont Press, 2017. https://doi.org/10.2307/j.ctvbcd33m.27.

[1] Martin A Shields, “Syncretism and Divorce in Malachi 2,10-16,” Zeitschrift Für Die Alttestamentliche Wissenschaft 111, no. 1 (1999): 68, EBSCOhost; Fanie Snyman, “Investigating the Issue of Mixed Marriages in Malachi, Ezra-Nehemiah and the Pentateuch,” Scriptura 116, no. 2 (2017): 176, https://doi.org/10.7833/116-2-1326; Pieter A. Verhoef, The Books of Haggai and Malachi, The New International Commentary on the Old Testament (Grand Rapids, MI: Eerdmans, 1987), 263

[2] Ehud Ben Zvi, “‘Have We Not All One Father? Has Not One God Created Us?’: Revisiting Malachi 2:10a,” in Partners with God, ed. Shelley L. Birdsong and Serge Frolov, vol. 2, Theological and Critical Readings of the Bible in Honor of Marvin A. Sweeney (Claremont Press, 2017), 283, https://doi.org/10.2307/j.ctvbcd33m.27.

[3] Mignon R. Jacobs, The Books of Haggai and Malachi, The New International Commentary on the Old Testament (Grand Rapids, MI: Eerdmans, 2017), 237.

[4] Matthew Thiessen, “The Form and Function of the Song of Moses (Deuteronomy 32:1-43),” Journal of Biblical Literature 123, no. 3 (2004): 423-24, https://doi.org/10.2307/3268040.

[5] Unless otherwise noted, all Scripture citations are from the ESV.

[6] Steven L. McKenzie and Howard N. Wallace, “Covenant Themes in Malachi,” The Catholic Biblical Quarterly 45, no. 4 (1983): 552, JSTOR.

[7] Blessing Onoriode Boloje and Alphonso Groenewald, “Literary Analysis of Covenant Themes in the Book of Malachi,” Old Testament Essays (New Series) 28, no. 2 (2015): 273, EBSCOhost.

[8] Marvin E Tate, “Questions for Priests and People in Malachi 1:2-2:16,” Review & Expositor 84, no. 3 (1987): 396, EBSCOhost.

[9] Snyman, “Investigating the Issue of Mixed Marriages,” 179.

[10] Corinna Körting, “Marriage and Divorce as a Matter of Social Justice in Malachi 2:10-16,” Canon & Culture 10, no. 1 (2016): 208; Ben Zvi, "Have We Not All One Father?" 290, EBSCOhost.

[11] Paul Sanders, The Provenance of Deuteronomy 32, vol. 37, Oudtestamentische Studiën, Old Testament Studies (Brill, 2021), 362, https://books.google.com/books?id=vWxPEAAAQBAJ.

[12] Miroslav Varšo, “The Reception of Song of Moses (Deut 32:1-43) in Psalm 119,” Studia Biblica Slovaca 14, no. 1 (2022): 5-6, EBSCOhost.

[13] Jacobs, The Books of Haggai and Malachi, 238.

[14] Jacobs, The Books of Haggai and Malachi, 239.

[15] Verhoef, The Books of Haggai and Malachi, 265.

[16] Tate, “Questions for Priests and People,” 401.

[17] Ming Him Ko, “Be Faithful to the Covenant: A Echnical Translation of and Commentary on Malachi 2.10-16,” The Bible Translator 65, no. 1 (April 2014): 41, EBSCOhost.

[18] Shields, “Syncretism and Divorce,” 71.

[19] George W Harrison, “Covenant Unfaithfulness in Malachi 2:1-16,” Criswell Theological Review 2 (1987): 71, EBSCOhost.

[20] Jacobs, The Books of Haggai and Malachi, 244.

[21] Solomon A Nigosian, “The Song of Moses (Dt 32): A Structural Analysis,” Ephemerides Theologicae Lovanienses 72, no. 1 (April 1996): 5–22, 14, EBSCOhost.

[22] Snyman, “Investigating the Issue of Mixed Marriages,” 177; McKenzie and Wallace, “Covenant Themes in Malachi,” 560.

[23] Jacobs, The Books of Haggai and Malachi, 245; Ko, “Be Faithful to the Covenant,” 42.

[24] Thiessen, “The Form and Function of the Song of Moses,” 424.