Text -- Obadiah 1:1-9 (NET)

God’s Judgment on Edom

1:1 The vision that Obadiah saw. The Lord God says this concerning Edom: We have heard a report from the Lord. An envoy was sent among the nations, saying, “Arise! Let us make war against Edom!” 1:2 The Lord says, “Look! I will make you a weak nation; you will be greatly despised! 1:3 Your presumptuous heart has deceived you– you who reside in the safety of the rocky cliffs, whose home is high in the mountains. You think to yourself, ‘No one can bring me down to the ground!’ 1:4 Even if you were to soar high like an eagle, even if you were to make your nest among the stars, I can bring you down even from there!” says the Lord. 1:5 “If thieves came to rob you during the night, they would steal only as much as they wanted! If grape pickers came to harvest your vineyards, they would leave some behind for the poor! But you will be totally destroyed! 1:6 How the people of Esau will be thoroughly plundered! Their hidden valuables will be ransacked! 1:7 All your allies will force you from your homeland! Your treaty partners will deceive you and overpower you. Your trusted friends will set an ambush for you that will take you by surprise! 1:8 At that time,” the Lord says, “I will destroy the wise sages of Edom! the advisers from Esau’s mountain! 1:9 Your warriors will be shattered, O Teman, so that everyone will be destroyed from Esau’s mountain!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Oba 1:1

His name speaks a servant or a worshipper of the Lord, but who he was we know not.

Wesley: Oba 1:1

The prophets, have heard.

Wesley: Oba 1:1

Not an uncertain report, but it comes from God.

Wesley: Oba 1:1

By the Lord first, and next by Nebuchadnezzar who executed on Edom what is here foretold.

Wesley: Oba 1:1

Those that were with, or subject to Nebuchadnezzar.

Wesley: Oba 1:2

Thou art a small people. In comparison with other nations.

Wesley: Oba 1:2

What ever these Edomites had been, now they were despised.

Wesley: Oba 1:3

The Edomites were, as most mountaineers are, a rough hardy, and daring people. And proud above measure.

Wesley: Oba 1:3

Magnifying thy strength above what really it is.

Wesley: Oba 1:4

God who is in the heavens would throw thee down. When men could not marshal armies against thee, stars should fight in their courses against thee. Nothing can stand which God will cast down, Jer 49:16-17.

Wesley: Oba 1:5

If thieves by day had spoiled thee, they would not have thus stripped thee.

Wesley: Oba 1:5

If robbers in the night had been with thee, they would have left somewhat behind them.

Wesley: Oba 1:5

But here is nothing left.

Wesley: Oba 1:5

But here have been those that have cut up the vine.

Wesley: Oba 1:6

The father of this people, put for his posterity.

Wesley: Oba 1:6

All that the Edomites had laid up in the most secret places, are seized and brought forth by soldiers.

Wesley: Oba 1:7

Thy confederates have marched with thee until thou wert come to the borders of thy country.

Wesley: Oba 1:7

Proved treacherous.

Wesley: Oba 1:7

Treacherously.

Wesley: Oba 1:7

A snare armed with sharp points.

Wesley: Oba 1:7

Thou wast not aware of it.

Wesley: Oba 1:9

A principal city of Idumea.

JFB: Oba 1:1

That is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.

JFB: Oba 1:1

I and my people.

JFB: Oba 1:1

(Isa 21:10).

JFB: Oba 1:1

Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. Jer 49:14 quotes this.

JFB: Oba 1:2

Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [MAURER]. Edom then extended from Dedan of Arabia to Bozrah in the north (Jer 49:8, Jer 49:13). CALVIN explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" (Oba 1:3)? But if so, why should the heathen peoples be needed to subdue one so insignificant? Jer 49:15, confirms MAURER'S view.

JFB: Oba 1:3

(Son 2:14; Jer 48:28). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," 2Ki 14:7, Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.

JFB: Oba 1:4

Or supply from the second clause, "thy nest" [MAURER] (Compare Job 20:6; Jer 49:16; Amo 9:2).

JFB: Oba 1:4

Namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (Isa 14:13; Dan 8:10; Dan 11:37).

JFB: Oba 1:4

In spite of thy boast (Oba 1:3), "Who shall bring me down?"

JFB: Oba 1:5

Nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind--but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left (Isa 17:6; Isa 24:13), is striking.

JFB: Oba 1:6

By hostile soldiers seeking booty. Compare with Oba 1:5-6 here, Jer 49:9-10.

JFB: Oba 1:6

Or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.

JFB: Oba 1:7

That is, thy confederates.

JFB: Oba 1:7

That is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [DRUSIUS]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare Job 6:14-15). CALVIN translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands.

JFB: Oba 1:7

Literally, "the men of thy peace." Compare Psa 41:9; Jer 38:22, Margin, where also the same formula occurs, "prevailed against thee."

JFB: Oba 1:7

The poorer tribes of the desert who subsisted on the bounty of Edom. Compare again Psa 41:9, which seems to have been before Obadiah's mind, as his words were before Jeremiah's.

JFB: Oba 1:7

"laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. MAURER translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."

JFB: Oba 1:7

None of the wisdom for which Edom was famed (see Oba 1:8) to extricate him from his perilous position.

JFB: Oba 1:7

Instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.

JFB: Oba 1:8

(Isa 49:7; compare Job 5:12-13; Isa 19:3; Jer 19:7).

JFB: Oba 1:8

Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.

JFB: Oba 1:8

That is, Idumea, which was a mountainous region.

JFB: Oba 1:9

MAURER translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare Oba 1:14). The Septuagint, Syriac, and Vulgate connect these words with Oba 1:10, "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" (Oba 1:10). However, the arrangement of the Septuagint gives a better parallelism in Oba 1:10. "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter (Mat 26:52; Rev 13:10). Compare as to Edom's violence, Psa 137:7; Eze 25:12; Amo 1:11.

Clarke: Oba 1:1

We have heard a rumor - See Jer 49:14, where the same expressions are found. The prophet shows that the enemies of Idumea had confederated against it, and that Jehovah is now summoning them to march directly against it.

Clarke: Oba 1:2

I have made thee small among the heathen - God ever attributes to himself the rise and fall of nations. If they be great and prosperous, it is by God’ s providence; if they be tow and depressed, it is by his justice. Compared with the Assyrians, Chaldeans, Egyptians, Syrians, Arabs, and other neighboring nations, the Idumeans were a small people.

Clarke: Oba 1:3

The pride of thine heart - St. Jerome observes that all the southern part of Palestine, from Eleutheropolis to Petra and Aialath, was full of caverns hewn out of the rocks, and that the people had subterranean dwellings similar to ovens. Here they are said to dwell in the clefts of the rock, in reference to the caverns above mentioned. In these they conceived themselves to be safe, and thought that no power brought against them could dislodge them from those fastnesses. Some think that by סלע sela , rock, Petra, the capital of Idumea, is intended.

Clarke: Oba 1:4

Though thou exalt thyself as the eagle - Though like this bird thou get into the highest cliff of the highest rock, it will not avail thee. To defend thee, when Jehovah has determined thy destruction, thy deepest caves and highest rocks will be equally useless. See Jer 49:16.

Clarke: Oba 1:5

If thieves came to thee - That is, if thieves entered thy dwellings, they would not have taken every thing; they would have laid hold on thy wealth; and carried off as much as they could escape with conveniently; if grape-gatherers entered thy vineyards, they would not have taken every bunch; some gleanings would have been left. But the Chaldeans have stripped thee bare; they have searched out all thy hidden things, Oba 1:6, they have left thee nothing. Hour art thou cut off! Thou art totally and irretrievably ruined! The prophet speaks of this desolation as if it had already taken place.

Clarke: Oba 1:7

All the men of thy confederacy - The Chaldeans are here intended, to whom the Idumeans were attached, and whose agents they became in exercising cruelties upon the Jews

Clarke: Oba 1:7

Have brought thee even to the border - Have hemmed thee in on every side, and reduced thee to distress. Or, they have driven thee to thy border; cast thee out of thy own land into the hands of thine enemies

Clarke: Oba 1:7

The men that were at peace with thee - The men of thy covenant, with whom thou hadst made a league

Clarke: Oba 1:7

That eat thy bread - That professed to be thy firmest friends, have all joined together to destroy thee

Clarke: Oba 1:7

Have laid a wound - Placed a snare or trap under thee. See Newcome

Clarke: Oba 1:7

There is none understanding in him - Private counsels and public plans are all in operation against thee; and yet thou art so foolish and infatuated as not to discern thy own danger.

Clarke: Oba 1:8

Shall I not - destroy the wise men - It appears, from Jer 49:7, that the Edomites were remarkable for wisdom, counsel, and prudence. See on the above place.

Clarke: Oba 1:9

Thy mighty men, O Teman - This was one of the strongest places in Idumea; and is put here, as in Amo 1:2, and elsewhere, for Idumea itself

Clarke: Oba 1:9

Mount of Esau - Mount Seir.

Calvin: Oba 1:1

Obadiah’s preface is, that he brought nothing human, but only declared the vision presented to him from above. We indeed know that it was God alone that was ever to be heard in the Church, as even now he demands to be heard: but yet he sent his prophets, as afterwards the apostles; yea, as he sent his only begotten Son, whom he has set over us to be our only and sovereign Teacher. Obadiah then by saying that it was a vision, said the same, as though he declared, that he did not presumptuously bring forward his own dreams, or what he conjectured, or discovered by human reason, but that he adduced only a celestial oracle: for חזון , chezun, as we have observed in other places, was a vision, by which God revealed himself to his Prophets.

He then adds, Thus saith Jehovah. Here is a fuller expression of the same declaration. We thus see that the Prophet, in order that the doctrine he brought forward might not be suspected, made God the author; for what faith can be put in men, whom we know to be vain and false, except as far as they are ruled by the Spirit of God and sent by Him? Seeing then that the Prophet so carefully teaches us, that what he declared was delivered to him by God, we may hence learn what I have lately referred to, — that the Prophets formerly so spoke, that God alone might be heard among the people.

He says afterwards, A rumor have we heard. Some render it, a word, or a doctrine. שמועה , shimuoe, is properly a hearing, and is derived from the verb the Prophet subjoins. A hearing then have we heard; so it is translated literally. But some think that what was taught is pointed out, as though he said, “The Lord has revealed this to me and to other Prophets;” according to what Isaiah says, Isa 53:1, ‘Who has believed our hearing?’ It is the same word, and he speaks of God’s word or doctrine. But it is probable that he refers here to those tumultuous rumors, which commonly precede wars and calamities. We have then heard a rumor The verb in Jeremiah is not in the plural number, שמענו shimonu, but שמועה שמעתו shimoti shimunoe, ‘I have heard,’ says Jeremiah, ‘a hearing.’ But our Prophet uses the plural number, ‘We have heard a hearing.’ The sense however is the same; for Jeremiah says that he had heard rumors; and the Prophet here adds others to himself, as though he said, “This rumor is spread abroad, but it is from the Lord: it is certain that this rumor has been heard even by the profane and the despisers of God.” But the Prophet shows that wars are not stirred up at random, but by the secret influence of God; as though he said, “When a tumult arises, let us not think that its beginning is from the earth, but God himself is the mover.” We now then apprehend the design of the Prophet: though he speaks of the rumor of wars, he yet shows that chance or accident does not rule in such commotions, but the hidden influence of God.

We have heard, he says from Jehovah, and a messenger, or, an ambassador, to the nations has been sent ⁷⁰, Arise ye, and we will arise against her to battle. In Jeremiah, it is, ‘Assemble ye, come and arise against her to battle.’ The Prophet here shows, I have no doubt, whence the rumor came, which he had just mentioned; for they were now indeed stirring up one another to destroy that land. If any one had formed a judgment according to human wisdom, he would have said that the Assyrians were the cause why war was brought on the Idumeans, because they had found them either inconstant or even perfidious, or because they had feigned a pretense when there was no just reason for making war. But the Prophet here raises his mind upwards and acknowledges God to be the mover of this war, because he intended to punish the cruelty of that people, which they had exercised toward their own kindred, the Israelites; and at the same time he encourages others also, that they might understand that it was altogether directed by the hidden counsel of God, that the Assyrians, from being friends, became of a sudden enemies, that a war was all in a flame against the Idumeans at a time when they were at ease, without any fear, without any apprehension of danger. It follows —

Calvin: Oba 1:2

Jeremiah uses nearly the same words; but the sense of the expression is ambiguous, when he says, ‘Lo, little have I set thee.’ To me it appears probable, that the Prophet reproves the Idumeans, because they became arrogant, as it were, against the will of God, and in opposition to it, when, at the same time, they were confined to the narrow passes of mountains. It is said elsewhere, (Mal 1:2,) ‘Jacob and Esau, were they not brethren?’ “But I have given to you the inheritance promised to your father Abraham; I have transferred the Idumeans to mount Seir.” Now it is less bearable, if any one be elated with pride, when his condition is not so honorable. I therefore think that the Idumeans are here condemned because they vaunted so much, and arrogated to themselves more than what was right, when they yet were contemptible, when their condition was mean and obscure, for they dwelt on mount Seir. But others think that the punishment, which was impending over them, is here denounced, Lo, little have I made thee among the nations, and Jeremiah says, ‘and contemptible among men’; he omits the two words, thou and exceedingly; he says only, ‘and contemptible among men’. But as to the substance, there is hardly any difference. If then we understand that that nation was proud without reason, the sense is evident, that is, that they, like the giants, carried on war against God, that they vaunted themselves, though confined to the narrow passes of mountains. Though I leave to others their own free opinion, I am yet inclined to the former view, while the latter has been adopted nearly by the consent of all; and that is, that God was resolved forcibly to constrain to order those ferocious men, who, for no reason, and even in opposition to nature, are become insolent. But if a different interpretation be more approved, we may say, that the Prophet begins with a threatening, and then subjoins a reason why God determined to diminish and even to destroy them: for though they dwelt on mountains, it was yet a fertile region; and further, they had gathered in course of long time much wealth, when they attained security, when no enemy disturbed them. This then is the reasoning, Lo, I have made thee small and contemptible in the mountain, — and why? because the pride of thy heart has deceived thee; and Jeremiah adds, terror, ⁷¹ although some render תפלצתך taphlatastae, image; but this seems not appropriate. Jeremiah then, I doubt not, mentions terror in the first place; for it almost ever happens, that the proud strike others with fear: such then were the Idumeans.

Now if we follow the first meaning I explained, the two verses may be read as connected, Lo, I have made thee small and contemptible among the nations; ⁷² but the pride of thy heart has deceived thee; some render it, has raised thee up, deriving it from נשא nusha: but they read ש shin, pointed on the left side; for if נשא nusha has the point in the branch of the shin, on the right hand, it means to deceive, but if on the left, it signifies to raise up. Then they give this translations “The pride of thine heart has raised thee up:” but we clearly learn from Jeremiah, that it ought, as almost all interpreters agree, to be rendered thus, “The pride of thine heart has deceived thee:” for he says not השיאך eshiac but השיא אותך eshia autea, that is, it was to thee the cause of error and of madness. Of the sense then of this verb there can be no doubt.

Calvin: Oba 1:3

The Prophet now laughs to scorn the Idumeans, because they relied on their own fortresses, and thought themselves, according to the common saying, to be beyond the reach of darts; and hence they petulantly insulted the Israelites and despised God himself. The Prophet therefore says, that the Idumeans in vain felicitated themselves, for he shows that all they promised to themselves were mere delusions. The import of what is said then is, “Whence is this your security, that ye think that enemies can do you no harm? Yea, ye despise God as well as men; whence is this haughtiness? whence also is the great confidence with which ye are puffed up? Verily, it comes only from mere delusions. The pride of thine heart has deceived thee.”

And yet there was not wanting a reason why the Idumeans were thus insolent, as the Prophet also states: but he at the same time shows that they had deceived themselves; for God cared not for their fortresses; nay, he counted them as nothing. Thou dwellest, he says, (this is to be regarded as a concession,) in the clefts of the stone; some read, “between the windings of the rock;” ⁷³ though others think סלע Salo to be the name of a city. But though I should allow that the Prophet alludes to the name of a city, I yet do not see how can that stand which they hold; for clefts comfort not with a city situated on a plain, though within the ranges of mountains. I do not then doubt but that סלע Salo here means mount Seir. As then the Idumeans had fortresses amidst rocks, they thought that all enemies could easily be kept out.

And hence it follows, The height is his habitation, that is, he dwells in lofty places; and hence he says in his heart, Who shall draw me down to the ground? He afterwards subjoins what I have already stated, — that though their region was exceedingly well fortified, yet the Idumeans were greatly deceived, and indulged themselves in vain delusions, “If thou shouldest raise up thy seat, he says, like the eagle”, — literally, ‘If thou shouldest rise as the eagle,’ — “and if thou shouldest among the clouds ⁷⁴ set and nest, I will thence draw thee down, saith Jehovah”. We now see that the Prophet did not without reason deride the confidence with which the Idumeans were inflated, by setting up their fortresses in opposition to God: for it is the greatest madness for men to rely on their own power and to despise God himself. At the same time he could, as it were, easily dissipate by one blast every idea of defense or of power that is in us; but this subject will be more fully handled by us tomorrow.

Calvin: Oba 1:5

The Prophet shows in this verse that the calamity with which God was resolved to afflict the Idumeans would not be slight, for nothing would be left among them; and he amplifies what he says by a comparison. When one is plundered of his property by thieves, he grieves, that what he had acquired by much labor through life, has been in one moment taken from him: and when any one has spent labor and expense in cultivating his vineyard, and another takes away its fruit, he complains of his great misfortune, that he had lost his property and big labor in the cultivation of his vineyard, while another devours its fruit. But the Prophet intimates that God would not be content with such kind of punishment as to the Idumeans.

Hence he says, Have night thieves or robbers come to thee? They must doubtless have stolen, and have taken away what they thought sufficient for them; but now nothing shall be left to thee. In short, the Prophet intimates that the Assyrians would not be like thieves or night robbers, who stealthily and privately take away what comes to their hands; but he means, that the Idumeans would be so plundered, that their houses would be left wholly empty, and he declares that the Assyrians would thus spoil them like night thieves or robbers, who are wont to proceed with unbridled liberty; for none dares to resist them, or even to say a word against them. This plundering then will not be, says the Prophet, of an ordinary kind; but the enemies will make thee entirely empty.

The same is the object in view when he says, Have vintagers come to thee? To be sure, they commonly leave some clusters; but the Assyrians will leave, no, not one: they shall depart so laden with plunders, that thou shalt be left empty.

But all this, as we have reminded you, was said in order to alleviate or to mitigate the grief of the faithful, who then deemed themselves very miserable, as they were alone plundered by enemies; for they saw that their neighbors were dwelling in safety, and even becoming partakers of the spoil. Their condition therefore was very miserable and degraded. Hence the Prophet, that he might moderate this bitter grief, says, that the Idumeans would in no common way be plundered, for not a hair could be left them. This is the import of the passage.

But some regard the verb נדמיתה nudamite as signifying, “Thou art reduced to silence;” for the verb דום dum or דמה dame means to be silent: and they give this exposition, “How dost thou not endeavor at least to meet thine enemies?” for they take “to be silent” in the sense of being still, as דמה dame is often so taken in Scripture, “How then have they been silent?” but he speaks of the future in the past tense, as though God had already inflicted punishment on the Idumeans, that faith in the prediction might be made more certain: thou hast been reduced to silence, that is, how couldest thou remain quiet on seeing thine enemies plundering with so much violence — how then hast thou been reduced to silence? Others say, How hast thou been consumed? for דמה dame often means to destroy. But to this point belongs no great importance; for the Prophet means, that it could not be ascribed to chance, that enemies would destroy the whole land of Edom, for the cruel assault would by no means be of an ordinary kind: and then as the Idumeans thought that an entrance to their enemies was on every side closed up, as they inhabited the summits of mountains, according to what I have already said, and that they were most safe in their recesses and lofty rocks, the Prophet here sets it forth as a wonderful thing that God’s judgment would yet reach them. Let us proceed —

Calvin: Oba 1:6

He confirms the former sentence, — that the Idumeans in vain trusted that their riches would be safe, because they had hidden and deep recesses. Even when a country is plundered by enemies, the conquerors dare not to come to places of danger; when there are narrow passes, they avoid them, for they think that there is there some evil design. Hence conquerors, fearing hidden places, plunder only those which are open, and always consider well whether their advance is safe: but Idumea, as we have said, had hidden recesses, for its rocks were almost inaccessible, and there were many conveniences there for hiding and concealing its riches. But the Prophet says, that all this would be useless: and that he might more effectually rouse them, he speaks with astonishment, as of something incredible. How have been sought the things of Esau, and thoroughly searched his hidden places! Who could have thought this? for they might have concealed their treasures in rocks and caverns, and thence repelled their enemies. But in vain would be all their attempts: how could this possibly be? Here then he awakens the minds of men, that they might acknowledge the judgment of God; and at the same time he laughs to scorn the vain confidence with which the Idumeans were inflated; and besides, he strengthens the minds of the godly, that they might not doubt but that God would perform what he declares, for he can indeed penetrate even to the lowest deep.

In short, the Prophet intimates that the faithful did not act wisely, if they measured God’s vengeance, which was impending on the Idumeans, by their own understanding or by what usually happens; for the Lord would make a thorough search, so that no hiding-places would escape his sight; and then all their treasures would be exposed as a prey to their enemies. We hence learn, that as men in vain seek hiding places for themselves that they may be safe from dangers; so in vain they conceal their riches; for the hand of God can penetrate beyond the sea, land, heaven, and the lowest deep. Nothing then remains for us but ever to offer ourselves and all our things to God. If he protects us under his wings, we shall be safe in the midst of innumerable dangers; but if we think that subterfuges will be of any avail to us, we deceive ourselves. The Prophet now adds —

Calvin: Oba 1:7

Here the Prophet expresses the manner in which God would punish the Idumeans: trusting in their confederacies, they despised God, as we have already had to observe. The Prophet now shows that it is in the power of God to change the minds of men, so that they who were their friends being suddenly inflamed with rage, would go forth to destroy the Idumeans. Seeing then that they regarded the Assyrians not only as a shield to them, but also as a defense against God himself, the Prophet here declares that when it would be God’s purpose to punish them, there would be no need to send to a distance for agents or instruments to execute his vengeance; for he would arm the Assyrians themselves and the Chaldeans, inasmuch as he could turn the hearts of men as he pleased. We now see the Prophet’s meaning; for he here takes away and shakes off the vain confidence of the Idumeans, that they might not harden themselves for being fortified by confederacies and for having powerful friends, for the Lord would turn friends into enemies. To thy border, he says, have they driven thee שלח shilach is properly to send forth or to throw away; some render it, they have followed; as though the Prophet here spoke of the neighboring nations, and according to their view the meaning is, “However much thy neighbors may love thee, yet nothing will they show of this love, except that they will follow thee with feigned tears, when thine enemies shall lead thee away captive.” But this is a strained exposition, and corresponds not with the context. The Prophet then describes here, I doubt not, the change, such as would take place, that the Idumeans might know, that they trusted in vain in their power and defenses. The men of thy covenant, he says, have driven thee away; as though he said, “See what thou gainest in anxiously seeking the friendship of those who will yet be thy enemies; hadst thou remained quiet in thy clefts, it would have been much better for thee: but now thou runnest to Assyria and Chaldea, and this will be the cause of thy ruin. Hence the men of thy covenant shall banish thee to the border: but if thou hadst had no friendship nor commerce with them, thou mightest have lived safely in thy recesses, no one would have driven thee out: just, then, has been the reward of thy ambition, for having thus resorted to the Assyrians and Chaldeans.”

Continuing the same subject, the Prophet says, Deceived thee have the men of thy peace — friends and confederates; for the Hebrews call those men of peace, who are connected together by any kind of alliance. The men then of thy peace, that is those whom thou thoughtest thou mightest trust, and on whom thou midst rely; — these have deceived thee, even these have prevailed against thee, and oppressed thee through craft and treachery. The men of thy bread have placed under thee a wound: the men of bread were those who were guests or friends. Some give this rendering, “Who eat thy bread;” and it is an admissible interpretation, for the Assyrians and Chaldeans, as they were insatiable, had taken booty from the Idumeans; for whosoever then hunted for their friendship, must have brought them some gifts. Since then they thus sold their friendship, the Prophet rightly calls them the men of bread with regard to those whose substance and wealth they devoured. If then we take the men of bread in this sense, there is a probability in the meaning. But we may give another interpretation, as though he had said that they were guests and friends: these then have fixed under thee a wound, that is, they have been thy destruction, and that through guile and hidden artifices. When one attacks another openly, he who is attacked can avoid the stroke; but the Prophet says, that the Assyrians and Chaldeans would be perfidious to the Idumeans, so as to conquer them through treachery. Fix then shall they a wound under thee, as when one hides a dagger between the bed and the sheet, when a person intends to go to sleep. So also he says that a wound is placed underneath, when a feigned friend hides himself, that he may more easily hurt him whom he assails deceitfully and craftily.

He at length thus concludes, There is no intelligence in him. Here the Prophet no doubt derides in an indirect way the foolish confidence with which the Idumeans were blinded; for they thought themselves to be in a superlative degree wary, so that they had no reason to fear, as they could see afar off, and arrange their concerns with the utmost prudence. Since then they thought that they excelled in wisdom, and could not be surprised by any craft, the Prophet says here, that there would be in them no understanding.

But he immediately subjoins the reason, “Shall I not in that day, saith Jehovah, destroy, or extinguish, the wise from Edom?” While the Idumeans were prosperous, because they acted wisely, it was incredible that they could thus in a moment be overthrown: but the Prophet says, that even this was in the hand and power of God; “Can I not,” he says, “put an end to whatever there is of wisdom in the Idumeans? Cannot I destroy all their prudent men? This will I do.” We now then perceive the import of the words.

But this place deserves notice: the Prophet upbraids the Idumeans, and says, that their confederates and friends would prove their ruin, because they had conspired among themselves beyond what was just and right. When men thus mutually join together, there are none of them who do not greedily seek their own advantage; in the meantime, both sides are deceived; for God disconcerts their counsels, and blasts the issue, because they regard not the right end. And when the wicked seek friendships, they ever blend something that is wrong; they either try to injure the innocent, or they seek some advantage. All the compacts then which the ungodly and the despisers of God make with one another, have always something vicious intermixed; it is therefore no wonder that the Lord disappoints them of their hope, and curses their counsels. This is then the reason why the Prophet declares to the Idumeans, that those, whom they thought to be their best and most faithful friends, would be their ruin.

But here it may be objected and said, that the same thing happens to the children of God. For David, though he acted towards all with the utmost faithfulness and the greatest sincerity, yet complains, that the man of his peace and a friend had contrived against him many frauds,

‘Raised up his heel against me,’ he says,
‘has the man of my peace;
eat bread together did I with him, and he with me,’
(Psa 41:9)

It was necessary also that this should have been the case with Christ himself. Now, if the children of God must be conformed to the image of Christ, what the Prophet says is no more than what applies to the whole Church, and to every member of it. This may appear strange at the first view; but a solution may be easily given: for while we strive to maintain peace with all men, though they may perfidiously, through treachery, oppress us, yet the Lord himself will succor us; and in the meantime, however hard may this trial be, we yet know that our patience is tried by God, that he may at last deliver us, so that we may confidently flee to him and testify our sincerity. But while the ungodly mutually cheat one another, while with wicked and sideway artifices they oppress and circumvent each other, while they cast forth their hidden virulence, while they turn peace into war, they know that their recompense is just and merited: they cannot flee to God, for their conscience restrains them. They indeed understand that they have deserved what the Lord has justly repaid them. It is then no wonder that the conspiracy in which the Idumeans trusted, when they made the Chaldeans their friends, should have been accursed; for the Lord turned to their ruin whatever they thought useful to themselves.

This then is the import of the whole, — that if we wish not to be deceived, we must not attempt anything without an upright heart. Provided then we exceed not the limits of our calling, let us cultivate peace with all men, let us endeavor to do good to all men, that the Lord may bless us; but if it be his purpose to try our patience, he will be still present with us, though false friends try us by their treacheries, though we be led into danger by their malice, and be for a time trodden under their feet; if, on the contrary, we act with bad faith, and think that we have fortunate alliances, which have been obtained by wicked and nefarious artifices, the Lord will turn for our destruction whatever we think to be for our safety.

Calvin: Oba 1:8

We must now notice what the Prophet says, Shall I not in that day destroy the wise from Edom? Though men be in many respects blind, whom God guides not by his Spirit, and on whom he shines not with his word, yet the worst blindness is, when men become inebriated with the false conceit of wisdom. When therefore any one thinks himself endued with understanding, so that he can perceive whatever is needful, and that he cannot be circumvented, his wisdom is insanity and extreme madness: it would indeed be better for us to be idiots and fools than to be thus inebriated. Since then the wise of this world are insane, the Lord declares that they will have no wisdom when the time of trial comes. God indeed permits the ungodly for a long time to felicitate themselves on account of their own acumen and counsels, as he suffered the Idumeans to go on prosperously. And there are also many at this day who felicitate themselves on their successes, and almost adore their own cunning. Who indeed can persuade the Venetians that there is anywhere consummate wisdom but among themselves, by which, forsooth, they surpass all others in deception? For no other reason do they, amidst many agitations, retain their own position, except that they seem to see farther into what is for their own advantages; nay, that kings in general stand, and continue safe amidst so many shakings, this they ascribe to their own wisdom: “Except I had looked well in this respect to my own affairs, except I had anticipated danger, and except I had foreseen it, it would have been all over as to my condition.” Thus they think within themselves: but the Lord at length infatuates them, that it may be evident, that this was not formerly said in vain to the Idumeans, Shall I not in that day, saith Jehovah, etc. and it was emphatically added, in that day: for the Prophet means, that it was no wonder that the Idumeans had been hitherto wary and adopted the best counsel; for it was not the Lord’s purpose to deprive them of wisdom; but when the suitable time of vengeance came, he instantly took away whatever prudence there was in them; for it is indeed in God’s hand to take away whatever there is either of understanding or of acuteness in men.

But we are warned by these words, that if we excel in understanding, we are not to abuse this singular gift of God, as we see the case to be with the ungodly, who turn to cunning whatever wisdom the Lord has bestowed on them. There is hardly one in a hundred to be found, who does not seek to be crafty and deceitful, if he excels in understanding. This is a very wretched thing. What a great treasure is wisdom? Yet we see that the world perverts this excellent gift of God; the more reason there is for us to labor, that our wisdom should be founded in true simplicity. This is one thing. Then we must also beware of trusting in our own understanding, and of despising our enemies, and of thinking that we can ward off any evil that may impend over us; but let us ever seek from the Lord, that we may be favored at all times with the spirit of wisdom, that it may guide us to the end of life: for he can at any moment take from us whatever he has given us, and thus expose us to shame and reproach.

When he says, from mount Esau, he means mount Seir, as I have already reminded you. But he meant to point out their whole country; for they were almost surrounded by mountains, and dwelt, as it is well known, in that Arabia which is called Patraea. It follows —

Calvin: Oba 1:9

The Prophet, after having spoken of one kind of God’s vengeance, adds another, — that he would break whatever there was of strength in Idumea: and thus he shows that the courage and strength of men, no less than their understanding, are in the hand of God. As then God dissipates and destroys, whenever it pleases him, whatever wisdom there may be in men, so also he enervates and breaks down their hearts: in a word, he deprives them of all strength, so that they fail and come to nothing of themselves. Were they who are proud of their strength and counsels rightly to consider this, they would at length learn to submit themselves in true humility to God. But this truth is what the world cannot be made to believe: yet God shows to us here, as in a picture, that however men may flourish for a time, they would immediately vanish, were not he to sustain them, and to support his gifts in them, and keep them entire; and, especially, that empty smoke is everything, that seems to be understanding and strength in men; for the Lord can easily take away both, whensoever it may please him.

We ought therefore carefully to observe what he says here, Broken down shall be thy brave men, O Teman. Some think that a particular country is here pointed out; for Teman is the south, that is, with regard to Judea. But as Teman, we know, was one of the grandsons of Esau, (Gen 36:15,) and as a part of Arabia was called by this name, it is the more probable, that the Prophet turns here his discourse to Idumea. But as to the word Teman, it is, a part taken for the whole.

For cut off, he says, shall be man: by saying, cut off shall man, he means, that all to a man would be destroyed. How? “by slaughter” ⁷⁵. But קתל kothel means a slaughter in which no one remains alive. We hence see what the Prophet means, — that all the Idumeans would be so broken down, that all would fall, for there would be no heart nor strength to resist. It now follows —

Defender: Oba 1:1

Obadiah (the servant of Jehovah) is considered by many to be the first prophet chronologically (although his prophecy is the smallest chapter in the Old Testament), but there are at least a dozen Obadiahs mentioned in the Bible. None of the other men can be identified as the prophet Obadiah, so his identity and date of writing are unknown.

Defender: Oba 1:1

Obadiah's entire one-chapter prophecy deals with God's coming judgment on Edom, the nation founded by Jacob's twin brother, Esau. The fulfillment took place precursively later at the time of the Babylonian invasion, when Nebuchadnezzar decimated the Edomites and their land. The nation was eventually overrun by others and finally became desolate. However, the ultimate fulfillment will be when the confederacy invading Israel in the last days (Psalm 83; Ezekiel 38), which includes the Muslim Arabs now occupying Edom's ancient land, is defeated and its influence destroyed."

Defender: Oba 1:3

Edom's main city was the famous "rock city," Sela, or Petra, considered almost impregnable because of the very narrow gorges which were its only access routes. Edom also controlled the chief trade routes between Asia and Egypt, becoming very prosperous."

TSK: Oba 1:1

concerning : Psa 137:7; Isa 21:11, 34:1-17, Isa 63:1-6; Jer 9:25, Jer 9:26, Jer 25:17, Jer 25:21; Jer 49:17-22; Lam 4:21, Lam 4:22; Eze 25:12-14, Eze 35:3-15; Joe 3:19; Amo 1:11, Amo 1:12; Mal 1:3, Mal 1:4

We : Jer 49:14, Jer 49:15, Jer 51:46; Mat 24:6; Mar 13:7

and an : Isa 18:2, Isa 18:3, Isa 30:4

Arise : Jer 6:4, Jer 6:5, Jer 50:9-15, Jer 51:27, Jer 51:28; Mic 2:13

TSK: Oba 1:2

Num 24:18; 1Sa 2:7, 1Sa 2:8; Job 34:25-29; Psa 107:39, Psa 107:40; Isa 23:9; Eze 29:15; Mic 7:10; Luk 1:51, Luk 1:52

TSK: Oba 1:3

pride : Pro 16:18, Pro 18:12, Pro 29:23; Isa 10:14-16, Isa 16:6; Jer 48:29, Jer 48:30, Jer 49:16; Mal 1:4

thou : 2Ki 14:7; 2Ch 25:12

saith : Isa 14:13-15, Isa 47:7, Isa 47:8; Jer 49:4; Rev 18:7, Rev 18:8

TSK: Oba 1:4

exalt : Job 20:6, Job 20:7, Job 39:27, Job 39:28; Jer 49:16; Hab 2:9

among : Isa 14:12-15; Jer 51:53; Amo 9:2

TSK: Oba 1:5

if robbers : Jer 49:9

how : 2Sa 1:19; Isa 14:12; Jer 50:23; Lam 1:1; Zep 2:15; Rev 18:10

if the : Deu 24:21; Isa 17:6, Isa 24:13; Mic 7:1

some grapes : or, gleanings

TSK: Oba 1:6

are the : Psa 139:1; Isa 10:13, Isa 10:14, Isa 45:3; Jer 49:10, Jer 50:37; Mat 6:19, Mat 6:20

how are his : Dan 2:22

TSK: Oba 1:7

the men of : The Chaldeans, whose agents they became in persecuting the Jews. Psa 55:12, Psa 55:13; Jer 4:30, Jer 30:14; Lam 1:19; Eze 23:22-25; Rev 17:12-17

men that were at peace with thee : Heb. men of thy peace, Jer 20:10, Jer 38:22 *marg.

they that eat thy bread : Heb. the men of thy bread, Psa 41:9; Joh 13:18

there is : Isa 19:11-14, Isa 27:11; Jer 49:7; Hos 13:13

in him : or, of it

TSK: Oba 1:8

even : Job 5:12-14; Psa 33:10; Isa 19:3, Isa 19:13, Isa 19:14, Isa 29:14; 1Co 3:19, 1Co 3:20

TSK: Oba 1:9

thy : Psa 76:5, Psa 76:6; Isa 19:16, Isa 19:17; Jer 49:22, Jer 50:36, Jer 50:37; Amo 2:16; Nah 3:13

O : Gen 36:11; Job 2:11; Jer 49:7, Jer 49:20; Eze 25:13; Amo 1:12

every : Isa 34:5-8, Isa 63:1-3

mount : Oba 1:21; Deu 2:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Oba 1:1

The vision of Obadiah - , i. e., of "the worshiper of God."The prophet would be known only by that which his name imports, that he worshiped God. He tells us in this double title, through whom the prophecy came, and from whom it came. His name authenticated the prophecy to the Jewish Church. Thenceforth, he chose to remain wholly hidden. He entitles it "a vision,"as the prophets were called "seers"1Sa 9:9, although he relates, not the vision which he saw, but its substance and meaning. Probably the future was unfolded to him in the form of sights spread out before his mind, of which he spoke in words given to him by God. His language consists of a succession of pictures, which he may have seen, and, in his picture language, described . "As prophecy is called "the word,"because God spoke to the prophets within, so it is called "vision,"because the prophet saw, with the eyes of the mind and by the light wherewith they are illumined, what God willeth to be known to them."The name expresses also the certainty of their knowledge . "Among the organs of our senses, sight has the most evident knowledge of those things which are the object of our senses. Hence, the contemplation of the things which are true is called "vision,"on account of the evidence and assured certainty. On that ground the prophet was called "seer."

Thus saith the Lord God concerning Edom - This second title states, that the whole which follows is from God. What immediately follows is said in Obadiah’ s own person; but all, whether so spoken or directly in the Person of God, was alike the word of God. God spake in or by the prophets, in both ways, since 2Pe 1:21 "prophecy came not by the will of man, but holy men of God spake"as they were "moved by the Holy Spirit."Obadiah, in that he uses, in regard to his whole prophecy, words which other prophets use in delivering a direct message from God, ascribes the whole of his prophecy to God, as immediately as other prophets did any words which God commanded them to speak. The words are a rule for all prophecy, that all comes directly from God.

We have heard a rumor - , rather, "a report;"literally "a hearing, a thing heard,"as Isaiah says Isa 53:1, "Who hath believed our report? A "report"is certain or uncertain, according to the authority from whom it comes. This "report"was certainly true, since it was "from the Lord."By the plural, we, Obadiah may have associated with himself, either other prophets of his own day as Joel and Amos, who, with those yet earlier, as Balaam and David, had prophesied against Edom, or the people, for whose sakes God made it known to him. In either case, the prophet does not stand alone for himself. He hears with "the goodly company of the prophets;"and the people of God hear in him, as Isaiah says again Isa 21:10, "that which I have heard from the Lord of hosts, the God of Israel, have I declared unto you."

And an ambassador is sent among the pagan - The "ambassador"is any agent, visible or invisible, sent by God. Human powers, who wish to stir up war, send human messengers. All things stand at God’ s command, and whatever or whomsoever He employs, is a messenger from Him. He uses our language to us. He may have employed an angel, as He says Psa 78:49, "He sent evil angels among them,"and as, through the permission given to a lying spirit 1Ki 22:21-23. He executed His judgments upon Ahab, of his own free will believing the evil spirit, and disbelieving Himself. So Jdg 9:23 "God sent an evil spirit between Abimelech and the men of Shechem,"allowing His rebellious spirit to bring about the punishment of evil men, by inflaming yet more the evil passions, of which they were slaves. Evil spirits, in their malice and rebellion, while stirring up the lust of conquest, are still God’ s messengers, in that He overrules them; as, to Paul 2Co 12:7, "the thorn in the flesh, the messenger of Satan to buffet him,"was still the gift of God. "It was given me,"he says.

Arise ye and let us rise - He who rouseth them, says, "Arise ye,"and they quickly echo the words, "and let us arise."The will of God is fulfilled at once. While eager to accomplish their own ends, they fulfill, the more, the purpose of God. Whether, the first agent is man’ s own passions, or the evil spirit who stirs them, the impulse spreads from the one or the few to the many. But all catch the spark, cast in among them. The summons finds a ready response. "Arise,"is the commend of God, however given; "let us arise,"is the eager response of man’ s avarice or pride or ambition, fulfilling impetuously the secret will of God; as a tiger, let loose upon man by man, fulfills the will of its owner, while sating its own thirst for blood. So Isaiah hears Isa 13:4 "the noise of a multitude in the mountains, like as of a great people, a tumultuous noise of the kingdoms of nations gathered together."The Medes and Persians thought at that time of nothing less, than that they were instruments of the One God, whom they knew not. But Isaiah continues; "The Lord of hosts mustereth the host of the battle;"and, when it was fulfilled, Cyrus saw and owned it Ezr 1:1-2.

Barnes: Oba 1:2

Behold, I have made thee small - God, having declared His future judgments upon Edom, assigns the first ground of those judgments. Pride was the root of Edom’ s sin, then envy; then followed exultation at his brother’ s fall, hard-heartedness and bloodshed. All this was against the disposition of God’ s Providence for him. God had made him small, in numbers, in honor, in territory. Edom was a wild mountain people. It was strongly guarded in the rock-girt dwelling, which God had assigned it. Like the Swiss or the Tyrolese of old, or the inhabitants of Mount Caucasus now, it had strength for resistance through the advantages of its situation, not for aggression, unless it were that of a robber-horde. But lowness, as people use it, is the mother either of lowliness or pride. A low estate, acquiesced in by the grace of God, is the parent of lowliness; when rebelled against, it generates a greater intensity of pride than greatness, because that pride is against nature itself and God’ s appointment. The pride of human greatness, sinful as it is, is allied to a natural nobility of character. Copying pervertedly the greatness of God, the soul, when it receives the Spirit of God, casts off the slough, and retains its nobility transfigured by grace. The conceit of littleness has the hideousness of those monstrous combinations, the more hideous, because unnatural, not a corruption only but a distortion of nature. Edom never attempted anything of moment by itself. "Thou art greatly despised."Weakness, in itself, is neither despicable nor "despised."It is despised only, when it vaunts itself to be, what it is not. God tells Edom what, amid its pride, it was in itself, "despicable;"what it would thereafter be, "despised".

Barnes: Oba 1:3

The pride of thy heart hath deceived thee - Not the strength of its mountain-fastnesses, strong though they were, deceived Edom, but "the pride of his heart."That strength was but the occasion which called forth the "pride."Yet, it was strong in its abode. God, as it were, admits it to them. "Dweller in the clefts of the rocks, the loftiness of his habitation.""The whole southern country of the Edomites,"says Jerome, "from Eleutheropolis to Petra and Selah (which are the possessions of Esau), hath minute dwellings in caves; and on account of the oppressive heat of the sun, as being a southern province, hath under ground cottages."Its inhabitants, whom Edom expelled Deu 2:12, were hence called Horites, i. e., dwellers in caves. Its chief city was called Selah or Petra, "rock."It was a city single of its kind amid the works of man . "The eagles"placed their nests in the rocky caves at a height of several hundred feet above the level of the valley .... The power of the conception which would frame a range of mountain-rocks into a memorial of the human name, which, once of noble name and high bepraised, sought, through might of its own, to clothe itself with the imperishablness of the eternal Word, is here the same as in the contemporary monuments of the temple-rocks of Elephantine or at least those of the Egyptian Thebes."The ornamental buildings, so often admired by travelers, belong to a later date.

Those nests in the rocks, piled over one another, meeting you in every recess, lining each fresh winding of the valleys, as each opened on the discoverer , often at heights, where (now that the face of the rock and its approach, probably hewn in it, have crumbled away) you can scarcely imagine how human foot ever climbed , must have been the work of the first hardy mountaineers, whose feet were like the chamois.

Such habitations imply, not an uncivilized, only a hardy, active, people. In those narrow valleys, so scorched by a southern sun, they were at once the coolest summer dwellings, and, amid the dearth of fire-wood, the warmest in winter. The dwellings of the living and the sepulchres of the dead were, apparently, hewn out in the same soft red sandstone-rock, and perhaps some of the dwellings of the earlier rock-dwellers were converted into graves by the Nabataeans and their successors who lived in the valley. The central space has traces of other human habitations . "The ground is covered with heaps of hewn stones, foundations of buildings and vestiges of paved streets, all clearly indicating that a large city once existed here". "They occupy two miles in circumference, affording room in an oriental city for 30,000 or 40,000 inhabitants."

Its theater held "above 3,000."Probably this city belonged altogether to the later, Nabataean, Roman, or Christian times. Its existence illustrates the extent of the ancient city of the rock. The whole space, rocks and valleys, imbedded in the mountains which girt it in, lay invisible even from the summit of Mount Hor . So nestled was it in its rocks, that an enemy could only know of its existence, an army could only approach it, through treachery. Two known approaches only, from the east and west, enter into it.

The least remarkable is described as lying amid "wild fantastic mountains,""rocks in towering masses,""over steep and slippery passes,"or "winding in recesses below."Six hours of such passes led to the western side of Petra. The Greeks spoke of it as two days’ journey from their "world"Approach how you would, the road lay through defiles .

The Greeks knew but of "one ascent to it, and that,"(as they deemed) "made by hand;"(that from the east) The Muslims now think the Sik or chasm, the two miles of ravine by which it is approached, to be supernatural, made by the rod of Moses when he struck the rock . Demetrius, "the Besieger", at the head of 8,000 men, (the 4,000 infantry selected for their swiftness of foot from the whole army) made repeated assaults on the place, but "those within had an easy victory from its commanding height". "A few hundred men might defend the entrance against a large army."

Its width is described as from 10 to 30 feet , "a rent in a mountain-wall, a magnificent gorge, a mile and a half long, winding like the most flexible of rivers, between rocks almost precipitous, but that they overlap and crumble and crack, as if they would crash over you. The blue sky only just visible above. The valley opens, but contracts again. Then it is honey-combed with cavities of all shapes and sizes. Closing once more, it opens in the area of Petra itself, the torrent-bed passing now through absolute desolation and silence, though strewn with the fragments which shew that you once entered on a splendid and busy city, gathered along in the rocky banks, as along the quays of some great northern river."

Beyond this immediate rampart of rocks, there lay between it and the Eastern Empires that vast plateau, almost unapproachable by an enemy who knew not its hidden artificial reservoirs of waters. But even the entrance gained, what gain beside, unless the people and its wealth were betrayed to a surprise? Striking as the rock-girt Petra was, a gem in its mountain-setting, far more marvelous was it, when, as in the prophet’ s time, the rock itself was Petra. Inside the defile, an invader would be outside the city yet. He might himself become the besieged, rather than the besieger. In which of these eyries along all those ravines were the eagles to be found? From which of those lairs might not Edom’ s lion-sons burst out upon them? Multitudes gave the invaders no advantage in scaling those mountain-sides, where, observed themselves by an unseen enemy, they would at last have to fight man to man. What a bivouac were it, in that narrow spot, themselves encircled by an enemy everywhere, anywhere, and visibly nowhere, among those thousand caves, each larger cave, may be, an ambuscade! In man’ s sight Edom’ s boast was well-founded; but what before God?

That saith in his heart - The heart has its own language, as distinct and as definite as that formed by the lips, mostly deeper, often truer. It needeth not the language of the lips, to offend God. Since He answers the heart which seeks Him, so also He replies in displeasure to the heart which despises Him. "Who shall bring me down to the earth?"Such is the language of all self-sufficient security. "Can Alexander fly?"answered the Bactrian chief from another Petra. On the second night he was prisoner or slain . Edom probably, under his who? included God Himself, who to him was the God of the Jews only. Yet, men now, too, include God in their defiance, and scarcely veil it from themselves by speaking of "fortune"rather than God; or, if of a coarser sort, they do not even veil it, as in that common terrible saying, "He fears neither God nor devil."God answers his thought;

Barnes: Oba 1:4

Though thou exalt thyself as the eagle - (or, thy nest) The eagle builds its nest in places nearly inaccessible to man. The Edomites were a race of eagles. It is not the language of poetry or exaggeration; but is poetic, because so true. "And though thou set thy nest in the stars."This is men’ s language, strange as it is. "I shall touch the stars with my crown;""I shall strike the stars with my lofty crown;""since I have touched heaven with my lance."As Job says Job 20:6-7, "Though his excellency mount up to the heavens and his head reacheth unto the clouds,"yet,"he shall perish forever, like his own dung."And Isaiah to the king of Babylon, the type of Anti Christ and of the Evil one Isa 14:13, Isa 14:11, "Thou hast said in thy heart, I will exalt my throne above the stars of God; thy pomp is brought down to the grave, the worm is spread under thee, and the worms cover thee". "The pagan saw this. AEsop, when asked, what doeth God? said, ‘ He humbles the proud and exalts the humble.’ And another , ‘ whom morning’ s dawn beholdeth proud, The setting sun beholdeth bowed. ‘ "

"They who boast of being Christians, and are on that ground self-satisfied, promising themselves eternal life, and thinking that they need not fear Hell, because they are Christians and hold the faith of the Apostles, while their lives are altogether alien from Christianity, are such Edomites, priding themselves because they dwell in clefts of the rocks. For it sufficeth not to believe what Christ and the apostles taught, unless thou do what they commanded. These spiritual Edomites, from a certain love or some fear of future torments, are moved by grief for sin, and give themselves to repentance, fastings, almsgiving, which is no other than to enter the clefts of the rocks; because they imitate the works of Christ and the Italy apostles who are called rocks, like those to whom John said, Mat 3:7. "O ye generation of vipers, who hath warned you to flee from the wrath to come?"

But, since they have no humility, they become thereby the more inflated with pride, and the more of such works they do, the more pleasures they allow themselves, and become daily the prouder and the wickeder. "The pride"then "of"their "heart deceiveth"them, because they seem in many things to follow the deeds of the holy, and they fear no enemies, as though they "dwelt in clefts of the rocks."They exalt their throne, in that, through the shadow of lofty deeds, they seem to have many below them, mount as high as they can, and place themselves, where they think they need fear no peril. But to them the Lord saith, "Though thou exalt thyself as the eagle - thence will I bring thee down."For, however exalted they be, and however they seem good and great, they are "brought down to the ground"and out from the caverns of the rocks, wherein they deemed that they dwelt securely, in that they lapse into overt shameful sin; from where all perceive, what they were then too, when they were thought to be righteous.

And striking is it, that they are compared to "eagles."For although the eagle fly aloft, yet thence, it looks to the earth and the carcasses and animals which it would devour, as Job writes of it Job 39:28-30, "She dwelleth and abideth upon the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey; her eyes behold afar off; her young ones also suck up blood, and where the slain are, there is she."So these, while they pretend perfection, never turn their eyes away from earthly goods, always casting them on honors, or wealth, or pleasure, without which they count life to be no life. Well, too, is it called their nest. For, toil how they may, in seeking an assured, restful, security of life, yet, what they build, is a nest made of hay and stubble, constructed with great toil, but lightly destroyed. This security of rest they lose, when they are permitted, by the just judgment of God, to fall into uncleanness, ambition or foulest sins, and are deprived of the glory which they unjustly gained, and their folly becomes manifest to all. Of such, among the apostles, was the traitor Judas. But the rich too and the mighty of this world, although they think that their possessions and what, with great toil, they have gained, when they have raised themselves above others, are most firm, it is but that nest which they have placed among the stars, soon to be dissipated by wind and rain."

Barnes: Oba 1:5

If thieves came to thee - The prophet describes their future punishment, by contrast with that which, as a marauding people, they well knew. Thieves and robbers spoil only for their petty end. They take what comes to hand; what they can, they carry off shortness of time, difficulty of transport, necessity of providing for a retreat, limit their plunder. When they have gorged themselves, they depart. "Their"plunder is limited. The "grape-gatherer"leaves gleanings. God promises to His own people, under the same image, that they should have a remnant left Isa 17:6; Isa 24:13. "Gleaning grapes shall be left in it."It shall be, "as gleaning grapes, when the vintage is done."The prophet anticipates the contrast by a burst of sympathy. In the name of God, he mourns over the destruction which he fore-announces. He laments over the destruction, even of the deadly enemy of his people. "How art thou destroyed!"So the men of God are accustomed to express their amazement at the greatness of the destruction of the ungodly Psa 73:19. "How are they brought into desolation as in a moment!"Isa 14:4, Isa 14:12. "How hath the oppressor ceased! How art thou fallen from heaven, O Lucifer, son of the morning!"Jer 50:23. "How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!"Jer 51:41. "How is Sheshach taken! How is the praise of the whole earth surprised."

Barnes: Oba 1:6

How are the things of Esau searched out! - literally, "How are Esau, out searched!"i. e., Esau, as a whole and in all its parts and in all its belongings, all its people and all its property, one and all. The name "Esau"speaks of them as a whole; the plural verb, "are outsearched,"represents all its parts. The word signifies a diligent search and tracking out, as in Zephaniah Zep 1:12, "I will search out Jerusalem with candles,"as a man holdeth a light in every dark corner, in seeking diligently some small thing which has been lost. "The hidden things,"i. e., his hidden treasures, "are sought up."The enemy who should come upon him, should make no passing foray, but should abide there, seeking out of their holes in the rocks, themselves and their treasures. Petra, through its rocky ramparts, was well suited, as Nineveh in the huge circuit of its massive walls was well built, to be the receptacle of rapine.

And now it was gathered, as rapine is, first or last, for the spoiler. It was safe stored up there, to be had for the seeking. No exit, no way of escape. Edom, lately so full of malicious energy, so proud, should lie at the proud foot of its conqueror, passive as the sheep in this large shamble, or as the inanimate hoards which they had laid up and which were now "tracked out."Soon after Obadiah’ s prophecy, Judah, under Ahaz, lost again to Syria, Elath 2Ki 14:6, which it had now under Uzziah recovered 2Ki 14:22. The Jews were replaced, it is uncertain whether by Edomites or by some tribe of Syrians. If Syrians, they were then friendly; if Edomites, Elath itself must, on the nearby captivity of Syria, have become the absolute possession of Edom. Either way, commerce again poured its wealth into Edom. To what end? To be possessed and to aggrandize Edom, thought her wealthy and her wise men; to be searched out and plundered, said the word of God. And it was so.

Barnes: Oba 1:7

All the men of thy confederacy have brought thee even to the border - Destruction is more bitter, when friends aid in it. Edom had all along with unnatural hatred persecuted his brother, Jacob. So, in God’ s just judgment, its friends should be among its destroyers. Those confederates were probably Moab and Ammon, Tyre and Zidon, with whom they united to resist Nebuchadnezzar Jer 27:3, and seduced Zedekiah to rebel, although Moab, Ammon, and Edom turned against him Zep 2:8; Ezek. 25. These then, he says, sent them "to the border.""So will they take the adversary’ s part, that, with him, they will drive thee forth from the borders, thrusting thee into captivity, to gain favor with the enemy."This they would do, he adds, through mingled treachery and violence. "The men of thy peace have deceived, have prevailed against thee."As Edom turned peace with Judah into war, so those at peace with Edom should use deceit and violence against them, being admitted, perhaps, as allies within their borders, and then betraying the secret of their fastnesses to the enemy, as the Thessalians dealt toward the Greeks at Thermopylae. It was to be no common deceit, no mere failure to help them.

The men of "thy bread have laid a wound"(better, a snare) "under thee."Perhaps Obadiah thought of David’ s words Psa 41:9, "mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me."As they had done, so should it be done to them. "They that take the sword,"our Lord says Mat 26:52, "shall perish by the sword;"so they who show bad faith, are the objects of bad faith, as Isaiah says . The proverb which says, "there is honor among thieves,"attests how limited such mutual faith is. It lasts, while it seems useful. Obadiah’ s description relates to one and the same class, the allies of Edom; but it heightens as it goes on; not confederates only, but those confederates, friends; not friends only, but friends indebted to them, familiar friends; those joined to them through that tie, so respected in the East, in that they had eaten of their bread. Those banded with them should, with signs of friendship, conduct them to their border, in order to expel them; those at peace should prevail against them in war; those who ate their bread should requite them with a snare.

There is none understanding in him - The brief words comprise both cause and effect. Had Edom not been without understanding, he had not been thus betrayed; and when betrayed in his security, be was as one stupefied. Pride and self-confidence betray man to his fall; when he is fallen, self-confidence betrayed passes readily into despair. In the sudden shock, the mind collapses. People do not use the resources which they yet have, because what they had overvalued, fails them. Undue confidence is the parent of undue fear. The Jewish historian relates, how, in the last dreadful siege, when the outer wall began to give way , "fear fell on the tyrants, more vehement than the occasion called for. For, before the enemy had mounted, they were paralyzed, and ready to flee. You might see men, aforetime stouthearted and insolent in their impiety, crouching and trembling, so that, wicked as they were, the change was pitiable in the extreme. Here, especially, one might learn the power of God upon the ungodly. For the tyrants bared themselves of all security, and, of their own accord, came down from the towers, where no force, but famine alone, could have taken them: For those three towers were stronger than any engines."

Barnes: Oba 1:8

Shall I not in that day even destroy the wise out of Edom? - It was then no common, no recoverable, loss of wisdom, for God, the Author of wisdom, had destroyed it. The pagan had a proverb, "whom God willeth to destroy, he first dements."So Isaiah foretells of Judah Isa 29:14, "The wisdom of their wise shall perish, and the understanding of their prudent shall be hid."Edom was celebrated of old for its wisdom. Eliphaz, the chief of Job’ s friends, the representative of human wisdom, was a Temanite Job 4:1. A vestige of the name of the Shuhites, from where came another of his friends, probably still lingers among the mountains of Edom. Edom is doubtless included among the "sons of the East"1Ki 4:30 whose wisdom is set as a counterpart to that of Egypt, the highest human wisdom of that period, by which that of Solomon would be measured. "Solomon’ s wisdom excelled the wisdom of all the children of the East country and all the wisdom of Egypt."In Baruch, they are still mentioned among the chief types of human wisdom (Bar. 3:22, 23). "It (wisdom) hath not been heard of in Chanaan, neither hath it been seen in Theman. The Agarenes that seek wisdom upon earth, the merchants of Meran and of Theman, the authors of fables and searchers-out of understanding, none of these have known, the way of wisdom, or remember her paths."

Whence, Jeremiah Jer 49:7, in using, these words of Obadiah, says: "Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished?"He speaks, as though Edom were a known abode of human wisdom, so that it was strange that it was found there no more. He speaks of the Edomites "as prudent,"discriminating , full of judgment, and wonders that counsel should have "perished"from them. They had it eminently then, before it perished. They thought themselves wise; they were thought so; but God took it away at their utmost need. So He says of Egypt Isa 19:3, Isa 19:11-12. "I will destroy the counsel thereof. The counsel of the wise counselors of Pharaoh is become brutish. How say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? Where are they? Who are thy wise? And let them tell thee now, and let them know, what the Lord of hosts hath purposed upon Egypt."And of Judah Jer 19:7. "I will make void the counsel of Judah and Jerusalem in this place."

The people of the world think that they hold their wisdom and all God’ s natural gifts, independently of the Giver (God). God, by the events of His natural Providence, as here by His word, shows, through some sudden withdrawal of their wisdom, that it is His, not their’ s! People wonder at the sudden failure, the flaw in the well-arranged plan, the one over-confident act which ruins the whole scheme, the over-shrewdness which betrays itself, or the unaccountable oversight. They are amazed that one so shrewd should overlook this or that, and think not that He, in whose hands are our powers of thought, supplied not just that insight, Whereon the whole depended.

Barnes: Oba 1:9

And thy mighty, O Teman, shall be dismayed - The pagan, more religiously than we, ascribed panic to the immediate action of one of their gods, or to Nature deified, Pan, i. e., the Universe: wrong as to the being whom they "ignorantly worshiped;"right, in ascribing it to what they thought a divine agency. Holy Scripture at times discovers the hidden agency, that we may acknowledge God’ s Hand in those terrors which we cannot account for. So it relates, on occasion of Jonathan’ s slaughter of the Philistine garrison 1Sa 14:15, "there was a trembling in the host and in the field, and among all the people: the garrison and the spoilers, they also trembled, and the earth quaked, so it became a trembling from God,"or (in our common word,) a panic from God. All then failed Edom. Their allies and friends betrayed them; God took away their wisdom. Wisdom was turned into witlessness, and courage into cowardice; "to the end that every one from mount Esau may be cut off by slaughter."The prophet sums up briefly God’ s end in all this. The immediate means were man’ s treachery, man’ s violence, the failure of wisdom in the wise, and of courage in the brave. The end of all, in God’ s will, was their destruction Rom 8:28.

By slaughter - , literally "from slaughter,"may mean either the immediate or the distant cause of their being "cut off,"either the means which God employed , "All things work together for good to those who love God,"and for evil to those who hate Him, that Edom was cut off by one great slaughter by the enemy; or that which moved God to give them over to destruction, their own "slaughter"of their brethren, the Jews, as it follows;

Poole: Oba 1:1

THE ARGUMENT

This short prophecy will not need any long prefatory argument. He concealeth his nation, family, and place of his birth and abode, which he would not have done had it much concerned us to know, or would it have added any thing material to the authority and efficacy of his word. Yet perhaps we should be thought too slight, if we did not tell you, that some thought him to be a proselyted Edomite, filled with the prophetic Spirit, that he might be sent to declare God’ s judgments against Edom; but this suggestion will no more prove him an Idumean, than it will prove Jonah or Nahum to be proselyted Assyrians; or Isaiah, Amos, Jeremiah, and Ezekiel to be of so many different countries, because they prophesied against so many different nations. Some others will have him the same that was great with Ahab, but greater with God, hiding and feeding his prophets by fifty in a cave. But this is too early for this prophet, as is noted in the annotations. And that he was captain of the band of fifty whom, on his request, Elijah spared; or that he was one of those sent by Jehoshaphat, 2Ch 17:7 , to instruct the Jews, as is said by some; hath more against than can be said for it. But it is certain he was a prophet sent of God, and that his diligence and faithfulness answered his name, Obadiah , i.e. the servant of the Lord , whose message he delivered, though we are not certain when, in what king’ s reign, or what prophets he was contemporary with: some guess he was contemporary with Jeremiah, and they think the 37th and 39th chapters, besides Lam 4:21 , afford arguments to prove it; but if they did not live in the same time, they preached the same things against Edom, which were in due time fulfilled, though we cannot precisely define the time. It is indisputable, that Edom’ s cruelty, perfidiousness, pride, and rapine against Jacob were the principal causes of this Divine anger against Edom, and yet it admits some dispute when it was Edom did so barbarously lay wait for, cut off, or deliver up the fleeing Jews, whether when Shishak spoiled Jerusalem, or when Nebuchadnezzar sacked it and led the citizens captives. I rather think it had been a constant course observed by Edom to run in with all that invaded Judea, whether Philistines, Syrians, Assyrians, or Chaldeans, who were cruel enough, but yet Edom was more cruel; for this cause our prophet both threatens punishments upon them, and warns them of their approaching ruin. Some think the prophet warns Edom that they should not do what is here specified; I think he threatens because they had done it. In brief, the accommodating the particulars of this prophecy to their particular times and persons concerned, as it requires some good diligence and skill, so it will ever leave room for modesty towards those that it is likely will differ from us in accommodating them. Edom, type of all the church’ s enemies, shall be destroyed, and Christ’ s kingdom shall be set up; as Obadiah foretells, the church believeth, and so shouldst thou, reader.

The destruction of Edom, Oba 1:1,2 , for their pride, Oba 1:3-9 , and for their unnatural behaviour in Jacob’ s distress, Oba 1:10-16 . The salvation and victories of Jacob, Oba 1:17-21 .

The vision which the prophet received immediately from the Lord; so prophets are called seers , 1Sa 9:9 Amo 7:12 ; and their prophecy is vision, Isa 1:1 Joe 2:28 .

Of Obadiah: who this was appears not on any certainty, or when he prophesied. That it was not Obadiah who hid and fed the prophets of the Lord in Ahab’ s time is evident, for that the prophet doth threaten Edom for their cruelty against Jerusalem in the day it was taken and sacked, which was three hundred and thirty or forty years after Ahab’ s time; he began to reign about A.M. 3025, and Jerusalem was sacked about 3363. His name speaks a servant or a worshipper of the Lord.

Thus saith the Lord God: this includes his authority, the certainty of the things he speaks of concerning Edom, or against Edom; both people and country are so called from their progenitor or founder, Esau, called Edom, Gen 25:30 . This country is called Idumea, Isa 34:5,6 Eze 35:15 , which see; it was a part of Arabia Petrea.

We have heard other prophets, as I, have heard this news to tell to Edom, or to send to them, Isa 11:14 Jer 27:3 Joe 3:19 Amo 1:12 .

A rumour not an uncertain and vain report, but it comes from God by his prophets.

An ambassador a herald, or muster-master, who should gather forces together for this expedition, is sent, by the Lord first, and next by Nebuchadnezzar, who executed on Edom what is here foretold. God stirred up the spirit of Nebuchadnezzar to make war on Edom, which was (as well as other nations) given up to Nebuchadnezzar, Jer 27:3,6 .

Among the heathen or nations, both those that were confederate with or subject to Nebuchadnezzar, whom all nations served, Jer 27:6,7 .

Arise ye: this is a summons to them from Nebuchadnezzar, that they send in their proportions of soldiers.

Let us rise up against her in battle: this seems the voice of soldiers willing to and desirous of the war.

Poole: Oba 1:2

Behold ye Edomites , lay it to heart, and consider it well; be not secure amidst such dangers.

I have made thee small thou art a small people for number, thy land mountainous, rocky, and barren, and it is little that which is of it, situate very incommodiously for any trade, which makes people great and famous; a country titled for moss-troopers, or banditti; and as such outlaws and robbers, thou art proud, and promisest great things to thyself.

Among the heathen in comparison with other nations.

Thou art greatly despised by those that do hear of thee, who know thy situation, government, manner of life, and what thy forces are, and how usually employed. Whatever these Edomites had been, now they are despised, and ere long should be more despicable, when, as Jer 49:20 , the least of Nebuchadnezzar’ s army should pull them out of their caves, houses, and strong holds.

Poole: Oba 1:3

The pride of thy heart: the Edomites were, as most mountaineers are, a rough, hardy, and daring people; necessitated sometimes to extraordinary adventures, and many times succeeded in attempts which others would not venture upon; hence they did swell in pride and confidence, and their hearts were bigger than their achievements, and they proud above measure.

Hath deceived thee magnifying thy strength above what really it is.

Thou people of Edom,

that dwellest in the clefts of the rock houses, fortresses, towns, and cities, built upon inaccessible rocks, which neither could be undermined nor scaled. Or: dwellest in dark deep, and unsearchable caves amidst the rocks.

That saith in his heart who think with themselves, and are upon report of an invasion ready to say,

Who shalt bring me down to the ground? it is not possible for armies to approach to us, nor bring their engines to shake or batter our walls. Who shall ? i.e. none can.

Poole: Oba 1:4

Though thou exalt thyself as the eagle: Edom boasted of his strength from the height of the rocks he dwelt on, Oba 1:3 , but here he is answered, if he could build his nest as the eagles, which build and fly much higher than any other bird, neither the height of the nest should save the young ones, nor the height of his flight save the old one.

Though thou set thy nest among the stars nay yet, in a more lofty strain, suppose you could lodge your brood among the stars for safety, and there fly above the reach of man, yet should you not be out of the reach of danger.

Thence will I bring thee down, saith the Lord God who is in the heavens would throw thee down; when men could not marshal armies against thee, stars should fight in their courses against thee. Nothing can stand which God will cast down. See Jer 49:16,17 .

Poole: Oba 1:5

In this verse the prophet doth in an abrupt manner of speech, mixed of wonder and doubt, express the strange havoc and desolation made in Edom, as if lie had said, Who have been here? or in what posture wast thou found, O Edom! that such strange desolution is found in thee?

If thieves by day had spoiled thee, they would not have thus stripped thee. If robbers , which practise their violences in the night, had been with thee, they would have left somewhat behind them.

How art thou cut off? here is either a trajection, this placed here which must be read first in the verse, or an exclamation of one as in haste to know whence such unexpected events; or an insulting derision of that pride which boasted so much and performed so little in self defence.

Would they not have stolen till they had enough? thieves and robbers take till they have what is sufficient for them at present and leave the rest, but here is nothing left.

If the grape-gatherers came to thee, would they not leave some grapes? if Edom be a vine, and gathered, some gleanings would be left by grape-gatherers; but, alas, here have been those that have cut up the vine! and is all thy confidence and boasting come to this?

Poole: Oba 1:6

Esau the father of this people, and here put for his posterity. All that the Edomites had laid up in the most secret places, in unsearchable caves, and deep abysses of hollow rocks, how are all his treasures found out, seized, and brought forth a prey to greedy soldiers! How durst they adventure here?

Poole: Oba 1:7

All the men of thy confederacy they who by league had bound themselves to assist with men and arms, who had made an offensive and defensive league.

Have brought thee even to the border either have conducted in honourable manner through their country the ambassadors thou didst send, concluded first a confederacy, and next conveyed home the ambassadors who made it; or else have counselled thee to meet the war before it entereth thy country, and have marched as confederates with thee until thou weft come to the borders of thy country, as if they would there tight for thee against the enemy.

The men that were at peace with thee: this is ingemination, or repeating of the same thing before mentioned, unless men of thy peace be men that did make peace, and accept the terms thou didst propose for thy advantage.

Have deceived thee proved treacherous, nay, designed to betray thee.

Prevailed against thee either thus their plot took, or else they turned to the enemy, and under his colours destroyed thee.

They that eat thy bread thy friends, those thou hast maintained, the soldiers thou keptest in pay.

Have laid a wound under thee have laid a snare, armed with some sharp and piercing instrument, that wounds as soon as thou fallest on the snare.

There is none understanding in him either no prudence to foresee and prevent this, or to manage and lessen it.

Poole: Oba 1:8

Shall I not? this interrogation is a strong assertion, I certainly will.

In that day of war and desolation of Edom, when Nebuchadnezzar with his armies shall invade Idumea.

Destroy either by war or sicknesses take the wise men out of Edom, they shall die; or deprive them of places of trust where they might help to save Edom; or else turn their wisdom into foolishness, as Ahithophel’ s was.

The wise men men of sound counsel and good conduct in the affairs of peace and war.

And understanding out of the mount of Esau an elegant ingemination for illustrating and confirming the prediction. All Edom shall miserably perish, not a wise man left to foresee and prevent it.

Poole: Oba 1:9

Mighty men valiant commanders and soldiers, who were never blemished with cowardice, who formerly durst adventure on greatest dangers and encounter most formidable enemies, and were never daunted with a slow-approaching enemy, how much soever over number to them, nor with any sudden surprising accidents; men of invincible courage, and most ready minds.

Teman a principal city and munition of Idumea. See Eze 25:13 Hab 3:3 Amo 1:12 .

Dismayed astonished and surprised with such fear as disableth from action and counsel, shall neither dare to resist, nor hope to escape, but tamely give up all to the enemy.

To the end that every one may be cut off by slaughter thus all shall be exposed to slaughter when they dare not fight, who should have saved themselves and defended others. Deplorable is their condition, who, surrounded every way with enemies, have neither strength nor counsel to resist their power or defeat their malice!

Haydock: Oba 1:1

Army. Hebrew also, "goods." Septuagint, "thou wilt not join their army in the day of ruin." (Haydock) ---

Thou wilt have other things to think about.

Haydock: Oba 1:1

Edom. The Jews understand this of the Romans; others apply it to themselves; but it seems to speak of the Idumeans. ---

Ambassador, prophet, or angel; or God has suffered the passions of men to act. All is here animated. God appears leading on the various nations. (Calmet) ---

He directed their thoughts to unite against Edom. (Worthington) ---

Yet he did not approve of their ambition. (Haydock)

Haydock: Oba 1:2

Contemptible. The nations of Chaldea, &c., were far more potent. Yet Edom must be brought still lower.

Haydock: Oba 1:3

Rocks. Hebrew, "Selah," or Petra, the capital. (Calmet) ---

People dwell in caverns from Eleutheropolis to Ailath. (St. Jerome)

Haydock: Oba 1:4

Down. (Job xx. 6.) How vain is all human power!

Haydock: Oba 1:5

Cluster. (Jeremias xlix. 9.) The Chaldeans take all, and remove the people, ver. 7.

Haydock: Oba 1:7

Peace. The enemy had used their services against the Jews; but now they invade their confederates. (Calmet) ---

Of this the Idumeans were not aware. (Haydock)

Haydock: Oba 1:8

Esau. Job and Eliphaz were both from this country.

Haydock: Oba 1:9

South. Hebrew, "Theman," (Calmet) where the Romans kept a garrison, fifteen miles south of Petra. (St. Jerome)

Gill: Oba 1:1

The vision of Obadiah,.... Or the prophecy, as the Targum; which was delivered unto him by the Lord in a vision; it was not what he fancied or dreamed of, but what he saw, what he had a clear discovery and revelation of made unto his mind; hence prophets are sometimes called "seers". This was a single prophecy; though sometimes a book, consisting of various prophecies, is called a vision; as the prophecies of Isaiah are called the vision of Isaiah, Isa 1:1;

thus saith the Lord God concerning Edom; by the mouth of this prophet, who was divinely inspired by him; for Obadiah said not what follows of himself but in the name of the Lord; and is a proof of the divine authority of this book; the subject matter of which is Edom or Idumea, as in the Septuagint version; a neighbouring country to the Jews, and very troublesome to them, being their implacable enemies, though their brethren; and were a type of the enemies of the Christian church, those false brethren, the antichristian states; and particularly the head of them, the Romish antichrist, whose picture is here drawn and whose destruction is prophesied of, under the name of Edom; for what has been literally fulfilled in Idumea will; be mystically accomplished in antichrist. The Jews generally understand, by Edom, Rome, and the Christians in general; which, if applied only to the antichristians, is not amiss;

we have heard a rumour from the Lord; or "a report" ⁿ; a message from him, brought by the Spirit of God, as a spirit of prophecy; that is, I Obadiah, and Jeremiah, and other prophets, as Isaiah and Amos, who have had orders to prophesy against Edom; see Jer 49:14; so the angels, or Gospel ministers, will have a rumour or message concerning the fall of antichrist Rev 14:6;

and an ambassador is sent among the Heathen: either by the Lord, as Jeremiah the prophet, according to some; or an angel, as others; or an impulse upon the minds of the Chaldeans stirring them up to war against the Edomites: or else by Nebuchadnezzar to the nations in alliance with him, to join him in his expedition against them; or a herald sent by him to his own people, to summon them together to this war, and to encourage them in it:

arise ye, and let us rise up in battle against her; come up from all parts, join together, and invade the land of Idumea, and give battle to the inhabitants of it, and destroy them; so the kings of the earth will stir up one another to hate the whore of Rome, and make her desolate, Rev 17:16.

Gill: Oba 1:2

Behold, I have made thee small among the Heathen,.... Or "a little one", or "thing" ^o; their number few, and their country not large, as Aben Ezra, especially in comparison of other nations; and therefore had no reason to be so proud, insolent, and secure, as they are afterwards said to be; or rather, "I will make thee"; the past for the future, after the prophetic manner, as Kimchi; that is weak and feeble, as the Targum; reduce their numbers, destroy their towns and cities, and bring them into a low and miserable condition: or the sense is, that he would make them look little, mean, and abject, in the sight of their enemies who would conclude, upon a view of them, that they should have no trouble in subduing them, and therefore should attack them without fear, and as sure of success:

thou art greatly despised; in the eyes of the nations round about; by their enemies, who looked upon them with contempt, because of the smallness of their number, their defenceless state and want of strength to support and defend themselves; see Jer 49:15; had so the pope of Rome is little and despicable in the eyes of the monarchs of the earth; and the antichristian Edom will be more so at the time of its general ruin.

Gill: Oba 1:3

The pride of thine heart hath deceived thee,.... The Edomites were proud of their wealth and riches, which they had by robberies amassed together; and of their military skill and courage, and of their friends and allies; and especially of their fortresses and fastnesses, both natural and artificial; and therefore thought themselves secure, and that no enemy could come at them to hurt them, and this deceived them:

thou that dwellest in the clefts of the rock; their country was called Arabia Petraea, the rocky; and their metropolis Petra, the rock: Jerom says that they that inhabited the southern part of the country dwelt in caves cut out of the rock, to screen them from the heat of the sun: or, "thou that dwellest in the circumferences of the rock" ^p; round about it, on the top of it, in a tower built there, as Kimchi and Ben Melech. Aben Ezra thinks that "caph", the note of similitude, is wanting; and that the sense is, thou thoughtest that Mount Seir could secure thee, as they that dwell in the clefts of a rock:

whose habitation is high; upon high rocks and mountains, such as Mount Seir was, where Esau dwelt, and his posterity after, him. The Targum is,

"thou art like to an eagle that dwells in the clefts of the rock, whose habitation is in a high place;''

this they were proud of, thinking themselves safe, which deceived them; hence it follows:

that saith in his heart, who shall bring me down to the ground? what enemy, ever so warlike and powerful, will venture to invade my land, or besiege me in my strong hold? or, if he should, he can never take it, or take me from hence, conquer and subdue me. Of the pride, confidence, and security of mystical Edom or antichrist, see Rev 18:7.

Gill: Oba 1:4

Though thou exaltest thyself as the eagle,.... That soars aloft, flies on high, even out of sight, higher than any other bird does: or, "exaltest thy habitation"; and makest it as high as the eagle's nest; see Jer 49:16;

and though thou set thy nest among the stars; even higher than the eagle's; an hyperbolical expression, supposing that which never was or can be done; yet, if it was possible, would not secure from danger: or should their castles and fortresses be built upon the top of the highest mountains, which seem to reach the heavens, and be among the stars:

thence will I bring thee down, saith the Lord; this is said in answer to the question put, or bold challenge made, in Oba 1:3; if men cannot do it, God will; and, if he employs instruments to effect it, it shall be done by them; all seeming difficulties are easily surmounted by an omnipotent Being; what are the heights of mountains, or the strength of fortresses, to him? thus the whore of Rome sits upon seven mountains, and mystical Babylon reigns over the kings of the earth; yet shall be thrown down and found no more, for the Lord is strong that judgeth her, Rev 17:9.

Gill: Oba 1:5

If thieves came to thee, if robbers by night,.... Whether the one came by day, and the other by night, or both by night, the same being meant by different words, whose intent is to plunder and steal, and carry off what they can; thy condition would not be worse, nor so bad as now it is: for

how art thou cut off! from being a nation, wholly destroyed; thy people killed, or carried captive; thy fortresses demolished, towns and cities levelled with the ground, and all thy wealth and substance carried off, and nothing left: these are either the words of God, or of the prophet, setting forth their utter ruin, as if it was already; or of the nations round about, wondering at their sudden destruction. Some render it, "how silent art thou!" ^q that is, under all these calamities: or, "how art thou asleep!" or "stupefied!" as the Targum and Jarchi; not to be upon thy guard against the incursions of the enemy, but careless, secure, and stupid, and now stripped of everything: had common thieves and robbers broke in upon thee,

would they not have stolen till they had enough? as much as they came for, or could carry off; they seldom strip a house into which they enter of everything in it; they come for some particular things, and, meeting with them, they go off, and leave the rest:

if the grape gatherers come to thee, would they not leave some grapes? that is, if men should come into thy vineyards, and gather the grapes, and carry them off by force or stealth, would they take them all a way? doubtless they would leave some behind; some would be hid under the boughs, and be left unobserved by them: or the allusion is to gatherers of grapes, who gather them for the owners, and at their direction, who were wont to leave some clusters for the poor to glean after them; but in the case of Edom it is suggested that nothing should be left, all should be clean carried off; the destruction would he complete and entire. The Targum is,

"if spoilers as grape gatherers should come unto thee, &c.''

see Jer 49:9.

Gill: Oba 1:6

How are the things of Esau searched out!.... Or how are the Esauites, the posterity of Esau, sought out! though they dwelt in the clefts of the rocks, and hid themselves in caves and dens, yet their enemies searched them, and found there, and plucked them out from thence, so that none escaped:

how are his hid things sought up! his riches, wealth and treasure, hid in fortresses, in rocks and caves, where they were thought to be safe, and judged inaccessible; or that an enemy would not have ventured in search of them there; and yet these should be sought after and found by the greedy, and diligent, and venturous soldier, and carried off; which was the case of the Edomites by the Chaldeans, and will be of the antichristian states by the kings of the earth, Rev 17:16; see Jer 49:10.

Gill: Oba 1:7

All the men of thy confederacy have brought thee even to the border,.... Or of "thy covenant" ^r; that are in league with thee; thine allies, even all of them, prove treacherous to thee, in whom thou trustedst; when they sent their ambassadors to them, they received them kindly, promised great things to them, dismissed them honourably, accompanied them to the borders of their country, but never stood to their engagements: or those allies came and joined their forces with the Edomites, and went out with them to meet the enemy, as if they would fight with them, and them; but when they came to the border of the land they left them, and departed into their own country; or went over to the enemy; or these confederates were the instruments of expelling them out of their own land, and sending them to the border of it, and carrying them captive; or they followed them to the border of the land, when they were carried captive, as if they lamented their case, when they were assisting to the enemy, as Kimchi; so deceitful were they. The Targum is to the same purpose,

"from the border all thy confederates carried thee captive ^s:''

the men that were at peace with thee have deceived thee, and prevailed against thee; outwitted them in their treaties of peace, and got the advantage of them; or they proved treacherous to them, and joined the enemy against them; or they persuaded them to declare themselves enemies to the Chaldeans, which proved their ruin; and so they prevailed against them:

they that eat thy bread: so the Targum and Kimchi supply it; or it may be supplied from the preceding clause, "the men of thy bread"; who received subsidies from them, were maintained by them, and quartered among them:

have laid a wound under thee; instead of supporting them, secretly did that which was wounding to them. The word signifies both a wound and a plaster; they pretended to lay a plaster to heal, but made a wound; or made the wound worse. The Targum is,

"they laid a stumbling block under thee;''

at which they stumbled and fell: or snares, as the Vulgate Latin version, whereby they brought them to ruin:

there is none understanding in him; in Esau, or the Edomites; they were so stupid, that they could not see into the designs of their pretended friends, and prevent the execution of them, and their ill effects.

Gill: Oba 1:8

Shall I not in that day, saith the Lord, even destroy the wise men out of Edom,.... When they shall be invaded by the enemy, and treacherously dealt with by their allies; so that there shall be no wise counsellors at court to give advice what proper methods should be taken at such a season; they should either be taken off by death, or their wisdom should be turned into folly, and they be rendered incapable of giving right counsel:

and understanding out of the mount of Esau? that is, men of understanding, as the Targum, should be destroyed out of Edom or Idumea, which was a mountainous country; such as were well versed in politics, or understood military affairs, and how to conduct at such a critical time; to form schemes, and concert measures, and wisely put them in execution; and to be deprived of all such must be a great loss at such a time, and add to their distress and calamity; see Jer 49:7.

Gill: Oba 1:9

And thy mighty men, O Teman, shall be dismayed,.... Teman was one part of the country of Edom, so called from Teman, a son of Eliphaz, and grandson of Esau, Gen 36:11; and which it seems had been famous for men of might and courage: it abounded with brave officers, and courageous soldiers, who should now be quite dispirited, and have no heart to go out against the enemy; and, instead of defending their country, should throw away their arms, and run away in a fright. The Targum and Vulgate Latin version render it,

"thy mighty men that inhabit the south;''

or are on the south, the southern part of Edom, and so lay farthest off from the Chaldeans, who came from the north; yet these should be at once intimidated upon the rumour of their approach and invasion:

to the end that even one of the mount of Esau may be cut by slaughter; that so there might be none to resist and stop the enemy, or defend their country; but that all might fall by the sword of the enemy, and none be left, even every mighty man, as Jarchi interprets it, through the greatness of the slaughter that should be made.

Commentary -- Verse Notes / Footnotes

NET Notes: Oba 1:1

¹ sn The date of the book of Obadiah is very difficult to determine. Since there is no direct indication of chronological setting clearly suggested by the book itself, and since the historical identity of the author is uncertain as well, a possible date for the book can be arrived at only on the basis of internal evidence. When did the hostile actions of Edom against Judah that are described in this book take place? Many nineteenth-century scholars linked the events of the book to a historical note found in 2 Kgs 8:20 (cf. 2 Chr 21:16-17): “In [Jehoram’s] days Edom rebelled from under the hand of Judah and established a king over themselves.” If this is the backdrop against which Obadiah should be read, it would suggest a ninth-century b.c. date for the book, since Jehoram reigned ca. 852-841 b.c. But the evidence presented for this view is not entirely convincing, and most contemporary Old Testament scholars reject a ninth-century scenario. A more popular view, held by many biblical scholars from Luther to the present, understands the historical situation presupposed in the book to be the Babylonian invasion of Judah in the sixth century (cf. Ps 137:7; Lam 4:18-22; Ezek 25:12-14; 35:1-15). Understood in this way, Obadiah would be describing a situation in which the Edomites assisted in the Babylonian sack of Jerusalem. Although it must be admitted that a sixth-century setting for the book of Obadiah cannot be proven, the details of the book fit reasonably well into such a context. Other views on the dating of the book, such as an eighth-century date in the time of Ahaz (ca. 732-716 b.c.) or a fifth-century date in the postexilic period, are less convincing. Parallels between the book of Obadiah and Jer 49:1-22 clearly suggest some kind of literary dependence, but it is not entirely clear whether Jeremiah drew on Obadiah or whether Obadiah drew upon Jeremiah, In any case, the close relationship between Obadiah and Jer 49 might suggest the sixth-century setting.

² sn The name Obadiah in Hebrew means “servant of the Lord.” A dozen or so individuals in the OT have this name, none of whom may be safely identified with the author of this book. In reality we know very little about this prophet with regard to his exact identity or historical circumstances.

³ tn Heb “the vision of Obadiah” (so KJV, NAB, NASB, NIV, NRSV); TEV “This is the prophecy of Obadiah.”

⁴ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

⁵ tn The Hebrew preposition לְ (lÿ) is better translated here “concerning” (so KJV, ASV, NASB, NRSV, NLT) or “about” (so NIV, NCV, TEV, CEV) Edom rather than “to” Edom, although much of the book does speak directly to Edom.

⁶ sn The name Edom derives from a Hebrew root that means “red.” Edom was located to the south of the Dead Sea in an area with numerous rocky crags that provided ideal military advantages for protection. Much of the sandstone of this area has a reddish color. The Edomites were descendants of Esau, the brother of Jacob (Gen 25:19-26).

⁷ tn Although the word “saying” is not in the Hebrew text, it has been supplied in the translation because what follows seems to be the content of the envoy’s message. Cf. ASV, NASB, NCV, all of which supply “saying”; NIV, NLT “to say.”

⁸ tn Heb “Arise, and let us arise against her in battle!” The term “Edom” is not in the Hebrew text, but has been supplied in the translation to specify the otherwise ambiguous referent of the term “her.”

NET Notes: Oba 1:2

¹ tn The introductory phrase “the Lord says” is not in the Hebrew text, but has been supplied in the translation to clarify the identity of the speaker.

² tn The Hebrew perfect verb form used here usually describes past events. However, here and several times in the following verses it is best understood as portraying certain fulfillment of events that at the time of writing were still future. It is the perfect of certitude. See GKC 312-13 §106.n; Joüon 2:363 §112.h.

³ sn Heb “I will make you small among the nations” (so NAB, NASB, NIV); NRSV “least among the nations”; NCV “the smallest of nations.”

NET Notes: Oba 1:3

¹ tn Heb “the presumption of your heart”; NAB, NIV “the pride of your heart”; NASB “arrogance of your heart.”

² tn Heb “in the concealed places of the rock”; KJV, NAB, NASB, NIV, NRSV “in the clefts of the rock”; NCV “the hollow places of the cliff”; CEV “a mountain fortress.”

sn The word rock in Hebrew (סֶלַע, sela’) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants.

³ tn Heb “on high (is) his dwelling”; NASB “in the loftiness of your dwelling place”; NRSV “whose dwelling (abode NAB) is in the heights.”

⁴ tn Heb “the one who says in his heart.”

⁵ tn The Hebrew imperfect verb used here is best understood in a modal sense (“Who can bring me down?”) rather than in the sense of a simple future (“Who will bring me down?”). So also in v. 4 (“I can bring you down”). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.

⁶ tn Heb “Who can bring me down?” This rhetorical question implies a negative answer: “No one!”

NET Notes: Oba 1:4

¹ sn The eagle was often used in the ancient Near East as a symbol of strength and swiftness.

² tc The present translation follows the reading תָּשִׂים (tasim; active) rather than שִׁים (sim; passive) of the MT (“and your nest be set among the stars,” NAB). Cf. LXX, Syriac, Vg.

NET Notes: Oba 1:5

¹ sn Obadiah uses two illustrations to show the totality of Edom’s approaching destruction. Both robbers and harvesters would have left at least something behind. Such will not be the case, however, with the calamity that is about to befall Edom. A virtually identical saying appears in Jer 49:9-10.

² tn Heb “If thieves came to you, or if plunderers of the night” (NRSV similar). The repetition here adds rhetorical emphasis.

³ tn Heb “Would they not have stolen only their sufficiency?” The rhetorical question is used to make an emphatic assertion, which is perhaps best represented by the indicative form in the translation.

⁴ tn Heb “If grape pickers came to you.” The phrase “to harvest your vineyards” does not appear in the Hebrew, but is supplied in the translation to clarify the point of the entire simile which is assumed.

⁵ tn Heb “Would they not have left some gleanings?” The rhetorical question makes an emphatic assertion, which for the sake of clarity is represented by the indicative form in the translation. The implied answer to these rhetorical questions is “yes.” The fact that something would have remained after the imagined acts of theft or harvest stands in stark contrast to the totality of Edom’s destruction as predicted by Obadiah. Edom will be so decimated as a result of God’s judgment that nothing at all will be left

sn According to the Mosaic law, harvesters were required to leave some grain behind in the fields for the poor (Lev 19:9; 23:22; see also Ruth 2); there was a similar practice with grapes and olives (Lev 19:10; Deut 24:21). Regarding gleanings left behind from grapes, see Judg 8:2; Jer 6:9; 49:9; Mic 7:1.

⁶ tn Heb “O how you will be cut off.” This emotional interjection functions rhetorically as the prophet’s announcement of judgment on Edom. In Hebrew this statement actually appears between the first and second metaphors, that is, in the middle of this verse. As the point of the comparison, one would expect it to follow both of the two metaphors; however, Obadiah interrupts his own sentence to interject his emphatic exclamation that cannot wait until the end of the sentence. This emphatic sentence structure is eloquent in Hebrew but awkward in English. Since this emphatic assertion is the point of his comparison, it appears at the end of the sentence in this translation, where one normally expects to find the concluding point of a metaphorical comparison.

NET Notes: Oba 1:6

¹ tn Heb “Esau.” The name Esau here is a synecdoche of part for whole referring to the Edomites. Cf. “Jacob” in v. 10, where the meaning is “Israelites.”

² tn Heb “How Esau will be searched!”; NAB “How they search Esau.” The Hebrew verb חָפַשׂ (khafas, “to search out”) is used metonymically here for plundering the hidden valuables of a conquered people (e.g., 1 Kgs 20:6).

³ tn Heb “his” (so KJV, NASB, NIV, NRSV); this is singular agreeing with “Esau” in the previous line.

⁴ tn Heb “searched out” (so NASB, NRSV); NIV “pillaged”; TEV “looted”; NLT “found and taken.” This pictures the violent action of conquering warriors ransacking the city in order to loot and plunder its valuables.

NET Notes: Oba 1:7

¹ tn Heb “All the men of your covenant”; KJV, ASV “the men of thy confederacy.” In Hebrew “they will send you unto the border” and “all the men of your covenant” appear in two separate poetic lines (cf. NAB “To the border they drive you – all your allies”). Since the second is a noun clause functioning as the subject of the first clause, the two are rendered as a single sentence in the translation.

² tn Heb “send”; NASB “send you forth”; NAB “drive”; NIV “force.”

³ tn Heb “to the border” (so NASB, NIV, NRSV).

⁴ tn Heb “the men of your peace.” This expression refers to a political/military alliance or covenant of friendship.

⁵ tn Heb “your bread,” which makes little sense in the context. The Hebrew word can be revocalized to read “those who eat bread with you,” i.e., “your friends.” Cf. KJV “they that eat thy bread”; NIV “those who eat your bread”; TEV “Those friends who ate with you.”

⁶ tn Heb “set a trap” (so NIV, NRSV). The meaning of the Hebrew word מָזוֹר (mazor; here translated “ambush”) is uncertain; it occurs nowhere else in the Hebrew Bible. The word probably refers to something “spread out” for purposes of entrapment, such as a net. Other possibilities include “trap,” “fetter,” or “stumbling block.”

⁷ tn Heb “beneath” (so NAB).

⁸ tn Heb “there is no understanding in him.”

NET Notes: Oba 1:8

¹ tn Heb “in that day” (so KJV, NIV); NAB, NASB, NRSV “on that day.”

² tn Heb “Will I not destroy those who are wise from Edom?” The rhetorical question functions as an emphatic affirmation. For the sake of clarity this has been represented by the emphatic indicative in the translation.

³ tn Heb “understanding”; NIV “men of understanding.” This undoubtedly refers to members of the royal court who offered political and military advice to the Edomite kings. In the ancient Near East, such men of wisdom were often associated with divination and occultic practices (cf. Isa 3:3, 47:10, 13). The Edomites were also renown in the ancient Near East as a center of traditional sagacity and wisdom; perhaps that is referred to here (cf. Jer 49:7).

⁴ tn Heb “and understanding from the mountain of Esau.” The phrase “I will remove the men of…” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness. Here “understanding” is a synecdoche of part for whole; the faculty of understanding is put for the wise men who possess it.

NET Notes: Oba 1:9

¹ sn Teman, like Sela, was a prominent city of Edom. The name Teman is derived from the name of a grandson of Esau (cf. Gen 36:11). Here it is a synecdoche of part for whole, standing for all of Edom.

² tn The Hebrew word used here (לְמַעַן, lÿma’an) usually expresses purpose. The sense in this context, however, is more likely that of result.

³ tn Heb “a man,” meaning “every single person” here; cf. KJV “every one.”

⁴ tn Heb “cut off” (so KJV, NASB, NRSV); NIV, NLT “cut down”; CEV “wiped out.”

Geneva Bible: Oba 1:1

The vision of Obadiah. Thus saith the Lord GOD concerning Edom; ^{( a )} We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and ^{( b )} let us rise up against her in battle.

The Argument - The Idumeans, who came from Esau, were mortal enemies always to the Israelites, who came from Jacob, and therefore did not only vex them continually with various types of cruelty, but also stirred up others to fight against them. Therefore when they were now in their greatest prosperity, and did most triumph against Israel, which was in great affliction and misery, God raised up his Prophet to comfort the Israelites. For God had now determined to destroy their adversaries, who did so severely vex them, and to send them those who would deliver them, and set up the kingdom of the Messiah which he had promised.

^{( a )} God has certainly revealed to his prophets, that he will raise up the heathen to destroy the Edomites, concerning which the rumour is now proclaimed; (Jer 49:14).

^{( b )} Thus the heathen encourage themselves to rise against Edom.

Geneva Bible: Oba 1:3

The ^{( c )} pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?

^{( c )} Which despises all others in respect of yourself, and yet you are but a handful in comparison with others, and you are shut up among the hills as separate from the rest of the world.

Geneva Bible: Oba 1:5

^{( d )} If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes?

^{( d )} God will so destroy them that he will leave none, even though thieves when they come take but until they have enough, and they that gather grapes always leave some behind them. See Jer 49:9

Geneva Bible: Oba 1:7

All the men of thy confederacy ^{( e )} have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy ^{( f )} bread have laid a wound under thee: [there is] none understanding in him.

^{( e )} Those in whom you trusted to have help and friendship, will be your enemies and destroy you.

^{( f )} That is, your familiar friends and guests have by secret practices destroyed you.

Commentary -- Verse Range Notes

TSK Synopsis: Obadiah

1 The destruction of Edom,

3 for their pride,

10 and for their wrong unto Jacob.

17 The salvation and victory of Jacob.

MHCC: Oba 1:1-16

This prophecy is against Edom. Its destruction seems to have been typical, as their father Esau's rejection; and to refer to the destruction of the enemies of the gospel church. See the prediction of the success of that war; Edom shall be spoiled, and brought down. All the enemies of God's church shall be disappointed in the things they stay themselves on. God can easily lay those low who magnify and exalt themselves; and will do it. Carnal security ripens men for ruin, and makes the ruin worse when it comes. Treasures on earth cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven. Those that make flesh their trust, arm it against themselves. The God of our covenant will never deceive us: but if we trust men with whom we join ourselves, it may prove to us a wound and dishonour. God will justly deny those understanding to keep out of danger, who will not use their understandings to keep out of sin. All violence, all unrighteousness, is sin; but it makes the violence far worse, if it be done against any of God's people. Their barbarous conduct towards Judah and Jerusalem, is charged upon them. In reflecting on ourselves, it is good to consider what we should have done; to compare our practice with the Scripture rule. Sin, thus looked upon in the glass of the commandment, will appear exceedingly sinful. Those have a great deal to answer for, who are idle spectators of the troubles of their neighbours, when able to be active helpers. Those make themselves poor, who think to make themselves rich by the ruin of the people of God; and those deceive themselves, who call all that their own on which they can lay their hands in a day of calamity. Though judgment begins at the house of God, it shall not end there. Let sorrowful believers and insolent oppressors know, that the troubles of the righteous will soon end, but those of the wicked will be eternal.

Matthew Henry: Oba 1:1-9

Edom is the nation against which this prophecy is levelled, and which, some think, is put for all the enemies of Israel, that shall be brought down first or last. The rabbin by Edom understand Rome. Rome Christians they understand it of, and have an implacable enmity to it a such; but, if we understand it of Rome antichristian, we shall find the passages of it applicable enough. And though Edom was mortified in the times of the Maccabees, as it had been before by Jehoshaphat, yet its destruction seems to have been typical, as their father Esau's rejection, and to have had further reference to the destruction of the enemies of the gospel-church; for so shall all God's enemies perish; and we find (Isa 34:5) the sword of the Lord coming down upon Idumea, to signify the general day of God's recompences for the controversy of Zion, Oba 1:8. Some have well observed that it could not but be a great temptation to the people of Israel, when they saw themselves, who were the children of beloved Jacob, in trouble, and the Edomites, not only prospering, but triumphing over them in their troubles; and therefore God gives them a prospect of the destruction of Edom, which should be total and final, and of a happy issue of their own correction. Now we may observe here,

I. A declaration of war against Edom, (Oba 1:1): " We have heard a rumour, or rather an order, from the Lord, the God of hosts; he has given the word of command; it is his counsel and decree, which can neither be reversed nor resisted, that all who do mischief to his people shall certainly bring mischief upon themselves. We have heard a report that God is raised up out of his holy habitation, and is preparing his throne for judgment; and an ambassador is sent among the heathen, "a herald rather, some minister or messenger of Providence, to alarm the nations, or the Lord's prophets, who gave each nation its burden. Those whom God employs cry to each other, Arise ye, stir up yourselves and one another, and let us rise up against Edom in battle. The confederate forces under Nebuchadnezzar thus animate themselves and one another to make a descent upon that country: Gather yourselves together, and come against her; so it is in the parallel place, Jer 49:14. Note, When God has bloody work to do among the enemies of his church he will find out and fit up both hands and hearts to do it.

II. A prediction of the success of that war. Edom shall certainly be subdued, and spoiled, and brought down; for all her confidences shall fail her and stand her in no stead, and in like manner shall all the enemies of God's church be disappointed in those things which they stayed themselves upon.

1. Do they depend upon their grandeur, the figure they make among the nations, their influence upon them, and interest in them? That shall dwindle (Oba 1:2): " Behold, I have made thee small among the heathen, so that none of thy neighbours will court thy friendship, or court an alliance with thee; thou art greatly despised among them, and looked upon with contempt, as an infatuated and unfaithful nation."And thus (Oba 1:3) the pride of thy heart has deceived thee. Note, (1.) Those that think well of themselves are apt to fancy that others think well of them too; but, when they come to make trial of them, they will find themselves mistaken, and thus their pride deceives them and by it slays them. (2.) God can easily lay those low that have magnified and exalted themselves, and will find out a way to do it, for he resists the proud; and we often see those small and greatly despised who once looked very big and were greatly caressed and admired.

2. Do they depend upon the fortifications of their country, both by nature and art, and glory in the advantages they have thereby? Those also shall deceive them. They dwelt in the clefts of the rock, as an eagle in her nest, and their habitation was high, not only exalted above their neighbours, which was the matter of their pride, but fortified against their enemies, which was the matter of their security, so high as to be out of the reach of danger. Now observe, (1.) What Edom says in the pride of his heart: Who shall bring me down to the ground? He speaks with a confidence of his own strength, and a contempt of God's judgments, as if almighty power itself could not overpower him. As for all his enemies, even God himself, he puffs at them (Psa 10:5), sets them all at defiance. Their father Esau had sold his birthright, and yet they lifted up themselves, as if to them had still pertained the excellency of dignity and power. Many forfeit their privileges, and yet boast of them. Because Edom is high and lifted up, he imagines none can bring him down. Note, Carnal security is a sin that most easily besets men in the day of their pomp, power, and prosperity, and does, as much as any thing, both ripen men for ruin and aggravate it when it comes. (2.) What God says to this, Oba 1:4. If men will dare to challenge Omnipotence, their challenge shall be taken up: Who shall bring me down? says Edom. " I will, "says God. " Though thou exalt thyself as the eagle that soars high and builds high, nay, though thou set thy nest among stars, higher than ever any eagle flew, it is but in thy own imagination, and thence will I bring thee down. "This we had Jer 49:15, Jer 49:16. Note, Sinners will certainly be made ashamed of their pride and security of their pride when it has a fall and of their security when their confidences fail their expectation.

3. Do they depend upon their wealth and treasure, the abundance of which is looked upon as the sinews of war? Is their money their defence? Is that their strong city? It is so only in their own conceit, for it shall rather expose them than protect them; it shall be made a prey to the enemy, and they for the sake of it, Oba 1:5. 6. Much to this purport we had Jer 49:9, Jer 49:10. Only here comes in, in a parenthesis, How art thou cut off! thou and all thy stores. The prophet foretels it, but laments it, that the thread of their prosperity was cut off. How art thou fallen, and how great is thy fall! How art thou stupefied! so the Chaldee words it. How senseless art thou under these desolating judgments, as if they were but common strokes! But he shows that it should be an utter ruin, not a usual calamity; for, (1.) It is indeed a usual calamity for those that have wealth to have it stolen, and to lose a little out of their great deal. Thieves come to them (for where the carcase is, there will the birds of prey be gathered together), robbers come by night, and they steal till they have enough, what they have occasion for, what they have a mind for; they steal no more than they think they can carry away, and out of a great stock it is scarcely missed. Those that rob orchards, or vineyards, carry off what they think fit; but they leave some grapes, some fruit for the owner, who easily bears his loss perhaps and soon recruits it. But, (2.) It shall not be so with Edom; his wealth shall all be taken away, and nothing shall escape the hands of the destroying army, not that which is most precious and valuable, Oba 1:6. How are the things of Esau, the things he sets his heart upon and places his happiness in, his good things, his best things, how are these things, which were so carefully treasured up and concealed, now searched out by the enemy and seized! How are the hidden things, his hidden treasures, plundered, rifled, and sought up! His hoards, that had not see the light for many years, are now a spoil to the enemy. Note, Treasures on earth, though ever so fast locked up and ever so artfully hidden, cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven.

4. Do they depend upon their alliances with neighbouring states and potentates? Those also shall fail them (Oba 1:7): "The men of thy confederacy, all of them, the Ammonites and Moabites, and other thy high allies that were at peace with thee, that entered into a league offensive and defensive with thee, that solemnly engaged not only to do thee no hurt, but to do thee all the service the could, did eat thy bread, were magnificently treated and entertained by thee, lived upon thee; their soldiers had free quarter in thy country, and took pay as thy auxiliaries; they brought thee even to the border of thy land, were very respectful to thy ambassadors, and brought them on their way home, even to the utmost limits of their country; they seemed forward to serve thee with their forces when thou hadst occasion for them, and came along with thee to the border, till thou wast just ready to engage the invading enemy; but then,"(1.) "They had deceived thee; they flew back and retreated when thou wast in extremity, and proved as a broken reed to the traveller that is weary, and as the brooks in summer to the traveller that is thirsty; they bear no weight, yield no relief."Nay, (2.) "They have prevailed against thee; they were too hard for thee in the treaty imposed upon thee, and by cheating thee ruined thee, brought thee into danger, and there left thee an easy prey to thy enemy."Note, Those that make flesh their arm arm it against them. Yet this was not the worst. (3.) "They have laid a wound under thee; that is, they have laid that under thee for a stay and support, for a foundation to rely on, for a pillow to repose on, which will prove a wound to thee; not as thorns only, but as swords."If God lay under us the arms of his power and love, these will be firm and easy under us; the God of our covenant will never deceive us. But if we trust to the men of our confederacy, and what they will lay under us, it may prove to us a wound and dishonour. And observe the just censure here passed upon Edom for trusting to those who thus played tricks with him: " There is no understanding in him, or else he would never have put it into their power to betray him by putting such a confidence in them."Note, Those show they have no understanding in them who, when they are encouraged to trust in the Creator, put a cheat upon themselves by reposing a confidence in the creature.

5. Do they depend upon the politics of their counsellors? These shall fail them, Oba 1:8. Edom had been famous for great statesmen, men of learning and experience, that sat at the help of government, and were masters of all the arts of management, that in all treaties used to outwit their neighbours; but now the counsellors have become fools, and the wise God makes them so: Shall I not in that day destroy the wise men out of Edom? As men they shall fall by the sword in common with others (Psa 49:10), and their wisdom shall not secure them; as wise men they shall be infatuated in all their counsels; their best-laid designs shall be baffled, their measures broken, and those very projects by which they thought to establish themselves and the public interests shall be the ruin of both. Thus wisdom perishes from Teman, as it is in the parallel place, Jer 49:7. This was, (1.) The just punishment of their folly in trusting to an arm of flesh: There is no understanding in them, Oba 1:7. They have not sense to trust in a living God, and a God of truth, but put confidence in men that are frail, fickle, and false; and therefore God will destroy their understanding. Note, God will justly deny those understanding to keep out of the way of danger that will not use their understanding to keep out of the way of sin. He that will be foolish, let him be foolish still. (2.) It was the forerunner of their destruction. A nation is certainly marked for ruin when God hides the things that belong to its peace from the eyes of those that are entrusted with its counsels. Quos Deus vult perdere, eos dementat - God infatuates those whom he designs to destroy. Job 12:17.

6. Do they depend upon the strength and courage of their soldiers? They are not only able-bodied, but men of spirit and courage, that can face an enemy and stand their ground; but now (Oba 1:9), Thy mighty men, O Teman! shall be dismayed; their courage shall fail them, to the end that every one of the mount of Esau may be cut off by slaughter, and none escape. The weak, and feeble, and unarmed must fall of course into the hand of the destroyer when the mighty men are dismayed, and not only lose the day, but lose their lives, because they have lost their spirit. Howl, fir-trees, if the cedars be shaken. Note, The death or disuniting of the mighty often proves the death and destruction of the many; and it is in vain to depend upon mighty men for our protection if we have not an almighty God for us, much less if we have an almighty God against us.

Keil-Delitzsch: Oba 1:1

Edom's Ruin, setting forth, in the first place, the purpose of God to make Edom small through the medium of hostile nations, and to hurl it down from the impregnable heights of its rocky castles (Oba 1:1-4); and then depicting, in lively colours, how it will be plundered by enemies, forsaken and deceived by allies and friends, and perish in helplessness and impotence (Oba 1:5-9). Oba 1:1 contains, in addition to the brief heading, the introduction to the prophecy, which gives in a brief form the substance of the first section: "Thus hath the Lord Jehovah spoken of Edom, A report have we heard from Jehovah, and a messenger is sent among the nations: Up, and let us arise against it in battle." The first clause, לאדום ... כּה אמר , does not harmonize with what follows, inasmuch as we should expect it to be followed with a declaration made by Jehovah Himself, instead of which there follow simply tidings heard from Jehovah. The difficulty cannot be removed by assuming that these introductory words are spurious, or were added by a later prophet (Eichhorn, Ewald, and others); for the interpolator could not fail to observe the incongruity of these words just as well as Obadiah. Moreover, לאדום could not be omitted from the opening, because it is required not only by the suffix in עליה (against her ), but also by the direct addresses in Oba 1:2. Nor is the assumption that the prophet suddenly altered the construction any more satisfactory, or that the declaration of Jehovah announced in כּה אמר וגו ("thus saith the Lord") commences in Oba 1:2, and that the words from שׁמוּעה to the end of the verse form an explanatory parenthesis to כּה אמר וגו ot sisehtnera . For such an alteration of the construction at the very beginning of the address is hardly conceivable; and the parenthetical explanation of the last three clauses of Oba 1:1 is at variance with their contents, which do not form by any means a subordinate thought, but rather the main thought of the following address. No other course remains, therefore, than to take these introductory words by themselves, as Michaelis, Maurer, and Caspari have done, in which case כה אמר does not announce the actual words of Jehovah in the stricter sense, but is simply meant to affirm that the prophet uttered what follows jussu Jehovae , or divinitus monitus , so that כה אמר is really equivalent to diber זה הדּבר אשׁר דּבּר in Isa 16:13, as Theodoret has explained it. לאדום , not "to Edom,"but with reference to, or of, Edom. On the occurrence of Y^e hōvâh after 'Adōnâi , see the comm. on Gen 2:4. What Obadiah saw as a word of the Lord was the tidings heard from the Lord, and the divine message sent to the nations to rise up for war against Edom. The plural שׁמענוּ ( we have heard) is communicative. The prophet includes himself in the nation (Israel), which has heard the tidings in him and through him. This implies that the tidings were of the greatest interest to Israel, and would afford it consolation. Jeremiah (Jer 49:14) has removed the pregnant character of the expression, by introducing the singular שׁמעתּי (I have heard). The next clause, "and an ambassador,"etc., might be taken, as it has been by Luther, as a statement of the import of the news, namely, that a messenger had been sent; inasmuch as in Hebrew a sentence is frequently co-ordinated with the preceding one by Vav cop. , when it ought really to be subordinated to it so far as the sense is concerned, from a simple preference for the parallelism of the clauses. But the address gains in force, if we take the clause as a co-ordinate one, just as it reads, viz., as a declaration of the steps already taken by the Lord for carrying out the resolution which had been heard of by report. In this case the substance of the report is not given till the last clause of the verse; the summons of the ambassador sent among the nations, "to rise up for war against Edom,"indicating at the same time the substance of the report which Israel has heard. The perfect shullâch with qâmets in the pause, which is changed by Jeremiah into the less appropriate passive participle kal , corresponds to שׁמענוּ , and expresses in prophetic form the certainty of the accomplishment of the purpose of God. The sending of the messenger ( tsı̄r as in Isa 18:2) among the nations ( ב as in Jdg 6:35) is an assurance that the nations will rise up at the instigation of Jehovah to war against Edom (compare Isa 13:17; Jer 51:1, Jer 51:11). The plural nâqūmâh (let us rise up), in the words of the messenger, may be explained on the simple ground that the messenger speaks in the name of the sender. The sender is Jehovah, who will also rise up along with the nations for war against Edom, placing Himself at their head as leader and commander (compare Joe 2:11; Isa 13:4-5). עליה , against Edom, construed as a land or kingdom, gener. faem. The fact that it is the nations generally that are here summoned to make war upon Edom, and not only one nation in particular, points at once to the fact that Edom is regarded as a type of the power of the world, and its hostility to God, the destruction of which is here foretold.

Keil-Delitzsch: Oba 1:2-4

The Lord threatens Edom with war, because He has determined to reduce and humble the nation, which now, with its proud confidence in its lofty rocky towers, regards itself as invincible. Oba 1:2. "Behold, I have made thee small among the nations; thou art greatly despised. Oba 1:3. The pride of thy heart hath deceived thee; thou that dwellest in rocky castles, upon its lofty seat; that saith in its heart, Who will cast me down to the ground?: Oba 1:4. If thou buildest high like the eagle, and if thy nest were placed among stars, thence will I cast thee down, is the saying of Jehovah." Oba 1:2 is correctly attached in Jeremiah (Oba 1:15) by כּי , inasmuch as it contains the reason for the attack upon Edom. By hinnēh (behold), which points to the fact itself, the humiliation of Edom is vividly presented to the mind. The perfect nâthattı̄ "describes the resolution of Jehovah as one whose fulfilment is as certain as if it had already occurred"(Caspari). What Jehovah says really takes place. קטן refers to the number of the people. The participle בּזוּי is perfectly appropriate, as expressing the ideal present, i.e., the present which follows the קטן נתתּיך . When the Lord has made Edom small, it will be very much despised. It is only through an incorrect interpretation of the historical present that Hitzig would possibly be led to regard the participle as unsuitable, and to give the preference to Jeremiah's בּזוּי בּאדם .

Oba 1:3

Oba 1:3 contains a consequence which follows from Oba 1:2. Edom will be unable to avert this fate: its lofty rocky castles will not preserve it from the overthrow which has been decreed by the Lord, and which He will carry out through the medium of the nations. Edom has therefore been deceived by its proud reliance upon these rocky towers. שׁכני , which the connecting sound י attached to the construct state (see at Gen 31:39), is a vocative. הגוי סלע are rocky towers, though the primary meaning of חגוי is open to dispute. The word is derived from the root חגה , which is not used in Hebrew (like קצוי from קצה ), and is found not only here and in the parallel passage of Jeremiah, but also in the Son 2:14, where it occurs in parallelism with סתר , which points to the meaning refugium , i.e., asylum. This meaning has also been confirmed by A. Schultens ( Anim-adv. ad Jes. xix. 17) and by Michaelis ( Thes. s.v. Jes. ), from the Arabic ḥj'a , confugit , and maḥjâ'u , refugium .

(Note: The renderings adopted on the authority of the ancient versions, such as clefts of the rock, scissurae , jagged rocks, fissures ( ὀπαί , lxx), caves, which are derived either from the supposed connection between חגה and חקה , and the Arabic chjj , fidit , laceravit , or from the Arabic wajaḥ , antrum (with the letters transposed), have far less to sustain them. For the meanings assigned to these Arabic words are not the primary meanings, but derivative ones. The former signifies literally propulit , the latter confugit , iv. effecit ut ad rem confugeret ; and Arabic mawjaḥun means refugium , asylum .)

In the expression מרום שׁבתּו the ב is to be considered as still retaining its force from חגוי onwards (cf. Isa 28:7; Job 15:3, etc.). The emphasis rests upon high ; and hence the abstract noun mârōm , height, instead of the adjective. The Edomites inhabited the mountains of Seir , which have not yet been carefully explored in detail. They are on the eastern side of the Ghor (or Arabah), stretching from the deep rocky valley of the Ahsy, which opens into the southern extremity of the Dead Sea, and extending as far as Aela on the Red Sea, and consist of mighty rocks of granite and porphyry, covered with fresh vegetation, which terminate in the west, towards the deeply intersected sand-sea of the Ghor and Arabah, in steep and lofty walls of sandstone. The mountains are hardly accessible, therefore, on the western side; whereas on the east they are gradually lost in the broad sandy desert of Arabia, without any perceptible fall (see Burckhardt in v. Raumer's Pal . pp. 83-4, 86; and Robinson's Palestine , ii. p. 551ff.). They also abound in clefts, with both natural and artificial caves; and hence its earliest inhabitants were Horites, i.e., dwellers in caves; and even the Edomites dwelt in caves, at least to some extent.

(Note: Jerome observes on Oba 1:6 : "And indeed ... throughout the whole of the southern region of the Idumaeans, from Eleutheropolis to Petra and Hala (for this is a possession of Esau), there are small dwellings in caves; and on account of the great heat of the sun, since it is a southern province, subterranean huts are used.")

The capital, Sela ( Petra ), in the Wady Musa, of whose glory at one time there are proofs still to be found in innumerable remains of tombs, temples, and other buildings, was shut in both upon the east and west by rocky walls, which present an endless variety of bright lively colours, from the deepest crimson to the softest pale red, and sometimes passing into orange and yellow; whilst on the north and south it was so encircled by hills and heights, that it could only be reached by climbing through very difficult mountain passes and defiles (see Burckhardt, Syr . p. 703; Robinson, Pal . ii. p. 573; and Ritter, Erdk . xiv. p. 1103); and Pliny calls it oppidum circumdatum montibus inaccessis . Compare Strabo, xvi. 779; and for the different roads to Petra, Ritter, p. 997ff.

Oba 1:4

Oba 1:4 shows the worthlessness of this reliance of the Edomites. The object to תּגבּיהּ , viz., קנּך , does not follow till the second clause: If thou makest thy nest high like the eagle, which builds its nest upon the loftiest jagged rocks (Job 39:27-28). This thought is hyperbolically intensified in the second clause: if thy nest had been placed among stars. שׁים is not an infinitive, but a passive participle, as in the primary passage, Num 24:21, which Obadiah had before his mind, and in 1Sa 9:24; 2Sa 13:32; but קנּך is nevertheless to be taken as an accusative of the object, after the analogy of the construction of passives c. accus. obj. (see Ges. §143, l, a .).

Keil-Delitzsch: Oba 1:5-6

The prophet sees this overthrow of Edom from its lofty height as something that has already happened, and he now depicts the utter devastation of Edom through the medium of the enemies whom Jehovah has summoned against it. Oba 1:5. "If thieves had come to thee, if robbers by night, alas, how art thou destroyed! would they not steal their sufficiency? If vine-dressers had come to thee, would they not leave gleanings? Oba 1:6. How have the things of Esau been explored, his hidden treasures desired! Oba 1:7. Even to the border have all the men of thy covenant sent thee: the men of thy peace have deceived thee, overpowered thee. They make thy bread a wound under thee. There is no understanding in him." In order to exhibit the more vividly the complete clearing out of Edom, Obadiah supposes two cases of plundering in which there is still something left (Oba 1:5), and then shows that the enemies in Edom will act much worse than this. אם with the perfect supposes a case to have already occurred, when, although it does not as yet exist in reality, it does so in imagination. גּנּבים are common thieves, and שׁדדי לילה robbers by night, who carry off another's property by force. With this second expression, the verb בּאוּ לך must be repeated. "To thee,"i.e., to do thee harm; it is actually equivalent to "upon thee."The following words איך נדמיתה cannot form the apodosis to the two previous clauses, because nidmēthâh is too strong a term for the injury inflicted by thieves or robbers, but chiefly because the following expression הלוא יגנבוּ וגו is irreconcilable with such an explanation, the thought that thieves steal דּיּם being quite opposed to nidmâh , or being destroyed. The clause "how art thou destroyed"must rather be taken as pointing far beyond the contents of Oba 1:5 and Oba 1:6. It is more fully explained in Oba 1:9, and is thereby proved to be a thought thrown in parenthetically, with which the prophet anticipates the principal fact in his lively description, in the form of an exclamation of amazement. The apodosis to 'im gannâghı̄m (if robbers, etc.) follows in the words "do they not steal"(= they surely steal) dayyâm , i.e., their sufficiency (see Delitzsch on Isa 40:16); that is to say, as much as they need, or can use, or find lying open before them. The picture of the grape-gatherers says the same thing. They also do not take away all, even to the very last, but leave some gleanings behind, not only if they fear God, according to Lev 19:10; Deu 24:21, as Hitzig supposes, but even if they do not trouble themselves about God's commandments at all, because many a bunch escapes their notice which is only discovered on careful gleaning. Edom, on the contrary, is completely cleared out. In Deu 24:6 the address to Edom passes over into words concerning him. עשׂו is construed as a collective with the plural. איך is a question of amazement. Châphas , to search through, to explore (cf. Zep 1:12-13). Bâ‛âh ( nibh‛ū ), to beg, to ask; here in the niphal to be desired. Matspōn , ἁπ. λεγ. from tsâphan , does not mean a secret place, but a hidden thing or treasure ( τὰ κεκρυμμένα αὐτοῦ , lxx). Obadiah mentions the plundering first, because Petra, the capital of Edom, was a great emporium of the Syrio-Arabian trade, where many valuables were stored (vid., Diod. Sic. xix. 95), and because with the loss of these riches the prosperity and power of Edom were destroyed.

(Note: Jeremiah (Jer 49:9) has greatly altered the words of Obadiah, dropping the comparison of the enemy to thieves and grape-gatherers, and representing the enemy as being themselves grape-gatherers who leave no gleaning, and thieves who waste till they have enough; and thereby considerably weakening the poetical picture.)

Keil-Delitzsch: Oba 1:7

In the midst of this calamity Edom will be forsaken and betrayed by its allies, and will also be unable to procure any deliverance for itself by its own understanding. The allies send Edom even to the border. The meaning of this is not that they will not receive the Edomitish fugitives, but drive them back to the frontier, so that they fall into the hands of the enemy (Hitzig and others); for the suffix ך cannot refer to the small number of fugitives from Edom who have escaped the massacre, but applies to Edom as a nation. The latter seeks for help and support from their allies, - namely, through the medium of ambassadors whom it sends to them. But the ambassadors, and in their persons the Edomites themselves, are sent back to the frontier by all the allies, because they will not entangle themselves in the fate of Edom. Sending to the frontier, however, is not to be understood as signifying that the allies "send their troops with them as far as the frontier, and then order them to turn back,"as Michaelis supposes; for "if the allies were unwilling to help, they would hardly call out the army to march as far as the frontier"(Hitzig). Nor is this implied either in שׁלּחוּך or השּׁיאוּך ; for shillēăch means to send away, to dismiss, and both here and in Gen 12:20 to send across the frontier. This was a deception of the expectation of the Edomites, although the words "have deceived thee"belong, strictly speaking, to what follows, and not to the conduct of the allies. אנשׁי שׁלמך , an expression taken from Psa 41:10, both here and in Jer 38:22 (cf. Jer 20:10), the men or people with whom thou didst live in peace, are probably neighbouring Arabian tribes, who had made commercial treaties with the Edomites. They deceived, or rather overpowered, Edom. יכלוּ is the practical explanation and more precise definition of השּׁיאוּ .

But the answer to the question whether the overpowering was carried out by cunning and deception (Jer 20:10; Jer 38:22), or by open violence (Gen 32:26; Psa 129:2), depends upon the explanation given to the next sentence, about which there are great diversities of opinion, partly on account of the different explanations given of לחמך , and partly on account of the different renderings given to מזור . The latter occurs in Hos 5:13 and Jer 30:13 in the sense of a festering wound or abscess, and the rabbinical commentators and lexicographers have retained this meaning in the passage before us. On the other hand, the older translators have here ἔνεδρα (lxx), תקלא , offence, σκάνδαλον (Chald.), k^e mi'nā' , insidiae (Syr.), Aq. and Symm. σύνδεσμος and ἐπίδεσις , Vulg. insidiae ; and hence the modern rendering, they lay a snare, or place a trap under thee. But this rendering cannot be vindicated etymologically, since zūr (= zârar ) does not mean to bind, but to press together or squeeze out. Nor can the form mâzōr be taken as a contraction of m^e zōrâh , as Hitzig supposes, since this is derived from zârâh , to strew or scatter. And no weight is to be attached to the opinion of Aquila with his literal translation, for the simple reason that his rendering of Hos 5:13 is decidedly false. Ewald and Hitzig prefer the rendering "net;"but this, again, cannot be sustained either from the expression m^e zorâh hâresheth in Pro 1:17 (Hitzig), or from the Syriac, m^e zar , extendit (Ges. Addid. ad thes. p. 96). The only meaning that can be sustained as abscess or wound. We must therefore adhere to the rendering, "they make thy bread a wound under thee."For the proposal to take lachm^e khâ (thy bread) as a second genitive dependent upon 'anshē (the men), is not only opposed to the accents and the parallelism of the members, according to which 'anshē sh^e lōmekhâ (the men of thy peace) must conclude the second clause, just as 'anshē b^e rı̄thekhâ (the men of thy covenant) closes the first; but it is altogether unexampled, and the expression 'anshē lachm^e khâ is itself unheard of. For this reason we must not even supply 'anshē to lachm^e khâ from the previous sentence, or make "the men of thy bread"the subject, notwithstanding the fact that the lxx, the Chald., the Syr., and Jerome have adopted this as the meaning. Still less can lachm^e khâ stand in the place of אכלי לחמך (they that eat thy bread), as some suppose. Lachm^e khâ can only be the first object to yâsı̄mū , and consequently the subject of the previous clause still continues in force: they who befriended thee make thy bread, i.e., the bread which they ate from thee or with thee, not "the bread which thou seekest from them"(Hitzig), into a wound under thee, i.e., an occasion for destroying thee. We have not to think of common meals of hospitality here, as Rashi, Rosenmüller, and others do; but the words are to be taken figuratively, after the analogy of Psa 41:10, which floated before the prophet's mind, He that eateth bread with me hath lifted up the heel against me,"as denoting conspiracies on the part of those who were allied to Edom, and drew their own sustenance from it, the rich trading nation, to destroy that very nation which was now oppressed by its foes. The only difficulty is in the word תּחתּיך , under thee, inasmuch as the meaning "without thy knowledge"( clam te ), which Vatablus and Drusius adopt, cannot be sustained, and least of all from 2Sa 3:12. We must connect תּחתּיך closely with מזור , in this sense, that the wound is inflicted upon the lower part of the body, to express its dangerous nature, inasmuch as wounds upon which one sits or lies are hard to heal. Consequently יכוּ לך (they prevail against thee) is to be understood as denoting conquest, not by an unexpected attack or open violence, but by cunning and deceit, or by secret treachery. The last clause, אין תּבוּנה וגו , does not give the reason why the thing described was to happen to the Edomites (Chald., Theod.); nor is it to be connected with mâzōr as a relative clause (Hitzig), or as explanatory of תּחתּיך , "to thee, without thy perceiving it, or before thou perceivest it"(Luther and L. de Dieu). The very change from the second person to the third ( בּו ) is a proof that it introduces an independent statement, - namely, that in consequence of the calamity which thus bursts upon the Edomites, they lose their wonted discernment, and neither know what to do nor how to help themselves (Maurer and Caspari). This thought is expanded still further in Oba 1:8, Oba 1:9.

Keil-Delitzsch: Oba 1:8-9

"Does it not come to pass in that day, is the saying of Jehovah, that I destroy the wise men out of Edom, and discernment from the mountains of Esau? Oba 1:9. And thy heroes despair, O Teman, that every one may be cut off by murder from the mountains of Esau." In order to give up the Edomites to destruction at that time, the Lord will take away discernment from their wise men, so that even they will not be able to help them. The destruction of the wise men is not to be understood as signifying that the wise men will all be slain, or slain before any others, but simply that they will be destroyed as wise men by the withdrawal or destruction of their wisdom. This meaning is sustained, not only by the fact that in the second clause t^e bhūnâh only is mentioned as that which is to be destroyed, but also by the parallel passages, Jer 49:7; Isa 19:11; Isa 29:14. Jeremiah mentions here the wisdom of the Temanites in particular. That they were celebrated for their wisdom, is evident not only from this passage, but also from the fact that Eliphaz, the chief opponent of Job in argument, was a Temanite (Job 2:1, etc.). With this withdrawal of wisdom and discernment, even the brave warriors lose their courage. The heroes are dismayed ( chattū ), or fall into despair. Tēmân , which the Chaldee has rendered incorrectly as an appellative, viz., inhabitants of the south ( dârōmâ' ), is a proper name of the southern district of Idumaea (see at Amo 1:12), so called from Teman, a son of Eliphaz and grandson of Esau (Gen 36:11, Gen 36:15). Gibbōrekhâ (thy heroes), with the masculine suffix, the people inhabiting the district being addressed under the name of the district itself. God inflicts this upon Edom with the intention ( l^e ma‛an , to this end) that all the Edomites should be cut off. Miqqâtel , from the murdering, by murder (compare Gen 9:11, where min occurs after yikkârēth in this sense); not "without conflict,"as Ewald renders it, for qetel signifies slaying, and not conflict. The thought of connecting miqqâtel with what follows cannot for a moment be entertained (vid., lxx, Syr., Vulg.). It is opposed not only by the authority of the Masoretic punctuation, but still more decisively by the fact, that the stronger and more special word ( qetel ) cannot precede the weaker and more general one ( châmâs ), and that the murder of certain fugitives is placed first in the list of crimes committed by Edom upon the Israelites (Oba 1:10-14).

Constable: Obadiah

A. The Introduction to the Oracle v. 1

This verse contains the title of the book, the shortest title of any Old Testament prophetical book, as well as a summary of the Lord's decree against Edom. This revelation came as a vision (Heb. hazon; cf. 1 Sam. 3:1; Isa. 1:1; Nah. 1:1) to the prophet.

"The vision is to be sharply differentiated from common sight and things seen. It is the result of inspiration and is understood as having unique significance since it is given by God himself."¹²

The vision came to the prophet Obadiah ("servant of Yahweh" or "worshipper of Yahweh"). As mentioned in the introduction to this exposition, nothing is known about Obadiah other than his name. We must infer where and when he lived and ministered from clues in the book.

Adonai (i.e., sovereign) Yahweh (cf. Gen. 2:4; et al.) had made a pronouncement concerning the nation of Edom. This is an unusual title for the Lord.

"Yahweh was truly Lord. This entire prophecy gives one specific example of the exercise of his lordship."¹³

Edom was the nation that had developed from the descendants of Esau, the twin brother of Jacob (cf. Gen. 36:1). The Edomites occupied the territory east of the Arabah between the Dead Sea and the Gulf of Aqabah south of the Zered River and north of Ezion-geber (Elath). Its eastern boundary was the Arabian Desert. Edom was also known as Seir after Mount Seir, the prominent tableland that occupied the northeastern part of Edom's territory.

Those who had heard a report (message) from the Lord were God's people. Obadiah spoke to them and used an editorial "we." God was sovereignly and supernaturally summoning other nations against Edom, probably through "natural" means (i.e., the desire to defeat her and take over her territory). The envoy sent among the nations is probably a personification of the desire God had placed in these nations to destroy Edom. That desire, from the spiritual viewpoint, was His messenger.

Constable: Obadiah

A. The Statement of the Charge v. 10

Pride was not the only reason God would humble Edom. The Edomites had also cursed the people whom God had purposed to bless, the Israelites (cf. Gen. 27:40-41; Exod. 15:15; Num. 20:14-21; Deut. 2:4; Judg. 11:17-18; 1 Sam. 14:47-48; 2 Sam. 8:13-14; 1 Kings 11:15-16; 1 Chron. 18:11-13; Ps. 60; et al.). In doing this they had incurred God's wrath (Gen. 12:3). "Violence" (Heb. hamas) includes both moral wrong and physical brutality. This violence was especially despicable since it was against Edom's brother, Jacob (i.e., the Israelites). Consequently, great shame would cover Edom (cf. v. 2), and God would cut her off forever (cf. v. 9).

Constable: Oba 1:2--Jon 1:3

B. The Breaching of Edom's Defenses vv. 2-4

Verses 2-9 contain three sections, which the phrase "declares the Lord" marks off (vv. 4, 8).

v. 2 Yahweh called Obadiah's hearers to see that He would make Edom, which was already despised because of her character, small among the nations. He would humble her further.

v. 3 The outstanding mark of Edom's national character was pride. The Hebrew word for pride (zadon) comes from a verb meaning to boil up (zid). It pictures pride being like water that boils up under pressure in a cooking pot. Similarly the proud person is like a bubble that thrusts itself up but is hollow. Interestingly, the same Hebrew word occurs three times in the account of Esau, the father of the Edomites, squandering his birthright (Gen. 25:27-34).

". . . the key that unlocks the central moral lesson of the book is found in these words in the third verse: The pride of thine heart hath deceived thee."¹⁴

"It is possible for Christians also to fall into the sin of pride. One has only to dismiss God from the reckoning, one has but to slip into the habit of neglecting his Bible, one has merely to fail to be alone with God daily in prayer, and he too may fall into the sin of making decisions and living his life on a secular basis without placing God and His will foremost."¹⁵

The Edomites thought they were superior because they inhabited a lofty region, Mt. Seir. They thought they were secure because they occupied this militarily favorable location. In fact, they thought they were invincible.

"Edom's natural defenses were imposing. Its main centers of civilization were situated in a narrow ridge of mountainous land southeast of the Dead Sea . . . This ridge exceeded a height of 4,000 feet throughout its northern sector, and it rose in places to 5,700 feet in the south. Its height was rendered more inaccessible by the gorges radiating from it toward the Arabah on the west and the desert eastwards.

"In addition to these natural fortifications, Edom was strongly defended by a series of Iron Age fortresses, particularly on the eastern frontier where the land descended more gradually to the desert."¹⁶

The rock (Heb. sela') in view is the granite and sandstone that made up Mt. Seir. Thought Sela was also the name of an Edomite town (cf. 2 Kings 14:7), here the mountain home of the whole nation seems to be in view.¹⁷

v. 4 Here the figure of an eagle that was also in view in the previous verse becomes explicit. Even if the Edomites would build their nest as high as the stars (hyperbole), God would bring them down.¹⁸ They might have been humanly unassailable, but they were not divinely unassailable. They had proudly boasted, "Who will bring me down to the earth?" (v. 3), but Yahweh replied, "I will bring you down" (v. 4). He would burst their bubble. He Himself declared that He would.

Constable: Oba 1:5--Jon 1:6

C. The Plundering of Edom's Treasures vv. 5-7

vv. 5-6 Thieves robbed houses and grape pickers stripped vineyards, yet both left a little behind that they did not carry off. However, Yahweh's destruction of Edom would be so complete that nothing at all would remain of her (cf. Jer. 49:9-10). There would be no remnant of Edom left (in contrast to the remnant that Yahweh promised elsewhere to leave in Israel). The form of this assurance sounds like mourning in the presence of death. Concealed treasures of all kinds, human as well as material, would not escape Yahweh's omniscient eye.¹⁹

v. 7 Edom's allies would treacherously betray their friend. Thus Edom would not only deceive herself, but her trusted allies would also deceive her. They would do what in the ancient Near East was most despicable, namely, break covenant with a covenant partner (cf. Ps. 55:20; Amos 1:9). Edom's allies would prove to be the worst of enemies. They would fail to assist her in her hour of greatest need. Three parallel descriptions of covenant disloyalty in this verse picture the treachery as certain. Moreover this disloyalty would completely surprise the Edomites.

"Edom was a weak country militarily, its small population and its limited agricultural wealth precluding powerful armed forces. Therefore its ability to attack Judah's Negeb and help plunder Jerusalem had depended on its obsequious alliance with more powerful states, especially Babylon."²⁰

Constable: Oba 1:8--Jon 1:8

D. The Destruction of Edom's Leadership vv. 8-9

"Obadiah's discussion nicely interweaves the themes of divine intervention and human instrumentality."²¹

v. 8 The repetition of "declares the Lord" (cf. v. 4) reemphasizes Yahweh's initiative in this judgment. "That day" points to a specific, though undefined, day when He would surely destroy Edom.

God would destroy Edom's famous wise men (cf. 1 Kings 4:30; Job 1:1; 2:11; 4:1; Jer. 49:7; Lam. 4:21) and their understanding by allowing them to fail to detect the unfaithfulness of their allies (v. 7) and to overestimate their own security (v. 3).

"Because of its communication with Babylon and Egypt and because of the information gleaned through the caravans going to and from Europe and India, Edom had gained an enviable reputation for wisdom."²²

The "mountain of Esau" is Mt. Seir, the mountain God gave Esau and his descendants to inhabit (Deut. 2:5).

v. 9 The "mighty men" of Edom may be a synonym for the wise men (v. 8) or the nation's warriors. Together with the wise men the mighty men form a merism, a figure of speech in which two parts stand for the whole, in this case all the Edomites. Rather than feeling confident, the mighty men, a chief resource of the nation, would feel dismayed when they realized that their covenant partners had proved traitorous.

Teman was both a prominent town in central Edom (possibly modern Tuwilan)²³ and the region around the town (cf. Gen. 36:10-11), but its name stands for the whole nation (by metonymy). The end of all this deception and destruction would be the total end of Edom.

Guzik: Obadiah

Obadiah - Judgment Against Israel's Brother

A. Judgment against Edom.

1. (1-4) Obadiah announces judgment against Edom and her pride.

The vision of Obadiah. Thus says the Lord GOD concerning Edom (We have heard a report from the LORD, and a messenger has been sent among the nations, saying, "Arise, and let us rise up against her for battle"): "Behold, I will make you small among the nations; you shall be greatly despised. The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high; you who say in your heart, 'Who will bring me down to the ground?' Though you ascend as high as the eagle, and though you set your nest among the stars, from there I will bring you down," says the LORD.

a. The vision of Obadiah: The Hebrew name Obadiah means "Worshipper of Yahweh" or "Servant of Yahweh." There are 13 "Obadiahs" in the Old Testament, and one of these may the Obadiah who wrote this book.

· An Obadiah was an officer in King Ahab of Israel's court and hid God's prophets in a cave (1 Kings 18:3)

· An Obadiah was sent out by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chronicles 17:7)

· An Obadiah was one of the overseers who helped repair the temple in the days of Josiah, King of Judah (2 Chronicles 34:12)

· An Obadiah was a priest in the days of Nehemiah (Nehemiah 10:5)

b. Thus says the Lord GOD concerning Edom: Obadiah's prophecy is unique because he doesn't deal with Judah or Israel much at all. His focus is on the sin of Edom and the judgment coming upon them. Who were the Edomites?

· The Edomites are the people descended from Esau, the son of Isaac and Rebekah and the brother of Jacob (Genesis 25:19-34). Esau was nicknamed "Edom" (which means, "red") probably because he had red hair

· Esau eventually settled in the area of Mount Seir and absorbed a people known as the Horites (Genesis 36:8-43, which refers to Edomite rulers as dukes in the King James Version; Deuteronomy 2:12)

· When Israel came out of Egypt and wanted to pass through the land of the Edomites to enter into the Promised Land, the Edomites wouldn't let them (Numbers 20:14-21)

· The Edomites opposed Saul and were conquered under David and Solomon (1 Samuel 14:47, 2 Samuel 8:14, 1 Kings 9:26)

· In the days of King Jehoshaphat of Judah, Edom joined with Moab and Ammon to attack Judah, but the Lord fought for Judah and defeated them (2 Chronicles 20:1-27, the famous battle that was led with praise)

· The Edomites successfully rebelled against King Jehoram of Judah (2 Kings 8:16-22)

· King Amaziah of Judah brought them back under subjugation (2 Kings 14:9-11)

· The Edomites again attacked Judah in the days of King Ahaz (2 Chronicles 28:17)

· Centuries later, King Herod the Great (Luke 1:5) was an Edomite

· They fought side by side with the Jews the rebellion against Rome in 66-70 A.D. and were crushed by Rome, never to be heard of as a people again. The predictions of Obadiah 1:10 and 1:18 were proven true

c. Concerning Edom: Because of what this book says of Edom and Jerusalem, we can gather a date for Obadiah's ministry. The only time markers we have in the book are the attack against Jerusalem (Obadiah 1:10-14) and the fact that this passage also seems to indicate that Edom was not under Judah's rule at the time.

· 2 Chronicles 21:16-17 describes an attack against Jerusalem during the reign of Jehoram (848-841 B.C.) by the Philistines and the Arabians.

· 2 Kings 24 and 25 describe the attack of the Babylonians against Jerusalem in 586 B.C.

i. Probably the better choice is the earlier attack, because Obadiah 1:10-14 doesn't seem to indicate that Jerusalem was totally destroyed, as it was under the Babylonian attack. If Obadiah's prophecy considers this time period under Jehoram (848-841 B.C.), it makes him a contemporary of the prophet Elisha and also makes him the earliest of the prophets, probably beating Joel by a few years. It also means that this Prophet Obadiah may be the same man mentioned in 2 Chronicles 17:7.

d. A report from the LORD . . . Arise, and let us rise up against her for battle: Obadiah receives a "news bulletin" from the LORD. "This just in - God is bringing nations against Edom in battle." As a result of the coming battle, God will make Edom small among the nations and greatly despised.

e. The pride of your heart has deceived you: This helps explain why God is bringing judgment against Edom. They are filled with pride, and it has deceived them.

i. Pride is very deceptive. It makes us think things about ourselves and others that simply are not true. The Edomites were not the last people deceived by pride.

f. You who dwell in the clefts of the rock: The Edomites didn't have all that much to be proud about. They were a small, relatively poor and insignificant nation. Yet what they could be proud about, they were - they lived in an area of great natural fortifications and strength, so they boasted in the clefts of the rock around them.

i. Though you exalt yourself as high as the eagle: And boast they did! Pride is so ingrained in fallen human nature that even if we don't have much to be proud about, we'll find something to exalt our self. This also reminds us that we don't have to be rich or powerful or great to be filled will pride. Sometimes those who have the least reason for pride have the most of it.

ii. The Edomites boasted in their natural defenses. The ancient city of Petra - once the capital city of Edom, known as Sela - had amazing defenses. It is a city carved into the rock, accessible by a narrow canyon almost a mile long. At the end of the canyon there is a spectacular city carved in stone, and seemingly incapable of being conquered by any army.

iii. The Edomites boasted in their wisdom. The men of Edom - especially of the city Teman - were noted for their wisdom. The phrase men of the East in the Old Testament often refers to men from Edom, and passages like 1 Kings 4:30 declare the great wisdom of the men of the East. As well, Jeremiah 49:7 says of Edom: Is wisdom no more in Teman? Has counsel perished from the prudent? Has their wisdom vanished? This was another source of pride for the Edomites.

iv. The Edomites boasted in their alliances and trusted in their allies - their confederacy, the men at peace with you (Obadiah 1:7). They thought that their alliances made them strong, and they were proud because of that strength.

g. From there I will bring you down: The sobering truth about our pride is that God can bring us down anytime. He can shatter our proud deception and bring us low.

2. (5-9) God's judgment against Edom will be complete.

"If thieves had come to you, if robbers by night; Oh, how you will be cut off! - Would they not have stolen till they had enough? If grape-gatherers had come to you, would they not have left some gleanings? Oh, how Esau shall be searched out! How his hidden treasures shall be sought after! All the men in your confederacy shall force you to the border; the men at peace with you shall deceive you and prevail against you. Those who eat your bread shall lay a trap for you. No one is aware of it. Will I not in that day," says the LORD, "Even destroy the wise men from Edom, and understanding from the mountains of Esau? Then your mighty men, O Teman, shall be dismayed, to the end that everyone from the mountains of Esau may be cut off by slaughter."

a. Would they not have stolen till they had enough? Obadiah says that the judgment coming upon Edom will be far worse than what happens when robbers come and steal, because they usually stop when they have enough. The judgment coming against Edom will be far more complete (everyone from the mountains of Esau may be cut off by slaughter).

i. The Edomites were proud of their great natural defenses, but God would break their pride and bring them low.

b. Men at peace with you shall deceive you: When God brings judgment against Edom, they will know the sting of treachery against them. The alliances they once trusted in would come to nothing, and they would be double-crossed by their former friends.

i. The Edomites were proud of their political alliances, but God would break their pride and bring them low.

c. Destroy the wise men from Edom, and understanding from the mountains of Esau: The Edomites were renowned for their great wisdom, but God would bring such great judgment that even their wise men would be destroyed.

i. The Edomites were proud of their reputation for wisdom, but God would break their pride and bring them low.

d. Obadiah 1:1-9 is paralleled remarkably in Jeremiah 49:7-22, so Jeremiah probably had Obadiah's prophecy before him as he wrote and ministered.

3. (10-14) Why judgment is coming against Edom.

"For violence against your brother Jacob, shame shall cover you, and you shall be cut off forever. In the day that you stood on the other side; in the day that strangers carried captive his forces, when foreigners entered his gates and cast lots for Jerusalem; even you were as one of them. But you should not have gazed on the day of your brother in the day of his captivity; nor should you have rejoiced over the children of Judah in the day of their destruction; nor should you have spoken proudly in the day of distress. You should not have entered the gate of My people in the day of their calamity. Indeed, you should not have gazed on their affliction in the day of their calamity, nor laid hands on their substance in the day of their calamity. You should not have stood at the crossroads to cut off those among them who escaped; nor should you have delivered up those among them who remained in the day of distress."

a. For your violence against your brother Jacob: The family lines of both Israel and Edom go back to a common ancestor - Isaac. Esau (Edom) was the brother of Jacob (Israel). This made Edom's sin against Israel all the worse.

i. Some sins become worse depending on whom we sin against. It is sin to treat someone else badly; it is worse to treat a brother or sister in Jesus badly. It is sin to speak harshly to anyone; it is worse to speak harshly to your husband or wife.

b. In that day you stood on the other side: What did Edom do when strangers attacked Judah and foreigners entered his gates? Nothing. They stood by and cheered for Judah's misery (nor should you have rejoiced).

i. Sometimes doing nothing is a great sin. Numbers 32:23 speaks of the sin that will find you out, and the sin it speaks of is the sin of doing nothing.

ii. Edom actually did worse than nothing; they rejoiced over another's misfortune and suffering and used it as an occasion to exalt themselves (nor should you have spoken proudly in the day of distress).

c. Nor laid hands on their substance: Edom's sin started with doing nothing, then progressed to pride over Judah's distress. Soon, they took advantage of their brother Judah's misfortune and laid hands on their substance.

d. You should not have stood at the crossroads to cut off those among them who escaped: The final progression of Edom's sin was worst of all - they joined in the attack against vulnerable Judah. When they encountered people from Judah fleeing southward from the attacking army, they killed them (cut off) or gave them over to the enemy as prisoners (delivered up those among them who remained).

i. "Sin proceeds by degrees; neither is any man at his worst at first." (Trapp)

e. In the day of his captivity . . . in the day of distress . . . in the day of calamity: All in all, Edom treated God's people terribly when distress and calamity came upon them. For all this, God's judgment was coming upon them.

· First they did nothing

· Then they rejoiced in their distress and calamity

· Then they took advantage of their vulnerable state

· Then they joined in the violence against God's people

i. Are we guilty of the same - or worse - when we see others in distress or calamity? If so, God sees it as sin and He must deal with it in our life.

B. Deliverance on Mount Zion.

1. (15-16) A promise of judgment against Edom.

"For the day of the LORD upon all the nations is near; as you have done, it shall be done to you; your reprisal shall return upon your own head. For as you drank on my holy mountain, so shall all the nations drink continually; yes, they shall drink, and swallow, and they shall be as though they had never been."

a. The day of the LORD upon all the nations is near: God wants Edom to know that though distress and calamity came upon Judah, it can and will come upon Edom also. That day is near.

b. As you have done, it shall be done to you: God will give simple justice to the Edomites, no more and no less. What they did to the people of Judah will also be done to them. The same principle is true for us, so if we want mercy from God, we do well to give mercy to others.

i. There is a sense in which God's judgment against Edom was just the fulfillment of His promise to Abraham in Genesis 12:3: I will bless those who bless you, and I will curse him who curses you. The Edomites cursed Israel, so they were cursed. If we want to be blessed, we should bless the Jewish people.

2. (17-20) God will use Israel to bring judgment against Edom.

"But on Mount Zion there shall be deliverance, and there shall be holiness; the house of Jacob shall possess their possessions. The house of Jacob shall be a fire, and the house of Joseph a flame; but the house of Esau shall be stubble; they shall kindle them and devour them, and no survivor shall remain of the house of Esau," for the LORD has spoken. The South shall possess the mountains of Esau, and the Lowland shall possess Philistia. They shall possess the fields of Ephraim and the fields of Samaria. Benjamin shall possess Gilead. And the captives of this host of the children of Israel shall possess the land of the Canaanites as far as Zarephath. The captives of Jerusalem who are in Sepharad shall possess the cities of the South.

a. On Mount Zion there shall be deliverance: The trials and burdens among God's people are only temporary, because among them there shall be deliverance. However, the attack coming against Edom will be different - Israel will be the fire and they will be the stubble, and Edom will be completely devoured.

i. The word of the LORD through Obadiah proved true. The Edomites fought side by side with the Jews the rebellion against Rome in 66-70 A.D. and were crushed by Rome, never to be heard of as a people again. The predictions of Obadiah 1:10 and 1:18 were precisely fulfilled. You just won't meet an Edomite today.

b. The South shall possess the mountains of Esau: Obadiah looks forward to a coming day when Israel will occupy and possess the land that once belonged to Esau. Though the modern borders of Israel do not encompass the ancient lands of Edom, we can trust that they one day will, either in this age or in the age to come.

i. The house of Jacob shall possess their possessions: Possessing these other lands can only happen when we first possess what is ours. God has given us a rich heritage of every spiritual blessing in the heavenly places in Christ (Ephesians 1:3), but how much do we actually possess? God wants His people to possess their possessions.

3. (21) Saviors come to Mount Zion.

Then saviors shall come to Mount Zion to judge the mountains of Esau, and the kingdom shall be the LORD's.

a. Saviors shall come to Mount Zion: The idea isn't that there are many saviors in an ultimate sense. Here, the word "saviors" has the sense of "deliverers." The contrast is plain; Edom will be completely destroyed, and no saviors shall help her, but saviors shall come to Mount Zion.

b. To judge the mountains of Esau: They will judge the mountains of Esau in at least three ways:

· The presence of deliverers is a judgment against Edom, because Edom will have no deliverers

· The judges will rule over the territory of Edom

· The judges will actually sit in judgment over Edom and their sins

c. And the kingdom shall be the LORD's: The brief prophecy of Obadiah ends on this high note. The Edomites seemed to have their day against God's people but at the end of it all, the kingdom shall be the LORD's. He knows how to take care of God's people and to advance His kingdom in a glorious way.

i. This note of encouragement may be the central purpose for this prophecy of Obadiah. We wonder if it ever had much of a reading in the streets or palaces of Edom; but it certainly was received as welcome encouragement among the suffering people of God. Obadiah tells all God's people: "Don't worry about those who ignore your need, those who rejoice at your problems, those who take advantage of your crises, those join their hands with others in attacking you. I will take care of them."

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Oba 1:1

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:2

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:3

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:4

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:5

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:6

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:7

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:8

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Critics Ask: Oba 1:9

OBADIAH —If the Book of Obadiah is inspired Scripture, then why is it not quoted in the NT?    (For a discussion of this question, see Ecc. 1:1 .)   

OBADIAH —Is the prophecy of Obadiah simply an expression of Jewish nationalism?

PROBLEM: The prophecy of Obadiah is essentially a message of divine moral judgment upon the nations. Of the 21 verses that comprise this book, 16 are directed as pronouncements of coming judgment against Edom, and 5 verses are dedicated to the prophecies of the future triumph of Israel over Edom. But, isn’t this simply an example of Jewish nationalism rather than a revelation of God?

SOLUTION: The Book of Obadiah is a revelation of the sovereignty of God presented in the midst of national disgrace and defeat. The impotence of God’s people against their enemies was a reflection upon the power of the God of Israel. Wasn’t Yahweh a defeated God? Wasn’t He powerless to resist the enemies of His people? No is Obadiah’s resounding reply! The God of Israel will keep His promises even though the future looks black. The nations have not understood that their temporary victory over God’s people was the very work of God. The message of Obadiah is that the God of Israel is always in complete control, and He will accomplish His purpose. It is a message of faith and hope, and triumph against the enemies of God. But the triumph of Israel will be a blessing to all nations. Israel’s apostasy brought judgment. But, “if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?” ( Rom. 11:15 ) This book is not simply an expression of Jewish nationalism. It is a declaration of the faithfulness of God, and a testimony to His moral justice by which He will ultimately establish justice in the earth.   

Evidence: Oba 1:3

Pride deceives the human heart. Pride stops the search for God (see Psa 10:4 ), and it blinds the eyes to reality. Pride makes a fool think that he is wise. It makes a grasshopper think that he's a giant. Pride tells a man that he is good when his heart is desperately wicked. It is the root of the tree of self-righteousness. Pride tells a man that he is right when the entire world can see that he is wrong. Thank God for His Law! It strips a man of the deceit of pride and humbles him by showing him the truth.

Introduction / Outline

JFB: Obadiah (Book Introduction)

This is the shortest book in the Old Testament. The name means "servant of Jehovah." Obadiah stands fourth among the minor prophets according to the Hebrew arrangement of the canon, the fifth according to the Greek. Some consider him to be the same as the Obadiah who superintended the restoration of the temple under Josiah, 627 B.C. (2Ch 34:12). But Oba 1:11-16, Oba 1:20 imply that Jerusalem was by this time overthrown by the Chaldeans, and that he refers to the cruelty of Edom towards the Jews on that occasion, which is referred to also in Lam 4:21-22; Eze 25:12-14; Eze 35:1-15; Psa 137:7. From comparing Oba 1:5 with Jer 49:9, Oba 1:6 with Jer 49:10, Oba 1:8 with Jer 49:7, it appears that Jeremiah embodied in his prophecies part of Obadiah's, as he had done in the case of other prophets also (compare Isa. 15:1-16:14 with Jer. 48:1-47). The reason for the present position of Obadiah before other of the minor prophets anterior in date is: Amos at the close of his prophecies foretells the subjugation of Edom hereafter by the Jews; the arranger of the minor prophets in one volume, therefore, placed Obadiah next, as being a fuller statement, and, as it were, a commentary on the foregoing briefer prophecy of Amos as to Edom [MAURER]. (Compare Amo 1:11). The date of Obadiah's prophecies was probably immediately after the taking of Jerusalem by Nebuchadnezzar, 588 B.C. Five years afterwards (583 B.C.). Edom was conquered by Nebuchadnezzar. Jeremiah must have incorporated part of Obadiah's prophecies with his own immediately after they were uttered, thus stamping his canonicity.

JEROME makes him contemporary with Hosea, Joel, and Amos. It is an argument in favor of this view that Jeremiah would be more likely to insert in his prophecies a portion from a preceding prophet than from a contemporary. If so, the allusion in Oba 1:11-14 will be to one of the former captures of Jerusalem: by the Egyptians under Rehoboam (1Ki 14:25-26; 2Ch 12:2, &c.), or that by the Philistines and Arabians in the reign of Joram (2Ch 21:16-17); or that by Joash, king of Israel, in the reign of Amaziah (2Ch 25:22-23); or that in the reign of Jehoiakim (2Ki 24:1, &c.); or that in the reign of Jehoiachin (2Ki 24:8-16). On all occasions the Idumeans were hostile to the Jews; and the terms in which that enmity is characterized are not stronger in Obadiah than in Joe 3:19 (compare Oba 1:10; Amo 1:11-12). The probable capture of Jerusalem alluded to by Obadiah is that by Joash and the Israelites in the reign of Amaziah. For as, a little before, in the reign of the same Amaziah, the Jews had treated harshly the Edomites after conquering them in battle (2Ch 25:11-23), it is probable that the Edomites, in revenge, joined the Israelites in the attack on Jerusalem [JAEGER].

This book may be divided into two parts: (1) Oba 1:1-6 set forth Edom's violence toward his brother Israel in the day of the latter's distress, and his coming destruction with the rest of the foes of Judah; (2) Oba 1:17-21, the coming re-establishment of the Jews in their own possessions, to which shall be added those of the neighboring peoples, and especially those of Edom.

JFB: Obadiah (Outline)

• DOOM OF EDOM FOR CRUELTY TO JUDAH, EDOM'S BROTHER; RESTORATION OF THE JEWS. (Oba. 1:1-21)

TSK: Obadiah 1 (Chapter Introduction)

Overview

Oba 1:1, The destruction of Edom, Oba 1:3, for their pride, Oba 1:10. and for their wrong unto Jacob; Oba 1:17, The salvation and victory of Jacob.

Poole: Obadiah 1 (Chapter Introduction)

CHAPTER 1

MHCC: Obadiah (Book Introduction)

The first part denounces the destruction of Edom, dwelling upon the injuries they inflicted upon the Jews. The second foretells the restoration of the Jews, and the latter glories of the church.

MHCC: Obadiah 1 (Chapter Introduction)

(v. 1-16) Destruction to come upon Edom. Their offences against Jacob.

(Oba 1:17-21) The restoration of the Jews, and their flourishing state in the latter times.

Matthew Henry: Obadiah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Obadiah

This is the shortest of all the books of the Old Testament, the least of those tribes, and yet is not to be passed by, or thought meanly of, for this penny has Caesar's image and superscription upon it; it is stamped with a divine authority. There may appear much of God in a short sermon, in a little book; and much good may be done by it, multum in parvo - much in a little. Mr. Norris says, " If angels were to write books, we should have few folios." That may be very precious which is not voluminous. This book is entitled, The Vision of Obadiah. Who this Obadiah was does not appear from any other scripture. Some of the ancients imagined him to be the same with that Obadiah that was steward to Ahab's household (1Ki 18:3); and, if so, he that hid and fed the prophets had indeed a prophet's reward, when he was himself made a prophet. But that is a conjecture which has no ground. This Obadiah, it is probable, was of a later date, some think contemporary with Hosea, Joel, and Amos; others think he lived about the time of the destruction of Jerusalem, when the children of Edom so barbarously triumphed in that destruction. However, what he wrote was what he saw; it is his vision. Probably there was much more which he was divinely inspired to speak, but this is all he was inspired to write; and all he writes is concerning Edom. It is a foolish fancy of some of the Jews that because he prophesies only concerning Edom he was himself an Edomite by birth, but a proselyte to the Jewish religion. Other prophets prophesied against Edom, and some of them seem to have borrowed from him in their predictions against Edom, as Jer 49:7, etc.; Eze 25:12, etc. Out of the mouth of these two or three witnesses every word will be established.

This book is wholly concerning Edom, a nation nearly allied and near adjoining to Israel, and yet an enemy to the seed of Jacob, inheriting the enmity of their father Esau to Jacob. Now here we have, after the preface (Oba 1:1). I. Threatenings against Edom, 1. That their pride should be humbled (Oba 1:2-4). 2. That their wealth should be plundered (Oba 1:5-7). 3. That their wisdom should be infatuated (Oba 1:8, Oba 1:9). 4. That their spiteful behaviour towards God's Israel should be avenged (Oba 1:10-16). II. Gracious promises to Israel; that they shall be restored and reformed, and shall be victorious over the Edomites, and become masters of their land and the lands of others of their neighbours (Oba 1:17-20), and that the kingdom of the Messiah shall be set up by the bringing in of the great salvation (Oba 1:21).

Constable: Obadiah (Book Introduction)

Introduction

Title and Writer

As is true of all the other prophetical books in the Old Testament, the title of this one evidently comes from the name of its writer. "Obadiah" means "servant of Yahweh" or "worshipper of Yahweh" depending on the form (vocalization) of his name in Hebrew, which is debated. There are 13 men who bear this name in the Old Testament, from Davidic to postexilic times, assuming the writer was not one of the other 12. It appears that he was not since attempts to identify him with one of the others have proved unsatisfying. A few scholars have favored the view that this "Obadiah" was not the name of an individual but a symbolic title of the writer who was an unidentified servant or worshipper of the Lord. This seems unlikely since all the other prophetical books bear the proper names of their writers.

Exactly who Obadiah was remains a mystery. Usually something about the writer accompanies his name at the beginning of each prophetical books, generally his father's name, some of his ancestors, and or his hometown. This descriptive information is absent in only two of the prophetical books: Obadiah and Malachi.

Unity

Some scholars have contended that this small book, the shortest one in the Old Testament but not in the Bible, is a collection of prophecies that two or more unidentified prophets uttered. There are two reasons for this view. First, since the identity of Obadiah is obscure, some students of the book have concluded that "Obadiah" is a title describing prophets in general, as servants of the Lord, rather than the name of one specific individual. Second, the content of the book may consist of from two to five oracles. This has led some scholars to posit two or more prophecies and two or more prophets. However, since "Obadiah" was a common Hebrew name and since the other prophetical books bear the names of their writers, it is more natural to assume that one prophet named Obadiah wrote the whole book. Furthermore, since many other writing prophets recorded several oracles, it is reasonable to assume that one prophet named Obadiah did the same in this book if, indeed, it consists of more than one oracle. The whole brief book fits together nicely as a single composition.¹

Date

Since we do not know who the writer was, other than that his name was Obadiah, it is very difficult to date this book and to determine where it came from.

"This shortest book in the Old Testament, consisting of only twenty-one verses, bears the distinction of being the most difficult of all the prophecies to date."²

There are three clues concerning when the prophet wrote it: references to historical events in the book, the book's place in the Hebrew canon, and possible quotations or allusions to the writings of other Old Testament prophets.

First, Obadiah referred to a time in the apparently recent past when the Edomites had gloated over a successful invasion of Jerusalem (vv. 10-14, 16). There are at least seven occasions during the ministry of the writing prophets when we know Jerusalem experienced invasion and suffered a defeat. One of these must be the event he referred to.

1. During Rehoboam's reign (930-913 B.C.; 1 Kings 14:25-26; 2 Chron. 12:2-9)

2. During Jehoram's reign (853-841 B.C.; 2 Kings 8:20-22; 2 Chron. 21:8-10, 16-17; cf. Amos 1:6)

3. During Amaziah's reign (796-767; 2 Kings 14:13-14; 2 Chron. 25:23-24)

4. During Ahaz's reign (732-715 B.C.; 2 Chron. 28:16-18)

5. During Jehoiakim's reign (609-598 B.C.; 2 Kings 24:1-4; 2 Chron. 36:6-7)

6. During Jehoiachin's reign (598-597 B.C.; 2 Kings 24:10-16; 2 Chron. 36:10)

7. During Zedekiah's reign (597-586 B.C.; 2 Kings 25:3-7; 2 Chron. 36:15-20; cf. Lam. 4:21-22; Ps. 137:7)

Of these, the invasions that seem to fit Obadiah's description of the Edomites' behavior were the one in King Jehoram's reign and the destruction of Jerusalem by Nebuchadnezzar and the Babylonians in 586 B.C. Most scholars believe one of these instances is in view, and most believe the destruction of Jerusalem in 586 B.C. is.³ The second most popular view is that the invasion of Jerusalem during Jehoahaz's reign is what Obadiah referred to.⁴ This would make Obadiah a contemporary of Elijah and Elisha (cf. 2 Chron. 21:12-15).

The second clue to the date of Obadiah's prophecy is the place of the book in the Hebrew canon. The Minor Prophets are called "minor," of course, because they are shorter than the Major Prophets. The Jews put all 12 of the Minor Prophets on one scroll for convenience sake and to keep them from getting lost. The order in which they appear in the Hebrew Bible is basically chronological, and this order continued in later translations of the Old Testament including English translations. This would lead us to conclude that the ancient Jews regarded Obadiah as one of the earlier prophetical books.⁵

"In the arrangement of The Twelve in the Hebrew Bible the chronological principle which seems to have determined the over-all order was as follows: (1) the prophets of the Assyrian period were placed first (Hosea to Nahum); (2) then followed those of the Babylonian period (Habakkuk and Zephaniah); (3) the series closed with the three prophets of the Persian period after the exile (Haggai, Zechariah and Malachi)."⁶

The third clue concerning the date of Obadiah is evidence that one prophet depended on another. There are similarities between Obadiah 1-6 and Jeremiah 49:9 and 14-17 and between Obadiah 10-18 and Joel 1:15; 2:1, 32; 3:3-4, 17, and 19. There are also similarities between Obadiah 9, 10, 14, 18, and 19 and Amos 1:2, 6, 11-12, and 9:13. However, in all these instances it is really impossible to determine if Obadiah referred to the other prophets, if they referred to Obadiah, if they all depended on another common source, of if the Holy Spirit simply led each prophet independently to express himself in similar terminology.

Unfortunately, none of these sources of information enables us to date the book certainly. All things considered, I tend to favor an early date for Obadiah, about 850 B.C. However, those who prefer a date shortly after 586 B.C. could be correct. Fortunately, discovering the correct date of this prophecy is not crucial to understanding it.

Place of Composition

Since Obadiah's concern was the Edomites' rejoicing over an invasion of Jerusalem, it seems most probable that the prophet lived in the Southern Kingdom of Judah. The scholars do agree on this.

Audience and Purpose

Since Obadiah's concern was Jerusalem, and since it seems likely that he lived in Judah, the original audience that received his prophecy may also have been the residents of Judah.

Obadiah wrote to announce coming divine judgment on Edom and to give the people of Israel hope by reminding them of the future that God promised them.

"Prophetic oracles against foreign nations, though full of the language of doom, are also implicitly messages of hope for God's people. Such oracles look forward to a time when the predicted demise of the nation under attack will open the way for the restored, purified Israel to blossom once again as the flower of all God's plantings.

"Obadiah's message fits this pattern and in some ways even typifies it."⁷

"In a sense Obadiah is a miniature profile of the message of all the writing prophets."⁸

"Edom . . . was tenaciously and rather constantly hostile from beginning, i.e., after the exodus, to end, i.e., after the exile. This factor would itself be enough to cause such a small nation to receive such regular, even prominent mention in prophetic oracles against foreign nations. But Edom's prominence as an enemy was additionally noteworthy because of its historical position as a brother nation to Israel (Gen 25). There are, then, at least three factors that made Edom so prominent among Israel's enemies that it could sometimes function virtually as a paradigm for all of them: (1) the sheer chronological length of its enmity as alluded to in Ezek 35:5; (2) the consistency and intensity of its enmity (as in Obad 10-14); (3) the treasonous' nature of its enmity (as in Amos 1:11). No other nation quite shared these characteristics.

". . . of the ancient non-superpowers (i.e., leaving aside Egypt, Assyria, and Babylon) Edom is the subject of more separate oracles against foreign nations (seven [i.e., Isa. 21:11-12; Jer. 49:7-22; Ezek. 25:12-14; 35; Amos 1:11-12; Obad.; Mal. 1:2-5]) and more brief or passing hostile references (four [i.e., Isa. 11:14; Jer. 25:21; Lam. 4:21; Joel 3:19]) in the prophetical books than any other nation."⁹

"The Edomites played such a consistently adversarial role in Israel's history that the prophetic literary category of oracles against foreign nations' was bound to include predictions of judgments against Edom. Edom, indeed, becomes in the OT a kind of metonymy for hostile nations.'"¹⁰

Edom is the subject of the little Book of Obadiah as Assyria is of the larger Book of Nahum. The New Testament does not quote from or allude to the Book of Obadiah.

Message¹¹

The very fact that this book consists of only one chapter should alert us to its importance. If it was unimportant, God would not have preserved it, and it would have disappeared long ago. Its length also simplifies our task of discovering its message. Like all the Bible books, this one has a message that is vital for us today as well as for its original readers centuries ago.

Obadiah reveals the culmination of sibling rivalry and the national antagonism that developed between the descendants of Jacob and Esau, the Israelites and the Edomites. The conflict between these two boys and their respective descendants began before they were born; the infants struggled in the womb of their mother Rebekah (Gen. 25:22). Moreover, God loved Jacob, but He hated Esau (Mal. 1:2-3). The terms "love" and "hate" reflect God's elective purpose for both sons. When God said He loved Jacob but hated Esau, He meant that He chose to bless Jacob in a way that He did not choose to bless Esau. The statement expresses polar opposites to make the difference clearer. Often when God wanted to say He chose to bless someone, He said He loved that person, in the Old Testament.

The line of Jacob finally produced Jesus Christ. The line of Esau produced the Herods. Both Jesus and the Herods were "the king of the Jews." Jesus never spoke to Herod Antipas, though He did send him a message once (Luke 13:32), illustrating the antagonism between them. This antagonism consistently marked the relationship between the Edomites and the Israelites.

Esau is in the foreground of the Book of Obadiah, and Jacob is in the background. Jacob and his descendants passed through suffering and chastisement, and their ultimate destiny is restoration and usefulness. Esau and his descendants were proud, rebellious, defiant, and their end was ultimate destruction. Jacob was the more unattractive personality originally, and Esau was more attractive. Yet God overruled what was natural to produce what He wanted in the lives of both of these men in view of their choices. Divine sovereignty and human choices are so intertwined that it is impossible for us to separate them. The Scriptures consistently present both as real and significant factors in the course of human affairs.

Obadiah tells the story of the destruction of Edom, the nation that descended from Esau. It also shows that God will destroy all that Edom stood for and represented. Edom is Esau projected into national proportions. In Obadiah we see the essential evil of Esau, the supreme manifestation of that evil, and the inevitable result of that evil. But we also see a ray of hope even for "the mount of Esau."

The essential evil of Esau and Edom was pride. This comes through in verse 3: "The arrogance of your heart has deceived you, you who live in the clefts of the rock, in the loftiness of your dwelling place, who say in your heart, who will bring me down to earth?" The Edomites lived in a rocky, reclusive region around a town that later became known as Petra. The Nabateans, the Arabians who later drove the Edomites out, actually carved this town out of solid rock. The habitation of the Edomites says much about them. They were self-reliant isolationists and fiercely independent. In some ways they were like the survivalists of our own day. They preferred to be by themselves. They distrusted others. They wanted to control their own destiny. They took refuge in a part of the wilderness from which they thought they could defend themselves against all enemies.

Pride is one of those sins that is most difficult to deal with. It's much easier to deal with lying, stealing, adultery and other blatant sins. Pride, on the other hand, is something we can practice without too many people discovering it, if we are clever enough. Pride is a root from which many more overt sins grow. Pride is an attitude that declares itself able to get along without God. The Edomites had their idols, but they did not bow to the true and living God.

Esau had no use for the promises of God, and his descendants, too, thought they could get along quite well without God. The New Testament calls Esau a "profane person" (Heb. 12:16), literally a person "against the temple." A profane person cares nothing for spiritual things because he or she glories in his or her own animal abilities. Such a person acts as though he or she were independent of God, never prays, never worships, never thinks of heaven.

The Edomites built their nests high, like the eagles, so high they appeared to be among the stars (v. 4). The eagle is often a picture of deity in the Bible. In the Edomites' case, they had deified themselves and made themselves their god. They thought they could protect themselves from danger and enemies by building their homes high in the cliffs of the Edom wilderness. But God said that He would bring them down (v. 4).

If pride was Edom's essential sin, violence was the supreme manifestation of that pride. They not only protected themselves, but they did wrong to others and rejoiced when they harmed others. Verses 10 and 11 say, "Because of violence to your brother Jacob you will be covered with shame and cut off forever. On the day that you stood aloof, on the day that strangers carried off his wealth, and foreigners entered his gate and cast lots for Jerusalem, you too were as one of them." When the Edomites saw their brother Israelites suffering, they not only complacently did nothing, but they even rejoiced and added to those sufferings.

The Israelites represented faith in Yahweh. They stood for this ideal, though admittedly they failed to be consistent in their witness. Nevertheless, they continued to believe in God and to follow Him. The Edomites' unnatural violence against the Israelites revealed their hatred for what the Israelites stood for, not just the Israelites themselves. So when the Israelites suffered, the Edomites rejoiced. Even though they were the Israelites' brothers according to the flesh, they consistently opposed them for what the Israelites stood for. For example, the Edomites refused to allow the Israelites to pass through their territory on the way to the Promised Land.

The result of such godless pride that leads to violence against the people of God is divine retribution. The Edomites thought they were secure (v. 4), but God said He would bring them down (v. 4). "Will I not on that day, declares the LORD, destroy wise men from Edom and understanding from the mountain of Esau? Then your mighty men will be dismayed, O Teman, in order that every one may be cut off from the mountain of Esau by slaughter" (vv. 8-9). The God whom the Edomites thought they could disregard would visit and destroy them. God is higher than even the eagles. He is the One who formed the mountains in which the Edomites foolishly trusted for safety.

God would bring the Edomites down by overruling the plans the Edomites made. "All the men allied with you will send you forth to the border, and the men at peace with you will deceive you and overpower you. They who eat your bread [as covenant partners] will set an ambush for you " (v. 7). The Edomites trusted in other nations for their security rather than in God. But the Lord would use the very objects of Edom's trust to destroy them. He always uses the false gods that people rely on instead of Himself to do this. Allies in ungodliness turn out to be enemies eventually.

As usual, God would deal with Edom in poetic justice, or talionic judgment, if you please. What they had sowed they would reap (cf. Gal. 6:7-8). Esau had sowed to the flesh, and in the end the flesh became the instrument of the Edomites' destruction. "As you have done, it will be done to you" (v. 15).

But this prophecy does not end with promises of Edom's destruction. It ends with promises of Israel's final victory and the vindication of Israel's God. First, despised Israel would be delivered from her proud enemy. "The house of Jacob will possess their possessions" (v. 18). "Deliverers will ascend Mount Zion to judge the mountain of Esau" (v. 21).

Then "the kingdom will be the LORD's" (v. 21). The conflict between the people of the world and people of faith still continues, but the kingdom will eventually become the Lord's. This will happen when Jesus Christ returns to the earth and sets up His rule of righteousness. He will then put down all the proud, violent antagonists of His people and all that they stand for.

The Edomites were the most fleshly enemies of Israel, to use a New Testament term. Therefore this book shows us the ultimate destiny of all such enemies of God's people throughout history, as well as the Edomites. It is for that reason that we have this little book in our Old Testaments. The church has its Edomites. The Christian has his or her Edomites. This book gives us hope. God will eventually destroy all Edomite types just as He already destroyed the historic Edomites in fulfillment to Obadiah's prophecy.

This book also challenges us to examine our own hearts. What sort of person am I? Am I like Esau, or am I like Jacob? Jacob was far from perfect, but God transformed him into Israel, "a prince with God," eventually. The difference between these brothers, and the nations that followed them, was that Jacob valued God's promises concerning the future, but Esau preferred a pot of stew that made him feel good right away. Jacob valued the spiritual; Esau valued the physical. What does the way you live your life, the way you spend your time, the places you go and the people you like to hang out with say about what you value?

God will take Jacobs to the woodshed, as He did at the Jabbok and as He did with Jacob's descendants throughout their history. But He will do so because He has a future for us and intends to prepare us for it. He doesn't bother with the Esaus of this world. He may allow them to become materially successful, to build secure nests, to soar like eagles, to be their own gods, to snub their noses at and even violently persecute believers, but He will destroy them eventually.

A few Edomites abandoned the typical Edomite lifestyle, believed in Yahweh, and moved to Israel to become a part of the people of God. A few people from all of Israel's pagan neighbors did this. Ruth the Moabitess is a notable example. So there is hope for any individual. Judgment is not inevitable for individuals as long as there is time to repent. Nevertheless what the Edomites stood for as a nation fell under divine judgment and they perished.

Constable: Obadiah (Outline)

Outline

I. Edom's coming judgment vv. 1-9

A. The introduction to the oracle v. 1

B. The breaching of Edom's defenses vv. 2-4

C. The plundering of Edom's treasures vv. 5-7

D. The destruction of Edom's leadership vv. 8-9

II. Edom's crimes against Judah vv. 10-14

A. The statement of the charge v. 10

B. The explanation of the charge vv. 11-14

III. The restoration of Israel's sovereignty vv. 15-21

A. The judgment of Edom and the nations vv. 15-18

B. The occupation of Edom by Israel vv. 19-21

Constable: Obadiah

Obadiah

Bibliography

Aharoni, Yohanan. The Land of the Bible: A Historical Geography. Revised ed. Translated by Anson F. Rainey. Philadelphia: Westminster Press, 1979.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl E. "Obadiah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Baker, David W. Obadiah, Jonah, Micah: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1988.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. Joel, Amos, and Obadiah. The Major Messages of the Minor Prophets series. New York: American Board of Missions to the Jews, 1948.

Finley, Thomas J. Joel, Amos, Obadiah. The Wycliffe Exegetical Commentary series. Chicago: Moody Press, 1990.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Gaebelein, Frank E. Four Minor Prophets (Obadiah, Jonah, Habakkuk, and Haggai): Their Message for Today. Chicago: Moody Press, 1970.

Glueck, Nelson. The Other Side of the Jordan. Cambridge, Mass.: American Schools of Oriental Research, 1970.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Kaiser, Walter C., Jr. Toward an Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Livingston, G. Herbert. "Obadiah." In The Wycliffe Bible Commentary, pp. 839-42. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Merrill, Eugene H. Kingdom of Israel: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

The New Bible Dictionary. 1962 ed. S.v. "Sepharad," by D. J. Wiseman.

Smith, Billy K., and Frank S Page. Amos, Obadiah, Jonah. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary series. Waco: Word Books, 1987.

Student Map Manual: Historical Geography of the Bible Lands. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Watts, John D. W. Obadiah: A Critical Exegetical Commentary. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Obadiah (Book Introduction)

THE PROPHECY OF ABDIAS.

INTRODUCTION.

Abdias, whose name is interpreted the servant of the Lord, is believed to have prophesied about the same time as Osee, Joel, and Amos: though some of the Hebrews, who believe him to be the same with Achab's steward, make him much more ancient. his prophecy is the shortest of any in number of words, but yields to none, says St. Jerome, in the sublimity of mysteries. It contains but one chapter. (Challoner) --- He foretells the destruction of Edom, for its pride and enmity against the Jews: whose return and the redemption of mankind are also announced. (Worthington) --- Abdias seems to have prophesied after the destruction of Jerusalem, and before Nabuchodonosor attacked Edom, &c., which took place within five years. (Calmet)

Gill: Obadiah (Book Introduction)

INTRODUCTION TO OBADIAH

The title of this Book, in the Hebrew copies, is usually "Sepher Obadiah", the Book of Obadiah: the Vulgate Latin version calls it the Prophecy of Obadiah; and so the Arabic version: and in the Syriac version it is, the Prophecy of the Prophet Obadiah. His name signifies a "servant" or "worshipper of the Lord". Who he was, what his parentage, and in what age he lived, are things uncertain. The Seder Olam Zuta ^a places him in the reign of Jehoshaphat: and he is thought by some to be that Obadiah that was one of the princes he sent to teach the people, 2Ch 17:7. The ancient Jewish Rabbins take him to be the same with him that lived in the times of Ahab, and in his court, who hid the prophets by fifty in a cave, and fed them, 1Ki 18:3; to which Aben Ezra objects, because he is not called a prophet, only one that feared the Lord; whereas to be a prophet is something greater. They also say he was an Edomite by birth, but was proselyted to the Jewish religion, and so a fit person to be employed in prophesying against Edom; and it is a tradition with them that his widow is the woman whose cruse of oil Elisha multiplied, 2Ki 4:1. Some have been of opinion that he was the captain of the third fifty, whose life Elijah spared in the times of Ahaziah; and who upon that left the king's service, and followed the prophet, and became a disciple of his; so Pseudo-Epiphanius ^b, and Isidorus Hispalensis ^c, who say that he was of Sychem, a city of Samaria, and of the field of Bethachamar, or Bethaccaron. Others would have him to be one of the overseers of the workmen in the house of the Lord, in the times of Josiah, 2Ch 34:12; to which Mr. Lively ^d inclines; though others, going according to the order of the books in the canon of Scripture, which is not to be depended on, place him earlier, and make him contemporary with Hosea, Joel, and Amos, as Grotius ^e, Huetius ^f, and Lightfoot ^g: but he seems rather to be contemporary with Jeremiah and Ezekiel, with whose prophecies this agrees, as may be observed by comparing it with Jer 49:1; and to have lived and prophesied after the destruction of Jerusalem by the Chaldeans; in which the Edomites, against whom he prophesies, had a concern; see Oba 1:11; though Dr. Lightfoot thinks these prophecies refer either to the sacking of Jerusalem by Shishak king of Egypt, 1Ki 14:25; or by the Philistines and Arabians, 2Ch 21:16; or by Joash king of Israel, 2Ch 25:21; so that, upon the whole, it is not certain; and, as Aben Ezra and Kimchi own, it is not known in what age this prophet lived: Bishop Usher ^h places his prophecy in the twelfth year of Jeconiah's captivity. However, there is no doubt to be made of the authenticity of the prophecy; as may be concluded, not only from the title of it, and the solemn manner in which it begins; but from the matter of it, and the accomplishment of what is contained in it; as well as from the testimony borne to it in the New Testament, in which not only the book of the minor prophets, in which this stands, is quoted, Act 7:42; but a passage in it, Oba 1:8; is referred to in 1Co 1:19; as is thought by some learned men. I have only to observe, that, according to Pseudo-Epiphanius ⁱ, he died in Bethachamar, where he is said to be born, and was buried in the sepulchre of his ancestors; but, according to Jerom ^k and Isidore ^l, his sepulchre is in Sebaste or Samaria; which remained to the times of Jerom, near those of the Prophet Elisha and John the Baptist. Monsieur Thevenot ^m says that John Baptist here lies buried between the Prophets Elisha and Abdias.

Gill: Obadiah 1 (Chapter Introduction)

INTRODUCTION TO OBADIAH 1

This prophecy of Obadiah is the least of the minor prophets, consisting but of one chapter; the subject of it is Edom, whose destruction is foretold, and is to be considered as a type of the enemies of Christ and his kingdom, and especially of the Roman antichrist. After the preface, the rumour of war, and preparation for it, which would issue in the ruin of Edom, are observed, Oba 1:1; because of their pride, confidence, and security, Oba 1:3; which should be complete and entire, Oba 1:5; notwithstanding their allies, who would deceive them; and the wisdom of their wise men, which should be destroyed; and the strength of their mighty men, who would be dismayed, Oba 1:7; and this should come upon them, chiefly because of their ill usage of the Jews at the time of Jerusalem's destruction, which is enlarged upon, Oba 1:10; and this would be when all the nations round about them would be destroyed, Oba 1:15; and then deliverance is promised to the Jews, who should not only enjoy their own possessions, but the land of the Edomites, wasted by them, Oba 1:17; and the book is concluded with a glorious prophecy of the kingdom of the Messiah, Oba 1:21.