Text -- Obadiah 1:10-14 (NET)

Edom’s Treachery Against Judah

1:10 “Because you violently slaughtered your relatives, the people of Jacob, shame will cover you, and you will be destroyed forever. 1:11 You stood aloof while strangers took his army captive, and foreigners advanced to his gates. When they cast lots over Jerusalem, you behaved as though you were in league with them. 1:12 You should not have gloated when your relatives suffered calamity. You should not have rejoiced over the people of Judah when they were destroyed. You should not have boasted when they suffered adversity. 1:13 You should not have entered the city of my people when they experienced distress. You should not have joined in gloating over their misfortune when they suffered distress. You should not have looted their wealth when they endured distress. 1:14 You should not have stood at the fork in the road to slaughter those trying to escape. You should not have captured their refugees when they suffered adversity.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Oba 1:11

During the war which the Babylonians made upon Judea.

Wesley: Oba 1:11

Didst set thyself in battle array against thy brother.

Wesley: Oba 1:11

Upon the citizens and their goods.

Wesley: Oba 1:11

As merciless and insolent as any of them.

Wesley: Oba 1:12

With joy on the affliction.

Wesley: Oba 1:12

As a stranger, one who had no more right to any thing in the land.

Wesley: Oba 1:12

Vaunting over the Jews, when Jerusalem was taken.

Wesley: Oba 1:13

As an enemy.

Wesley: Oba 1:14

Of the walls, by which when the city was taken, some might have made their escape.

Wesley: Oba 1:14

To the Chaldeans.

Wesley: Oba 1:14

Survived the taking of the city.

JFB: Oba 1:10

This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (Gen 27:41).

JFB: Oba 1:10

Not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare Deu 23:7 for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.

JFB: Oba 1:10

(Psa 35:26; Psa 69:7).

JFB: Oba 1:10

(Isa 34:10; Eze 35:9; Mal 1:4). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.

JFB: Oba 1:11

In an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see Oba 1:12) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen (Psa 38:11).

JFB: Oba 1:11

The Philistines, Arabians in the reign of Jehoram, &c. (2Ch 21:16); the Syrians in the reign of Joash of Judah (2Ch 24:24); the Chaldeans (2Ch. 36:1-23).

JFB: Oba 1:11

His "host" (Oba 1:20): the multitude of Jerusalem's inhabitants.

JFB: Oba 1:11

(Joe 3:3). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions (Psa 22:18).

JFB: Oba 1:12

With malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (Psa 22:17). MAURER translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.

JFB: Oba 1:12

His day of calamity.

JFB: Oba 1:12

That is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (Pro 17:5; Pro 24:17-18). Contrast the opposite conduct of David and of the divine Son of David in a like case (Psa 35:13-15).

JFB: Oba 1:12

Literally, "made great the mouth"; proudly insulting the fallen (Eze 35:13, Margin; compare 1Sa 2:8; Rev 13:6).

JFB: Oba 1:13

Translated "forces" in Oba 1:11.

JFB: Oba 1:14

Judah's.

JFB: Oba 1:14

The Jews naturally fled by the crossways. (MAURER translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.

Clarke: Oba 1:10

For thy violence against thy brother Jacob - By this term the Israelites in general are understood; for the two brothers, - Jacob, from whom sprang the Jews, and Esau, from whom sprang the Idumeans or Edomites, - are here put for the whole people or descendants of both. We need not look for particular cases of the violence of the Edomites against the Jews. Esau, their founder, was not more inimical to his brother Jacob, who deprived him of his birthright, than the Edomites uniformly were to the Jews. See 2Ch 28:17, 2Ch 28:18. They had even stimulated the Chaldeans, when they took Jerusalem, to destroy the temple, and level it with the ground. See Psa 137:7.

Clarke: Oba 1:11

Thou stoodest on the other side - Thou not only didst not help thy brother when thou mightest, but thou didst assist his foes against him

Clarke: Oba 1:11

And cast lots - When the Chaldeans cast lots on the spoils of Jerusalem, thou didst come in for a share of the booty; "thou wast as one of them."

Clarke: Oba 1:12

Thou shouldest not have looked - It shows a malevolent heart to rejoice in the miseries of those who have acted unkindly or wickedly towards us. The Edomites triumphed when they saw the judgments of God fall upon the Jews. This the Lord severely reprehends in Oba 1:12-15. If a man have acted cruelly towards us, and God punish him for this cruelty, and we rejoice in it, we make his crime our own; and then, as we have done, so shall it be done unto us; see Oba 1:15. All these verses point out the part the Edomites took against the Jews when the Chaldeans besieged and took Jerusalem, destroyed the temple, and divided the spoils.

Clarke: Oba 1:14

Neither shouldest thou have stood in the crossway - They are represented here as having stood in the passes and defiles to prevent the poor Jews from escaping from the Chaldeans. By stopping these passes, they threw the poor fugitives back into the teeth of their enemies. They had gone so far in this systematic cruelty as to deliver up the few that had taken refuge among them.

Calvin: Oba 1:10

The Prophet here sets forth the reason why God would deal so severely and dreadfully with the Idumeans. Had he simply prophesied of their destruction, it would have been an important matter; for the Jews might have thereby known that their ruin was not chance, but the scourge of God; they might have known that they themselves were with others chastised by God, and this would have been a useful instruction to them: but what brought them the chief consolation was to hear, that they were so dear to God that he would undertake the defense of their wrongs and avenge them, that he would have a regard for their safety. Hence, when they heard that God, because he loved them, would punish the Idumeans, it was doubtless an invaluable comfort to them in their calamities. To this subject the Prophet now comes.

For the unjust oppression of thy brother Jacob, etc. The word חמס chemes, violence, is to be taken passively; as though he said, “See, how thou hast acted towards thy brother Jacob.” And he calls him his brother, not for honor’s sake, but, on the contrary, for the purpose of showing forth more fully the cruelty of the Idumeans; for consanguinity had had no effect in preventing them from raging against their own brethren, and as it were against their own bowels. It was therefore a proof of barbarous inhumanity, that the Idumeans, forgetting their common nature, had been so inflamed with hatred against their own brethren: for, as it is well known, they had descended from the same common father, Abraham, and also from Isaac, and had the symbol of circumcision. The Idumeans indeed professed that they were the descendants of Abraham, and were God’s peculiar people. Since then God had made his covenant with their common father Isaac, and since they had equally retained circumcision, which was the seal of that covenant, how did it happen, that the Idumeans conducted themselves so cruelly towards their brethren? We hence see, that the name of brother in this clause — for the oppression of thy brother Jacob, is mentioned for the purpose of enhancing their crime.

As then, he says, thou hast been so violent against thy brother, cover thee shall reproach, and forever shalt thou be cut off. He intimates that the calamity would not be only for a time as in the case of Israel, but that the Lord would execute such a punishment as would prove that the Idumeans were aliens to him; for God in chastising his Church ever observes certain limits, as he never forgets his covenant. He proves indeed that the Idumeans were not his people, however much they might falsely boast that they were the children of Abraham, and make claim to the sign of circumcision; for they were professedly enemies, and had entirely departed from all godliness: it was then no wonder that their circumcision, which they had impiously profaned, was made no account of. But he afterwards more fully and largely unfolds the same thing.

Calvin: Oba 1:11

In the day, he says, in which thou didst stand on the opposite side ”. But the Idumeans might have made this objection, “Why dost thou accuse us for having violently oppressed our brother? for we were not the cause why they were destroyed: they had a quarrel with the Assyrians, we labored to protect our own interest in the midst of these disturbances; we sought peace with the Assyrians, and if necessity so compelled us, that ought not to be ascribed to us as a crime or blame.” In this way the Idumeans might have made a defense: but the Prophet dissipates all such pretenses by saying, In the day in which thou didst stand on the opposite side, in the day in which strangers took away his substance, and aliens entered his gates, and cast lots on Jerusalem — were not thou there? Even thou were as one of them. Now this is emphatically introduced — Even thou or, thou also; ( Tu etiam ) for the Prophet exhibits it here as a hateful omen: “It was no wonder that the Assyrians and Chaldeans shed the blood of thy brethren, for they were enemies, they were foreigners, they were a very distant people: but thou, who were of the same blood, thou, whom the bond of religion ought to have restrained, and further, even thou, who oughtest by the very claims of vicinity either to have helped thy brethren, or at least to have condoled with them — yea, thou were so cruel as to have been as one of his enemies: this surely can by no means be endured.”

We now perceive what the Prophet meant by saying, In the day in which thou didst stand on the opposite side: it is then as it were, an explanation of the former sentence, lest the Idumeans should make a false excuse by objecting that they had not been violent against their brethren. It was indeed the worst oppression, when they stood over against them; though they were not armed they yet took pleasure in a spectacle so mournful; besides they not only were idle spectators of the calamity of their brethren but were also as it were a part of their enemies. “Hast thou then not been as one of them?” I shall not proceed farther now.

Calvin: Oba 1:12

The Prophet enumerates here the kinds of cruelty which the Idumeans exercised towards the Church of God, the children of Abraham, their own kindred. But he speaks by way of prohibition; it is then a personification, by which the Prophet introduces God as the speaker, as though he taught and admonished them on the duties of human kindness. Engraven, indeed, on their hearts ought all these to have been, on account of which he now reproaches them; for by forgetting humanity they had departed from everything right which nature requires. God indeed did not commence by instructing or teaching the Idumeans what were their duties; but the Prophet reminds them of things which must have been well known to them, and were beyond all dispute true.

Hence he says, Thou shouldest not look on in the day of thy brother, in the day of his alienation. The day of Judah he calls that in which God visited him: so the day of Jerusalem is called the day of calamity. Thou shouldest not then look on: we know in what sense this verb, to look on, is usually taken in Scripture; it is applied to men, when they lie in wait, or very anxiously desire anything, or rejoice at what they witness. The Prophet no doubt takes it metaphorically for taking delight in the misery of the chosen people; for, shortly after, he repeats the same word. Thou shouldest not then look on in the day of thy brother, even in the day of his alienation Some take another sense; but I approve of their opinion, who regard this alienation as meaning exile; at the same time, they give not the reason for this metaphor, which is this, — that such a change then took place in the people, that they put on a new appearance. It was then alienation, when God wholly abolished the glory of the kingdom of Judah, and when he took away all his favors, so that the appearance of the people became deformed. In the day then of his alienation, that is, when the Lord stripped him of his ancient dignity.

Thou shouldest not rejoice, he says, over the children of Judah, in the day of their destruction, that is of their ruin; “thou shouldest not make thy mouth great in the day of affliction”. We now perceive what the Prophet means. Though indeed he seems here to show to the Idumeans their duty, he yet reproves them for having neglected all the laws of humanity, and of having been carried away by their own pride and cruelty. It hence follows that they were worthy of that dreadful vengeance which he has already mentioned. In case then the Idumeans complained that God dealt too severely with them, the Prophet here reminds them, that they in many ways sought such a ruin for themselves, — How so? “Were not thou delighted with the calamity of thy brother? Didst not thou laugh when Judah was distressed? And didst not thou speak loftily in ridicule? Was this outrageousness to be endured? Can the Lord now spare thee, as thou hast been so cruel towards thy brother?” And he repeats the name of brother, for the crime was the more atrocious, as it has been already said, as they showed no regard for those of their own blood. But the Prophet often mentions either affliction, or ruin, or calamity, or evils, or adversity; for it is a feeling naturally implanted in us, that when one is distressed, we are touched with pity; even when we see our enemies lie prostrate on the ground, our hatred and anger are extinguished, or at least are abated: and all who see even their enemies ill-treated, become, as it were, other men, that is, they put off the anger with which they were previously inflamed. As then this is what is common almost to all men, it appears that the Idumeans must have been doubly and treble barbarous, when they rejoiced at the calamity of their brethren, and took pleasure in a spectacle so sad and mournful, and even spoke proudly, and jeered the miserable Jews; for this, as we have said, is the meaning of the words, to make great the mouth.

Calvin: Oba 1:13

It follows, Thou shouldest not enter the gates of my people in the day of their destruction, nor shouldest thou look on in their calamity. Probably the Idumeans had made an irruption in company with the Assyrians and Chaldeans, when they ought to have remained at home, and there to lament the slaughter of their brethren. For if I cannot save my friend from death or from a calamity, I shall yet withdraw myself, for I could not bear to look on: but were I constrained to look on my friend, and be not able to succor him in his necessity, I should rather close my eyes; for there is in the eyes, we know, the tenderest sympathy. As then the Idumeans willingly went forth and entered Jerusalem with the enemies, it was hence evident that they were no better than wild beasts. Thou shouldest not then, he says, enter the gates of my people in the day of slaughter, nor shouldest thou especially then, look on. He again repeats גם אתה gam ate, thou also, or, especially thou: “If other neighbors do this, yet thou shouldest abstain, for thou art of the same blood; if thou can’t not bring help, show at least some token of grief and of sympathy: but as thou willingly and gladly lookest on their calamities, it is quite evident that there is not in thee a particle of right feeling.”

He afterwards adds, Thou shouldest not stretch forth thy hand to his substance. Here he accuses the Idumeans of having been implicated in taking the spoils with other enemies, as though he said, “Ye have not only suffered your brethren to be pillaged, but ye became robbers yourselves. Ye ought to have felt sorrow in seeing them distressed by foreign enemies; but ye have plundered with them, and enriched yourselves with spoils; this certainly is by no means to be endured.”

Calvin: Oba 1:14

It follows, And thou shouldest not stand on the going forth. The word פרק perek signifies to break, to dissipate, to rend; hence פרק perek, as a noun, in Hebrew means rending and breaking. Therefore some take it metaphorically for a place where two ways meet, when one road is cut or divided into two. When the two meet then there is a going forth by two ways; hence they take פרק , perek, for such a place. But we may simply take it for the rending of the people. Though I am certainly pleased with the first explanation, yet I do not confine the word to that meaning; and I prefer the idea of going forth, as it harmonizes better with the context: Thou hast stood then on the going forth; and for what purpose? To destroy those who had escaped, and to stop or to deliver up his remaining captives in the day of affliction. In short, the Prophet means that the Idumeans occupied all the ways, to intercept the miserable exiles, to whom flight was the only way of safety.

As then the miserable Jews tried by winding outlets to provide for their own safety, the Prophet says that they were intercepted by the Idumeans, lest any of them should escape, and that they were stopped, that afterwards they might be slain by their enemies. Inasmuch as the Assyrians and the Chaldeans were a people far remote from Judea, it is probable that the roads were unknown to them, and that they were afraid of being entrapped; but the Idumeans, who were familiarly acquainted with all their roads, could stand at all the outlets. Some give the following explanation, but it is too frigid: Thou shouldest not stand for the rending of thy brethren, that is, thou should not stand still, but strive to extend a helping hand to the distressed: but this, as I have said, is too frigid and strained. Thou shouldest not then stand on the going forth of the roads to destroy We now see what the Prophet had in view; to destroy, he says, and whom did they destroy? Even those who had already escaped. Expressly then is pointed out here the cruelty to which I have referred, that the Idumeans were not contented with the ruin of the city, and the great slaughter which had been made; but in case any had stealthily escaped, they occupied the outlets of the roads, that they might not flee away: and the same thing is meant when he adds, that all were betrayed or stopped who had remained alive in the day of affliction.

We now understand the Prophet’s meaning; — that the Idumeans could not complain that God was too severe with them, when he reduced them to nothing, because they had given examples of extreme cruelty towards their own brethren, and at a time when their calamities ought to have obliterated all hatred and old enmities, as it is usually the case even with men the most alienated from one another. Let us proceed —

Defender: Oba 1:10

Many have written about Jacob and Esau as though Esau were the innocent victim of Jacob's cupidity. However, a careful reading will indicate that Esau and his father Isaac were at fault in attempting to deprive Jacob of his God-ordained leadership of the chosen nation of Israel (see notes on Genesis 25-27). Esau's resultant determination to slay Jacob, plus the influence of his pagan wives (Gen 26:34, Gen 26:35; Gen 27:41, Gen 27:46; Gen 28:6-9), carried over into the attitude of all his descendants toward the children of Israel (Eze 35:1-15, especially Eze 35:5). Finally, because of Edom's continual harassment of Israel, God judged them with a decree of national extinction."

TSK: Oba 1:10

violence : Gen 27:11, Gen 27:41; Num 20:14-21; Psa 83:5-9, Psa 137:7; Lam 4:21; Eze 25:12; Eze 35:5, Eze 35:6, Eze 35:12-15; Amo 1:11

shame : Psa 69:7, Psa 89:45, Psa 109:29, Psa 132:18; Jer 3:25, Jer 51:51; Eze 7:18; Mic 7:10

and : Jer 49:13, Jer 49:17-20; Eze 25:13, Eze 25:14, Eze 35:6, Eze 35:7, Eze 35:15; Mal 1:3, Mal 1:4

TSK: Oba 1:11

in the day that the : 2Ki 24:10-16, 2Ki 25:11; Jer 52:28-30

captive his forces : or, his substance

cast : Joe 3:3; Nah 3:10

even : Psa 50:18, Psa 137:7

TSK: Oba 1:12

thou : etc. or, do not behold, etc

looked : Psa 22:17, Psa 37:13, Psa 54:7, Psa 59:10, Psa 92:11; Mic 4:11, Mic 7:8-10; Mat 27:40-43

rejoiced : Job 31:29; Pro 17:5, Pro 24:17, Pro 24:18; Lam 4:21; Eze 25:6, Eze 25:7, Eze 35:15; Mic 7:8; Luk 19:41

thou have : 1Sa 2:3; Psa 31:18

spoken proudly : Heb. magnified thy mouth, Isa 37:24; Jam 3:5; 2Pe 2:18; Jud 1:16; Rev 13:5

TSK: Oba 1:13

looked : 2Sa 16:12; Psa 22:17; Zec 1:15

substance : or, forces

TSK: Oba 1:14

neither shouldest : Amo 1:6, Amo 1:9

delivered up : or, shut up, Psa 31:8

in the day : Oba 1:12; Gen 35:3; Isa 37:3; Jer 30:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Oba 1:10

For thy violence against thy brother Jacob - To Israel God had commanded: (Deu 23:7-8 (Deu 23:8, Deu 23:9 in the Hebrew text)), "Thou shalt not abbor an Edomite, for he is thy brother. The children that are begotten of them shall enter into the congregation of the Lord in their third generation."Edom did the contrary to all this. "Violence"includes all sorts of ill treatment, from one with whom "might is right,""because it is in the power of their hand"Mic 2:2. to do it. This they had done to the descendants of their brother, and him, their twin brother, Jacob. They helped the Chaldaeans in his overthrow, rejoiced in his calamity, thought that, by this cooperation, they had secured themselves. What, when from those same Chaldees, those same calamities, which they had aided to inflict on their brother, came on themselves, when, as they had betrayed him, they were themselves betrayed; as they had exulted in his overthrow, so their allies exulted in their’ s! The "shame"of which the prophet spoke, is not the healthful distress at the evil of sin, but at its evils and disappointments. Shame at the evil which sin is, works repentance and turns aside the anger of God. Shame at the evils which sin brings, in itself leads to further sins, and endless, fruitless, shame. Edom had laid his plans, had succeeded; the wheel, in God’ s Providence, turned around and he was crushed.

So Hosea said Hos 10:6, "they shall be ashamed through their own counsels;"and Jeremiah Jer 3:25, "we lie down in our shame and our confusion covereth us;"and David Psa 109:29, "let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle."As one, covered and involved in a cloak, can find no way to emerge; as one, whom the waters cover Exo 15:10, is buried under them inextricably, so, wherever they went, whatever they did, shame covered them. So the lost shall "rise to shame and everlasting contempt"Dan 12:2.

Thou shalt be cut off forever - One word expressed the sin, "violence;"four words, over against it, express the sentence; shame encompassing, everlasting excision. God’ s sentences are not completed at once in this life. The branches are lopped off; the tree decays; the axe is laid to the root; at last it is cut down. As the sentence on Adam, "in the day that thou eatest thereof thou shalt surely die,"was fulfilled, although Adam did not die, until he had completed 930 years Gen 5:5, so was this on Edom, although fulfilled in stages and by degrees. Adam bore the sentence of death about him. The 930 years wore out at last that frame, which, but for sin, had been immortal. So Edom received this sentence of excision, which was, on his final impenitence, completed, although centuries witnessed the first earnest only of its execution. Judah and Edom stood over against each other, Edom ever bent on the extirpation of Judah. At that first destruction of Jerusalem, Edom triumphed, "Raze her! Raze her, even to the ground!"Yet, though it tarried long, the sentence was fulfilled. Judah, the banished, survived; Edom, the triumphant, was, in God’ s time and after repeated trials, "cut off forever."Do we marvel at the slowness of God’ s sentence? Rather, marvel we, with wondering thankfulness, that His sentences, on nations or individuals, are slow, yet, stand we in awe, because, if unrepealed, they are sure. Centuries, to Edom, abated not their force or certainty; length of life changes not the sinner’ s doom.

Barnes: Oba 1:11

In the day that thou stoodest on the other side - The time when they so stood, is not defined in itself, as a past or future. It is literally; "In the day of thy standing over against,"i. e., to gaze on the calamities of God’ s people; "in the day of strangers carrying away his strength,"i. e., "the strength of thy brother Jacob,"of whom he had just spoken, "and foreigners entered into his gates, and cast lots on Jerusalem, thou too as one of them. One of them"they were not. Edom was no stranger, no alien, no part of the invading army; he whose strength they carried away, was, he had just said, his "brother Jacob."Edom burst the bonds of nature, to become what he was not, "as one of them."He purposely does not say, "thou too wast ( הית hayı̂tha ) as of them;"as he would have said, had he wished to express what was past. Obadiah seeing, in prophetic vision, the destruction of Jerusalem, and the share which the Edomites took there at, describes it as it is before his eyes, as past.

We see before us, the enemy carrying off all in which the human strength of Judah lay, his forces and his substance, and casting lots on Jerusalem its people and its possessions. He describes it as past, yet, not more so, than the visitation itself which was to follow, some centuries afterward. Of both, he speaks alike as past; of both, as future. He speaks of them as past, as being so beheld in "His"mind in whose name he speaks. God’ s certain knowledge does not interfere with our free agency. "God compelleth no one to sin; yet, foreseeth all who shall sin of their own will. How then should He not justly avenge what, foreknowing, He does not compel them to do? For as no one, by his memory, compelleth to be done things which pass, so God, by His foreknowledge, doth not compel to be done things which will be. And as man remembereth some things which he hath done, and yet, hath not done all which he remembereth; so God foreknoweth all things whereof He is Himself the Author, and yet, is not Himself the Author of all which He foreknoweth. Of those things then, of which He is no evil Author, He is the just Avenger.

Barnes: Oba 1:12-14

But thou shouldest not - , rather it means, and can only mean , "And look not (i. e., gaze not with pleasure) on the day of thy brother in the day of his becoming a stranger ; and rejoice not over the children of Judah in the day of their destruction; and enlarge not thy mouth in the day of distress. Enter not into the gate of My people in the day of their calamity; look not, thou too, on his affliction in the day of his calamity; and lay not hands on his substance in the day of his calamity; And stand not on the crossway, to cut off his fugitives; and shut not up his remnants in the day of distress."

Throughout these three verses, Obadiah uses the future only. It is the voice of earnest, emphatic, dehortation and entreaty, not to do what would displease God, and what, if done, would be punished. He dehorts them from malicious rejoicing at their brother’ s fall, first in look, then in word, then in act, in covetous participation of the spoil, and lastly in murder. Malicious gazing on human calamity, forgetful of man’ s common origin and common liability to ill, is the worst form of human hate. It was one of the contumelies of the Cross, "they gaze, they look"with joy "upon Me."Psa 22:17. The rejoicing over them was doubtless, as among savages, accompanied with grimaces (as in Psa 35:19; Psa 38:16). Then follow words of insult. The enlarging of the mouth is uttering a tide of large words, here against the people of God; in Ezekiel, against Himself Eze 35:13 : "Thus with your mouth ye have enlarged against Me and have multiplied your words against Me. I have heard."

Thereon, follows Edom’ s coming yet closer, "entering the gate of God’ s people"to share the conqueror’ s triumphant gaze on his calamity. Then, the violent, busy, laying the hands on the spoil, while others of them stood in cold blood, taking the "fork"where the ways parted, in order to intercept the fugitives before they were dispersed, or to shut them up with the enemy, driving them back on their pursuers. The prophet beholds the whole course of sin and persecution, and warns them against it, in the order, in which, if committed, they would commit it. Who would keep clear from the worst, must stop at the beginning. Still God’ s warnings accompany him step by step. At each step, some might stop. The warning, although thrown away on the most part, might arrest the few. At the worst, when the guilt had been contracted and the punishment had ensued, it was a warning for their posterity and for all thereafter.

Some of these things Edom certainly did, as the Psalmist prays Psa 137:7, "Remember, O Lord, to the children of Edom the day of Jerusalem, who said, Lay bare, lay bare, even to the foundation in her."And Ezekiel Eze 35:5-6 alluding to this language of Obadiah , "because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end, therefore, as I live, saith the Lord God, I will prepare thee unto blood, and blood shall pursue thee; sith thou hast not hated blood, even blood shall pursue thee."Violence, bloodshed, unrelenting, deadly hatred against the whole people, a longing for their extermination, had been inveterate characteristics of Esau. Joel and Amos had already denounced God’ s judgments against them for two forms of this hatred, the murder of settlers in their own land or of those who were sold to them Joe 3:19; Amo 1:6, Amo 1:9, Amo 1:11.

Obadiah warns them against yet a third, intercepting their fugitives in their escape from the more powerful enemy. "Stand not in the crossway."Whoso puts himself in the situation to commit an old sin, does, in fact, will to renew it, and will, unless hindered from without, certainly do it. Probably he will, through sin’ s inherent power of growth, do worse. Having anew tasted blood, Ezekiel says, that they sought to displace God’ s people and remove God Himself Eze 35:10-11. "Because thou hast said, these two nations and these two countries shall be mine, and we will possess it, whereas the Lord was there, therefore, as I live, saith the Lord God, I will even do according to thine anger, and according to thine envy, which thou hast used out of thy hatred against them."

Poole: Oba 1:10

For thy violence: though Idumeans were guilty of many other and great sins, they are here charged with this as the great crying sin, inhuman cruelty and perfidiousness; they did mercilessly spoil and basely betray the Jews, which will be particularly mentioned in the following verses. Against thy brother: Edomites, the posterity of Esau, and the Jews, the posterity of Jacob, are here called brothers, for that the fathers of both people were brothers, twins; and this nearness of blood should have been remembered, and kindness should have still run through the blood and kindred. It is a great sin to be cruel and false to any, but greatest sin to be so to a brother. Jacob ; put for his children.

Shame shall cover thee contempt and reproaches shall by all men be cast upon thee, and cover thee as a garment, or swallow thee up. God and man shall pour shame upon thee, thy memory shall be retained with condemnation to shame, and thy end shall be in shame too.

Thou shalt be cut off for ever never more be a nation or kingdom; which was in a very great degree fulfilled in the cutting them off by the sword of Nebuchadnezzar. See Isa 34:5,10 Eze 35:9 , threatens the like desolation.

Poole: Oba 1:11

In the day during the war which the Babylonians made upon Judea, or in the day of battle when Jews fought with Chaldeans.

That thou stoodest on the other side tookest up thy stand over-right them, observing with delight how they were worsted, slaughtered. and routed; or didst set thyself in battle-array against thy brother Jacob. The strangers; the Babylonians. and the mixed nations which joined with them.

Carried away captive first mastered the Jews, and then made them captives. and sent them away out of their own land, a sight which should have moved compassions in thee.

His forces his strength, his troops, or multitudes that survived and were taken, and their wealth and riches too.

Foreigners entered into his gates that invaded, slew the inhabitants, and forced the besieged places to open their gates; or took the fortresses by assault.

Cast lots so robbers divided their prey, and conquerors, Pro 1:14 Joe 3:3 , which see.

Upon Jerusalem upon the citizens and their goods, which were found in Jerusalem when it was taken by the Chaldeans.

Even thou a neighbour, who wast not molested by Israel when they marched through other nations from Egypt to Canaan, who wast a brother by descent, Oba 1:10 ,

wast as one of them as merciless and insolent as any of those barbarous foreigners.

Poole: Oba 1:12

Thou shouldest not have looked with secret joy and satisfaction to thy eyes and mind; if thou wouldst have looked, it should have been with tears and grief, not with joy and gladness at the sight: so the word, Ps 37 Ps 44:7 Pro 29:16 .

On the day on the affliction and sad misery which fell upon thy brother Jacob; so day in Scripture, thus absolutely put, doth often signify, Psa 37:13 Mic 7:4 .

Became a stranger having by the misery of war been made a captive, and lost his former right and liberty in his own country, was now looked upon as a stranger, i.e. one who had no more right to any thing in the land.

Neither shouldest thou have rejoiced: this explains the former.

Children of Judah: this expounds brother.

The day of their destruction: this tells us what day meant.

Neither shouldest thou have spoken proudly vaunting over the Jews, insolently upbraiding and reproaching them with virulent words and exulcerated malice,

in the day of distress when Jerusalem was taken.

Poole: Oba 1:13

Thou shouldest not have entered as an enemy, a conqueror, into the gate; by synecdoche, city is meant by gate. The Edomites warring among the Babylonians, did with them enter the gates of conquered Jerusalem, appeared a proud, insulting enemy of Judah.

My people thou shouldst have remembered that the Jews thy brethren were my people, my peculiar people.

In the day of their calamity when their city was broken up, their king imprisoned, and captive with his nobles and other subjects.

Thou shouldest not have looked on their affliction as before, Oba 1:12 .

Nor have laid hands on their substance or strength, the word notes both: Edom seized the persons of the Jews, and made them prisoners, and they plundered the city, seized the goods of the citizens; this they did with delight, but God will punish for it.

Poole: Oba 1:14

In the cross-way or in the breaches, viz. of the walls, by which, when the city was taken, some might have made their escape from the enemy; thou didst, though thou shouldst not, spitefully and cruelly watch at such breaches, and preventedst their flight; or else thou didst post thyself at the head of the ways, where thou mightest seize fleeing Jews.

To cut off either kill if they would not yield, or cut off their hopes of escape by making them prisoners.

Those of his that did escape out of the city, and were fleeing farther for safety.

Neither shouldest thou have delivered up reserved them prisoners, and brought them back into the hands of the Chaldeans,

those of his of thy brother Jacob’ s posterity, which did remain, survived the taking of the city, and were fairly like to escape; but thou foundest them and betrayedst them,

in the day of distress when they could no longer defend their city, nor had any hope but in a flight through all the secret ways they knew; but thou didst watch these ways, and didst cut off many who sought to flee through them.

Haydock: Oba 1:10

Slaughter. They invaded the dominions of Achaz, and incited the enemy to destroy all, 2 Paralipomenon xxviii. 17., and Psalm cxxxvi. 7.

Haydock: Oba 1:11

Captive. He alludes to the taking of Sedecias. ---

Lots, for the booty, or whether they should burn the city or not. All was regulated by lots. (Calmet)

Haydock: Oba 1:12

Though shalt not look, &c., or thou shouldst not, &c. It is a reprehension for what they had done, and at the same time a declaration that these things should not pass unpunished. (Challoner) ---

God admonishes, and at the same time insinuates that the Idumeans would act quite the reverse. (Worthington) ---

Magnify. Literally, thou shalt not speak arrogantly against the children of Juda, as insulting them in their distress, (Challoner) like people mocking. When they shall be themselves afflicted, they shall cease to upbraid the Jews. (Calmet)

Haydock: Oba 1:14

Flee. The Idumeans might easily have concealed the fugitives. But they were so inhuman as to fall upon them, (Calmet) or drive them back.

Gill: Oba 1:10

For thy violence against thy brother Jacob,.... Which is aggravated: by being against Jacob, an honest plain hearted man, and whom the Lord loved; his brother, his own brother, a twin brother, yea, his only brother; yet this is to be understood, not so much of the violence of Esau against Jacob personally, though there is an allusion to that; as of the violence of the posterity of the one against the posterity of the other; and not singly of the violence shown at the destruction of Jerusalem, but in general of the anger they bore, the wrath they showed, and the injuries they did to their brethren the Jews, on all occasions, whenever they had an opportunity, of which the following is a notorious instance; and for which more especially, as well as for the above things, they are threatened with ruin:

shame shall cover thee; as a garment; they shall be filled with blushing, and covered with confusion, when convicted of their sin, and punished for it:

and thou shalt be cut off for ever; from being a nation; either by Nebuchadnezzar; or in the times of the Maccabees by Hyrcanus, when they were subdued by the Jews, and were incorporated among them, and never since was a separate people or kingdom.

Gill: Oba 1:11

In the day thou stoodest on the other side,.... Aloof off, as a spectator of the ruin of Jerusalem, and that with delight and pleasure; when they should, as brethren and neighbours, have assisted against the common enemy; but instead of this they stood at a distance; or they went over to the other side, and joined the enemy, and stood in opposition to their brethren the Jews:

in the day that the strangers carried away captive his forces; that is, at the time that the Chaldeans took Jerusalem, and carried captive as many of the forces of the Jews as fell into their hands; or when

"the people spoiled his substance,''

as the Targum; plundered the city of all its wealth and riches:

and foreigners entered into his gates; the gates of their cities, particularly Jerusalem; even such who came from a far country, the Babylonians, who were aliens and strangers from the commonwealth of Israel; whereas the Edomites were their near neighbours, and allied to them by blood, though not of the same religion; and by whom they helped against a foreign enemy, instead of being used by them as they were:

and cast lots upon Jerusalem; either to know when they should make their attack upon it; or else, having taken it, the generals of the Chaldean army cast lots upon the captives, to divide them among them, so Kimchi; see Joe 3:3; or rather, the soldiers cast lots for the division of the plunder of the city, as was usual at such times:

even thou wast as one of them; the Edomites joined the Chaldeans, entered into the city with them, showed as much wrath, spite, and malice, as they did, and were as busy in dividing the spoil. So Aben Ezra interprets these and the following verses of the destruction of the city and temple of Jerusalem by Nebuchadnezzar; but Kimchi expounds them of the destruction of them by the Romans, at which he supposes many Edomites to be present, and rejoiced at it: could this be supported, the connection would be more clear and close between these words and those that follow, which respect the Gospel dispensation, beginning at Oba 1:17; but the Edomites were not in being then; and that there were many of them in the Roman army, and that Titus himself was one, is all fabulous.

Gill: Oba 1:12

But thou shouldest not have looked on the day of thy brother,.... The day of his calamity, distress, and destruction, as afterwards explained; that is, with delight and satisfaction, as pleased with it, and rejoicing at it; but rather should have grieved and mourned, and as fearing their turn would be next: or, "do not look" ^t; so some read it in the imperative, and in like manner all the following clauses:

in the day that he became a stranger; were carried into a strange country, and became strangers to their own: or, "in the day of his alienation" ^u; from their country, city, houses, and the house and worship of God; and when strange, surprising, and unheard of things were done unto them, and, among them:

neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; the destruction of the Jews, of the two tribes of Judah and Benjamin, by the Chaldeans: this explains what is meant by the Edomites looking upon the day of the calamity of the Jews, that it was with pleasure and complacency, having had a good will to have destroyed them themselves, but it was not in the power of their hands; and now being done by a foreign enemy, they could not forbear expressing their joy on that occasion, which was very cruel and brutal; and this also shows that Obadiah prophesied after the destruction of Jerusalem by Nebuchadnezzar:

neither shouldest thou have spoken proudly in the day of distress; or "magnified thy mouth" ^w; opened it wide in virulent scoffing, and insulting language; saying with the greatest fervour and vehemence, and as loud as it could be said, "rase it, rase it to the foundation thereof", Psa 137:7.

Gill: Oba 1:13

Thou shouldest not have entered into the gate of my people in the day of their calamity,.... Or gates, as the Targum; the gates of any of their cities, and particularly those of Jerusalem; into which the Edomites entered along with the Chaldeans, exulting over the Jews, and insulting them, and joining with the enemy in distressing and plundering them:

yea, thou shouldest not have looked on their affliction in the day of their calamity: which is repeated, as being exceeding cruel and inhuman, and what was highly resented by the Lord; that, instead of looking upon the affliction of his people and their brethren with an eye of pity and compassion, they looked upon it with the utmost pleasure and delight:

nor laid hands on their substance in the day of their calamity; or "on their forces" ^x; they laid violent hands on their armed men, and either killed or took them captive: and they laid hands on their goods, their wealth and riches, and made a spoil of them. The phrase, "in the day of their calamity", is three times used in this verse, to show the greatness of it; and as an aggravation of the sin of the Edomites, in behaving and doing as they did at such a time.

Gill: Oba 1:14

Neither shouldest thou have stood in the crossing,.... In a place where two or more roads met, to stop the Jews that fled, let them take which road they would: or, "in the breach" ^y; that is, of the walls of the city;

to cut off those of his that did escape; such of the Jews that escaped the sword of the Chaldeans in the city, and attempted, to get away through the breaches of the walls of it, or that took different roads to make their escape; these were intercepted and stopped by the Edomites, who posted themselves at these breaches, or at places where two or more ways met, and cut them off; so that those that escaped the sword of the enemy fell by theirs; which was exceeding barbarous and cruel:

neither shouldest thou have delivered up those of his that did remain in the day of their distress; or "shut up" ^z; they shut them up in their houses, or stopped up all the avenues and ways by which they might escape, even such as remained of those that were killed or carried captive; these falling into the hands of the Edomites, some they cut off, and others they delivered up into the hands of the Chaldeans. Of the joy and rejoicing of the mystical Edomites, the Papists, those false brethren and antichristians, at the destruction of the faithful witnesses and true Christians, and of their cruelty and inhumanity to them, see Rev 11:7.

Commentary -- Verse Notes / Footnotes

NET Notes: Oba 1:10

¹ tn Heb “from.” The preposition is used here with a causal sense.

² tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).

³ tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).

⁴ tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”

⁵ tn Heb “be cut off” (so KJV, NASB, NRSV).

NET Notes: Oba 1:11

¹ tn Heb “in the day of your standing”; NAB “On the day when you stood by.”

² tn Or perhaps, “wealth” (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.

³ tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.

⁴ sn Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶ tn Heb “like one from them”; NASB “You too were as one of them.”

NET Notes: Oba 1:12

¹ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

² tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

³ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

⁴ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

⁵ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

⁶ tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

⁷ tn Heb “in the day of adversity”; NASB “in the day of their distress.”

NET Notes: Oba 1:13

¹ tn Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.

² tn Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ’edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: “when they experienced distress,” “when they suffered distress,” and “when they endured distress.”

³ tn Heb “you, also you.”

⁴ tn Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress” rather than “he suffered distress…endured distress”).

⁵ tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom.

⁶ tn See the note on the phrase “suffered distress” in the previous line.

NET Notes: Oba 1:14

¹ tn The meaning of the Hebrew word פֶּרֶק (pereq; here translated “fork in the road”) is uncertain. The word is found in the Hebrew Bible only here and in Nah 3:1, where it means “plunder.” In the present context it seems to refer to a strategic intersection or fork in a road where bands of Edomites apprehended Israelites who were fleeing from the attack on Jerusalem. Cf. NAB, NIV, NLT “crossroads”; NRSV “crossings.”

² tn Heb “to cut off” (so KJV, NRSV); NASB, NIV “to cut down.”

³ tn Heb “his fugitives”; NAB, CEV “refugees.”

⁴ tn Heb “in the day of distress” (so KJV, ASV).

Geneva Bible: Oba 1:10

For [thy] violence against thy ^{( g )} brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

^{( g )} He shows the reason why the Edomites were so severely punished: that is, because they were enemies to his Church, whom he now comforts by punishing their enemies.

Geneva Bible: Oba 1:11

In the day that thou stoodest ^{( h )} on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them.

^{( h )} When Nebuchadnezzar came against Jerusalem, you joined with him, and had part of the spoil, and so rejoiced when my people (that is, your brother), were afflicted, whereas you should have pitied and helped your brother.

Geneva Bible: Oba 1:12

But thou shouldest not have looked on the day of thy brother in the day that he became ^{( i )} a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.

^{( i )} When the Lord deprived them of their former dignity, and delivered them to be carried into captivity.

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 1:10-16

When we have read Edom's doom, no less than utter ruin, it is natural to ask, Why, what evil has he done? What is the ground of God's controversy with him? Many things, no doubt, were amiss in Edom; they were a sinful people, and a people laden with iniquity. But that one single crime which is laid to their charge, as filling their measure and bringing this ruin upon them, that for which they here stand indicted, of which they are convicted, and for which they are condemned, is the injury they had done to the people of God (Oba 1:10): "It is for thy violence against thy brother Jacob, that ancient and hereditary grudge which thou hast borne to the people of Israel, that all this shame shall cover thee and thou shalt be cut off for ever. "Note, Injuries to men are affronts to God, the righteous God, that loveth righteousness and hateth wickedness; and, as the Judge of all the earth, he will give redress to those that suffer wrong and take vengeance on those that do wrong. All violence, all unrighteousness, is sin; but it is a great aggravation of the violence if it be done either, 1. Against any of our own people; it is violence against thy brother, thy near relation, to whom thou shouldst be a goel - a redeemer, whom it is thy duty to right if others wronged him; how wicked is it then for thee thyself to wrong him! Thou slanderest and abusest thy own mother's son; this makes the sin exceedingly sinful, Psa 50:20. Or, 2. Much more if it be done against any of God's people; "it is thy brother Jacob that is in covenant with God, and dear to him. Thou hatest him whom God has loved, and because God espouses and will plead with jealousy, and in whose interests God is pleased so far to interest himself that he takes the violence done to him as done to himself. Whoso touches Jacob touches the apple of the eye of Jacob's God. "So that it is crimen laesae majestatis - high treason, for which, as for high treason, let Edom expect an ignominious punishment: Shame shall cover thee, and a ruining one; thou shalt be cut off for ever.

In the following verses we are told more particularly,

I. What the violence was which Edom did against his brother Jacob, and what are the proofs of this charge. It does not appear that the Edomites did themselves invade Israel, but that was more for want of power than will; they had malice enough to do it, but were not a match for them. But that which is laid to their charge is their barbarous conduct towards Judah and Jerusalem when they were in distress, and ready to be destroyed, probably by the Chaldeans, or upon occasion of some other of the calamities of the Jews; for this seems to have been always their temper towards them. See this charged upon the Edomites (Psa 137:7), that in the day of Jerusalem they said, Rase it, rase it, and Eze 25:12. They are here told particularly what they did, by being told what they should not have done (Oba 1:12-14): "Thou shouldst not have looked, thou shouldst not have entered; but thou didst so."Note, In reflecting upon ourselves it is good to compare what we have done with what we should have done, our practice with the rule, that we may discover wherein we have done amiss, have done those things which we ought not to have done. We should not have been where we were at such a time, should not have been in such and such company, should not have said what we said, nor have taken the liberty that we took. Sin thus looked upon, in the glass of the commandment, will appear exceedingly sinful. Let us see,

1. What was the case of Judah and Jerusalem when the Edomites behaved themselves thus basely and insulted over them. (1.) It was a day of distress with them (Oba 1:12): It was the day of their calamity, so it is called three times, Oba 1:13. With the Edomites it was a day of prosperity and peace when with the Israelites it was a day of distress and calamity, for judgment commonly begins at the house of God. Children are corrected when strangers are let alone. (2.) It was the day of their destruction (Oba 1:12), when both city and country were laid waste, were laid in ruins. (3.) It was a day when foreigners entered into the gates of Jerusalem, when the city, after a long siege, was broken up, and the great officers of the king of Babylon's army came, and sat in the gates, as judges of the land; when they cast lots upon the spoils of Jerusalem, as the soldiers on Christ's garments, what shares each of the conquerors shall have, what shares of the lands, what shares of the goods; or they cast lots to determine when and where they should attack it. (4.) It was a day when the strangers carried away captive his forces (Oba 1:11), took the men of war prisoners of war, and carried them off, in poverty and shame, to their own country, or such a multitude of captives that they were as an army. (5.) "It was a day when thy brother himself, that had long been at home, at rest in his own land, became a stranger, an exile in a strange land."Now, when this was the woeful case of the Jews, the Edomites, their neighbours and brethren, should have pitied them and helped them, condoled with them and comforted them, and should have trembled to think that their own turn would come next; for, if this was done in the green tree, what shall be done in the dry? But,

2. See what was the conduct of the Edomites towards them when they were in this distress, for which they are here condemned. (1.) They looked with pleasure upon the affliction of God's people; they stood on the other side (Oba 1:11), afar off, when they should have come in to the relief of their distressed neighbours, and looked upon them, and their day, looked on their affliction (Oba 1:12, Oba 1:13), with a careless unconcerned eye, as the priest and Levite looked upon the wounded man, and passed by on the other side. Those have a great deal to answer for that are idle spectators of the troubles and afflictions of their neighbours, when they are capable of being their active helpers. But this was not all; they looked upon it with a scornful eye, with an eye of complacency and satisfaction; they looked and laughed to see Israel in distress, saying, Aha! so we would have it. They fed their eyes with the rueful spectacle of Jerusalem's ruin, and looked at it as those that had long looked for it and often wished to see it. Note, We must take heed with what eye we look upon the afflictions of our brethren; and, if we cannot look upon them with a gracious eye of sympathy and tenderness, it is better not to look upon them at all: Thou shouldst not have looked as thou didst upon the day of thy brother. (2.) They triumphed and insulted over them, upbraided their brethren with their sorrows, and made themselves and their companions merry with them. They rejoiced over the children of Judah in the day of their destruction. They had not the good manners to conceal the pleasure they took in Judah's destruction and to dissemble it, but openly declared it, and rudely and insolently declared it to them; they rejoiced over them, crowed, and hectored, and trampled upon them. Those have the spirit of Edomites that can rejoice over any, especially over Israelites, in the day of their calamity. (3.) They spoke proudly-magnified the mouth (so the word is), against Israel, talked with a great disdain of the suffering Israelites, and with an air of haughtiness of the present safety and prosperity of Edom, as it if might be inferred from their present different state that the tables were turned, and now Esau was beloved, and the favourite of heaven, and Jacob hated and rejected. Note, Those must expect to be in some way or other effectually humbled and mortified themselves that are puffed up and made proud by the humiliations and mortifications of others. (4.) They went further yet, for they entered into the gate of God's people in the day of their calamity, and laid hands on their substance. Though they did not help to conquer them, they helped to plunder them, and put in for a share in the prey, Oba 1:13. Jerusalem was thrown open, and then they entered in; its wealth was thrown about, and they seized it for themselves, excusing it with this, that they might as well take it as let it be lost; whereas it was taking what was not their own. Babylon lays Jerusalem waste, but Edom, by meddling with the spoil, becomes particeps criminis - partaker of the crime, and shall be reckoned with as an accessary ex post facto - after the fact. Note, Those do but impoverish themselves that think to enrich themselves by the ruins of the people of God; and those deceive themselves who think they may call all that substance their own which they can lay their hands on in a day of calamity. (5.) They did yet worse things; they not only robbed their brethren, but murdered them, in the day of their calamity; laid hands not only on their substance, but on their persons, Oba 1:14. When the victorious sword of the Chaldeans was making bloody work among the Jews many made their escape, and were in a fair way to save themselves by flight; but the Edomites basely intercepted them, stood in the cross-way where several roads met, by each of which the trembling Israelites were making the best of their way from the fury of the pursuers, and there they stopped them: some they barbarously and cowardlike cut off themselves; others they took prisoners, and delivered up to the pursuers, only to ingratiate themselves with them, because they were now the conquerors. They should not have been thus cruel to those that lay at their mercy, and never had done, nor were every likely to do, them any hurt; they should not have betrayed those whom they had such a fair opportunity to protect; but such are the tender mercies of the wicked. One cannot read this without a high degree of compassion towards those who were thus basely abused, who when they fled from the sword of an open enemy, and thought they had got out of the reach of it, fell upon and fell by the sword of a treacherous neighbour, whom they were not apprehensive of any danger from. Nor can one read this without a high degree of indignation towards those who were so perfectly lost to all humanity as to exercise such cruelty upon such proper objects of compassion. (6.) In all this they joined with the open enemies and persecutors of Israel: Even thou wast as one of them, an accessary equally guilty with the principals. He that joins in with the evil doers, and is aiding and abetting in their evil deeds, shall be reckoned, and shall be reckoned with, as one of them.

II. What the shame is that shall cover them for this violence of theirs. 1. They shall soon find that the cup is going round, even the cup of trembling; and, when they come to be in the same calamitous condition that the Israel of God is now in, they will be ashamed to remember how they triumphed over them (Oba 1:15): The day of the Lord is near upon all the heathen, when God will recompense tribulation to the troublers of his church. Though judgment begin at the house of God, it shall not end there. This should effectually restrain us from triumphing over others in their misery, that we know not how soon it may be our own case. 2. Their enmity to the people of God, and the injuries they had done them, shall be recompensed into their own bosoms: As thou hast done, it shall be done unto thee. The righteous God will render both to nations and to particular persons according to their works; and the punishment is often made exactly to answer to the sin, and those that have abused others come to be themselves abused in like manner. The just and jealous God will find out a time and way to avenge the wrongs done to his people on those that have been injurious to them. As you have drunk upon my holy mountain (Oba 1:16), that is, as God's professing people, who inhabit his holy mountain, have drunk deeply of the cup of affliction (and their being of the holy mountain would not excuse them), so shall all the heathen drink, in their turn, of the same bitter cup; for, if God bring evil on the city that is called by his name, shall those be unpunished that never knew his name? See Jer 25:29. And it is part of the burden of Edom (Jer 49:12), Those whose judgment was not to drink of the cup (who had reason to promise themselves an exemption from it) have assuredly drunken, and shall Edom that is the generation of God's wrath go unpunished? No, thou shalt surely drink of it; the cup of trembling shall be taken out of the hand of God's people, and put into the hand of those that afflict them, Isa 51:22, Isa 51:23. Nay, they may expect their case to be worse in the day of their distress than that of Israel was in their day; for, (1.) The afflictions of God's people were but for a moment, and soon had an end, but their enemies shall drink continually the wine of God's wrath, Rev 14:10. (2.) The dregs of the cup are reserved for the wicked of the earth (Psa 75:8); they shall drink and swallow down, or sup up (as the margin reads it), shall drink it to the bottom. (3.) The people of God, though they may be made to drink of the wine of astonishment for a while (Psa 60:3), shall yet recover, and come to themselves again; but the heathen shall drink and be as though they had not been; there shall be neither any remains nor any remembrance of them, but they shall be wholly extirpated and rooted out. So let all thy enemies perish, O Lord! so they shall perish, if the turn not.

Keil-Delitzsch: Oba 1:10-11

The Cause of the Ruin of the Edomites is their wickedness towards the brother nation Jacob (Oba 1:10 and Oba 1:11), which is still further exhibited in Oba 1:12-14 in the form of a warning, accompanied by an announcement of righteous retribution in the day of the Lord upon all nations (Oba 1:15, Oba 1:16). Oba 1:10. "For the wickedness towards thy brother Jacob shame will cover thee, and thou wilt be cut off for ever. Oba 1:11. In the day that thou stoodest opposite, in the day when enemies carried away his goods, and strangers came into his gates, and cast the lot upon Jerusalem, then even thou (wast) like one of them."Chămas 'âchı̄khâ , wickedness, violent wrong towards (upon) thy brother ( genit. obj. as in Joe 3:19; Gen 16:5, etc.). Drusius has already pointed out the peculiar emphasis on these words. Wrong, or violence, is all the more reprehensible, when it is committed against a brother. The fraternal relation in which Edom stood towards Judah is still more sharply defined by the name Jacob , since Esau and Jacob were twin brothers. The consciousness that the Israelites were their brethren, ought to have impelled the Edomites to render helpful support to the oppressed Judaeans. Instead of this, they not only revelled with scornful and malignant pleasure in the misfortune of the brother nation, but endeavored to increase it still further by rendering active support to the enemy. This hostile behaviour of Edom arose from envy at the election of Israel, like the hatred of Esau towards Jacob (Gen 27:41), which was transmitted to his descendants, and came out openly in the time of Moses, in the unbrotherly refusal to allow the Israelites to pass in a peaceable manner through their land (Numbers 20). On the other hand, the Israelites are always commanded in the law to preserve a friendly and brotherly attitude towards Edom (Deu 2:4-5); and in Deu 23:7 it is enjoined upon them not to abhor the Edomite, because he is their brother. תּכסּך בוּשׁה (as in Mic 7:10), shame will cover thee, i.e., come upon thee in full measure, - namely, the shame of everlasting destruction, as the following explanatory clause clearly shows. ונכרתּ with Vav consec. , but with the tone upon the penultima , contrary to the rule (cf. Ges. §49, 3; Ewald, §234, b and c ). In the more precise account of Edom's sins given in Oba 1:11, the last clause does not answer exactly to the first. After the words "in the day that thou stoodest opposite,"we should expect the apodosis "thou didst this or that."But Obadiah is led away from the sentence which he has already begun, by the enumeration of hostilities displayed towards Judah by its enemies, so that he observes with regard to Edom's behaviour: Then even thou wast as one of them, that is to say, thou didst act just like the enemy. עמד מנּגד , to stand opposite (compare Psa 38:12), used here to denote a hostile intention, as in 2Sa 18:13. They showed this at first by looking on with pleasure at the misfortunes of the Judaeans (Oba 1:12), still more by stretching out their hand after their possessions (Oba 1:13), but most of all by taking part in the conflict with Judah (Oba 1:14). In the clauses which follow, the day when Edom acted thus is described as a day on which Judah had fallen into the power of hostile nations, who carried off its possessions, and disposed of Jerusalem as their booty. Zȧrı̄m and nokhrı̄m are synonymous epithets applied to heathen foes. שׁבה generally denotes the carrying away of captives; but it is sometimes applied to booty in cattle and goods, or treasures (1Ch 5:21; 2Ch 14:14; 2Ch 21:17). חיל is not used here either for the army, or for the strength, i.e., the kernel of the nation, but, as חילו in Oba 1:13 clearly shows, for its possessions, as in Isa 8:4; Isa 10:14; Eze 26:12, etc. שׁערו , his (Judah's) gates, used rhetorically for his cities.

Lastly, Jerusalem is also mentioned as the capital, upon which the enemies cast lots. The three clauses form a climax: first, the carrying away of Judah's possessions, that is to say, probably those of the open country; then the forcing of a way into the cities; and lastly, arbitrary proceedings both in and with the capital. ידּוּ גורל ( perf. kal of ידד = ידה , not piel for יידּוּ , because the Yod praef. of the imperfect piel is never dropped in verbs פי ), to cast the lot upon booty (things) and prisoners, to divide them among them (compare Joe 3:3 and Nah 3:10). Caspari, Hitzig, and others understand it here as in Joe 3:3, as denoting the distribution of the captive inhabitants of Jerusalem, and found upon this one of their leading arguments, that the description given here refers to the destruction of Jerusalem, which Obadiah either foresaw in the Spirit, or depicts as something already experienced. But this by no means follows from the fact that in Joel we have עמּי instead of ירוּשׁלם , since it is generally acknowledged that, when the prophets made use of their predecessors, they frequently modified their expressions, or gave them a different turn. But if we look at our passage simply as its stands, there is not the slightest indication that Jerusalem is mentioned in the place of the people. As שׁבות חילו does not express the carrying away of the inhabitants, there is not a single syllable which refers to the carrying away captive of either the whole nation or the whole of the population of Jerusalem. On the contrary, in Oba 1:13 we read of the perishing of the children of Judah, and in Oba 1:14 of fugitives of Judah, and those that have escaped. From this it is very obvious that Obadiah had simply a conquest of Jerusalem in his eye, when part of the population was slain in battle and part taken captive, and the possessions of the city were plundered; so that the casting of the lot upon Jerusalem has reference not only to the prisoners, but also to the things taken as plunder in the city, which the conquerors divided among them. גּם אתּה , even thou, the brother of Jacob, art like one of them, makest common cause with the enemy. The verb הייתה , thou wast , is omitted, to bring the event before the mind as something even then occurring. For this reason Obadiah also clothes the further description of the hostilities of the Edomites in the form of a warning against such conduct.

Keil-Delitzsch: Oba 1:12-14

"And look not at the day of thy brother on the day of his misfortune; and rejoice not over the sons of Judah in the day of their perishing, and do not enlarge thy mouth in the day of the distress. Oba 1:13. Come not into the gate of my people in the day of their calamity; thou also look not at his misfortune in the day of his calamity, and stretch not out thy hand to his possession in the day of his calamity: Oba 1:14. Nor stand in the cross-road, to destroy his fugitives, nor deliver up his escaped ones in the day of distress." This warning cannot be satisfactorily explained either "on the assumption that the prophet is here foretelling the future destruction of Judah and Jerusalem"(Caspari), or "on the supposition that he is merely depicting an event that has already past"(Hitzig). If the taking and plundering of Jerusalem were an accomplished fact, whether in idea or in reality, as it is shown to be by the perfects בּאוּ and ידּוּ in Oba 1:11, Obadiah could not in that case warn the Edomites against rejoicing over it, or even taking part therein. Hence Drusius, Rosenmüller, and others, take the verbs in Oba 1:12-14 as futures of the past: "Thou shouldest not have seen, shouldest not have rejoiced,"etc. But this is opposed to the grammar. אל followed by the so-called fut. apoc. is jussive, and cannot stand for the pluperf. conjunct. And Maurer's suggestion is just as untenable, namely, that yōm in Oba 1:11 denotes the day of the capture of Jerusalem, and in Oba 1:12, Oba 1:13 the period after this day; since the identity of יום עמדך (the day of thy standing) in Oba 1:11 with יום אחיך in Oba 1:12 strikes the eye at once. The warning in Oba 1:12-14 is only intelligible on the supposition, that Obadiah has not any particular conquest and plundering of Jerusalem in his mind, whether a future one or one that has already occurred, but regards this as an event that not only has already taken place, but will take place again: that is to say, on the assumption that he rises from the particular historical event to the idea which it embodied, and that, starting from this, he sees in the existing case all subsequent cases of a similar kind. From this ideal standpoint he could warn Edom of what it had already done, and designate the disastrous day which had come upon Judah and Jerusalem by different expressions as a day of the greatest calamity; for what Edom had done, and what had befallen Judah, were types of the future development of the fate of Judah and of the attitude of Edom towards it, which go on fulfilling themselves more and more until the day of the Lord upon all nations, upon the near approach of which Obadiah founds his warning in Oba 1:15. The warning proceeds in Oba 1:12-14 from the general to the particular, or from the lower to the higher. Obadiah warns the Edomites, as Hitzig says, "not to rejoice in Judah's troubles (Oba 1:12), nor to make common cause with the conquerors (Oba 1:13), nor to outdo and complete the work of the enemy (Oba 1:14)."By the cop. Vav , which stands at the head of all the three clauses in Oba 1:12, the warning addressed to the Edomites, against such conduct as this, is linked on to what they had already done.

The three clauses of Oba 1:12 contain a warning in a graduated form against malicious pleasure. ראה with ב , to look at anything with pleasure, to take delight in it, affirms less than שׂמח ב , to rejoice, to proclaim one's joy without reserve. הגדּיל פּה , to make the mouth large, is stronger still, like הגדּיל בּפה , to boast, to do great things with the mouth, equivalent to הרחיב פּה על , to make the mouth broad, to stretch it open, over (against) a person (Psa 35:21; Isa 57:4), a gesture indicating contempt and derision. The object of their malicious pleasure mentioned in the first clause is yōm 'âchı̄khâ , the day of thy brother, i.e., the day upon which something strange happened to him, namely, what is mentioned in Oba 1:11. Yōm does not of itself signify the disastrous day, or day of ruin, either here or anywhere else; but it always receives the more precise definition from the context. If we were to adopt the rendering "disastrous day,"it would give rise to a pure tautology when taken in connection with what follows. The expression 'âchı̄khâ ( of thy brother ) justifies the warning. בּיום נכרו is not in apposition to בּיום אחיך , but, according to the parallelism of the clauses, it is a statement of time. נכר , ἁπ. λεγ. = נכר (Job 31:3), fortuna aliena , a strange, i.e., hostile fate, not "rejection"(Hitzig, Caspari, and others). The expression יום אבדם , the day of their (Judah's sons) perishing, is stronger still; although the perishing ( 'ăbhōd ) of the sons of Judah cannot denote the destruction of the whole nation, since the following word tsârâh, calamity, is much too weak to admit of this. Even the word איד , which occurs three times in Oba 1:13, does not signify destruction, but (from the root אוּד , to fall heavily, to load) simply pressure, a burden, then weight of suffering, distress, misfortune (see Delitzsch on Job 18:12). In Oba 1:13 Obadiah warns against taking part in the plundering of Jerusalem. The gate of my people: for the city in which the people dwell, the capital (see Mic 1:9). Look not thou also, a brother nation, upon his calamity, as enemies do, i.e., do not delight thyself thereat, nor snatch at his possessions. The form tishlachnâh , for which we should expect tishlach , is not yet satisfactorily explained (for the different attempts that have been made to explain it, see Caspari). The passages in which nâh is appended to the third pers. fem. sing., to distinguish it from the second person, do not help us to explain it. Ewald and Olshausen would therefore alter the text, and read תּשׁלח יד . But יד is not absolutely necessary, since it is omitted in 2Sa 6:6; 2Sa 22:17, or Psa 18:17, where shâlach occurs in the sense of stretching out the hand. חילו , his possessions. On the fact itself, compare Joe 3:5. The prominence given to the day of misfortune at the end of every sentence is very emphatic; "inasmuch as the selection of the time of a brother's calamity, as that in which to rage against him with such cunning and malicious pleasure, was doubly culpable"(Ewald). In Oba 1:14 the warning proceeds to the worst crime of all, their seizing upon the Judaean fugitives, for the purpose of murdering them or delivering them up to the enemy. Pereq signifies here the place where the roads break or divide, the cross-road. In Nah 3:1, the only other place in which it occurs, it signifies tearing in pieces, violence. Hisgı̄r , to deliver up (lit., concludendum tradidit ), is generally construed with אל (Deu 23:16) or בּיד (Psa 31:9; 1Sa 23:11). Here it is written absolutely with the same meaning: not "to apprehend, or so overpower that there is no escape left"(Hitzig). This would affirm too little after the preceding הכרית , and cannot be demonstrated from Job 11:10, where hisgı̄r means to keep in custody.

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.

Constable: Oba 1:10-14

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

Verse 10 summarizes what verses 11-14 detail in the same way verse 1 did in relation to verses 2-9.

Constable: Oba 1:11--Jon 1:13

B. The Explanation of the Charge vv. 11-14

v. 11 God cited one specific instance of Edom's violence against her brother, but as I explained in the introduction, which instance is unclear. Edom's treachery against Judah had taken place on a particular "day" in the past. Likewise God's judgment would come on a particular "day" yet future (v. 8).²⁴ The Edomites' sin was that they failed to support the Israelites in their hour of need (cf. Luke 10:31-32). Instead they stood aloof and watched joyfully as Israel's invader plundered Jerusalem. God considered the Edomites as guilty as Jerusalem's invaders because the Edomites failed to render aid to their brethren.

"In the sight of God, who looks not on the outward appearance but on the heart, there is little distinction in moral accountability between overt sin and an inner bias toward that sin that permits it to go unchecked (cf. Matt 5:21-32)."²⁵

". . . the Israelites are always commanded in the law to preserve a friendly and brotherly attitude towards Edom (Deut. ii. 4, 5); and in Deut. xxiii. 7 it is enjoined upon them not to abhor the Edomite, because he is their brother."²⁶

v. 12-13 God reinforced the seriousness of the Edomites' sin by condemning it in parallel terminology eight times (vv. 12-14).²⁷ Hostile attitudes more than physical violence were Edom's sins against the Israelites on this occasion. Blood ties should have transcended even covenant ties. Edom's allies would break covenant ties with her (v. 7), but she had betrayed blood ties.

v. 14 Physical violence eventually came into play too. As the Judahite fugitives from Jerusalem left the city, the Edomites met them at some fork in the road and slew them rather than helping them escape from the invader. Other Edomites imprisoned fleeing Judahites instead of giving them refuge. This could be poetic hyperbole, but there is nothing in the text that indicates overstatement. All the other descriptions of Edom's actions seem to be literal.

Some English translations render verses 12-14 as referring to the future while others interpret them as referring to the past. Most commentators take the time as past; God was describing something that had already happened.²⁸ A few take it as future describing something that would take place in the future.²⁹ Since this is a judgment oracle, it seems more likely that God was announcing judgment on Edom for something she had already done rather than for something she would do in the future. As she had been proud (v. 2), she had also been violent (v. 10).³⁰

The two most likely historical occasions that are in view are, first, the invasion by a coalition of Arabs and Philistines who carried off King Jehoram, his family, and his property during a period of tension with Edom (2 Kings 8:20-22; 2 Chron. 20:1-2; 21:8-17; 22:1). The second possible event was the destruction of Jerusalem by Nebuchadnezzar in 596 B.C. (2 Kings 24:13-16; 25:4-17; 2 Chron. 36:18, 20; cf. Ps. 137:7; Jer. 9:26; 25:21; 27:3; 40:11; Ezek. 25:12; 32:29; 35:3-9, 11-15; 36:2-7; Lam. 1:17; 2:15-17; 4:21-22). As discussed in the introduction to this exposition, I think there is slightly better evidence for the first occasion than for the second.

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 1:10

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 1:11

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 1:12

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 1:13

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 1:14

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.   

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.