Text -- Obadiah 1:18 (NET)

1:18 The descendants of Jacob will be a fire, and the descendants of Joseph a flame. The descendants of Esau will be like stubble. They will burn them up and devour them. There will not be a single survivor of the descendants of Esau!” Indeed, the Lord has spoken it.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Oba 1:18

This was fulfilled in part by Hyrcanus and the Maccabees, 1 Macc. 5:3, but will be more fully accomplished, when the Lord shall make his church as a fire to all its enemies.

JFB: Oba 1:18

See the same figure, Num 21:28; Isa 5:24; Isa 10:17.

JFB: Oba 1:18

That is, the two kingdoms, Judah and Ephraim or Israel [JEROME]. The two shall form one kingdom, their former feuds being laid aside (Isa 11:12-13; Isa 37:22-28; Jer 3:18; Hos 1:11). The Jews returned with some of the Israelites from Babylon; and, under John Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans with themselves that they formed part of the nation [JOSEPHUS, Antiquities, 13.17; 12.11]. This was but an earnest of the future union of Israel and Judah in the possession of the enlarged land as one kingdom (Eze 37:16, &c.).

JFB: Oba 1:18

(Mal 4:1).

Clarke: Oba 1:18

The house of Jacob shall be a fire - After their return from captivity, the Jews, called here the house of Jacob and the house of Joseph, did break out as a flame upon the Idumeans; they reduced them into slavery; and obliged them to receive circumcision, and practise the rites of the Jewish religion. See 1 Maccabees 5:3, etc.; 2 Maccabees 10:15-23; and Josephus Antiq., lib. 13 c. 17

Clarke: Oba 1:18

There shall not be any remaining - As a people and a nation they shall be totally destroyed. This is the meaning; it does not signify that every individual shall be destroyed.

Calvin: Oba 1:18

Here again the Prophet meets a doubt, which might come into the mind of each of them; for the Idumeans were flourishing, and their condition was independent, when the Israelites as well as the Jews were led into exile, and Jerusalem with its temple was destroyed. They might under such circumstances despair; but the Prophet shows, that though for a time the house of Jacob seemed to be dead, yet a fire would be kindled, which would consume the Idumeans, though they were then proud of their power and their wealth, and also of the prosperous issue of the victory over the Jews, for they had been enriched, and well as the Assyrians, by the overthrow of their brethren. A similar mode of speaking Isaiah also adopts; though he directs his discourse, not to the Idumeans, but to others, yet his manner of speaking is the same when he says, that God, the light of Israel, would be a fire and a flame to consume the wicked, (Isa 29:6.)

But this was fulfilled, when the Lord avenged the cruelty of Edom, though the Jews were then in exile and could not move a finger, when they were without arms, yea, when they were miserable slaves: the Idumeans were even then consumed, by what fire? how was this burning kindled? Even then the house of Jacob and the house of Joseph were like a fire and a flame The cause of this ruin, it is true, did not immediately appear to the Idumeans: but we must here look to the purpose of God. Why did God with so much severity punish the Idemeans? Because he intended by this example to show how much he loved his Church. Since then their cruelty was the cause of ruin to the Idumeans, rightly does the prophet say, that the house of Jacob and the house of Joseph would be like a fire and a flame to consume the Idumeans. And it was not a small solace to the miserable exiles, when they understood, that they were still regarded by God in their depressed condition. Inasmuch then as they were exposed to the reproach and ridicule of all, it pleased God to testify that they were the objects of his care, and that he would, for their sake, destroy whole nations even those who then gloried in their power. We now then see why the Prophet adopted this figurative language. By the house of Joseph, he means as we have said elsewhere the kingdom of Israel; he mentions a part for the whole. It follows —

TSK: Oba 1:18

shall be : Isa 10:17, Isa 31:9; Mic 5:8; Zec 12:6

the house of Joseph : 2Sa 19:20; Eze 37:16, Eze 37:19; Amo 5:15, Amo 6:6

for stubble : Psa 83:6-15; Isa 5:24, Isa 47:14; Joe 2:5; Nah 1:10; 1Co 3:12

and there : Oba 1:9, Oba 1:10,Oba 1:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Oba 1:18

Having given, in summary, the restoration and expansion of Judah, Obadiah, in more detail, first mentions a further chastisement of Edom, quite distinct from the former. In the first, for which God summoned the pagan, there is no mention of Judah, the desolation of whose holy City, Jerusalem, for the time, and their own captivity is presupposed. In the second, which follows on the restoration of its remnant, there is no mention of pagan. Obadiah, whose mission was to Judah, gives to it the name of the whole, "the house of Jacob."It alone had the true worship of God, and His promises. Apart from it, there was no oneness with the faith of the fathers, no foreshadowing sacrifice for sin. Does the "house of Joseph"express the same in other words? or does it mean, that, after that first destruction of Jerusalem, Ephraim should be again united with Judah? Asaph unites, as one, "the sons of Jacob and Joseph"Psa 77:15, Israel and Joseph Psa 80:1; Israel, Jacob, Joseph Psa 81:4-5.

Zechariah Zec 10:6 after the captivity, speaks of "the house of Judah"and "the house of Joseph,"as together forming one whole. Amos, about this same time, twice speaks of Ephraim Amo 5:15; Amo 6:6 under the name of Joseph. And although Asaph uses the name of Joseph, as Obadiah does, to designate Israel, including Ephraim, it does not seem likely that it should be used of Israel, excluding those whose special name it was. While then Hosea and Amos foretold the entire destruction of the "kingdom"of Israel, Obadiah foretells that some should be there, after the destruction of Jerusalem also, united with them. And after the destruction of Samaria, there did remain in Israel, of the poor people, many who returned to the worship of God. Hezekiah invited Ephraim and Manasseh to the Passover 2Ch 30:1 from Beersheba to Dan 2Ch 30:5 addressing them as "the remnant, that are escaped out of the hands of the kings of Assyria"2Ch 30:6.

The more part mocked 2Ch 30:10; yet, "divers of Asher, Manasseh and Zabulon 2Ch 30:11 came from the first, and afterward many of "Ephraim and Issachar"as well as "Manasseh and Zabulon"2Ch 30:18. Josiah destroyed all the places of idolatry in Bethel 2Ki 23:15 and "the cities of Samaria"2Ki 23:19, "of Manasseh and Ephraim and Simeon even unto Naphtali"2Ch 34:6, "Manasseh, Ephraim, and all the remnant of Israel"gave money for the repair of the temple, and this was "gathered"by "the Levites who kept the doors"2Ch 34:9. After the renewal of the covenant to keep the law, "Josiah removed all the abominations out of all the countries, that"pertained "to the children of Israel and made all found in Israel to serve the Lord their God"2Ch 34:33.

The pagan colonists were placed "by the king of Assyria in Samaria and the cities thereof"2Ki 17:24, probably to hold the people in the country in check. The remnant of "the house of Joseph"dwelt in the open country and the villages.

And the house of Esau for stubble - At some time after the first desolation by Nebuchadnezzar, Esau fulfilled the boast which Malachi records, "we will return and build up the desolate places"Mal 1:4. Probably during the oppression of Judah by Antiochus Epiphanes, they possessed themselves of the South of Judah, bordering on their own country, and of Hebron (1 Macc. 5:65), 22 miles from Jerusalem , where Judah had dwelt in the time of Nehemiah Neh 11:25. Judas Maccabaeus was reduced to (1 Macc. 4:61) "fortify Bethzur,"literally "house of the rock,"(20 miles only from Jerusalem) (Eusebius), "that the people might have a defense against Idumaea."Maresha and Adoraim, 25 miles southwest of Jerusalem, near the road to Gaza, were cities of Idumaea. (Josephus, Ant. xiii. 15. 4.) The whole of Simeon was absorbed in it. (Josephus, Ant. v. 1. 22.) Edom was still on the aggressive, when Judas Maccabaeus smote them at Arrabatene. It was (1 Macc. 5:3) "because they beset Israel round about,"that "Judas fought against the children of Esau in Idumea at Arrabatene and gave them a great overthow."

His second battle against them was in Judaea itself. He (1 Macc. 5:65.) "fought against the children of Esau in the land toward the South, where he smote Hebron and her daughters, and pulled down its fortress and burned the towns thereof round about."About 20 years afterward, Simon had again to recover Bethzur (1 Macc. 11:65, 66), and again to fortify it, as still lying on the borders of Judah. (1 Macc. 14:33). Twenty years later, John Hyrcanus, son of Simon, (1 Macc. 13:53). (Josephus, Ant. xiii. 9, 1) "subdued all the Edomites, and permitted them to remain in the country, on condition that they would receive circumcision, and adopt the laws of the Jews."This they did, continues Josephus; "and henceforth became Jews."Outwardly they appear to have given up their idolatry. For although Josephus says , "the Edomites "account"(not, accounted) Koze a god,"he relates that, after this forced adoption of Jewish customs, Herod made Costobar, of the sacerdotal family, prefect of Idumaea and Gaza. Their character remained unchanged.

The Jewish historian, who knew them well, describes them as "a tumultuous disorderly race, ever alive to commotions, delighting in change, who went to engagements as to a feast": "by nature most savage for slaughter."3, b.c. they took part in the sedition against the Romans , using, as a pretext probably, the Feast of Pentecost, to which they went up with those of Galilee, Jericho, the country beyond Jordan, and "the Jews themselves."Just before the last siege of Jerusalem, the Zealots sent for them, on pretext that the city was betrayed to the Romans. "All took arms, as if in defense of their metropolis, and, 20,000 in number, went to Jerusalem". After massacres, of which, when told that they had been deceived, they themselves repented, they returned; and were, in turn, wasted by Simon the Gerasene . Simon took it. "He not only destroyed cities and villages, but wasted the whole country. For as you may see wood wholly bared by locusts, so the army of Simon left the country behind them, a desert. Some things they burnt, others they razed."

After a short space, "he returned to the remnant of Edom, and, chasing the people on all sides, constrained the many to flee to Jerusalem". There they took part against the Zealots , "were a great part of the war"against the Romans, and perished , "rivals in phrensy"with the worst Jews in the thee of that extreme, superhuman, wickedness. Thenceforth, their name disappears from history. The "greater part"of the remmant of the nation had perished in that dreadful exterminating siege; if any still survived, they retained no known national existence. Arabian tradition preserves the memory of three Jewish Arab tribes, none of the Edomites.

Poole: Oba 1:18

Besides what Nebuchadnezzar shall do upon his particular quarrel against Edom, bringing them to a very desolate condition, there shall, (though it be not owned,) intermixed, be the quarrel of God for Israel’ s sake, which the Chaldeans shall avenge; or else, after the return out of captivity, and some settled state in their own land, Israel himself shall destroy the remnant of Edom, Joe 3:16 , with Joe 3:19 Eze 25:14 .

The house of Jacob either the kingdom of the two tribes, or else the whole twelve tribes, the residue of the ten tribes joined with the two in their return from Babylon.

The house of Joseph the ten tribes, particularly here mentioned to comfort them. and assure them that they should not be cast off, though they were more notoriously guilty of idolatry, and a long apostacy.

The house of Esau for stubble; as unable to resist or secure themselves as stubble is to resist the flame.

They shall kindle in them: this was fulfilled in part by Hyrcanus and the Maccabees, /APC 1Mac 5:3; but more fully to be accomplished in the mystical sense, when the Lord shall make his church as a fire to all its enemies, and Jerusalem a burdensome stone to all nations.

Devour them as flame eats up the stubble.

There shall not be any no considerable number or body of them, or none shall continue Edomites, but turn Jews, and be circumcised, be added to the church.

For the Lord hath spoken it however or whenever this is done, it shall be done, because the Lord hath spoken it; this assures us of the thing.

Haydock: Oba 1:18

Stubble. The Jews often attacked Edom, and at last forced them to submit to the law of circumcision. ---

Remains. Septuagint copies vary; "corn fire or carrier." (Haydock) ---

Those who escaped alone from battle had the former title. (Hesychius, Greek: purphoros. ) (Calmet) ---

Priests went with fire before the armies engaged. If they were slain, it was a sign, that no quarter was given, as these were accounted sacred. (Grabe, Prol.) (Haydock)

Gill: Oba 1:18

And the house of Jacob shall be a fire, and the house of Joseph a flame,.... The former may denote the two tribes of Judah and Benjamin, the latter the ten tribes, which after the separation in Rehoboam's time were called Ephraim, and sometimes Joseph; though they may here signify one and the same, since all the tribes will be united, and become one people, at the time the prophecy refers to: the meaning is, that the people of Judah and Israel shall have strength and power to conquer and destroy their enemies, with as much ease, as flames of fire consume chaff or stubble, or any such combustible matter they light upon, as it follows:

and the house of Esau for stubble, and they shall kindle in them, and devour them; that is, the Israelites shall fall upon the Edomites, who will be no more able to withstand them than stubble can stand before devouring flames of fire, and shall utterly waste and destroy them:

and there shall not be any remaining of the house or Esau; they shall all be cut off by, or swallowed up among, the Jews; not so much as a torch bearer left, one that carries the lights before an army, as the Septuagint and Arabic versions; which versions, and the custom alluded to, serve very much to illustrate the passage. It was a custom with the Greeks, as we are told ^d, when armies were about to engage, that before the first ensigns stood a prophet or priest, bearing branches of laurels and garlands, who was called "pyrophorus", or the "torch bearer", because he held a lamp or torch; and it was accounted a most criminal thing to do him any hurt, seeing he performed the office of an ambassador; for those sort of men were priests of Mars, and sacred to him, so that those that were conquerors always spared them: hence, when a total destruction of an army, place, or people, was hyperbolically expressed, it used to be said, not so much as a torch bearer or fire carrier escaped ^e; hence this phrase was proverbially used of the most entire defeat of an army, or ruin of a people. So Philo ^f the Jew, speaking of the destruction of Pharaoh and his host at the Red sea, says, there was not so much as a torch bearer left, to declare the calamity to the Egyptians; and thus here, so general should be the destruction of the Edomites, that not one should be left, no, nor a person in such a post and office as described. The Targum of the whole is,

"and they of the house of Jacob shall be strong as fire, and they of the house of Joseph strong like a; flame, but they of the house of Esau shall be weak as stubble; and they shall have power over them, and kill them, and there shall be none left of the: house of Esau.''

This was fulfilled literally, either by Judas Maccabeus, when he went against the children of Esau in Idumea, and smote them, and took their spoil, in the Apocrypha:

"34 Then the host of Timotheus, knowing that it was Maccabeus, fled from him: wherefore he smote them with a great slaughter; so that there were killed of them that day about eight thousand men. 35 This done, Judas turned aside to Maspha; and after he had assaulted it he took and slew all the males therein, and received the spoils thereof and burnt it with fire.'' (1 Maccabees 5)

or rather by Hyrcanus, who took the cities of Idumea, subdued all the Edomites, but permitted them to live in their own country, provided they would be circumcised, and conform to the Jewish laws; which they did, as Josephus says ^g, and coalesced and became the people with them, and were reckoned as Jews, and no more as Edomites. But this prophecy had its accomplishment spiritually, either in the first times of the Gospel, when the apostles, who were Jews and Israelites, went forth into the Gentile world, and among the enemies of Christ, preaching the word, which is like fire; and, when attended with the spirit of judgment and of burning, enlightens the consciences of men, melts their hearts, consumes their lusts, and is as a refiner's fire to them, for, their purification; or, if not, it irritates, provokes, torments, and distresses, as fire does; and is either the savour of life unto life, or the savour of death unto death; see Isa 4:4 Jer 23:29; or rather it will have its full and final accomplishment in the destruction of antichrist, here signified by Esau and Edom, which will be by burning mystical Babylon, the whore of Rome; the beast and false prophet will be burnt with fire; the day of the, Lord will burn like an oven, and all the wicked will be as stubble, which will be burnt by it, root and branch, so that none will remain; see Rev 17:16; compare with Zec 12:6. Kimchi, on Amo 9:12, says this shall be in the days of the Messiah, the Edomites shall be all consumed, and the Israelites shall inherit their land:

for the Lord hath spoken it; and therefore it shall most certainly be accomplished; what God has said shall be done, he will not alter the thing that is gone out of his lips; heaven and earth shall sooner pass away than one word of his.

Commentary -- Verse Notes / Footnotes

NET Notes: Oba 1:18

¹ tn Heb “will be no survivor”; NAB “none shall survive.”

Geneva Bible: Oba 1:18

And the house of Jacob shall be ^{( n )} a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken [it].

^{( n )} God attributes this power to consume his enemies to his Church, which power properly belongs only to himself; (Isa 10:17; Deu 4:24; Heb 12:29).

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 1:17-21

There should be deliverance and holiness at Jerusalem, and the house of Jacob would again occupy their possessions. Much of this prophecy was fulfilled when the Jews returned to their own land. But the salvation and holiness of the gospel, its spread, and the conversion of the Gentiles, seem also to be intended, especially the restoration of Israel, the destruction of antichrist, and the prosperous state of the church, to which all the prophets bear witness. When Christ is come, and not till then, shall the kingdom be the Lord's in the full sense of the term. As none that exalt themselves against the Lord shall prosper, and all shall be brought down; so none that wait upon the Lord, and put their trust in him, shall ever be dismayed. Blessed be the Divine Saviour and Judge on Mount Zion! His word shall be a savour of life unto life unto numbers, while it judges and condemns obstinate unbelievers.

Matthew Henry: Oba 1:17-21

After the destruction of the church's enemies is threatened, which will be completely accomplished in the great day of recompence, and that judgment for which Christ came once, and will come again, into this world, here follow precious promises of the salvation of the church, with which this prophecy concludes, and those of Joel and Amos did, which, however they might be in part fulfilled in the return of the Jews out of Babylon notwithstanding the triumphs of Edom in their captivity, as if it were perpetual, are yet, doubtless, to have their full accomplishment in that great salvation wrought out by Jesus Christ, to which all the prophets bore witness. It is promised here,

I. That there shall be salvation upon Mount Zion, that holy hill where God sets his anointed King (Psa 2:6): Upon Mount Zion shall be deliverance, Oba 1:17. There shall be those that escape; so the margin. A remnant of Israel, upon the holy mountain shall be saved, Oba 1:16. Christ said, Salvation is of the Jews, Joh 4:22. God wrought deliverances for the Jews, typical of our redemption by Christ. But Mount Zion is the gospel-church, from which the New Testament law went forth, Isa 2:3. There salvation shall be preached and prayed for; to the gospel-church those are added who shall be saved; and for those who come in faith and hope to this Mount Zion deliverance shall be wrought from wrath and the curse, from sin, and death, and hell, while those who continue afar off shall be left to perish.

II. That, where there is salvation, there shall be sanctification in order to it: And there shall be holiness, to prepare and qualify the children of Zion for this deliverance; for wherever God designs glory he gives grace. Temporal deliverances are indeed wrought for us in mercy when with them there is holiness, when there is wrought in us a disposition to receive them with love and gratitude to God; when we are sanctified, they are sanctified to us. Holiness is itself a great deliverance, and an earnest of that eternal salvation which we look for. There, upon Mount Zion, in the gospel-church, shall be holiness; for that is it which becomes God's house for ever, and the great design of the gospel, and its grace, is to plant and promote holiness. There shall be the Holy Spirit, the holy ordinances, the holy Jesus, and a select remnant of holy souls, in whom, and among whom, the holy God will delight to dwell. Note, Where there is holiness there shall be deliverance.

III. That this salvation and sanctification shall spread, and prevail, and get ground in the world: The house of Jacob, even this Mount Zion, with the deliverance and their holiness there wrought, shall possess their possessions; that is, the gospel-church shall be set up among the heathen, and shall replenish the earth; the apostles of Christ by their preaching shall gain possession of the hearts of men for him whose messengers and ministers they are, and when they possess their hearts they shall possess their possessions, for those who have given up themselves to the Lord give up all they have to him. When Lydia's heart was opened to Christ her house was opened to his ministers. When the Gentile nations became nations of those that were saved, were disciplined, walked in the light of the Lord, and brought their glory and honour into the new Jerusalem (Rev 21:24), then the house of Jacob possessed their possessions. This is the part fulfilled by the planting of the Christian religion in the world, and shall be fulfilled yet more and more by the setting up of Christ's throne where Satan's seat is, and the erecting of trophies of his victory upon the ruins of the devil's kingdom. Now here is foretold,

1. How this possession shall be gained, and the opposition given to it got over (Oba 1:18): The house of Jacob shall be a fire, and the house of Joseph a flame, for their God is, and will be, a consuming fire; and the house of Esau shall be for stubble, easily devoured and consumed by this fire. This is fulfilled, (1.) In the conversion of multitudes by the grace of Christ; the gospel, preached in the house of Jacob and Joseph, and there owned and professed, shall be as a fire and a flame to melt and to soften hard hearts, to burn up the dross of sin and corruption, that they may be purified and refined with the spirit of judgment and the spirit of burning. Christ, when he comes, shall be as a refiner's fire, Mal 3:1, Mal 3:2. (2.) In the confusion of all the impenitent implacable enemies of the gospel of Christ, that oppose it and do all they can to hinder the setting up of the kingdom of the Messiah by it. The gospel day is a day that burns like an oven, in which all the proud, and all that do wickedly, shall be a stubble, Mal 4:1. Jacob and Joseph shall be as a fire and a flame; for those that meddle with them, to do them hurt, will find that they do so at their peril; they shall be to them as a torch of fire in a sheaf, Zec 12:6. The word of God in the mouth of his ministers is said to be like fire, and the people as wood to be devoured by it, Jer 5:14. And the man of sin is to be consumed by the breath of Christ's mouth, 2Th 2:8. Those that are not refined as gold by fire of the gospel shall be consumed as dross by it; for it will be a savour either of life or of death. When idols and idolatry were abolished, and the wealth and power of nations were brought into the service of Christ and his gospel, and the spoils of the strong man armed were divided by him that was stronger than he, then the house of Jacob and Joseph devoured the house of Esau, so that there was none of them left remaining. This the Lord spoke by his prophets, and this he did by his apostles.

2. How far this possession shall extend, Oba 1:19, Oba 1:20. This is described in Jewish language, which speaks the accession made to the land of Israel, after the return out of captivity into Babylon. The captivity of this host of Israel, that is, this host of Israel that have been so long in captivity and now they have come back are still called the children of the captivity, these shall not only recover their own land, but shall gain ground upon their neighbours adjoining to them, some of whom shall become proselytes and shall incorporate with the Jews, who, by possessing them in a holy communion, possess their land. We must reckon ourselves truly enriched by the conversion of our neighbours to the fear of God and the faith of Christ, and their coming to join with us in the worship of God. Such an accession to our Christian communion we must reckon to be more our wealth and strength than an accession to our estates. Or, The ancient inhabitants of those lands that were carried away into captivity being lost, and never returning to their estates, the children of Israel shall take possession of that which lies next them; for their numbers shall so increase that their own land shall be too strait for them, and their neighbours' estates shall escheat to them ob defectum sanguinis - through default of heirs. They shall enter upon that which is adjoining to them. The country of Esau shall be possessed by those of the south parts of Canaan, for to them it lies contiguous. Those of the plain, on the west of Canaan, which was a champaign country, shall enter upon the land of the Philistines, their neighbours. Those of Judah, which was the chief of the two returning tribes, shall possess the field of Ephraim and Samaria, which before belonged to the ten tribes; and Benjamin, the other tribe, shall possess Gilead on the other side of Jordan, which had belonged to the two tribes and a half. The kingdom of Israel shall join with that of Judah both in civil and sacred interests, and, as friends and brethren, shall mutually possess and enjoy one another; and both together shall possess the Canaanites, even to Zarephath, which belongeth to Zidon; and Jerusalem shall possess the cities of the south, even to Sepharad. Thus did the Jews enlarge their borders on all sides. The modern rabbin teach their scholars by Zarephath and Sepharad to understand France and Spain, grounding upon this a foolish groundless expectation that some time or other the Jews shall be masters of those countries; and they call and count the Christians Edomites, over whom they are to have dominion. But the promise here, no doubt, has a spiritual signification, and had its accomplishment in the setting up of the Christian church, the gospel-Israel, in the world, and shall have its accomplishment more and more in the enlargement of it and the additions made to it, till the mystical body is completed. When ministers and Christians prevail with their neighbours to come to Christ, to yield themselves to the Lord, they possess them. The converts that Abraham had are said to be the souls that he had gotten, Gen 12:5. The possession is gained, not vi et armis - by force and arms; for the weapons of our warfare are not carnal, but spiritual; it is by the preaching of the gospel, and the power of divine grace going along with it, that this possession is got and kept.

IV. That the kingdom of the Redeemer shall be erected and maintained, to the comfort of his loyal subjects and the terror and shame of all his enemies (Oba 1:21): The kingdom shall be the Lord's, the Lord Christ's. God shall give it to him, by putting all things into his hand, all power both in heaven and in earth; men shall give it to him, by resigning themselves to him as his willing people, and appointing him their head. Now the work of kings is to protect their subjects and suppress their enemies; and this Christ will do; he will both reward and punish. 1. The mountain of Zion shall be saved; on it saviours shall come, the preachers of the gospel, who are called saviours, because their business is to save themselves and those that hear them; and in this they are workers together with Christ, but to little purpose if he by his grace did not work together with them. 2. The mountain of Esau shall be judged; and the same that come as saviours on Mount Zion shall judge the mountain of Esau; for the word of the gospel in their mouth, that saves believers, judges unbelievers, convinces and condemns them. Christ's ministers are saviours on Mount Zion when they preach that he that believes shall be saved; but they judge the mount of Esau when they preach that he that believeth not shall be damned, which they are not only commissioned, but commanded to do, Mar 16:16. And in the course of God's providence his scripture is fulfilled; when God raises up friends to the church in her distress (as he raised up judges to deliver Israel of old, Jdg 2:16), then saviours come on Mount Zion, to save it from being sunk and ruined; and when the enemies of the church are brought down, and their power broken, then is the mount of Esau judged; and this shall be done in every age in such a way as God thinks best; we may depend upon it that the gates of hell shall not prevail against the church, but the church shall prevail against them; for the kingdom shall be the Lord's; the kingdoms of the world shall become his, and he has taken, and will take, to himself his great power and reign.

Keil-Delitzsch: Oba 1:17-21

The Kingdom of Jehovah Established upon Zion. - The prophecy advances from the judgment upon all the heathen to the completion of the kingdom of God by the raising up of Israel to world-wide dominion. While the judgment is falling upon all the heathen nations, Mount Zion will be an asylum for those who are delivered. Judah and Israel will capture the possessions of the nations, destroy Edom, and extend its borders on every side (Oba 1:17-19). The Israelites scattered among the nations will return into their enlarged inheritances, and upon Zion will saviours arise, to judge Edom, and the kingdom will then be the Lord's (Oba 1:20, Oba 1:21). This promise is appended as an antithesis to the proclamation of judgment in Oba 1:16.

Oba 1:17

"But upon Mount Zion will be that which has been saved, and it will be a sanctuary, and the house of Jacob will take possession of their possessions." Upon Mount Zion, which the Edomites have now desecrated by drinking carousals, there will then, when the nations are obliged to drink the cup of intoxication even to their utter destruction, be p^e lētâh , that which has escaped, i.e., the multitude of those who have been rescued and preserved throughout the judgment. See the explanation of this at Joe 2:32, where this thought is still further expounded. Mount Zion is the seat of the kingdom of Jehovah (cf. Oba 1:21). There the Lord is enthroned (Joe 3:17), and His rescued people with Him. And it (Mount Zion) will be qōdesh , a sanctuary, i.e., inviolable; the heathen will no more dare to tread it and defile it (Joe 3:17). It follows from this, that the rescued crowd upon it will also be a holy people ("a holy seed,"Isa 6:13). This sanctified people of the Lord, the house of Jacob, will capture the possessions of their foes. The suffix attached to מורשׁיהם is supposed by many to refer to בּית יעקב : those of the house of Jacob, i.e., the rescued Israelites, will take their former possessions once more. This view cannot be overthrown by the simple remark that yârash cannot mean to take possession again; for that meaning might be given to it by the context, as, for example, in Deu 30:5. But it is a decisive objection to it, that neither in what precedes nor in what follows is there any reference to Israel as having been carried away. The penetration of foes into the gates of Jerusalem, the plundering of the city, and the casting of lots upon the booty and the prisoners (Oba 1:11), do not involve the carrying away of the whole nation into exile; and the gâlūth of the sons of Israel and Jerusalem in Oba 1:20 is clearly distinguished from the "house of Jacob"in Oba 1:18. And since we have first of all (Oba 1:18, Oba 1:19) an announcement of the conquest of Edom by the house of Jacob, and the capture of the mountains of Esau, of Philistia, etc., by the inhabitants of the south-land, i.e., by Judaeans; and then in Oba 1:20 the possession of the south-land is promised to the gâluth (captivity); this gâluth can only have been a small fragment of the nation, and therefore the carrying away can only have extended to a number of prisoners of war, whilst the kernel of the nation had remained in the land, i.e., in its own possessions. The objection offered to this, namely, that if we refer the suffix in mōrâshēhem (their possessions) to kŏl - haggōyı̄m (all nations), Judah would have to take possession of all nations, which is quite incredible and even at variance with Oba 1:19, Oba 1:20, inasmuch as the only enemies' land mentioned there (Oba 1:19) is the territory of the Edomites and Philistines, whilst the other countries or portions of country mentioned there are not enemies' land at all. For there is no incredibility in the taking of the land of all nations by Judah, except on the assumption that Judah merely denotes the posterity or remnant of the citizens of the earthly kingdom of Judah. But this is not what Obadiah says. He does not mention Judah, but the house of Jacob, and means thereby not the natural Israel, but the people of God, who are eventually to obtain the dominion of the world. The discrepancy between Oba 1:17 and Oba 1:19 is not greater than that between שׁתיתם in Oba 1:16 and ישּׁתּוּ כל־הגּוים in Oba 1:16 , and disappears if we only recognise the fact that Edom and the Philistines are simply mentioned in Oba 1:19 as types of the heathen world in its hostility to god. We therefore regard the application of the expression mōrâshēhem to the possessions of the heathen nations as the only correct one, and that all the more because the וירשׁוּ in Oba 1:19 is very clearly seen to be a more exact explanation of the וירשׁוּ in Oba 1:17 . In Oba 1:17 Obadiah gives, in a few brief words, the sum and substance of the salvation which awaits the people of the Lord in the future. This salvation is unfolded still further in what follows, and first of all in Oba 1:18, Oba 1:19, by a fuller exposition of the thought expressed in Oba 1:17 .

Keil-Delitzsch: Oba 1:18

"And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau for stubble. And they will burn among them, and consume them, and there will not be one left to the house of Esau, for Jehovah hath spoken." This verse not only resumes the discussion of the retribution, so that it corresponds to Oba 1:15, but it also affirms, as an appendix to Oba 1:17, that Edom is to be utterly destroyed. By the "house of Jacob"Judah is intended, as the co-ordination of the house of Joseph, i.e., of the ten tribes, clearly shows. The assumption that "house of Jacob"signifies all Israel, in connection with which that portion is also especially mentioned, which might be supposed to be excluded (Rosenmüller, Hengstenberg, and others), is at variance with such passages as Isa 46:3, "the house of Jacob, and all the remnant of the house of Israel,"where the reason assigned for the co-ordination is not applicable. Obadiah uses the name Jacob for Judah because ever since the division of the kingdoms Judah alone has represented the people of God, the ten tribes having fallen away from the kingdom of God for a time. In the future, however, Judah and Israel are to be united again (vid., Hos 2:2; Eze 37:16; Jer 31:18), and unitedly to attack and overcome their foes (Isa 11:13-14). Obadiah distinctly mentions the house of Joseph, i.e., of the ten tribes, in this passage and in this alone, for the purpose of guarding against the idea that the ten tribes are to be shut out from the future salvation. For the figure of the flame of fire which consumes stubble, see Isa 5:24 and Isa 10:17. For the expression, "for Jehovah hath spoken,"compare Joe 3:8.

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 1:11--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.

Constable: Oba 1:15--Jon 1:17

A. The Judgment of Edom and the Nations vv. 15-18

References to the work and word of the Lord frame this section. Obadiah announced that a reversal of rolls was coming for Edom and all the nations.

v. 15 "The day of the Lord" here is a future day in which God will reverse the fortunes of Israel and the nations (cf. v. 8). It will be the day when God establishes His rule in human affairs, namely, when Jesus Christ returns to rule and reign on the earth. Obadiah said that day was approaching. As Edom and the other nations had done to Israel, so God would pay them back with precisely the same judgment (lex talionis; cf. Lev. 24:20; Deut. 19:21).

"God shows not only his sovereignty over all people by not permitting unrequited wickedness, but also his justice by not permitting punishment to exceed crime."³¹

Edom's punishments that resulted in her demise as a nation before the Second Coming were part of God's judgment on her, but the prophet saw all God's judgments on Edom and the nations, which will culminate in the eschaton (end times). All the prophets had difficulty seeing the proximity of the future events that they predicted to one another.

"The opening line of v. 15 therefore constitutes the core of Obadiah's prophecy. It provides a theological framework for the preceding verses: the localized disasters befalling Edom and Jerusalem are not merely isolated incidents in a remote and insignificant theater of war, for they mark the footsteps of the Lord himself as he approaches to set up a kingdom that will never be destroyed' (Dan 2:44). And the following verses are essentially a commentary on the implications of that impending day.'"³²

"Edom is presented as the paradigm of all the nations."³³

v. 16 Edom had her "day" on the Lord's holy mountain, Jerusalem, when she failed to help her brother, Israel. Likewise, all the nations would have their "day" dominating Jerusalem and the Jews, during "the times of the Gentiles" (Luke 21:24). We live in "the times of the Gentiles."³⁴ Obadiah described these enemies as drinking there in celebration of their dominion over Israel (cf. Exod. 32:6; 1 Sam. 30:16). Though they would celebrate to the point of delirium, God would destroy them, and they would become as though they had never existed. They would drink the cup of His wrath (cf. Ps. 60:3; 75:8; Isa. 51:22-23; Jer. 25:18-18, 28-29; 49:12-13; Hab. 2:15-16).

"The verse apparently precludes any trace of the nations remaining . . ., yet there will be a remnant of various nations in the Millennium (Isa. 2:2-4; Amos 9:12; Mic. 4:1-3; Zech. 14:16-19). How are these two ideas to be reconciled? The answer perhaps lies in the difference between the concept of nations before and during the Millennium. Before the golden age of Messiah's rule on earth the nations consider themselves sovereign and fight to maintain their individual rights. When Christ returns, however, only those from the nations who have called on the Lord's name will enter. Also, they will be under one King and no longer a threat to Israel's existence. Therefore, the nations as we presently know them will exist no more once the Millennium begins. In any case, Obadiah dwells only on the destruction of the old order as far as the nations are concerned."³⁵

v. 17 In that future time of judgment (the Tribulation), there would be those who escaped from Jerusalem, namely, many Jews (cf. Zech. 13:8; Rev. 12:13-17).³⁶ The city would eventually become holy (at the Second Coming), and the house of Jacob, in contrast to the house of Esau, would then possess what God intended for them to have (in the Millennium).

v. 18 The Israelites would then consume the Edomites, as a fire burns up stubble (cf. Exod. 15:7; Isa. 10:17; Joel 2:5; Zech. 12:6; Mal. 4:1; Matt. 3:12; Luke 3:17).³⁷ There would be no Edomites left (cf. vv. 8-9; Num. 24:18; Isa. 11:13-14; Ezek. 25:13-14; Amos 9:12), though Israelites would escape from Jerusalem (v. 17).

"Obadiah distinctly mentions the house of Joseph, i.e. of the ten tribes, in this passage and in this alone, for the purpose of guarding against the idea that the ten tribes are to be shut out from the future salvation."³⁸

This prediction will find ultimate fulfillment during the judgment of the nations after the Second Coming and before the messianic rule of Christ in the Millennium begins. Again Yahweh guaranteed the accuracy of this prophecy with His own word (cf. vv. 4, 8).

"Some passages, like v. 18, speak of a military participation by Israel in the judgment of the nations just prior to the Millennium (Zech. 12:1-9; Mal. 4:3 [MT 3:21]), while others depict the Lord carrying out the judgment on behalf of His people (Joel 3:12 [MT 4:12]; Zech. 14:3-5; cf. Matt. 25:31-46). It is difficult to reconstruct the precise order of events. In any case much of the material is evidently not strictly chronological."³⁹

The Edomites' fortunes ebbed and flowed for centuries following Obadiah's prophecy. Herod the Great (Matt. 2:1-17), Herod Antipas (Luke 13:31-32; 23:7-12), and Herod Agrippa I (Acts 12:1-11, 23) were all of Edomite descent. But in the second century B.C. the Jews virtually consumed Edom as a nation. It was then that the Edomites lost their national identity and autonomy, which they never regained. So the final destruction of the nation of Edom by Israel took place long before the eschaton.

". . . one could speak of a partial fulfillment of Obadiah's oracles when the Maccabeans and Hasmoneans reclaimed these areas for Israel."⁴⁰

However, Obadiah spoke of the nations as well as Edom. He foresaw the destruction of all Gentile powers that dominated the Israelites. Had the Jews accepted Jesus Christ as their Messiah, He would have begun to rule just a few years after His crucifixion and resurrection. Since they rejected Him, the final judgment of the nations that the prophets predicted is still future.

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 1:18

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

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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.