EW Commentary-Obadiah 1:1-17
A. Judgment against Edom.
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.
1. (1-4) Obadiah announces judgment against Edom and her pride.
1 The vision of Obadiah. This is what the Lord God says concerning Edom-We have heard a report from the LORD, And a messenger has been sent among the nations saying, "Arise, and let's go up against her for battle"-2 "Behold, I will make you small among the nations; You are greatly despised. 3 The arrogance of your heart has deceived you, The one who lives in the clefts of the rock, On the height of his dwelling place, Who says in his heart, 'Who will bring me down to earth?' 4 Though you make your home high like the eagle, Though you set your nest among the stars, From there I will bring you down," declares 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.
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?
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.
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.
5 "If thieves came to you, If robbers by night-Oh how you will be ruined!-Would they not steal only [d]until they had enough? If grape-pickers came to you, Would they not leave some gleanings? 6 Oh how Esau will be searched, And his hidden treasures searched out! 7 All the people allied with you Will send you to the border,
And the people at peace with you Will deceive you and overpower you. They who eat your bread Will set an ambush for you. (There is no understanding in him.) 8 Will I not on that day," declares the Lord, "Eliminate wise men from Edom, And understanding from the mountain of Esau? 9 Then your warriors will be filled with terror, Teman, So that everyone will be eliminated from the mountain of Esau by murder.
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). 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. 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. The Edomites were proud of their reputation for wisdom, but God would break their pride and bring them low.
3. (10-14) Why judgment is coming against Edom.
10 "Because of violence to your brother Jacob, Shame will cover you, And you will be eliminated forever. 11 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. 12 Do not gloat over your brother's day, The day of his misfortune. And do not rejoice over the sons of Judah On the day of their destruction; Yes, do not]boast On the day of their distress. 13 Do not enter the gate of My people On the day of their disaster. You indeed, do not gloat over their catastrophe On the day of their disaster. And do not lay a hand on their wealth On the day of their disaster. 14 Do not stand at the crossroads To eliminate their survivors; And do not hand over their refugees On the day of their 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.
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).
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.
B. Deliverance on Mount Zion.
1. (15-16) A promise of judgment against Edom.
15 "For the day of the LORD is near for all the nations. Just as you have done, it will be done to you. Your dealings will return on your own head. 16 For just as you drank on My holy mountain, All the nations will drink continually. They will drink to the last drop, And become as if they had never existed.
2. (17) God will use Israel to bring judgment against Edom.
17 But on Mount Zion there will be those who escape, And it will be holy. And the house of Jacob will possess their property.
b. 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.
Obadiah 1:1-4. 10-17 - T. Constable Exposition
TITLE & AUTHOR: 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 the other prophetical books bear the proper names of their writers. Some scholars believe that Malachi ("my servant") is also a title rather than a proper name.
Exactly who Obadiah was remains a mystery. Keil believed the Obadiah who served King Ahab and who encountered Elijah (1Ki_18:3-16) was the writer. Usually something about the writer accompanies his name at the beginning of each prophetical book, 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.
Whoever Obadiah was, he possessed significant literary talent. He employed the skills of imagery, rhetorical questions, irony, repetition, and various forms of parallelism in his brief prophecy.
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 that describes 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. Form critics have identified three types of oracles: oracles of judgment, oracles of repentance, and oracles of salvation. [Note: See Bruce K. Waltke, An Old Testament Theology, p. 828-32.] 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. [Note: For further discussion of the book's unity, see especially John D. W. Watts, Obadiah: A Critical Exegetical Commentary, pp. 9-10; Leslie C. Allen, The Books of Joel, Obadiah, Jonah and Micah, pp. 133-355; and Tremper Longman III and Raymond B. Dillard, An Introduction to the Old Testament, pp. 439-40.]
DATE: Since we do not know who the writer was, other than that his name appears to have been 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." [Note: Gleason L. Archer Jr., A Survey of Old Testament Introduction, p. 299.] 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. . 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 is probably the event he referred to. 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.
The Breaching of Edom's Defenses Obadiah 1:2-4
Obadiah 1:2-9 contain three sections, which the phrase "declares the Lord" marks off (Obad.1:4; Obad. 1:8).
v. 1: The vision of Obadiah. This is what the Lord GOD says concerning Edom-We have heard a report from the LORD, And a messenger has been sent among the nations saying, "Arise, and let's go up against her for battle"-
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 as 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 (Genesis 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." [Note: Gaebelein, p. 48.]
▪ "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." [Note: Ibid., p. 52. This writer's discussion of the sin of pride in the light of today (pp. 48-52) is worth reading.]
▪ 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." [Note: Armerding, pp. 342-43.]
▪ The rock (Heb. sela') in view is the granite and sandstone that made up Mt. Seir. Though 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. The Greek translation of sela' is Petra, the modern name of this town.
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. Hyperbole is overstatement for the sake of emphasis. King Sennacherib of Assyria and King Assurnassirpal II of Assyria both used the same figure to boast of their security in their respective annals. [Note: See Daniel D. Luckenbill, The Annals of Sennacherib, p. 36; and Albert K. Grayson, Assyrian Royal Inscriptions, 2:122.] The Edomites might have been humanly unassailable, but they were not divinely unassailable. They had proudly boasted, "Who will bring me down to the earth?" (Obadiah 1:3), but Yahweh replied, "I will bring you down" (Obadiah 1:4). He would burst their bubble. He Himself declared that He would.
▪ Malachi, who wrote some 400 years later, mentioned that the Edomites were still in existence then (Malachi 1:3-4). By 312 B.C. the capital of Edom was in Nabatean hands, and Edom had ceased to exist as a nation, though Edomites continued to live. They became known as Idumeans. Herod the Great was an Idumean.
v. 5-6: Thieves robbed houses and grape harvesters 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. Jeremiah 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 (cf. Jeremiah 49:4).
The Plundering of Edom's Treasures Obadiah 1:5-7
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 a covenant with a covenant partner (cf. Psalms 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." [Note: Stuart, pp. 417-18.] This writer believed Obadiah wrote after the Babylonians defeated Jerusalem.
v. 8: The repetition of "declares the Lord" (cf. Obadiah 1:4) 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; Job 2:11; Job 4:1; Jeremiah 49:7; Lamentations 4:21; Baruch 3:23) and their understanding by allowing them to fail to detect the unfaithfulness of their allies (Baruch 3:7). They would also overestimate their own security (Baruch 3:3).
▪ "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." [Note: Feinberg, p. 126.]
▪ The "mountain of Esau" is Mt. Seir, the mountain God gave Esau and his descendants to inhabit (Deut. 2:5).
The Destruction of Edom's Leadership Obadiah 1:8-9
"Obadiah's discussion nicely interweaves the themes of divine intervention and human instrumentality."
v. 9: The "mighty men" of Edom may be a synonym for the wise men (Obadiah 1:8) 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) [Note: Yohanan Aharoni and Michael Avi-Yonah, The Macmillan Bible Atlas, map 155; Student Map Manual: Historical Geography of the Bible Lands, map 9-2.] 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 termination of Edom.
The Statement of the Charge Obadiah 1:10
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. Genesis 27:40-41; Exodus 15:15; Numbers 20:14-21; Deuteronomy 2:4; Judges 11:17-18; 1 Samuel 14:47-48; 2 Samuel 8:13-14; 1 Kings 11:15-16; 1 Chronicles 18:11-13; Psalms 60; et al.). In doing this they had incurred God's wrath (Genesis 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. Genesis 12:2), and God would cut her off forever (cf. Genesis 12:9).
EDOM'S CRIMES AGAINST JUDAH Obadiah 1:10-14: Obadiah 1:10 summarizes what Obadiah 1:11-14 detail in the same way Obadiah 1:1 did in relation to Obadiah 1:2-9.
▪ 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 (Obadiah 1:8). "Day" does not always refer to a period of 12 or 24 hours in the Bible. It sometimes refers to a longer period of time but one that is distinguishable as a period of time (e.g., Genesis 2:4). The Edomites' sin was that they failed to help 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. Enemies passing though a city's gate signified the loss of its self-rule. [Note: Niehaus, p. 529.] God considered the Edomites as guilty as Jerusalem's invaders because the Edomites failed to help 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. Matthew 5:21-32)." [Note: Armerding, p. 348.]
▪ ". . . 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." [Note: Keil, 1:360.]
B. The Explanation of the Charge Obadiah 1:11-14
vv. 12-13: God reinforced the seriousness of the Edomites' sin by condemning it in parallel terminology eight times (Obadiah 1:12-14). Compare the same parallel structure in Obadiah 1:7 where there is a threefold positive reiteration. There is also a pun in the Hebrew text since the word for "disaster" ('edam) is similar to the word "Edom" ('edom). 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 (Obadiah 1:7), but she had betrayed blood ties.
v. 14: Physical violence eventually came into play too. As the Judean 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 Obadiah 1:12-14 as referring to the future while others have interpreted them as referring to the past. Most commentators take the time as past; God was describing something that had already happened. [Note: E.g., Finley, p. 340.] A few take it as future describing something that would take place in the future. [Note: E.g., Gaebelein, pp. 5, 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 (Obadiah 1:2), she had also been violent (Obadiah 1:10). Keil proposed that Obadiah referred to an event that had happened and to another that would happen again in the future, the past event being typical of future reoccurrences. [Note: Keil, 1:363.]
▪ 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's family and his property during a period of tension with Edom (2 Kings 8:20-22; 2 Chronicles 20:1-2; 2 Chronicles 21:8-17; 2 Chronicles 22:1). The second possible event was the destruction of Jerusalem by Nebuchadnezzar in 586 B.C. (2 Kings 24:13-16; 2 Kings 25:4-17; 2 Chronicles 36:18; 2 Chronicles 36:20; cf. Psalms 137:7; Jeremiah 9:26; Jeremiah 25:21; Jeremiah 27:3; Jeremiah 40:11; Ezekiel 25:12; Ezekiel 32:29; Ezekiel 35:3-9; Ezekiel 35:11-15; Ezekiel 36:2-7; Lamentations 1:17; Lamentations 2:15-17; Lamentations 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.
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. Obadiah 1:8). "The day of the Lord," a common term in the Prophets, refers generally to any time when God intervenes in human affairs to accomplish His will. The day that Obadiah announced 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; Gal. 6:7).
"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." [Note: D. Baker, p. 38.]
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 (cf. 1 Peter 1:11).
▪ "The opening line of 1 Peter 1:15 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' (Daniel 2:44). And the following verses are essentially a commentary on the implications of that impending 'day.'" [Note: Armerding, p. 353.]
"Edom is presented as the paradigm of all the nations." [Note: D. Baker, p. 39.]
The Judgment of Edom and the Nations Obadiah 1:15-17: References to the work and word of the Lord frame this section. Obadiah announced that a reversal of roles was coming for Edom and all the nations. And as is true of many of the prophetical books, this one also ends with a promise of Israel's restoration in the future.
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." This period of history began when Nebuchadnezzar removed Israel's sovereignty in 586 B.C. and will end when Jesus Christ returns to the earth and restores Israel's sovereignty. During "the times of the Gentiles" Israel is being "trodden down by the Gentiles" (Luke 21:24). Obadiah described Israel's enemies as drinking there in celebration of their dominion over the Israelites (cf. Exodus 32:6; 1 Samuel 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. Psalms 60:3; Psalms 75:8; Isaiah 51:17-23; Jeremiah 25:17-26; Jeremiah 25:28-29; Jeremiah 49:12-13; Habakkuk 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 (Isaiah 2:2-4; Amos 9:12; Micah 4:1-3; Zechariah 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." [Note: Finley, p. 372.]
v. 17: The future of Israel (restoration) contrasts with the future of Edom (judgment). In that future time of judgment (the Tribulation), there would be those who escaped from Jerusalem, namely, many Jews (cf. Zechariah 13:8; Revelation 12:13-17). Some writers viewed this as taking place during the fall of Jerusalem in A.D. 70. [Note: E.g., Armerding, p. 354.] But Jerusalem did not become holy and the house of Jacob did not possess their possessions after that event, as this verse predicts. 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).
Obadiah 1:1-17 - Extra Commentary
Obadiah is the shortest book in the Old Testament. It is primarily speaking of the condemnation and destruction of Edom from God. The prophet Obadiah was the penman. The name "Obadiah" means servant of Yahweh. The Herods of the New Testament are of Edomite heritage. Edom was enemies of Israel, even though they were related by blood. Their hatred for them went back to Esau losing his birthright to Jacob.
Obadiah 1:1 "The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumor from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle."
"The vision": The prophetic word often came from God in the form of a vision (Hab. 1:1).
"Thus saith the Lord": Although the background of the prophet is obscure, the source of his message is not. It was supernaturally given by God, and was not motivated by unholy vengeance.
"Edom": Descendants of Esau (Gen. 25:30; 36:1), the Edomites settled in the region south of the Dead Sea.
Edom refers to the territory settled by Esau's descendants. It is a mountainous desert extending for about one hundred miles from the wadi Zered to the Gulf of Aqaba. The Edomites enjoyed the security of their mountain stronghold and the prosperity obtained by taxing caravans traveling through their territory (See the note on Genesis 36:1-43).
"Arise ... rise up against her": The prophet heard of a God-ordained international plot to overthrow Edom. The selfish motives of Edom's enemies were divinely controlled by the Lord's "envoy" to serve His sovereign purposes (Psalm 104:4).
The one message that Obadiah was sent to deliver was actually sent to Israel, but was about Edom. Obadiah had a vision from God which revealed this to him. The heathen nations are called to battle against Edom. When God gives someone a vision of this nature, he is compelled to tell it.
Notice, "Thus saith the Lord GOD". The words that Obadiah speaks are not his own, but the Words of God in Obadiah's mouth. Edom, in the spiritual sense, is representing the power of the world that is in opposition to true religion. It appears in the vision, that Obadiah actually saw the heathen world summoned to come against Edom.
Obadiah 1:2 "Behold, I have made thee small among the heathen: thou art greatly despised."
"I have made thee small": Thy reduction to insignificance is as sure as if it were already accomplished; therefore, the past tense is used (Maurer). Edom then extended from Dedan of Arabia to Bozrah in the north (Jer. 49:8, 13). Calvin explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud?" But if so, why should the heathen peoples need to subdue one so insignificant? (Jer. 49:15 confirms Maurer's view).
They were physically small, but perhaps, this goes further than that. The world around had observed their bitter hatred for their relatives the Israelites, and especially Judah. They had even sided against Judah when the Babylonians attacked. It seemed they took every opportunity to do evil to Israel.
Obadiah 1:3 "The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?"
"Rock" (Hebrew Sela), is the name of the Edomite capital, Sela. The name emphasizes the security the Edomites enjoyed because of the narrow canyons that led in and out of Edom.
"The clefts of the rock": Dwelling in difficult mountain terrain, Edom's imposing; impregnable capital city of Petra was virtually inaccessible, giving her a sense of security and self-sufficiency. Deep, terrifying gorges emanating from peaks reaching 5,700 feet surrounded here like a fortress, generating a proud, false sense of security.
Their pride went back to their belief, that the birthright was theirs through Esau. They forgot that Esau had no regard for his birthright, and sold it to his brother Jacob for a bowl of soup. They were deceived with their hatred. They dwelled in the mountains where they thought they were safe from the enemy.
The word that "clefts" was translated from, means refuge. They arrogantly thought they were impossible to defeat. They had forgotten the power of Almighty God. No one can defend against a judgment of God.
Obadiah 1:4 "Though thou exalt [thyself] as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD."
"Though thou set thy nest among the stars": This figure of speech emphasizes the inaccessibility and natural security of their city. However, their natural security is no match for God's determination.
"Thence will I bring thee down": Edom's pride was answered decisively by the Sovereign Ruler (Matt. 23:12). The calamity against Edom, though brought about by her enemies, was truly God's judgment of her pride (Prov. 16:18; 1 Cor. 10:12).
An eagle makes his nest in the highest place he can find. There is no place so high, that God cannot bring it down. Even the eagle's nest can be reached, if it is God who wants it.
Obadiah 1:5 "If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? If the grape gatherers came to thee, would they not leave [some] grapes?"
As a general rule, when "thieves" or "grape gatherers" work, they do not search out and take everything; they merely take their fill. However, God will so thoroughly judge Esau that He makes it bare (Jer. 49:9-10).
"Robbers by night": Because of the rugged terrain and very narrow access through the gorges, predatory attack could only come at night.
In this verse, Obadiah is showing that in a raid, the robbers do not take everything. They just take what they want and run. When grasshoppers come on the crop, it is the same thing. They do not destroy the root of the plant, just the vegetation on top. They would even leave some grapes on the vine, if it were just a plague of grasshoppers.
This is given to contrast the greatness of the destruction that will come on Edom, as a judgment of God.
Obadiah 1:6 "How are [the things] of Esau searched out! [how] are his hidden things sought up!"
Edom's attackers, by divine judgment, would not stop where normal thieves would when they have enough. Instead, they would leave nothing.
The natural enemy might not find the secret places, where Esau had hidden things, but God is aware of all those secret places.
Verses 7-9: "Teman" was one of the cities of "Edom. Dismayed" (Hebrew chatat, literally "to shatter, terrify, or dismay"). With her wise counselors and mighty men gone, proud Edom is doomed.
Obadiah 1:7 "All the men of thy confederacy have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him."
Those conspiring against Edom (verse 1), were her allies ("men allied with you"), her neighbors ("men at peace with you"), and even the outlying tribes who benefited from Edom's prosperity ("They who eat your bread").
The people, who Edom thought to be their friends, will now be their enemies. Edom was a treacherous country itself and it would reap that same treachery. The allies spoken of here, are probably countries like Moab and Ammon. The Ammonites and the Moabites were very evil themselves.
Obadiah 1:8 "Shall I not in that day, saith the LORD, even destroy the wise [men] out of Edom, and understanding out of the mount of Esau?"
"Wise men": Edom was known for her wise men and sages (Jer. 49:7). Her location on the King's Highway provided her with intellectual stimulation with India, Europe, and North Africa.
Wisdom is a gift from God. It is God who destroys the wise in Edom. Their counsel is of no use anymore. When God removes their wisdom, they make terrible decisions. This judgment is spoken of God.
Obadiah 1:9 "And thy mighty [men], O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter."
"Teman": A name derived from a descendant of Esau (Gen. 36:11), it refers to a region in the northern part of Edom which was the home of Job's friend, Eliphaz (Job 4:1).
One of Job's friends was a Temanite. Generally speaking, the men of Teman would have stopped the attacking army, before it got to the mountain stronghold. Nothing will stop this destroying army that the Lord sends against Edom. They will be slaughtered.
Verses 10-14: No particular historical occasion may be intended here; Obadiah is probably referring to all of Edom's transgressions against Israel. Past (2 Chron. 21:8-10, 16-17), present (2 Chron. 26:6-7; Joel 3:4-6, 19; Amos 1:6-12), and future (Psalm 137:7).
Obadiah 1:10 "For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever."
"Violence against ... Jacob": Edom's opposition is in view, which began as Israel approached the land (Num. 20:14-21), and continued to Habakkuk's day. "Slaughter" (verse 9), and shame for Edom, will be just retribution for Edom's violence and slaughter against her brother's people.
The bitter feelings of Edom went back to Esau's hate for his brother Jacob. They had even refused the Israelites passage through their land into the Promised Land. They even sided in with Babylon against Judah.
They were eager to destroy their relative Judah, anytime they could. God did not look kindly upon them for this hatred. After this battle, Edom, as a nation, fades from history and is heard from no more.
Verses 11-14: The charge of verse 10 is here amplified:
(1) They "stood aloof," withholding assistance (verse 11);
(2) They rejoiced over Judah's downfall (verse 12; Psalms 83:4-6; 137:4-6);
(3) They plundered the city (verse 13); and
(4) They prevented the escape of her fugitives (verse 14).
Obadiah 1:11 "In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them."
"In the day thou stoodest on the other side" Aloof, as a spectator of the ruin of Jerusalem, and that with delight and pleasure. When they should, as brethren and neighbors, assisted against the common enemy. But instead of this they stood at a distance; or they went over to the other side, and joined the enemy, and stood in opposition to their brethren the Jews.
"In the day that the strangers carried away captive his forces" that is, at the time that the Chaldeans took Jerusalem, and carried captive as many of the forces of the Jews as fell into their hands; or when;
"The people spoiled his substance," as the Targum; plundered the city of all its wealth and riches;
"And foreigners entered into his gates" the gates of their cities, particularly Jerusalem; even such who came from a far country, the Babylonians, who were aliens and strangers from the commonwealth of Israel.
Whereas the Edomites were their near neighbors, and allied to them by blood, though not of the same religion. And by whom they helped against a foreign enemy, instead of being used by them as they were.
"And cast lots upon Jerusalem" either to know when they should make their attack upon it; or else, having taken it, the generals of the Chaldean army cast lots upon the captives, to divide them among them. So Kimchi (see Joel 3:3); or rather, the soldiers cast lots for the division of the plunder of the city, as was usual at such times.
"Even thou wast as one of them" the Edomites joined the Chaldeans, entered into the city with them, showed as much wrath, spite, and malice, as they did, and were as busy in dividing the spoil. So Aben Ezra interprets these and the following verses of the destruction of the city and temple of Jerusalem by Nebuchadnezzar.
This again, is speaking of their joining in with Babylon to destroy Judah.
Obadiah 1:12 "But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress."
"But thou shouldest not have looked on the day of thy brother": The day of his calamity, distress, and destruction, as afterwards explained. That is, with delight and satisfaction, as pleased with it, and rejoicing at it. But rather should have grieved and mourned, and as fearing their turn would be next. Or, "do not look"; so some read it in the imperative.
"In the day that he became a stranger" were carried into a strange country, and became strangers to their own. Or, "in the day of his alienation"; from their country, city, houses, and the house and worship of God. And when strange, surprising, and unheard of things were done unto them, and, among them.
"Neither shouldest thou have rejoiced over the children of Judah in the day of their destruction": The destruction of the Jews, of the two tribes of Judah and Benjamin, by the Chaldeans. This explains what is meant by the Edomites looking upon the day of the calamity of the Jews. That it was with pleasure and complacency, having had a good will to have destroyed them themselves.
But it was not in the power of their hands; and now being done by a foreign enemy, they could not forbear expressing their joy on that occasion, which was very cruel and brutal. And this also shows that Obadiah prophesied after the destruction of Jerusalem by Nebuchadnezzar.
"Neither shouldest thou have spoken proudly in the day of distress": or "magnified thy mouth". Opened it wide in virulent scoffing, and insulting language; saying with the greatest fervor and vehemence, as loud as it could be said, "rase it, rase it to the foundation thereof" (Psalm 137:7).
They should have mourned over the problems that Judah had, instead of being glad.
Matthew 5:22 "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."
God will not overlook their hatred against Judah.
Obadiah 1:13 "Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid [hands] on their substance in the day of their calamity;"
"Thou shouldest not have entered into the gate of my people in the day of their calamity": Or gates, as the Targum. The gates of any of their cities, and particularly those of Jerusalem; into which the Edomites entered along with the Chaldeans. Exulting over the Jews, and insulting them, and joining with the enemy in distressing and plundering them.
"Yea, thou shouldest not have looked on their affliction in the day of their calamity": Which is repeated, as being exceeding cruel and inhuman, and what was highly resented by the Lord. That instead of looking upon the affliction of his people and their brethren with an eye of pity and compassion, they looked upon it with the utmost pleasure and delight.
"Nor laid hands on their substance in the day of their calamity": Or "on their forces"; they laid violent hands on their armed men, and either killed or took them captive. And they laid hands on their goods, their wealth and riches, and made a spoil of them.
The phrase, "in the day of their calamity", is three times used in this verse, to show the greatness of it. And as an aggravation of the sin of the Edomites, in behaving and doing as they did at such a time.
Throughout these three verses, Obadiah uses the future only. It is the voice of earnest, emphatic, advice against and request, not to do what would displease God, and what, if done, would be punished. He advises them against malicious rejoicing at their brother's fall, first in look, then in word, then in act, in covetous participation of the spoil, and lastly in murder.
Malicious gazing on human calamity, forgetful of man's common origin and common liability to ill, is the worst form of human hate. It was one of the treatments of the Cross, "they gaze, they look" with joy "upon Me" (Psalm 22:17). The rejoicing over them was doubtless, as among savages, accompanied with grimaces (as in Psalm 35:19; Psalm 38:16).
Then follow words of insult. The enlarging of the mouth is uttering a tide of large words, here against the people of God. In Ezekiel, against Himself;
Ezekiel 35:13: "Thus with your mouth ye have enlarged against Me and have multiplied your words against Me. I have heard".
Not only had they gone in, after Babylon destroyed Jerusalem and Judah, but they actually took things belonging to Judah home with them. They looted Jerusalem and Judah.
Obadiah 1:14 "Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress."
"Neither shouldest thou have stood in the crossing": In a place where two or more roads met, to stop the Jews that fled. Let them take which road they would: or, "in the breach"; that is, of the walls of the city.
"To cut off those of his that did escape": Such of the Jews that escaped the sword of the Chaldeans in the city, and attempted to get away through the breaches of the walls of it. Or that took different roads to make their escape.
These were intercepted and stopped by the Edomites, who posted themselves at these breaches, or at places where two or more ways met, and cut them off. So that those that escaped the sword of the enemy fell by theirs; which was exceeding barbarous and cruel.
"Neither shouldest thou have delivered up those of his that did remain in the day of their distress": Or "shut up"; they shut them up in their houses, or stopped up all the avenues and ways by which they might escape. Even such as remained of those that were killed or carried captive.
These falling into the hands of the Edomites, some they cut off, and others they delivered up into the hands of the Chaldeans. Of the joy and rejoicing of the mystical Edomites, those false brethren and anti-christians, at the destruction of the faithful witnesses and true Christians, and of their cruelty and inhumanity to them (see Rev. 11:7).
They lay in wait for those of Judah and Jerusalem, who were fleeing to safety. They did not help them, as a near relative should have done. They actually turned them back to the Babylonians.
Obadiah 1:15 "For the day of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head."
"Day of the Lord": The Day of the Lord is that predicted time when God will intervene actively in the affairs of humanity and all creation, in both blessing and judgment. This period begins following the kingdom age with the purging of heaven and earth.
God's near judgment of Edom in history (verses 1-14), was a preview of His far judgment on all nations (verses 15-16), who refuse to bow to His sovereignty.
Throughout the Old Testament, this day was a recurring twofold theme of the prophets, identifying that time when the enemies of Israel would be defeated and God would bless the nation under the Davidic covenant. But this day also covered the tribulation and punishment of Israel, as it is sometimes characterized by judgment and wrath.
For the Christian whose sins have already been judged on the Cross, the Day of the Lord is mainly a time of hope and blessing. (Isa. 2:12; Obad. 15; Hosea 3:5).
The Day of the Lord is pictured in Scripture as the time when God will judge the heathen. Here the final Day of Judgment is in view.
Since they sided in with the heathen nations to destroy Judah and Jerusalem, they will suffer the same punishment as the heathen nations. They deserve their destruction God has spoken upon them.
Obadiah 1:16 "For as ye have drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been."
"My holy mountain": Zion, referring to Jerusalem (verse 17).
"Drink and they shall swallow" (compare Zech. 12:2), where the Lord will make His people as a "cup that causes reeling" from which His enemies will be made to drink. This refers to the cup of God's wrath. Judah drank temporarily of judgment, Edom will drink continually."
These heathen nations, they had sided with against God's people, are the very ones God will send to destroy them. They had drunk on God's holy mountain in Jerusalem. Now, God will send destruction to them. They drink of the cup of the wrath of God, and are destroyed.
Verses 17-18: "Deliverance (Hebrew peletah), is better understood as "an escaped one" or "a fugitive," hence "a remnant."
Obadiah 1:17 "But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions."
A reversal of Judah's plight (in verses 10-14), will come about when Messiah intercedes and establishes His millennial kingdom and holiness prevails.
This is a complete change from the message against Edom. This speaks of restoration to God's people. Israel shall come home to Jerusalem and the holy mountain of Zion. Zion also speaks of the church, spiritually. This speaks of a spiritual restoration through Jesus Christ, which comes from God's holy mountain. Deliverance comes through the shed blood of Jesus Christ.
