Obadiah

Overview

The book of Obadiah is chiefly a prophecy of judgment against Edom (e.g., vv. 4–9, 16–18), although at points this judgment is extended to non-Edomite territories surrounding Judea (vv. 19–20). Indeed, the book looks ahead ultimately to the “day of the LORD” of judgment upon “all nations” (vv. 15–16). The Edomites are singled out because of their harsh treatment of Judah, their “brother” (v. 10), in aiding an invading force that ransacked Jerusalem (vv. 10–14). Edom will be repaid for their deeds and will be utterly wiped out (vv. 8–9, 18–19). Yet the book’s message does not entirely concern punishment; Obadiah also prophesies salvation for Judah (vv. 17, 21), the reclaiming of her ancestral land (vv. 19–20), and the emergence of rulers over the Edomites under the kingship of the Lord (v. 21).

Title

The book is the “vision” (khazon) of Obadiah (v. 1), indicating that Obadiah was the recipient of a dream or vision, as is typical of prophetic revelation (Num. 12:6–8).

Author

Apart from the name “Obadiah,” which means “servant of Yah[weh],” nothing is known about the author. Some ancient and modern interpreters argue this is the same Obadiah who served King Ahab (1 Kings 18).¹ There is no evidence for such an identification, however, and the probable dating of the book after the fall of Jerusalem makes this unlikely—Obadiah was a common name in both biblical texts and extrabiblical inscriptions. The interpretation of Obadiah’s message does not depend on biographical details of the prophet’s life.

Date, Occasion, and Historical Background

The identity of the invading enemy assisted by Edom is not explicitly stated, but it is most likely the Babylonians, who sacked Jerusalem in 586 BC. There is little evidence to link Edomite activity with earlier incursions by, e.g., the Assyrians, whereas their association with Babylon is attested elsewhere (e.g., Ps. 137:7–8; Ezek. 25:12; 35:5; cf. Lam. 4:21–22). Edom initially sent envoys to a possible international coalition resisting the growing Babylonian threat, but perhaps they were dissuaded by Jeremiah’s warnings (Jer. 27:1–11).

An understanding of the origin of Edom and the history of Edomite-Israelite relations is essential for appreciating Obadiah’s message. The nations of Edom and Israel were descended from Isaac’s twin sons, Esau and Jacob, whose relationship as brothers was frequently tense (Gen. 27:32). While still in the womb it was prophesied that the “older shall serve the younger” (25:23), and so it played out: Jacob, the younger, received the firstborn’s birthright and blessing instead of Esau (25:29–34; 27:27–29).

Two nations emerged from the descendants of Esau and Jacob (Genesis 36; Exodus 1), and the ancient oracle that the “older will serve the younger” was confirmed by the oracles of the mysterious seer Balaam, who foretold Israel’s dominance over Edom (Num. 24:18–19). Nevertheless, the Lord assigned a small mountainous territory southeast of Judah to Esau’s descendants as their inheritance. When the Israelites were refused passage through Edom (Num. 20:14–21), God made it clear that Israel was not to contend with them (Deut. 2:1–8). Over time, the ancient prophecies found further fulfillment as Israel gained political and military dominance over Edom (1 Sam. 14:47; 2 Sam. 8:11–14; 1 Chron. 18:11), placing a vassal king on their throne (1 Kings 22:47). Despite the injunctions of Deuteronomy, the Israelites’ treatment of Edom was harsh at times (1 Kings 11:15; 2 Chron. 25:12). Eventually, Edom revolted and crowned its own king (2 Kings 8:20; 2 Chron. 21:8–10), although Tiglath-pileser III (r. 745–727 BC) later made Edom a vassal state of Assyria.

Given this historical backdrop, one can readily imagine the ill will harbored by the Edomites toward their “younger brothers,” the Judeans. When enemy forces invaded and ransacked Jerusalem, the Edomites were only too glad to be of assistance, whether by participating in the destruction or by assisting the Babylonians (cf. comment on Obad. 10–11). Thus they profited from Judah’s misfortune, and the Lord condemned them strongly for their actions (e.g., vv. 12–14).

Genre and Literary Structure

As noted above (Introduction: Title), the book is the record of a “vision,” a title also given to other Prophetic Books (e.g., Isa. 1:1; Nah. 1:1). In basic form and content Obadiah is much like other prophetic oracles, proclaiming judgment against foreign nations and salvation for the people of God (e.g., Jeremiah 46–51; Amos 1–2). Certain poetic devices such as parallelism (Obad. 3), repetition (vv. 4–5, 12–14), verb-gapping (v. 8), and wordplay (ʼedom [vv. 1, 8] vs. ʼedam [v. 13]) are utilized sporadically. On the whole, however, the book exhibits a limited use of Hebrew poetic techniques and does not seem to be a clear example of biblical poetry. It is more accurately characterized as “heightened . . . rhetoric” or “impassioned speech.”²

The significant overlap between Obadiah and the oracle against Edom in Jeremiah 49:7–22 (cf. Obad. 1–4 with Jer. 49:14–16; Obad. 5–6 with Jer. 49:9–10; Obad. 8 with Jer. 49:7) raises the possibility that one prophet borrowed from the other or that both prophets drew upon a third (currently unknown) source. Arguments can be made for each of these positions, but a conclusive answer is difficult to determine. On the whole, it is prudent simply to interpret the message of Obadiah on its own terms.

Theology of Obadiah; Its Relationship to the Rest of the Bible and to Christ

The basic theme of the book is clear: “Edom—and the nations—will be judged, and through that judgment Israel will be saved, while Yahweh is glorified for his justice and mercy.”³ A number of more specific motifs can also be seen.

Zion Theology

Much has been written about the “Zion theology” of the OT. “Zion,” referring to a hill or ridge in Jerusalem, came to be used for the temple complex located on this “holy mount” (Ps. 87:1) and, by further extension, to the holy city of Jerusalem more broadly. “Zion theology” represents several intertwining themes: the selection of Zion/Jerusalem as the Lord’s earthly abode (Pss. 78:68; 132:13) in conjunction with his victory over the nations (Psalms 46; 48; 76), and Jerusalem’s association with an eternal Davidic dynasty (2 Samuel 7; Ps. 2:6).

There is no mention of the Davidic dynasty in Obadiah; indeed, the book presents Judah as having returned to the pre-monarchical era of the judges (cf. comment on Obad. 21). Nevertheless, the exaltation of Mount Zion (vv. 16, 17, 21) over “Mount Esau” (vv. 8, 9, 19, 21; cf. vv. 3–4) is emphatic. Despite the sacrilegious treatment it has received, Zion remains central to God’s redemptive plan (v. 17) and will be restored.

Esau in Biblical Perspective

The troubled nature of Edomite-Israelite relations and Israel’s favored status were not merely historical accidents but reflected the eternal decrees of the Lord. Indeed, the choice of Jacob over Esau is presented as conclusive proof of the Lord’s sovereignty in election, taking place either before birth or before one has done anything to deserve one’s fate (cf. Rom. 9:10–16; also Mal. 1:1–4).

As profound as this biblical theme is, Obadiah’s prophecy of the destruction of Edom was fulfilled in a surprising way. The Nabonidus Chronicle (1.17) attests that in 553 BC Edom fell to the Babylonians, but while this undoubtedly was a partial fulfillment of Obadiah’s oracle, Edom continued for some time after that defeat. Arab peoples encroached upon Edom from the fifth to third centuries BC, causing Edom to shift westward into the Negeb of Judea. Their territory came to be known as “Idumea” and its residents as “Idumeans.” Under the leadership of John Hyrcanus (134–104 BC), the Idumeans were subjugated and compelled to receive Jewish circumcision (Josephus, Antiquities 13.257). As a result, over time they began to be absorbed into the Jewish nation, losing their distinct ethnic identity. In a surprising twist of God’s providence, it was precisely that loss that proved to be the salvation for some: by losing their identity as “Edomites/Idumeans” and being incorporated into the covenant community, some had the opportunity to encounter Jesus the Savior and follow him during his earthly ministry (Mark 3:7–8). In a remarkable but unexpected way, Obadiah’s prophecy of deliverance on Mount Zion (Obad. 17) came to pass.

The Day of the Lord

It is evident that “day” (yom) functions as a key word in Obadiah (vv. 8, 11, 12, 13, 14, 15), with the “day of the LORD” (v. 15) being the culmination of the theme. This rich and multifaceted concept, found throughout the OT prophets, is intimately connected with the consummation of God’s redemptive plan. Willem VanGemeren says, “The goal of the Day of the LORD is the total transformation of all creation.”⁴ He continues,

The Day of the LORD (yôm Yahweh) is the era in which the LORD judges, purifies a remnant for himself, avenges his name, vindicates his people, renews his creation, brings in the full deliverance, and establishes his rule on earth. . . . Thus, the Day of the LORD was a framework for interpreting history, for understanding the present under divine control, and also for projecting a final day of reckoning (the eschatological Day of the LORD). . . . The Day of the LORD is past, present, and future.⁵

While the “day of the LORD” is an eschatological reality, Obadiah and the other prophets indicate that intrusions of this day may occur even in the present age (cf. comment on v. 15a).

The concept of the “day of the LORD” is further developed by NT references to the “day of Jesus Christ” (e.g., Phil. 1:6; cf. Mark 13:32; Luke 17:31; 1 Thess. 5:4; 2 Thess. 1:10; 2:3). All of history finds its ultimate “goal” (telos) in Christ. As the Alpha and Omega (Rev. 1:8; 21:6; 22:13), Jesus will usher in the consummation of God’s plan of redemption. With respect to the book of Obadiah, it emerges that the universal judgment to take place on the “day of the LORD” (Obad. 15–16) will be carried out by Jesus Christ himself (Matt. 7:22; Luke 10:12; Acts 10:42; Rom. 2:16; 2 Tim. 1:12, 18; 4:1, 8).

The Kingship of the Lord

Obadiah exalts the kingship (melukah; v. 21) of God, which refers ultimately to Christ, who was “determined to be the Son of God in power . . . by his resurrection from the dead” (Rom. 1:4 AT). Obadiah 21 indicates that kingship will belong to the Lord, even as human “saviors” (moshiʻim) arise to rule over Edom. All leadership roles among God’s people (e.g., 1 Tim. 3:1–16) are ultimately subordinate to Christ himself, who ascended in triumph and “gave the apostles, the prophets, the evangelists, the shepherds and teachers” for the building of the church (Eph. 4:7–14, esp. v. 11).

Outline

Obadiah has proved difficult to outline since it exhibits few formal markers of literary structure (e.g., prophetic formulas), and its sections seem to overlap. The following bipartite outline is based primarily on the book’s content rather than on particular literary or discourse features.

1. I. The Day of Judgment for Edom (vv. 1–14)
   1. A. Superscription (v. 1a) and Summons to Battle (v. 1b)
   2. B. Edom’s Pride despite Its Humble Circumstances (vv. 2–3)
   3. C. Edom to Be Destroyed (vv. 4–9)
   4. D. Edom’s Crimes against Judah (vv. 10–14)
2. II. The Day of the Lord (vv. 15–21)
   1. A. Judgment upon All Nations (vv. 15–16)
   2. B. Deliverance on Mount Zion (v. 17a)
   3. C. Restoration of the People of God and a “New Conquest” (vv. 17b–20)
   4. D. The Rule of “Saviors” under the Kingship of the Lord (v. 21)