THE BOOK OF
OBADIAH

Title

The book is named after the prophet who received the vision (1:1). Obadiah means “servant of the LORD” and occurs twenty times in the OT, referring to many other OT individuals. Obadiah is the shortest book in the OT and is not quoted in the NT.

Author and Date

Nothing is known for certain about the author. Other OT references to at least eleven men with this name do not appear to be referring to this prophet. His frequent mentions of Jerusalem, Judah, and Zion suggest that he belonged to the southern kingdom (cf. vv. 10–12, 17, 21). Obadiah was probably a contemporary of Elijah and Elisha.

The date of writing is equally difficult to determine, though it is associated with the Edomite assault on Jerusalem described in verses 10–14. Obadiah apparently wrote shortly after the attack. There were four significant invasions of Jerusalem in OT history: (1) by Shishak, king of Egypt, c. 925 B.C. during the reign of Rehoboam (1 Kin. 14:25, 26; 2 Chr. 12); (2) by the Philistines and Arabians between 848–841 B.C. during the reign of Jehoram of Judah (2 Chr. 21:8–20); (3) by Jehoash, king of Israel, c. 790 B.C. (2 Kin. 14; 2 Chr. 25); and (4) by Nebuchadnezzar, king of Babylon, in the fall of Jerusalem in 586 B.C.

Of these four, only the second and the fourth fit the historical data. Number two is preferable, since Obadiah’s description does not indicate the absolute, total destruction of the city, which took place under Nebuchadnezzar’s attack. Also, although the Edomites were involved in Nebuchadnezzar’s destruction of Jerusalem (Ps. 137; Lam. 4:21), it is significant that Obadiah does not mention the Babylonians by name (as with all the other prophets who wrote about Jerusalem’s fall), nor is there any reference to the destruction of the temple or the deportation of the people; in fact, the captives appear to have been taken to the southwest, not east to Babylon (cf. v. 20).

Background and Setting

The Edomites trace their origin to Esau, the firstborn (twin) son of Isaac and Rebekah (Gen. 25:24–26) who struggled with Jacob even while in the womb (Gen. 25:22). Esau’s name means “hairy,” because “he was like a hairy garment all over” (Gen. 25:25). He is also called Edom, meaning “red,” owing to the sale of his birthright in exchange for some “red stew” (Gen. 25:30). He showed a disregard for the covenant promises by marrying two Canaanite women (Gen. 26:34), and later the daughter of Ishmael (Gen. 28:9). He loved the out-of-doors and, after having his father’s blessing stolen from him by Jacob, was destined to remain a man of the open spaces (Gen. 25:27; 27:38–40).

Esau settled in a region of mostly rugged mountains south of the Dead Sea (Gen. 33:16; 36:8, 9; Deut. 2:4, 5) called Edom (Greek “Idumea”), the forty-mile-wide area which stretches approximately one hundred miles south to the Gulf of Aqabah. The famed King’s Highway, an essential caravan route linking North Africa with Europe and Asia, passes along the eastern plateau (Num. 20:17). The struggle and birth of Jacob and Esau (Gen. 25) form the ultimate background to the prophecy of Genesis 25:23, “two nations are in your womb.” Their respective national descendants, Israel and Edom, were perpetual enemies.

When Israel came out from Egypt, Edom denied brother Jacob passage through their land, located south of the Dead Sea (Num. 20:14–21). Nevertheless, Israel was instructed by God to be kind to Edom (Deut. 23:7, 8). Obadiah, having received a vision from God, was sent to describe Edom’s crimes and to pronounce total destruction upon them because of their treatment of Israel.

The Edomites opposed Saul (c. 1043–1011 B.C.) and were subdued under David (c. 1011–971 B.C.) and Solomon (c. 971–931 B.C.). They fought against Jehoshaphat (c. 873–848 B.C.) and successfully rebelled against Jehoram (c. 853–841 B.C.). They were again conquered by Judah under Amaziah (c. 796–767 B.C.), but they regained their freedom during the reign of Ahaz (c. 735–715 B.C.). Edom was later controlled by Assyria and Babylon; and in the fifth century B.C., the Edomites were forced by the Nabateans to leave their territory. They moved to the area of southern Palestine and became known as Idumeans.

Herod the Great, an Idumean, became king of Judea under Rome in 37 B.C. In a sense, the enmity between Esau and Jacob was continued in Herod’s attempt to murder Jesus. The Idumeans participated in the rebellion of Jerusalem against Rome and were defeated along with the Jews by Titus in A.D. 70. Ironically, the Edomites applauded the destruction of Jerusalem in 586 B.C. (cf. Ps. 137:7), but died trying to defend it in A.D. 70. After that time, they were never heard of again. As Obadiah predicted, they would be “cut off forever” (v. 10) and “no survivor shall remain of the house of Esau” (v. 18).

Historical and Theological Themes

Obadiah is a case study of the curses/blessings in Genesis 12:1–3, with two interrelated themes: (1) the judgment of Edom by God for cursing Israel. This was apparently told to Judah, thereby providing reassurance that the Lord would bring judgment upon Edom for her pride and for her participation in Judah’s downfall; (2) Judah’s restoration. This would even include the territory of the Edomites (vv. 19–21; Is. 11:14). Obadiah’s blessing for Judah includes the near fulfillment of Edom’s demise (vv. 1–14) and the far fulfillment of the nations’ judgment and Israel’s final possession of Edom (vv. 15–21).

Interpretive Challenges

The striking similarities (at least seven) between Obadiah 1–9 and Jeremiah 49:7–22 bring up the question: Who borrowed from whom? Assuming that there was not a third common source (which is a remote possibility), it appears that Jeremiah borrowed, where appropriate, from Obadiah, because the shared verses form one unit in Obadiah, while in Jeremiah they are scattered among other verses. This would corroborate the “setting” conclusion that Obadiah preceded Jeremiah by about 250 years, thus making it impossible for Obadiah to have borrowed from Jeremiah.

I. GOD’S JUDGMENT ON EDOM (1–14)

A. Edom’s punishment (1–9)

1 The vision. The prophetic word often came from God in the form of a vision (cf. Is. 1:1; Mic. 1:1; Nah. 1:1; Hab. 1:1). Thus says the Lord GOD. 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. Cf. Jeremiah 49:14. Edom. Descendants of Esau (Gen. 25:30; 36:1ff.), the Edomites settled in the region south of the Dead Sea. See Introduction: Background and Setting. This is the first of only two (Jonah being the other) minor prophets who addressed their message to other than Israel and Judah. 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 “messengers” to serve His sovereign purposes (cf. Ps. 104:4).

2 I will make you. God sovereignly rules over all nations (cf. Dan. 2:21; 4:17). Cf. Jeremiah 49:15.

3, 4 Who will bring me down . . . I will bring you down. Edom’s pride was answered decisively by the Lord (cf. Matt. 23:12). The calamity against Edom, though brought about by her enemies, was truly God’s judgment of her pride (cf. Prov. 16:18; 1 Cor. 10:12). In spite of her economic prosperity and geographical impregnability, the God of Jacob would topple Esau’s offspring. Cf. Jeremiah 49:16.

3 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 her like a fortress, generating a proud, false sense of security.

5, 6 robbers by night. Because of the rugged terrain and very narrow access through the gorges, predatory attack could only come at night. Edom’s attackers, by divine judgment, would not stop where normal thieves would when they have enough. Instead, they would leave nothing. Cf. Jeremiah 49:9.

6 Esau. The personification of the nation Edom. Cf. Jeremiah 49:10.

7 Those conspiring against Edom (v. 1) were her allies (“men in your confederacy”), her neighbors (“men at peace with you”), and even the outlying tribes who benefited from Edom’s prosperity (“those who eat your bread”).

8 wise men. Edom was known for her wise men and sages (cf. Jer. 49:7). Her location on the King’s Highway provided her with intellectual stimulation from India, Europe, and North Africa.

9 mighty men. Cf. Jeremiah 49:22b. Teman. A name derived from a grandson 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). See note on Habakkuk 3:3.

B. Edom’s Crimes (10–14)

10 violence against . . . Jacob. Edom’s opposition is in view, which began as Israel approached the land (cf. Num. 20:14–21) and continued (cf. 2 Chr. 28:17) to Jeremiah’s day. See note on Jeremiah 49:7–22. Because Jacob and Esau were brothers, this evil of Edom was made even more reprehensible (cf. Gen. 25:23; Mal. 1:3; Rom. 9:10–13). “Slaughter” (v. 9) and shame for Edom will be just retribution for Edom’s violence and slaughter against her brother’s people. See Introduction: Background and Setting.

11–14 The charge of verse 10 is here amplified: (1) they “stood,” withholding assistance (v. 11); (2) they “rejoiced” over Judah’s downfall (v. 12; cf. Pss. 83:4–6; 137:7); (3) they plundered the city (v. 13); and (4) they prevented the escape of her fugitives (v. 14). See Introduction: Author and Date.

12–14 There are eight detailed accusations in this section, each indicated by “not” or “nor.” For a historical summary of later mistreatment of Judah by Edom and the subsequent historical judgment, see notes on Ezekiel 25:12–14; 35:15.

II. GOD’S JUDGMENT ON THE NATIONS (15, 16)

15 day of the LORD. God’s near judgment of Edom in history (vv. 1–14) was a preview of His far judgment on all nations (vv. 15, 16) who refuse to bow to His sovereignty (See Joel: Historical and Theological Themes).

16 My holy mountain. Zion, referring to Jerusalem (cf. v. 17). drink, and swallow. Compare Zechariah 12:2, where the Lord will make His people as a “cup of drunkenness” 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,” with irreversible, permanent results. Cf. Jeremiah 49:12.

III. GOD’S RESTORATION OF ISRAEL (17–21)

17 A reversal of Judah’s plight at the hands of the Edomites in verses 10–14 will come about when Messiah intercedes and establishes His millennial kingdom and “holiness” prevails.

18–20 Those of Judah who remain (v. 14) will be divinely empowered to “devour” (v. 18) and completely wipe out the “house of

Further Study

Busenitz, Irvin A. Joel and Obadiah. Fearn, Ross-shire, Great Britain: Christian Focus, 2003.

Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1980.