This obscure prophet of the southern kingdom directed his brief oracle to the nation of Edom that bordered Judah on the southeast. Edom (descended from Esau) refused to act as his “brother’s keeper” toward Judah (descended from Jacob). Because they gloated when Jerusalem was invaded, Edom would face a judgment of nothing less than total destruction.
Author. The Hebrew name Obadyah means “worshiper or servant of the LORD.” The author’s name is given in v. 1. It is not known for sure if this was the prophet’s proper name or the title of a godly prophet wishing to remain anonymous.
The name “Obadiah” does occur numerous times in the OT (1Kg 18:3-16; 1Ch 3:21; 7:3; 8:38; 9:16; 12:9; 27:19; 2Ch 17:7; 34:12; Ezr 8:9; Neh 10:5; 12:25). Ahab’s steward (1Kg 18:3-16, “Obadiah was a devout believer in the Lord”[NIV 1984]) and Jehoshaphat’s official (2Ch 17:7) have been offered as leading options. While these are possibilities, nothing is known for certain about the author of this the shortest book in the Hebrew Bible other than his firm conviction that God would ultimately intervene in history to bring justice to the world. For this approach see the argument of Carl E. Armerding’s article “Obadiah,” EBC, vol. 7, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan, 1985), 335-9.
Date. Obadiah mentions no kings, so 10-14 provide the only historical reference to aid in determining the book’s time and setting. However, scholars disagree about which invasion of Jerusalem Obadiah had in mind. There are four possibilities. (1) In 926 BC, Shishak of Egypt plundered the temple and palace of Jerusalem in the reign of Rehoboam (1Kg 14:25-26), when Edom was still subject to Judah. This does not seem to fit 10-14, which indicate that Edom was independent of Judah. (2) During the reign of Jehoram (848–841 BC), the Philistines and Arabians invaded Judah and looted the palace (see 2Ch 21:16-17). Edom revolted during the reign of Jehoram and became a bitter antagonist (see 2Kg 8:20-22; 2Ch 21:8-20). This does fit the description of Obadiah. (3) In 790 BC, King Jehoash of Israel invaded Judah (see 2Kg 14; 2Ch 25). However, Obadiah in 11 calls the invaders “strangers.” This would be an inappropriate term for describing the army of the northern kingdom. (4) In 586 BC, Nebuchadnezzar of Babylon defeated and destroyed Jerusalem (2Kg 24-25).
The two best candidates are (2) and (4). Verses 10-14 seem to fit (2) better than (4) because they do not indicate the total destruction of the city, which took place when Nebuchadnezzar burned the palace and temple and razed the walls. And Nebuchadnezzar certainly would not have “cast lots for Jerusalem” (11) with anyone. Also, all of the other prophets who speak of the destruction of 586 BC identify Nebuchadnezzar and the Babylonians as the agents; but Obadiah leaves the enemy unidentified. For these and other reasons, it appears likely that the plundering of Jerusalem written of in Obadiah was by the Philistines between 848 and 841 BC. This would make the prophet a contemporary of Elisha, and Obadiah would be the earliest of the writing prophets, predating Joel by a few years.
Theme. The major theme of Obadiah is a declaration of Edom’s coming doom because of its arrogance and cruelty to Judah. “I will make you small among the nations” (2). Even the last few verses, which deal primarily with Israel, speak of Edom’s downfall (17-21). The secondary theme of Obadiah is the future restoration of Israel and faithfulness of Yahweh to His covenant promises. God’s justice will ultimately prevail.
The struggle between Esau and Jacob continued in the form of an ongoing struggle between their descendants in the nations of Edom and Israel. Edom (descended from Esau) refused to act as a brother to Judah (descended from Jacob), and maintained a fierce enmity with the offspring of Jacob for over a thousand years. This national rivalry became especially hostile when the Edomites reveled over the defeat and looting of Jerusalem by a foreign power. Instead of being his brother’s keeper, Edom participated in the crime. Obadiah is the shortest book in the OT (21 verses), but it carries one of the strongest messages of judgment in the OT. For Edom there were no pleas to return, no words of consolation or hope. Edom’s fate was sealed, and there were no conditions for possible deliverance. God would bring total destruction upon Edom, and there would be no remnant. Obadiah is Edom’s day in court, complete with Edom’s arraignment, indictment, and sentencing by the Supreme Judge.
This prophet described how the Judge of the earth would overthrow the pride of Edom and restore the house of Jacob. Obadiah is divided into two major sections: the destruction and judgment of Edom (1-18) and the restoration of Israel in the day of the Lord (19-21).
Background. A struggle that began in the womb between twin brothers Esau and Jacob (Gn 25:20-23) eventuated in a struggle between their respective descendants, the Edomites and the Israelites. The history of Edom began with Esau, who was given the name “Edom” (“Red”) because of the red stew for which he traded his birthright (Gn 25:30). Esau moved to the mountainous area of Seir southwest of the Dead Sea and absorbed the Horites, the original inhabitants. Edom refused to allow Israel to pass through their land on the way to Canaan (Nm 20:14-21). The Edomites opposed Saul and were subdued under David (1Ch 18:12-13) and Solomon (1Kg 11:14). They fought against Jehoshaphat (2Ch 20) and successfully rebelled against Jehoram (2Ch 21). They were again conquered by Judah under Amaziah (2Kg 14:7), but they regained their freedom during the reign of Ahaz (2Ch 28:17). Edom was later controlled by Assyria and Babylon. In the fifth century BC the Edomites were forced to leave their territory by the Nabataeans. They moved to southern Israel and became known as Idumaeans. Herod the Great, an Idumaean, became king of Judea under Rome in 37 BC. In a sense, the enmity between Esau and Jacob was continued in Herod’s attempt to murder Jesus. The Idumaeans participated in the rebellion of Jerusalem against Rome and were defeated along with the Jews by Titus in AD 70. Ironically, the Edomites applauded the destruction of Jerusalem in 586 BC (see Ps 137:7) but died trying to defend it in AD 70. After that time they were never heard of again. As Obadiah predicted they would be “cut off forever” (10); and there would be “no survivor of the house of Esau” (18).
COMMENTARY ON OBADIAH
I. God’s Prophesied Destruction of Edom (1-14)
A. Edom’s Judgment Described (1-9)
The first section of Obadiah makes it clear that the coming overthrow of Edom was a certainty, not conditional. Obadiah was reporting his vision of a call of the Lord for the nations to come against Edom.
1-4. Arise and let us go literally means “arise and rise up.” God was commanding the nations to act on His behalf to judge Edom in battle. Edom was in the mountains of present-day Jordan, and judgment would require going up. The prophecy of the LORD given in 2 was that He would make the nation of Edom insignificant among the nations of the world. The reason for judgment was as simple as it was difficult to combat. Edom was arrogant of heart. Arrogance carries the thought of presumption, confidence that their natural defenses made them impregnable (3). Their national chant would have been, “We’re Number One!” Their secure position in the clefts of the rock, a mountainous region south of the Dead Sea, caused them to believe they were militarily invincible. Its capital city of Sela (Petra) was protected by a narrow canyon that prevented invasion by a vast army. But God was saying this natural protection would make no difference. Though they dwelt on mountains high like the eagle (4), the LORD would bring the proud down to earth, because He always opposes the proud (Ps 138:6; Pr 3:34).
5-6. Obadiah presented two illustrations of complete destruction. The judgment would be more thorough than one coming from robbers by night, and more complete than grape gatherers gleaning after the harvest. In both instances some remainder would occur. Even a thief does not take literally everything. But when God destroyed Edom it would be totally ransacked. Nothing would avert God’s complete judgment. The declaration of complete destruction is linked to Esau, Israel’s brother nation. Her hidden treasures would be discovered and removed.
7-9. The means of destruction was to be her former allies, who will deceive you and overpower you (7). This probably refers to a time in the fifth century BC, when the Edomites were forced by their trading partners the Nabataeans to leave their territory. The objects of destruction would be the wise men from Edom, and their mighty men (8-9). These phrases are probably an ironic description of the men of Edom who considered themselves wise and mighty, but in reality they were arrogant fools for harming God’s people.
B. Edom’s Judgment Deserved (10-14)
10-14. Edom’s violence to your brother Jacob (Israelites) refers to their evil behavior toward Israel. Violence (cruelty, oppression) is often described by the prophets as the strong/rich oppressing the weak/poor (Jr 22:17; Mc 6:12; Hab 1:9). As Micah would later say, they see a field and take (lit., “violence”) it away (Mc 2:2). As a result of their cruelty, Edom would be covered with shame, a word that means “to fall into disgrace, normally through failure” (R. Laird Harris, Gleason L. Archer, and Bruce K. Waltke, TWOT [Chicago: Moody, 1980], 97). They will be cut off forever, a reference to Edom’s ultimate disappearance as a people, when “there will be no survivor of the house of Esau” (18).
The details of Edom’s evil acts against the inhabitants of Jerusalem are listed in a fourfold progression of sin (11-14). First they were indifferent, standing aloof as Jerusalem was invaded. Next, they rejoiced over the destruction of the sons of Judah (12). Edom rejoiced when foreigners plundered Jerusalem, and became as one of them. Third, the Edomites participated in looting the escaping sons of Judah (13). Finally, they murdered their “brothers” and imprison[ed] their survivors. The principle being communicated in these verses of Obadiah is that sin unchecked always leads to a downward path of greater sin, and eventually results in God’s judgment (Gl 6:7-8). Violent individuals who do not repent will someday face a fierce justice. Moreover, God’s covenant with Abraham promised the sure judgment of those nations that oppress the Jewish people (Gn 12:3).
II. God’s Prophesied Destruction of the Nations: “The Day of the Lord” (15-21)
A. God’s Judgment on the Nations (15-16)
15-16. Here the prophet moved from a focus on the historical judgment of Edom to the eschatological judgment of all the nations (15). Based on the principal of lex talionis (an eye for an eye), all unrepentant nations will experience a time of judgment. This is also repeated in the NT where Paul reminded his readers in Gl 6:7, “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap.” The judgment will fall in the day of the LORD, a phrase that can describe any divine judgment in the affairs of humanity. But most often it refers to the Lord’s intervention during the eschatological tribulation, when He will judge the whole world, culminating in the return of the Lord Jesus to establish the messianic kingdom on earth.
For more on day of the LORD, see Introduction: Theme in Joel, and comments on Jl 3:1-21; Zch 14:1-2; Mal 4:1-3). This refers to the end-of-days judgment because the extent of the Lord’s judgment is universal. Edom will experience the just judgment of the Lord, but so will all the nations. Edom caroused as drunkards (you drank), rejoicing and gloating as oppressors over Judah in Jerusalem (My holy mountain) (12-13). Therefore, they will someday drink judgment from the God whom they had mocked on His mountain—as will all nations.
B. God’s Deliverance and Restoration of Israel: “Mount Zion” (17-21)
17-18. The remnant on Mount Zion (17, Jerusalem) would eventually regain their possessions. Edom will eventually be judged during the coming day of the Lord when Israel will be a fire … but the house of Esau will be as stubble. This depicts the last battle, when Israel, fighting behind their messianic king like a fire, will be empowered for great victory (cf. Zch 12:6 and comments there). Edom, used as an archetype here to represent the nations gathered against Jerusalem (Am 9:12 uses Edom as such an archetype), was to become like stubble to be burned. The imagery of Israel being like fire and destroying their proud opponents evokes God’s promise to set all wrongs right someday.
19-21. In the coming time of deliverance, God will resettle those of the Negev or southern area of Israel into the mountains of Esau (modern Jordan), and those living in the Shephelah or low rolling hills of western Israel will occupy the Philistine plain (modern-day Gaza Strip). The Lord’s people, Israel, are promised increased borders and possession of the land promised them as part of the Abrahamic covenant (Gn 12, 15; Is 27:12-13; Ezk 36:33-36; Am 9:14-15).
Although some prophets foretold the partial regathering of the Jewish people while still in unbelief as a precursor to end-time events (cf. Ezk 37 and comments there), other prophets predicted that once Israel believes in Messiah at the end of the tribulation, the Lord will fully restore all the remaining Jewish exiles to the land. Obadiah’s promise of restoration refers to the full regathering at the end of the tribulation. He predicted that, someday, Israel’s exiles will be restored to the land of the Canaanites as far as Zarephath or modern Sidon on the Mediterranean Sea.
Exiles of Jerusalem who are in Sepharad will once again possess the cities of the Negev. Options for the location of Sepharad include modern-day Asia Minor or Turkey, Greece, and Spain. Wherever Jewish people remain in the Diaspora, when the nation believes in Jesus as their Messiah and Deliverer, He will bring them back. They will travel great distances to return to their promised homeland, and the borders of that homeland will be larger than present-day Israel. In that day, deliverers will become the judges of Edom’s land (the mountain of Esau), perhaps a reference to earthly rulers from Israel, serving under the Messiah in the messianic kingdom. Alternatively, the LXX reads, “the delivered,” a reference to Israel, having believed in Messiah Jesus at the end of the tribulation, will “possess the remnant of Edom” (Am 9:12).
Israel’s eventual triumph over Edom and all enemies of the Lord’s plans will be part of the coming of the Lord’s Kingdom (21; for the concept of “kingdom of the LORD,” see the comments on Mt 3:1-4; 13:1-17). God’s Word remains true: He promises to punish the wicked, fulfill His promises to Israel, and bring His kingdom over all the earth.
BIBLIOGRAPHY
Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans, 1976.
Amerding, Carl E. “Obadiah.” In Daniel–Minor Prophets. Vol. 7 of The Expositor’s Bible Commentary, edited by Frank E. Gaebelein. Grand Rapids, MI: Zondervan, 1985.
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Bullock, C. Hassell. An Introduction to the Old Testament Prophetic Books. Chicago: Moody, 1986.
Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1976.
Finley, Thomas J. Joel, Amos, Obadiah. The Wycliffe Exegetical Commentary. Chicago: Moody, 1990.
Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke. Theological Wordbook of the Old Testament. Chicago: Moody, 1980.
Marbury, Edward. Obadiah and Habakkuk. Reprinted. Minneapolis: Klock and Klock Christian Publishers, 1979.
McComiskey, Thomas Edward, gen. ed. An Exegetical & Expository Commentary: The Minor Prophets. Grand Rapids, MI: Baker, 1993.
Watts, J. D. Obadiah: A Critical and Exegetical Commentary. Grand Rapids, MI: Eerdmans, 1967.
Wolff, Hans Walter. Obadiah and Jonah: A Commentary. Translated by Margaret Kohl. Minneapolis: Augsburg Publishing House, 1986.
