The Book of Obadiah
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 Ob 11-16, 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 [La 4:21], ; Eze 25:12-14; 35:1-15; [Psa 137:7]. From comparing Ob 5 with [Jr 49:9], Ob 6 with [Jr 49:10], Ob 8 with [Jr 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 [Is 15:1-16:14] with [Jr 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 [Am 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 Ob 11-14 will be to one of the former captures of Jerusalem: by the Egyptians under Rehoboam ([1Ki 14:25], ; [2Ch 12:2], &c.), or that by the Philistines and Arabians in the reign of Joram ([2Ch 21:16], ); or that by Joash, king of Israel, in the reign of Amaziah ([2Ch 25:22], ); 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 Ob 10); [Am 1:11], . 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) Ob 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) Ob 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.
Chapter 1
Ob 1-21. Doom of Edom for Cruelty to Judah, Edom's Brother; Restoration of the Jews.
1. Obadiah--that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.
We--I and my people.
heard--([Is 21:10]).
and an ambassador is sent--Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. [Jr 49:14] quotes this.
2. 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 ([Jr 49:8], ). Calvin explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" (Ob 3)? But if so, why should the heathen peoples be needed to subdue one so insignificant? [Jr 49:15], confirms Maurer's view.
3. clefts of ... rock--([So 2:14]; [Jr 48:28]). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," [2Ki 14:7], Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.
4. exalt thyself--or supply from the second clause, "thy nest" [Maurer] (Compare [Job 20:6]; [Jr 49:16]; [Am 9:2]).
set ... nest among ... stars--namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist ([Is 14:13]; [Da 8:10]; ).
thence will I bring thee down--in spite of thy boast (Ob 3), "Who shall bring me down?"
5. The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest--nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind--but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left ([Is 17:6]; ), is striking.
6. How are the things of Esau searched out!--by hostile soldiers seeking booty. Compare with Ob 5, 6 here, [Jr 49:9], .
hidden things--or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.
7. Men of thy confederacy--that is, thy confederates.
brought thee ... to the border--that is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [Drusius]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare [Job 6:14], ). Calvin translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands.
the men that were at peace with thee--literally, "the men of thy peace." Compare [Psa 41:9]; [Jr 38:22], Margin, where also the same formula occurs, "prevailed against thee."
they that eat thy bread--the poorer tribes of the desert who subsisted on the bounty of Edom. Compare again [Psa 41:9], which seems to have been before Obadiah's mind, as his words were before Jeremiah's.
have laid a wound under thee--"laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. Maurer translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."
none understanding--none of the wisdom for which Edom was famed (see Ob 8) to extricate him from his perilous position.
in him--instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.
8. ([Is 49:7]; compare [Job 5:12], ; [Is 19:3]; [Jr 19:7]).
in that day ... even destroy--Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.
mount of Esau--that is, Idumea, which was a mountainous region.
9. cut off by slaughter--Maurer translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare Ob 14). The Septuagint, Syriac, and Vulgate connect these words with Ob 10, "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" (Ob 10). However, the arrangement of the Septuagint gives a better parallelism in Ob 10. "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter ([Mt 26:52]; [Re 13:10]). Compare as to Edom's violence, [Psa 137:7]; [Eze 25:12]; [Am 1:11].
10. against thy brother--This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed ([Ge 27:41]).
Jacob--not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare [De 23:7] for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.
shame ... cover thee--([Psa 35:26]; ).
for ever--([Is 34:10]; [Eze 35:9]; Mal 1:4). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.
11. thou stoodest on the other side--in an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see Ob 12) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen ([Psa 38:11]).
strangers--the Philistines, Arabians in the reign of Jehoram, &c. ([2Ch 21:16]); the Syrians in the reign of Joash of Judah ([2Ch 24:24]); the Chaldeans ([2Ch 36:1-23]).
carried ... captive his forces--his "host" (Ob 20): the multitude of Jerusalem's inhabitants.
cast lots upon Jerusalem--([Joe 3:3]). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions ([Psa 22:18]).
12. looked on--with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes ([Psa 22:17]). Maurer translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.
the day of thy brother--his day of calamity.
became a stranger--that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies ([Pr 17:5]; , ). Contrast the opposite conduct of David and of the divine Son of David in a like case ([Psa 35:13-15]).
spoken proudly--literally, "made great the mouth"; proudly insulting the fallen ([Eze 35:13], Margin; compare [1Sa 2:8]; [Re 13:6]).
13. substance--translated "forces" in Ob 11.
14. stood in the crossway, to cut off those of his--Judah's.
that did escape--The Jews naturally fled by the crossways. (Maurer translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.