---
title: "Commentary on Joel, Amos and Obadiah"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 57 of 79
url: https://scriptura.si/works/john-calvin-commentary-on-joel-amos-and-obadiah/57/
cite: "John Calvin, tr. John Owen, Commentary on Joel, Amos and Obadiah, section 57. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-joel-amos-and-obadiah/57/"
---

# Commentary on Joel, Amos and Obadiah

*John Calvin, tr. John Owen*

Calvin on three of the shorter prophets: Joel, Amos and Obadiah.

## 57. Introduction

Source: https://scriptura.si/works/john-calvin-commentary-on-joel-amos-and-obadiah/57/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-joel-amos-and-obadiah/57/#p-N

[¶0] Calvin’s Preface

[¶1] Obadiah

[¶2] This Prophecy does not consist of many oracles, nor of many sermons, as other prophecies; but it only denounces on the Idumeans a near destruction, and then promises a restoration to the chosen people of God. But it threatens the Idumeans for the sake of administering consolation to the chosen people; for it was a grievous and hard trial for the children of Jacob, an elect people, to see the posterity of Esau, who had been rejected by God, flourishing both in wealth and power.

[¶3] As then the children of Israel were miserable in comparison with their own kindred, the adoption of God might have appeared worthless; and this was in great measure the reason why the Israelites preferred the lot of other is observed by us, our sorrow is enhanced and our weariness is increased. When therefore the Israelites saw the Idumeans living at ease and beyond the reach of danger, and when they also saw them in the enjoyment of every abundance, while they themselves were exposed as a prey to their enemies, and were continually expecting new calamities, it could not have been, but that their faith must have utterly failed, or at least become much weakened. For this reason the Prophet here shows, that though the Idumeans now lived happily, yet in a short time they would be destroyed, for they were hated by God; and he shows that this would be the case, as we shall see from the contents of this Book, for the sake of the chosen people.

[¶4] We now then perceive the design of the Prophet: as adversity might have weakened the Israelites, and even utterly broken them down, the Prophet here applies comfort and props up their dejected minds, for the Lord would shortly look on them and take due vengeance on their enemies.

[¶5] And the reason why this prophecy is levelled against the Idumeans only is this, — that they, as we know, raged more cruelly than any others against the Israelites: for it is not said without a cause in Psalm 137:7,

[¶6] ‘Remember the children of Edom in the day of Jerusalem, who said, Make bare, make bare even to the very foundations.’

[¶7] Now at what time Obadiah prophesied, it does not appear except that it is probable that this prophecy was announced, when the Idumeans rose up against the Israelites and distressed them by many annoyances: for they seem to be mistaken who think that Obadiah lived before the time of Isaiah. It appears that Jeremiah (Jeremiah 49:7-22) and this Prophet made use of the same thoughts and nearly of the same words, as we shall hereafter see. The Holy Spirit could, no doubt, have expressed the same things in different words; but he was pleased to join together these two testimonies, that they might obtain more credit. I know not whether Obadiah and Jeremiah were contemporaries, and on this subject we need not bestow much labor. It is sufficient for us to know, that this prophecy was added to other prophecies, that the Israelites might feel assured, that though their kindred the Idumeans might prosper for a time, yet they could not escape the hand of God, but would shortly be constrained to give an account of their cruelty, inasmuch as they had without cause been all in a flame against the distressed and afflicted people of God.

[¶8] Now our Prophet shows at the end that God would become the avenger of this cruelty, which the Idumeans had exercised; for though he chastised his own people, he did not yet forget his gratuitous covenant. Let us now come to the words.

### Chapter 1

[¶10] Commentaries on

[¶11] the Prophet Obadiah

### Obadiah 1:1

[¶13] Obadiah 1:1 1. The vision of Obadiah. Thus saith the Lord God concerning Edom; We have heard a rumour from the Lord, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. 1. Visio Obadiae. Sic Dominus Jehova contra Edom, Rumorem audivimus a Jehova, et legatus ad gentes missus est, Surgite et surgamus contra eam ad proelium.

[¶14] Obadiah’s preface is, that he brought nothing human, but only declared the vision presented to him from above. We indeed know that it was God alone that was ever to be heard in the Church, as even now he demands to be heard: but yet he sent his prophets, as afterwards the apostles; yea, as he sent his only begotten Son, whom he has set over us to be our only and sovereign Teacher. Obadiah then by saying that it was a vision, said the same, as though he declared, that he did not presumptuously bring forward his own dreams, or what he conjectured, or discovered by human reason, but that he adduced only a celestial oracle: for חזון, chezun, as we have observed in other places, was a vision, by which God revealed himself to his Prophets.

[¶15] He then adds, Thus saith Jehovah. Here is a fuller expression of the same declaration. We thus see that the Prophet, in order that the doctrine he brought forward might not be suspected, made God the author; for what faith can be put in men, whom we know to be vain and false, except as far as they are ruled by the Spirit of God and sent by Him? Seeing then that the Prophet so carefully teaches us, that what he declared was delivered to him by God, we may hence learn what I have lately referred to, — that the Prophets formerly so spoke, that God alone might be heard among the people.

[¶16] He says afterwards, A rumor have we heard. Some render it, a word, or a doctrine. שמועה, shimuoe, is properly a hearing, and is derived from the verb the Prophet subjoins. A hearing then have we heard; so it is translated literally. But some think that what was taught is pointed out, as though he said, “The Lord has revealed this to me and to other Prophets;” according to what Isaiah says, Isaiah 53:1, ‘Who has believed our hearing?’ It is the same word, and he speaks of God’s word or doctrine. But it is probable that he refers here to those tumultuous rumors, which commonly precede wars and calamities. We have then heard a rumor The verb in Jeremiah is not in the plural number, שמענו shimonu, but שמועה שמעתו shimoti shimunoe, ‘I have heard,’ says Jeremiah, ‘a hearing.’ But our Prophet uses the plural number, ‘We have heard a hearing.’ The sense however is the same; for Jeremiah says that he had heard rumors; and the Prophet here adds others to himself, as though he said, “This rumor is spread abroad, but it is from the Lord: it is certain that this rumor has been heard even by the profane and the despisers of God.” But the Prophet shows that wars are not stirred up at random, but by the secret influence of God; as though he said, “When a tumult arises, let us not think that its beginning is from the earth, but God himself is the mover.” We now then apprehend the design of the Prophet: though he speaks of the rumor of wars, he yet shows that chance or accident does not rule in such commotions, but the hidden influence of God.

[¶17] We have heard, he says from Jehovah, and a messenger, or, an ambassador, to the nations has been sent , Arise ye, and we will arise against her to battle. In Jeremiah, it is, ‘Assemble ye, come and arise against her to battle.’ The Prophet here shows, I have no doubt, whence the rumor came, which he had just mentioned; for they were now indeed stirring up one another to destroy that land. If any one had formed a judgment according to human wisdom, he would have said that the Assyrians were the cause why war was brought on the Idumeans, because they had found them either inconstant or even perfidious, or because they had feigned a pretense when there was no just reason for making war. But the Prophet here raises his mind upwards and acknowledges God to be the mover of this war, because he intended to punish the cruelty of that people, which they had exercised toward their own kindred, the Israelites; and at the same time he encourages others also, that they might understand that it was altogether directed by the hidden counsel of God, that the Assyrians, from being friends, became of a sudden enemies, that a war was all in a flame against the Idumeans at a time when they were at ease, without any fear, without any apprehension of danger. It follows —

### Obadiah 2-4

[¶19] Obadiah 2-4 2 Behold, I have made thee small among the heathen: thou art greatly despised. 2 Ecce parvum posui te inter gentes, contemptus tu valde. 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? 3 Superbia cordis tui decepit te, qui habitas in scissuras petrae (vel, rupis;) excelsa habitatio ejus, dicens in corde suo, Quis detrahet me in terram? 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. 4 Si exaltaveris quasi aquila, etsi inter nubes posueris nidum suum, inde ego detraham te, dicit Jehova.

[¶20] Jeremiah uses nearly the same words; but the sense of the expression is ambiguous, when he says, ‘Lo, little have I set thee.’ To me it appears probable, that the Prophet reproves the Idumeans, because they became arrogant, as it were, against the will of God, and in opposition to it, when, at the same time, they were confined to the narrow passes of mountains. It is said elsewhere, (Malachi 1:2,) ‘Jacob and Esau, were they not brethren?’ “But I have given to you the inheritance promised to your father Abraham; I have transferred the Idumeans to mount Seir.” Now it is less bearable, if any one be elated with pride, when his condition is not so honorable. I therefore think that the Idumeans are here condemned because they vaunted so much, and arrogated to themselves more than what was right, when they yet were contemptible, when their condition was mean and obscure, for they dwelt on mount Seir. But others think that the punishment, which was impending over them, is here denounced, Lo, little have I made thee among the nations, and Jeremiah says, ‘and contemptible among men’; he omits the two words, thou and exceedingly; he says only, ‘and contemptible among men’. But as to the substance, there is hardly any difference. If then we understand that that nation was proud without reason, the sense is evident, that is, that they, like the giants, carried on war against God, that they vaunted themselves, though confined to the narrow passes of mountains. Though I leave to others their own free opinion, I am yet inclined to the former view, while the latter has been adopted nearly by the consent of all; and that is, that God was resolved forcibly to constrain to order those ferocious men, who, for no reason, and even in opposition to nature, are become insolent. But if a different interpretation be more approved, we may say, that the Prophet begins with a threatening, and then subjoins a reason why God determined to diminish and even to destroy them: for though they dwelt on mountains, it was yet a fertile region; and further, they had gathered in course of long time much wealth, when they attained security, when no enemy disturbed them. This then is the reasoning, Lo, I have made thee small and contemptible in the mountain, — and why? because the pride of thy heart has deceived thee; and Jeremiah adds, terror, although some render תפלצתך taphlatastae, image; but this seems not appropriate. Jeremiah then, I doubt not, mentions terror in the first place; for it almost ever happens, that the proud strike others with fear: such then were the Idumeans.

[¶21] Now if we follow the first meaning I explained, the two verses may be read as connected, Lo, I have made thee small and contemptible among the nations; but the pride of thy heart has deceived thee; some render it, has raised thee up, deriving it from נשא nusha: but they read ש shin, pointed on the left side; for if נשא nusha has the point in the branch of the shin, on the right hand, it means to deceive, but if on the left, it signifies to raise up. Then they give this translations “The pride of thine heart has raised thee up:” but we clearly learn from Jeremiah, that it ought, as almost all interpreters agree, to be rendered thus, “The pride of thine heart has deceived thee:” for he says not השיאך eshiac but השיא אותך eshia autea, that is, it was to thee the cause of error and of madness. Of the sense then of this verb there can be no doubt.

[¶22] The Prophet now laughs to scorn the Idumeans, because they relied on their own fortresses, and thought themselves, according to the common saying, to be beyond the reach of darts; and hence they petulantly insulted the Israelites and despised God himself. The Prophet therefore says, that the Idumeans in vain felicitated themselves, for he shows that all they promised to themselves were mere delusions. The import of what is said then is, “Whence is this your security, that ye think that enemies can do you no harm? Yea, ye despise God as well as men; whence is this haughtiness? whence also is the great confidence with which ye are puffed up? Verily, it comes only from mere delusions. The pride of thine heart has deceived thee.”

[¶23] And yet there was not wanting a reason why the Idumeans were thus insolent, as the Prophet also states: but he at the same time shows that they had deceived themselves; for God cared not for their fortresses; nay, he counted them as nothing. Thou dwellest, he says, (this is to be regarded as a concession,) in the clefts of the stone; some read, “between the windings of the rock;” though others think סלע Salo to be the name of a city. But though I should allow that the Prophet alludes to the name of a city, I yet do not see how can that stand which they hold; for clefts comfort not with a city situated on a plain, though within the ranges of mountains. I do not then doubt but that סלע Salo here means mount Seir. As then the Idumeans had fortresses amidst rocks, they thought that all enemies could easily be kept out.

[¶24] And hence it follows, The height is his habitation, that is, he dwells in lofty places; and hence he says in his heart, Who shall draw me down to the ground? He afterwards subjoins what I have already stated, — that though their region was exceedingly well fortified, yet the Idumeans were greatly deceived, and indulged themselves in vain delusions, “If thou shouldest raise up thy seat, he says, like the eagle”, — literally, ‘If thou shouldest rise as the eagle,’ — “and if thou shouldest among the clouds set and nest, I will thence draw thee down, saith Jehovah”. We now see that the Prophet did not without reason deride the confidence with which the Idumeans were inflated, by setting up their fortresses in opposition to God: for it is the greatest madness for men to rely on their own power and to despise God himself. At the same time he could, as it were, easily dissipate by one blast every idea of defense or of power that is in us; but this subject will be more fully handled by us tomorrow.