Obadiah 16 16. For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. 16. Quia sicuti bibistis super montem sanctum meum, bibent omnes gentes jugiter, bibent (inquam) et sorbebunt; et erunt quasi non sint.
Here Obadiah proceeds farther and says, that God would revenge the wrongs done to his Church. The declaration in the last verse was general, “Behold, on all the nations the day of Jehovah is nigh; as then thou hast done, God will repay thee:” but now he shows that this would be, because God purposed to defend his own servants, (clientes — clients;) and as they had been cruelly treated, he would become the avenger of their wrongs; As then ye have drunk on my holy mountain, etc. The Prophet, I have no doubt, taking a part for the whole, included in the word drink their triumphs and rejoicings. As then ye have rejoiced on my holy mountain, so also all the nations shall drink and continue their excess; they shall drink up, so that ye shall utterly perish. But the Prophet appears to me evidently to add here a proof of their avariciousness. He had shortly before accused the Idumeans of having taken away a part of the spoil, together with the foreign nations, when the miserable Jews were plundered. So also, he says now, Ye have drunk, in token of triumph and rejoicing.
Ye have then drunk wine on my holy mountain: now drink shall all the nations This latter drinking is to be taken in a sense different from the former. What then? Drink they shall, and drink up, that is, “They shall consume all your substance.” And he afterwards adds, And drink they shall continually; and they shall be as though they had not been, that is they shall not cease to eat and to drink until they shall consume whatever is among you. He then intimates that the Idumeans, who had enriched themselves with the spoils of their brethren, and who had also kept feastings in token of their joy on the holy mountain, would hereafter be the food of others, for all the nations would drink, and drink them up To drink then here is the same as to consume. It follows, (for I am under the necessity of finishing this prophecy today, and time, I hope, will allow me) —
Obadiah 17
Obadiah 17 17. But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. 17. Et in monte Sion erit evasio, et erit sanctitas (nempe mons ipse;) et possidebit domus Jacob possessiones suas (alii vertunt, eos a quibus possidebantur.
Here the Prophet promises deliverance to the Jews; for other consolations would have been of no great moment, had they, who then were perishing, no hope of being some time restored to safety. The Jews might indeed have objected, and said, “What is it to us, though the Lord may avenge our wrongs? Should the Idumeans be destroyed for our sake, what profit will that be to us? We are in the meantime destroyed and have no hope of deliverance.” The Prophet here meets this objection, and says, In mount Zion shall be escape Though then the Idumeans had attempted to intercept all outlets, as it has been before mentioned, yet God promises here that there would be an escape in mount Zion: he says not, from mount Zion, but in the very mountain. What does this mean? even that God would restore those who might seem then to be lost. Then Obadiah clearly promises that there would be a restoration of the Church.
But we are taught in this place, that the punishment, by which the Lord chastises his people for their sins, is ever for a time. Whenever then God inflicts wounds on his Church, prepared at the same time is the remedy; for God designs not, nor does he suffer, that his own people should be wholly lost. This we may learn from the Prophet’s words, when he says, that there would be escape in Zion. And it was no ordinary comfort for the Jews to know, that even in their extreme decay, there remained for them some hope of deliverance, and that the people, who might appear at the time to be extinct, would yet be saved, and preserved alive, as though they arose from the dead.
He says that mount Zion would be holiness or holy, by which he means that God would be mindful of his covenant. As then he had chosen mount Zion where he would be worshipped, the Prophet intimates that God’s name was not there involved presumptuously or in vain. Inasmuch as God had chosen this mount for himself, it was holy; for God is said to have profaned the land and the temple, when he forsook them and delivered them up into the hands of enemies. So also now when the Prophet says, that mount Zion would be holy, it is the same as though he had said, that God would have a care for this mountain, because he had once consecrated it to himself, and designed it to be his own habitation. The cause then is put here for its effect. He had said, that the Jews would survive, how much soever like the lost and the dead they might for a time be, — How could such a thing be? The reason is this, — mount Zion shall be holy: it was a dreadful profanation of mount Zion when the temple was destroyed, when the holy vessels were taken away by the Babylonians, when, in short, the enemies showed there every kind of insolence. But when the Lord restored his people, when the altar was built again, and sacrifices were offered, then mount Zion recovered its holiness, that is, God manifested that the grace of his election had not been abolished, for he had again sanctified mount Zion, and thus designed it to be preserved safe. Holy then shall be mount Zion Were any one disposed to refine more on the Prophet’s words, he might say, that it is evidently the manner of our salvation that is intended, when God is said to sanctify or govern us by his Spirit: but the Prophet, I have no doubt, has regard here simply to the election of God.
And the house of Jacob shall again possess his own possessions, that is whatever God has given as an heritage to the children of Abraham, he will restore to them when they return from exile. If any one prefers to take possessions to be those of Edom, I do not object. But yet I think that the real meaning of the Prophet is, that when the children of Israel should return from exile, God would restore to them their ancient country, that they might possess whatever had been promised to their father Abraham. He means then, by their possessions, the whole land, which came by lot into the possession of the chosen people, as it had been promised to Abraham. It follows —
Obadiah 18
Obadiah 18 18. And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the Lord hath spoken it 18. Et erit domus Jacob ignis, et domus Joseph in flammam (flamma, ut respondeat,) et domus Esau erit palea; et ardebunt in ipsis et consument (vorabunt) eos; et non erit quidquam residuum domui Esau, quia Jehova loquutus est.
Here again the Prophet meets a doubt, which might come into the mind of each of them; for the Idumeans were flourishing, and their condition was independent, when the Israelites as well as the Jews were led into exile, and Jerusalem with its temple was destroyed. They might under such circumstances despair; but the Prophet shows, that though for a time the house of Jacob seemed to be dead, yet a fire would be kindled, which would consume the Idumeans, though they were then proud of their power and their wealth, and also of the prosperous issue of the victory over the Jews, for they had been enriched, and well as the Assyrians, by the overthrow of their brethren. A similar mode of speaking Isaiah also adopts; though he directs his discourse, not to the Idumeans, but to others, yet his manner of speaking is the same when he says, that God, the light of Israel, would be a fire and a flame to consume the wicked, (Isaiah 29:6.)
But this was fulfilled, when the Lord avenged the cruelty of Edom, though the Jews were then in exile and could not move a finger, when they were without arms, yea, when they were miserable slaves: the Idumeans were even then consumed, by what fire? how was this burning kindled? Even then the house of Jacob and the house of Joseph were like a fire and a flame The cause of this ruin, it is true, did not immediately appear to the Idumeans: but we must here look to the purpose of God. Why did God with so much severity punish the Idemeans? Because he intended by this example to show how much he loved his Church. Since then their cruelty was the cause of ruin to the Idumeans, rightly does the prophet say, that the house of Jacob and the house of Joseph would be like a fire and a flame to consume the Idumeans. And it was not a small solace to the miserable exiles, when they understood, that they were still regarded by God in their depressed condition. Inasmuch then as they were exposed to the reproach and ridicule of all, it pleased God to testify that they were the objects of his care, and that he would, for their sake, destroy whole nations even those who then gloried in their power. We now then see why the Prophet adopted this figurative language. By the house of Joseph, he means as we have said elsewhere the kingdom of Israel; he mentions a part for the whole. It follows —
Obadiah 19-20
Obadiah 19-20 19. And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead 19..Et possidebunt meridiem montis Esau, et planietiem Philistim, et possidebunt agros Ephraim et agros Samariae; et Benjamin possidebit Gilead. 20. And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. 20. Et migratio exercitus hujus filiorum Israel, quod Chananaeorum fuit usque ad Zerphath (vel, qui sunt in Chananaeis,) et migratio Jerusalem, quod in Sepharad, possidebunt (in quam) urbes Australes (vel, meridionales.)
The Prophet proceeds with the same subject, — that God would not only gather the remnants of his people from the Babylonian exile, but would restore the exiles, that they might rule far and wide, and that their condition might be better than it was before: for the Prophet, as I think, directs the attention to the first blessing of God, which had been deposited in the hand of Abraham. God had promised to the posterity of Abraham the whole land from Euphrates to the sea. Now this land had never been possessed by the children of Abraham. This happened, as it is well known, through their sloth and ingratitude. David in his time enlarged the borders; but yet he only made those tributaries whom God had commanded to be destroyed. So this blessing had never been fulfilled, because the people put a hindrance in the way. The Prophet now, speaking of the restoration of the Church, tells the people, who would return from exile, that they were to occupy the country which had been promised to their fathers as though he said, “There will come to you a full and complete inheritance.”
Now it is certain that this prophecy has never been completed: we know that but a small portion of the land was possessed by the Jews. What then are we to understand by this prophecy? It does unquestionably appear that the Prophet speaks here of the kingdom of Christ; and we know that the Church was then really restored, and that the Jews not only recovered their former state from which they had fallen, but that their kingdom was increased: for how great became the splendor of the kingdom and of the temple under Christ? This then is what the Prophet now means, when he promises to the Jews the heritage which they had lost; yea, God then enlarged the borders of Judea. Hence he shows that they should not only be restored to their former condition, but that the kingdom would be increased in splendor and wealth, when Christ should come. Let us now run over the words.
Possess then shall they the south of the mount of Esau. The space was no doubt great: even when David reigned, the Jews did not possess that part or south portion of mount Seir. Then the Prophet, as I have said, shows that the borders of the kingdom would be more extensive than they had been. And the plain, he says, of the Philistines On that side also the Lord would cause that the Jews would extend farther than their kingdom. And possess they shall the fields of Ephraim Here I will not spend much labor in describing the land: but it is enough for us to understand that the design of the Prophet was to show, that the state of the people after their exile would be far more splendid than it had been before, even under the reign of David. What he means by Gilead is not very clear: but it is not probable that mount Gilead is referred to here, which was not far distant from the tribe of Benjamin, but rather that a town or some place distant from that part, and not included in their portion, is pointed out.
He afterwards adds, And the migrations of this host of the children of Israel, etc. There is here an obscurity in the words. The Hebrews by Canaan mean the Illyrians as well as Germans, and also the Gauls: for they say, that the migration, which shall be dispersed in Gaul, and in Germany, and in these far regions, shall possess the southern cities. Now by Zarephath they understand Spain. But we know, as we have elsewhere said, that the Jews are very bold in their glosses: for they are not ashamed to trifle and to blend frivolous things; and they assert this as though it were evident from history, and easily found out. Thus they prattle about things unknown to them, and this they do without any reason or discrimination. The Prophet, I doubt not, means here that all those territories, which had been formerly promised to the children of Abraham, would come into their possession when the Lord would send his Christ, not only to restore what had fallen, but also to render the state of the people in every way blessed. The import of the whole then is, that the Jews shall not only recover what they had lost, but what had not hitherto been given them to possess: all this the Lord would bestow on them when Christ came. It follows —
Obadiah 21
Obadiah 21 21. And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord’s. 21. Et ascendent servatores in montem Sion, ad judicandum montem Esau; et erit Jehovae regnum.
Here the Prophet says, that there are in God’s hand ministers, the labor of whom he employs to preserve his own people. He alludes here, I have no doubt, to the history of the judges. We indeed know that the people of Israel were often so distressed, that their deliverance was almost incredible; and that yet they were also delivered in such a way as to have made it evident that the hand of God had appeared from heaven. Since this then was well known to the Jews, the Prophet here reminds them that God had still in his hand redeemers, whenever it might please him to gather his people. God then shall send preservers, even as he did send them formerly to your fathers. They had indeed found true by experience what the Prophet says here, not only once, but more than ten times. This then ought to have served much to confirm this prophecy.
Ascend then shall they who will judge the mount of Esau, — who, being endued with the power of God and his authority, will execute judgment on mount Seir and on the whole nation, and will avenge the cruelty which Edom had exercised towards the children of Abraham.
But this passage shows, that Christ came not to be the minister of our deliverance and salvation in an ordinary way, but that he became our savior in a special manner; so that he stands alone in that capacity: and this is a very strong argument against the Jews. They confess that the Messiah would be the Redeemer of his people, but they ascribe this office to him in a general way, as they do to David and other kings. But it certainly appears from this passage, that the Messiah would not be of the common class, for saviors would be under him as his ministers. This the Jews dare not to deny, though they grumble: for it would be absurd that he should be one of their number. Since then he was sent to be a Redeemer and Savior in a way different from others, it follows that he is not man only, but that he is the Author of salvation. It would indeed be easy to reply, “Why do you speak to us of many redeemers? Do you not hope for one Savior? If God will commit this office to many in an equal degree, why are there so many glorious promises respecting the Messiah? Why are we ever reminded of him alone? Why is he alone set forth to us as the ground of our salvation?” It hence certainly appears that Christ is to be distinguished from all others, and that others are saviors under his authority; and such were the apostles, and such are all at this day, the labor and ministry of whom God employs to defend and support his Church.
Now he adds, Jehovah’s shall be the kingdom. But as it is certain, that it was God’s purpose to rule among his people after having restored them, in no other way than by the power of Christ, the Prophet, by saying that the kingdom of Christ would be Jehovah’s, means, that it would be really divine, and more illustrious than if he had employed the labor of men. But two things must be here observed by us, — that God himself really rules in the person of Christ, — and that it is the legitimate mode of ruling the Church, that God alone should preside, and hold alone the chief power. Hence it follows, that when God does not appear as the only King, all things are in confusion, without any order. Now God is not called a King by way of an empty distinction: but then only is he regarded a King in reality, when all submit themselves to him, when they are ruled by his word; in short, when all creatures become silent in his presence. To God then belongs the kingdom. We hence see that the Church has no existence, where the word of God does not so prevail in its authority, as to keep down whatever height there is in men, and to bring them under the yoke, so that all may depend on God alone, that all may look up to him, and that he may have all in subjection to himself.