My Redeemer > Bible > Obadiah > 1:1-21
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The title verse calls this book "a vision". It portrays GOD's decisions about Edom, a small mountainous land east of the Dead Sea. Its people were considered descendants of Esau (Gen. 36). Judah and Edom lived in tension, sometimes in hostility, with each other throughout Israel's period in Canaan. They both claimed rights to land south of the Dead Sea that changed hands repeatedly during that history.
In 587 BC, when Nebuchadnezzar's forces closed in on Jerusalem (II Ki. 25:3-7), the king of Judah attempted to flee toward the Jordan. Lamentations 4:21-22 and Psalms 137:7 with Obadiah 10-14 suggest that Edom helped Babylon in capturing him. In reward the Edomites were allowed to participate in the sack of Jerusalem. In the Minor Prophets, Edom and Assyria are symbols of the enemy that rises up against GOD and GOD's people.
Obad. 1 Vision: is equivalent to divine revelation, especially when it deals with a prophet. Obadiah confirms the divine authority of this message by the phrase, "Jehovah the LORD has said". The prophet doesn't proclaim a personal message, nor does he invoke his own authority. GOD is a translation of the name Jehovah, who was distinguished as the GOD of the Covenant. Edom represented the geographic appelation of the area located south of the Dead Sea, as well as the people who inhabited that territory, the descendants of Esau, Jacob's twin brother. Edom is also called Esau, Seir and Hor (after the mountain in Edom's territory). The messenger (KJV-ambassador) is the bearer of a call to the nations to rise up against Edom. A coalition of Edom's enemies ready to attack it should confirm the word about GOD's imminent judgment. The LORD uses any human instrument to achieve his purposes. Arise: Typical call to combat.
Verses 1-17 Deliverance through judgment (HBH) Obadiah graphically portrays GOD's judgment on Edom (verses 2-7) when it would be humbled and eventually destroyed. The reason for its doom was "the violence against your brother Jacob" (v.10). A detailed picture of that cold-hearted betrayal follows (verses 11-14). Edom's destruction was part of the Day of the LORD (verse 15) that Joel and Amos had already declared. But Edom's destruction would bring deliverance for Zion and Israel (v.17).
Obad. 2 I have made you small: The Hebrew form of this indicates that GOD's judgment has been completed. The bubble of Edom's sovereignty is about to burst.
Obad. 3 See section 2 of "TRUTH IN ACTION" at the end of Obadiah.
Obad. 3 Sovereignty: This is the sin that GOD judges, and that will give way to Edom's fatal miscalculation, which causes them to boast of their position and laugh at their enemies. Who shall bring me down to the ground? Edom believes that it's secure in the clefts of the rocks, but its trust in earthly strength will be proven vain. Rocks: Translated from the Hebrew word Sela, the name of Edom's capitol, a practically impenetrable fortress hidden in the hills, situated 80 km (48 mi) south of the Dead Sea (see II Ki. 14:7). It could be the place later called Petra.
Obad. 4 See section 1 of "TRUTH IN ACTION" at the end of Obadiah.
Obad. 4 The eagle stood out because of its strength and high flight. But GOD's hand would reach its nest, even placed among the stars.
Obad. 5 Robbers and thieves couldn't cause as much damage to Edom as he who reserves the judgment ordained by GOD.
Obad. 6 Edom will be completely "stripped" of its wealth. Even its hidden treasures, valuable things hidden by the Edomites among the rocks, will be looted. The land will be left completely destroyed.
Obad. 7 It seems that Edom's allies seduced it to go beyond its borders. Intimate associates, those who shared their bread with Edom, betray it, just as they did with Judah.
Obad. 8,9 That day is the day of the LORD's judgment, a day that anticipates the destruction of all GOD's enemies (see the note for verse 15. Edom's reputation was widespread, but due to an irony of history its wise men failed. All of them together couldn't equal the wisdom and work of GOD. Esau and Teman were synonymous with "Edom". One of Job's counsellors was a Temanite (Job. 2:11).
Obad. 10,11 Edom is accused of having utilized outrage (KJV-violence) against Jacob. Because of having mistreated its brother, Edom would be shamed. The result of GOD's retribution would be so complete, that Edom would be cut off forever. Edom fell under Israelite dominion between the years 400 and 100 B.C., after which the course of its history isn't well known. In this sense, Obadiah wasn't only speaking of the fall of this nation in particular, but he personified all the enemies of GOD's people in Edom. As such they must be historically swept away when the Day of the LORD comes (see the note for verse 15).
Obad. 12-14 Edom's pride and hostile actions are catalogued as a list of criminal charges against GOD's people. The general accusations mentioned in verse 12 are described with more detail in verses 13 and 14. Edom boasted and rejoiced over Judah's misfortune. Edom violated Jerusalem's integrity when it entered into the gate of the sacred city, and laid hands on their goods to benefit from the distribution of their spoils. But even worse, Edom places ambushes and obstacles in the crossroads to impede the refugees from escaping. In 586 B.C. when the wall of Jerusalem fell before the Babylonians, King Zedekiah and his army escaped toward the east at night. But they were captured on the Jericho plain, apparently held back by obstacles placed there by the Edomites. These tactics made GOD's people endure great anguish and sufferings. See Psalm 137 and Ezekiel 35:12-15.
Obad. 12 See section 2 of "TRUTH IN ACTION" at the end of Obadiah.
Obad. 15 See section 2 of "TRUTH IN ACTION" at the end of Obadiah.
Obad. 15 The word "day" appears 11 times in verses 8-14. Now he speaks of the Day of Jehovah, a time of judgment and divine justice that will come for all the nations near Israel. The Old Testament projects a prediction that reaches our days.
The Old Testament prophets invoke the "Day of Jehovah" to refer to a moment in the history of mankind when GOD will intervene directly in order to bring salvation to his people and punish his enemies. He will thus restore the lost order on earth. The terms "that day", or simply "the day", are used at times as synonyms for the complete expression: the "Day of Jehovah".
The fulfillment of this prophecy should be seen, however, as a process in four stages: In the time of the prophets it was manifested in events like the invasion of Israel by powerful neighbors (Amos), the terrible plagues of locusts (Joel), and the Israelites' return from the Captivity (Ezra-Nehemiah); that prophetic vision had the virtue of being based on eschatological periods, so that even the prophets themselves weren't able to distinguish the various occasions in which their prophecies would be fulfilled; thus "that day" would become a much fuller biblical concept. The prophetic events nearest to the prophet's time were mixed with those whose consummation would take place in the end times. The first coming of Christ and the beginnings of the Church era inaugurated a new phase of the Day of the LORD. As the protagonist of these occurrences, the Church can ask the resurrected Christ to remove the spiritual forces that block GOD's work in the present world and who makes the Church the object of his innumerable blessings. This is evidenced by comparing Isaiah 61:1,2 with Luke 4:18,19 and Joel 2:25-32 with Acts 2:16-21. The Second Coming of Christ will inaugurate the third phase of the Day of the LORD, when his universal lordship of righteousness will restore GOD's order upon the earth (Is. 11:6-9; Amos 9:13); Finally, the Day of the LORD announces the arrival of the world to come, with its new heaven and new earth. Compare Ezekiel 47:1-12 with Revelation 22:1-5.
Obad. 16 The Edomites who invaded Jerusalem drank and feasted on the holy mountain after sacking the city, profaning the Holy Land. Now all the nations will be obligated to drink of the bitter cup of divine judgment (see Jer. 25:15,16). The LORD's authority can't be laughed at without paying the consequences. They will drink until they disappear, until they come to be as if they had never been.
Obad. 17,18 The counterpart to GOD's judgment upon his enemies is the blessing of his elect. The profaned place, Mount Zion, will be sanctified again. All those who escaped the initial destruction, the remnant, will gather another time, in the sacred city in order to recover their possessions, to reclaim what legally belongs to them by GOD's decree. Holiness is an essential quality for this remnant to be considered GOD's people and for the covenant promises to be fulfilled. Holiness marks them as GOD's instruments to punish Edom. Fire, flame and stubble allude to divine judgment on the unholy. See Exodus 15:7; Isaiah 10:17; Matthew 3:12. The house of Jacob is a reference to the southern kingdom, and the house of Joseph to the northern kingdom. The restoration of both kingdoms is considered. In verse 1, Obadiah predicts the constitution of a confederacy of nations that will rise up to destroy Edom. Here the prophet attributes its destruction to the people of GOD. Undoubtedly, the final blow will be given by Israel to Edom, already broken by other external forces.
Verses 18-21 Kingdom Is the LORD's (HBH) Obadiah presents the most complete plan for the resettlement of the Israelite tribes in Canaan to be found in any of the prophets (verses 19-20). This reoccupation is more complete than even Josiah achieved (II Chron 34:6). The vision of Obadiah ends with a stirring call to faith in the worst of times: "And the kingdom will be the LORD's (v.21).
Obad. 19,20 The territory of GOD's people will recover the extent it had in the days of Israel's glory, which will confirm the validity of GOD's covenant with his people. Negev (KJV-the south): The people situated to the south in the area comprising the Southwestern Dead Sea, directly west of Edom. The Israelites who lived there moved toward the east to possess the mountain of Esau. The plain: the slope that extends to the north from the Dead Sea and the Mediterranean. Philistia: coastal plain occupied by the Philistines. Ephraim: Mountainous area north of Jerusalem between the River Jordan and the Mediterranean Gilead: Rich area of pastures and woods east of the River Jordan. The captives: Israelites who returned from the Exile. Zarephath City near the Mediterranean coast , between Tyre and Sidon. See I Kings 17:9-24. Sepharad: Of uncertain location, perhaps Sardis (in present-day Turkey), or the Greek city of Sparta. The intention is to confirm that, no matter how far the exiles may be, the LORD will restore them to Jerusalem.
According to the multi-faceted aspects of the Day of the LORD (see the note for verse 15), the prophecies about the restoration of Israel in verses 17-21 were fulfilled in part with the return of the exiles and the subsequent history of GOD's people, but in a more complete form in the Church Age and in the world to come. As such, the lands that will be possessed, according to Obadiah aren't limited to those of historical Israel, the old as well as the new; entering into possession of the Totality of our inheritance in Christ should be considered the fulfillment of this prophecy.
Obad. 21 Some translate saviors as "those who have been saved". This deals with GOD's people, restored upon the holy mountain, exalted over Edom and executing divine justice. The prophecy reaches its climax in its final line: the kingdom will be of Jehovah. What is sought is not merely the exaltation of Israel, or the destruction of Edom, but that all the earth and all mankind are gathered together under the authority of the only true GOD.
Theological and Ethical Significance (HBH) GOD is just and holds those responsible who take advantage of others in their time of distress. By forgetting that they and the Jews shared Abraham as an ancestor, the Edomites fell victim to GOD's promise to Abraham:
- "I will bless those who bless you,
and whoever curses you I will curse" (Gen. 12:3).
Facing a great distress, the writer of the Book of Revelation found comfort in words that echo Obadiah's: "The kingdom of the world has become the kingdom of our LORD and of his Christ" (Rev. 11:15).
Question for Reflection (HBH)
- What is our response when others take advantage of our misfortune? Do we trust GOD to be just, or do we take matters into our own hands?
Introduction to Obadiah - Ch. 1 - Truth in Action throughout Obadiah
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Obadiah: a Doom Pronounced on a Treacherous Nation ("Exploring the Old Testament" by C. E. Demaray, PhD, Donald S. Metz, D.R.E. and Maude A. Stuneck, PhD; edited by W. T. Purkiser, PhD; published 1967 by Beacon Hill Press of Kansas City)
The little prophecy of Obadiah is the shortest book in the Old Testament. It has sometimes been considered the earliest of the prophetic books, but recent scholars are quite unanimous in the opinion that it was written shortly after the destruction of Jerusalem, that is, about 585 B.C.
The prophet chides the people of Edom for their rejoicing over the downfall of Judah, and points out that although the Edomites feel secure in their mountain strongholds, they will share the common fate of the nations that have transgressed GOD's law. "The pride of thine heart hath deceived thee" (v.3), he says; "As thou hast done, it shall be done unto thee: they reward shall return upon thine own head" (v.15). "The day of the LORD is near upon all the nations" (v.15, RSV). Only Zion shall be restored, that all nations shall know that "the kingdom shall be the LORD's" (v.21).