Obd 1-6 | JFB | STEP | 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. ( ). 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 , ; Eze 25:12-14; 35:1-15; . From comparing Ob 5 with , Ob 6 with , Ob 8 with , it appears that Jeremiah embodied in his prophecies part of Obadiah's, as he had done in the case of other prophets also (compare with ). 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 ). 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 ( , ; , &c.), or that by the Philistines and Arabians in the reign of Joram ( , ); or that by Joash, king of Israel, in the reign of Amaziah ( , ); or that in the reign of Jehoiakim ( , &c.); or that in the reign of Jehoiachin ( ). 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 (compare Ob 10); , . 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 ( ), 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. 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-- ( ). 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. quotes this.

‏ Obadiah 1-6

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, 22; 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, 26; 2Ch 12:2, &c.), or that by the Philistines and Arabians in the reign of Joram (2Ch 21:16, 17); or that by Joash, king of Israel, in the reign of Amaziah (2Ch 25:22, 23); 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, 12. 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, 13). 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; 11:37).

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; 24:13), 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, 10.

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.