Bible Commentaries
Obadiah

OBADIAH,

THE SERVANT OF THE LORD

The book of Obadiah is the shortest of the Old Testament. Its single subject is the sin of the nation of Edom and her coming doom.

INTRODUCTION

Author: The name ‘Obhadhyah means literally, “Servant of Jehovah.” It was a common name among the Jews of that time. It was a name borne by a popular Zebulonite of the time of Saul 1 Chronicles 27:19); a chief servant of the house of Ahab (1 Kings 18:3); a Levite under Josiah (2 Chronicles 34:12); and several heads of post-exilian houses bore the name also. The Obadiah who wrote the prophecy is not to be. confused with any of the above for the circumstances surrounding the date of this book precludes this possibility. If our dating of this book is correct, this is probably the same Obadiah sent out by Jehoshaphat (Jehoram’s father) to revive the spirit of true worship in the land by exposition of the law (cf. 2 Chronicles 17:7) and was a contemporary of both Elijah and Elisha who were then prophets in Israel. (see Elijah’s letter to Jehoram in 2 Chronicles 21:11-15).

Date: The historical circumstances which called forth this prophecy are evident. An assault on Jerusalem had taken place in which the Edomites, though not the Holy City’s principal foe, took part, These Edomites being blood brothers to the Jews (descendants of Esau) were not only malignantly delighted at Jerusalem’s calamity but they shared in the plundering of the city and capturing refugees selling them into slavery. Just such an event took place during the reign of Jehoram when the Philistines and Arabians invaded Judah (cf. 2 Chronicles 21:16-17; Amos 1:6), We believe Obadiah’s book is properly dated in accordance with this event which occurred approximately 845 B.C. There are other reasons for this early date. The place which the book holds in the canon (being included in the group of Pre-Assyrian “Minor Prophets,” Joel, Amos, Hosea, and Jonah). The relationship of Obadiah to other prophets of this period or later who undoubtedly quoted from him (cf. Joel 3:5; Joel 2:23 with Obadiah 1:17; cf. Amos 1:11 with Obadiah 1:10; Obadiah 1:12; Obadiah 1:14; cf. Jeremiah 49:7-27 with the entire book of Obadiah). Obadiah does not mention any of the great monarchies of the world which were known by the later prophets. If he had lived at the time of Isaiah or Jeremiah surely he would have at least mentioned Assyria or Babylon. The few foreigners he does mention are the very ones mentioned in Joel 3:4 as enemies of the kingdom in Joel’s day. Obadiah says nothing of a complete destruction of Jerusalem. If he had prophesied after Jeremiah (when Nebuchadnezzar had destroyed the temple and the city) it is most certain he would have alluded to such devastation of the Holy City.

Background of the Times: Obadiah, if he was born during Jehoshaphat’s reign in Judah, lived his early life at a time when religious reform was at its peak in Judah. Jehoshaphat was the second of the five kings of Judah who were outstanding for godliness (the others being Asa, Joash, Hezekiah and Josiah). He took away the high places and Asherim from Judah (2 Chronicles 17:6), though he apparently was not able to keep the people from using certain high places in worshipping the Lord (1 Kings 22:43). For the account of his reign see 1 Kings 22 and 2 Chronicles 17-20. He sensed the importance of religious education for the people and sent out princes and priests and Levites to teach the people the law of the Lord. Because of his godly reign “the fear of Jehovah” came upon the nations round about and even the Philistines and the Arabians brought him tribute. In spite of all his godliness he made the fatal mistake of making political and economic alliances with the godless King Ahab of Israel, the northern kingdom. He sanctioned marriage between his son Jehoram and Athaliah, daughter of Ahab and Jezebel. Athaliah was almost as wicked and pagan as her mother. Jehoram took complete charge of the kingdom of Judah at his father’s death in 849 B.C. Jehoshaphat had seven sons, and in order that there might not be rivalry for the throne, he gave the younger ones great gifts of silver and gold and precious things, with fortified cities in the kingdom of Judah (2 Chronicles 21:2-3) but when Jehoram became the sole ruler, he murdered his own brothers. Athaliah, like her wicked mother Jezebel before her, was undoubtedly a great influence on her husband in his evil deeds. As soon as his father died, Jehoram began to slip into the idolatrous ways of the northern kingdom. Edom revolted from under the rule of Judah. Libnah in Judah, a Levitical city far enough from Jerusalem to be somewhat independent, showed its abhorrence of Jehoram’s deeds by revolting at the same time (2 Kings 8:22). Meanwhile, the great prophet Elijah sent to Jehoram a letter of denunciation for his wickedness. Whether this letter from Elijah was sent after his translation to heaven or not is open to question. God sent a plague upon Judah, especially upon the family of Jehoram. He suffered and died unlamented from a horrible disease. The Arabians or their associated forces slew all of Jehoram’s sons (2 Chronicles 21:17) except Ahaziah, the youngest, who succeeded his father at his death. The Edomites participated in these raids upon Judah and Jerusalem. It was God’s message of vengeance upon the enemies of His people and His ultimate victory which Obadiah delivered in writing at this time. During the reign of Jehoshaphat God gave Judah peace and prosperity (2 Chronicles 20:25-30) but during the reign of Jehoram and Ahaziah and because of the wickedness and idolatry of the rulers and the people, God brought judgment upon Judah allowing her enemies to plunder her, For additional background information see Special Studies Nos. Two and Three.

Edomites: (For descriptions of other nations during the Pre-Assyrian days, i.e., Egypt, Syria, Assyrians, etc., see the Introduction section of the other prophecies in this book). Edom, or ‘edhom, means “red” and is, as a nation, descended from Esau (cf. Genesis 25:30; Genesis 36:1-8). The country is also called Seir after the mountain plateau area between the Dead Sea and the Gulf of Aqabah where the Edomites dwelt. There is some evidence that the original inhabitants were Horites, or “cave dwellers” (cf. Genesis 14:6). According to archaeological evidence the kingdom of Edom as a monarchy began about 1400 B.C. or before, Edom had kings before the Israelites (Genesis 36:31-39). Before becoming a monarchy the territory was ruled over by tribal chieftians,

The Edomites and the Israelites, although blood brothers, were bitter enemies. The Edomites refused to permit the Israelites to pass through their country as they journeyed toward the Promised Land under Moses (Numbers 20:14-21). Saul fought against the Edomites (1 Samuel 14:47), but David conquered them and put military garrisons throughout the whole land (2 Samuel 8:14). Solomon made Ezion-geber and Eloth seaports from which his ships sailed to Ophir (2 Chronicles 8:17-18). Judah lost Edom in the reign of Jehoram (at which time the book of Obadiah was probably written) about 847 B.C. (2 Kings 8:20-22). About 50 years later Amaziah, king of Judah, inflicted a severe defeat on the Edomites (2 Kings 14:7). About 735 B.C. Rezin, king of Syria, at war with Judah, captured Eloth and drove the Jews out of Edomite territory (2 Kings 16:6). When Jerusalem was destroyed and Judah depopulated by Nebuchadnezzar in 586 B.C., the Edomites were scattered and forced to flee to the Negeb in the southern part of Palestine. Eventually they penetrated as far north as Hebron. The Edomites were also subject to Babylon. Under the Persian Empire the territory of Edom became a province called Idumea, the Greek form of Edom. In 325 B.C. an Arab tribe known as the Nabateans inhabited Petra the eastern part of Edom’s territory. In Maccabean times, John Hyrcanus subdued the Idumeans and forced them to accept Judaism. When the Romans took over Palestine (about 64 B.C.) the Edomites were also included. From Idumea came Antipater, the father of Herod the Great (on the throne when Christ was born). After the destruction of Jerusalem by the Romans in 70 A.D. the Idumeans disappeared from history. Thus the Edomites came to an inglorious end—exiled—having been betrayed and forced to flee their home land of Petra and perishing from the face of the earth in certain fulfillment of the prophecies of Obadiah and the later prophets (see Isaiah 34:5-17; Jeremiah 49:17-22; Ezekiel 25:12-14; Malachi 1:1-5).

Purpose and Teaching of Obadiah: Kirkpatrick says, “The teaching of the book of Obadiah is extremely simple.” It may be simple but its theme is profound and exciting. There are two prophetic elements in this smallest of Old Testament books which have universal, Messianic significance. First, the judgment of Edom which prophetically prefigures the later judgment of all the nations with the establishment of the universal Messianic Kingdom (Obadiah 1:15). Second, the captive exiles of Zion will be restored to their home out of which people shall come the Messianic kingdom, that to which all Israel’s history pointed, when “the kingdom shall be Jehovah’s,” (Obadiah 1:21). Both of these themes find their fulfillment in the coming of the Messiah and the establishment of His Kingdom (the Church). Even as Daniel was to say later, “And in the days of those kings (the Roman kings) shall the God of heaven set up a kingdom which shall never be destroyed, . . . and it shall stand for ever” (Daniel 2:44). When the Messiah came, all other kingdoms were judged and defeated. Although none of the other prophets were dependent upon Obadiah’s book as a source for their messages, it was somewhat of a prophetic proto-type. God’s message in all the prophets contain the same two basic elements as are given in such an extremely brief way in Obadiah: Judgment and Redemption (see the section on Interpreting the Prophets). Kirkpatrick sees it aright when he says:

“. . . we are still within the narrow limits of Palestine. No larger hope is expressed of the inclusion of the nations in that kingdom. This agrees with the early date of the prophecy. The nations, as in Joel, are the objects of judgment, not of grace. Not until Israel comes into actual contact with Assyria and Egypt in the days of Isiah and Micah, does the truth emerge that Israel’s mission is to achieve a spiritual conquest of all the nations.”

The theme of Obadiah is best summed up in Obadiah 1:21, “The Kingdom shall be Jehovah’s!” Around this theme we have selected to outline the book in this manner: Theme: The Kingdom Shall Be Jehovah’s!

I. Judgment, Obadiah 1:1-9, upon Edom, enemies of God’s people

A. Announcement of it by God’s prophet, Obadiah 1:1

B. Certainty of it in spite of proud past and present fortifications Obadiah 1:2-4

C. Extent of it—complete annihilation, Obadiah 1:5-9

II. Justice, Obadiah 1:10-16, of God’s judgment

A. Edom did violence to and stood aloof from God’s people in times of distress, Obadiah 1:10-11

B. Edom gloated over, boasted, rejoiced, looted and cut off the fugitives of God’s people in their day of distress, Obadiah 1:12-14

C. Edom and all peoples who are enemies of God’s elect will reap what they have sown, Obadiah 1:15-16

III. Jubilance, Obadiah 1:17-21, God’s elect will be victorious

A. They shall receive and possess the covenant blessings of Jehovah, Obadiah 1:17; Obadiah 1:19-20

B. They shall conquer their enemies, Obadiah 1:18

C. They shall reign as the redeemed, Obadiah 1:21

About the Author

The book bears the name of its author, Obadiah, the prophet of Jehovah (Obadiah 1:1). Thirteen different men of the Old Testament wore this name. The Jewish Talmud identifies the author of the book with Obadiah, King Ahab’s servant (1 Kings 18:3-5). However, the scanty evidence is not sufficient for such a conclusion. All that we know about the writer is that reflected in his short book. His name means "servant of the Lord." He was a godly, patriotic citizen of the kingdom of Judah who recorded his righteous indignation toward the wicked Edomites. Obadiah strongly believed in the providential rule of God over all kingdoms and the divine justice that would reward sinful nations for their crimes.

The Conflict Between Edom and Israel

The enmity between these two peoples dates from the birth of Isaac’s twin sons, Jacob and Esau (Genesis 25:21-26). The event that triggered the feud was Jacob’s obtaining of Esau’s birthright by deceit (Genesis 25:27-34; Genesis 27:1-45). God considered the Israelites and Edomites brethren. Edomites were not to be abhorred by Israel (Deuteronomy 23:7) and Israel was forbidden to take Edom’s land (Deuteronomy 2:1-8). Edomites could enter the congregation of Israel after three generations (Deuteronomy 23:8). The Edomites, however, were not inclined to show kindness or tolerance toward Israel. Edom’s anger tore "perpetually" and he kept his wrath forever (Amos 1:11). During the long trek of the Exodus, they refused the weary Hebrews right of passage over their King’s Highway (Numbers 20:14-21). Economics was a major cause of strife between the two nations. The border between them, the Arabah, was a major caravan route. Copper ore was found there in abundance.

About the Nation of Edom

The Edomites occupied the high plains south and east of the Dead Sea. They occupied territory some 100 x 20 miles in size. It was well watered with mountain peaks reaching 5,700 feet above sea level. The name Edom meant "red." It likely referred to the red sandstone rocks of their territory. It is sometimes called "Seir" which is the name of a range of mountains extending north to south in their land. For fortified cities, Edom had Petra (sometimes called Sela), Teman and Bosrah.

Petra was one of the wonders of the ancient world. She was situated in a box canyon with cliffs 700 ft. high. Her single entrance was a mile long corridor which was only a few feet wide. Such natural defenses made her invulnerable. The buildings of Petra were carved into the red sandstone cliffs. They remain to this day. The name "Petra" means "rock." From this hidden fortress the Edomites preyed on passing caravans.

David conquered the Edomites and occupied their land (2 Samuel 8:14). Solomon exploited their land and wealth. They rebelled and gained their independence in the days of Ahaz. When the Babylonians attacked Judah, in 586 B. C., Edom joined them against the Hebrews. By the time of Malachi, Edom had been severely beaten (Malachi 1:2-5). The Nabatean Arabs occupied their land in 312 B. C. The Greeks gave their land the name Idumaea. Following their defeat by John Hyrcanus and the Hebrews in 120 B. C., the Idumaeans were forced to convert to Judaism.

In 47 B. C. Julius Caesar, the Roman emperor, appointed Antipater, an Idumaean, to be procurator in Judea. Herod, son, of Antipater, became king of Judea in 37 B. C. Following the Roman destruction of Jerusalem in 70 A. D., the Idumaeans vanished from history. They had joined in the revolt against Rome and were destroyed as a nation.

The Edomites reflected the sinful attributes of Esau, their father. They were a carnal, sensual people who loved their bellies, spoils and revenge. They had no noble ideals or aspirations. The religion of Edom is never mentioned in the Bible. It seems they were totally irreligious.

About the Book of Obadiah.

The message was addressed to the Hebrews who were suffering at the hands of the Edomite aggressors. The occasion that prompted the writing is seen in the following verses. Jerusalem had been invaded and plundered and the Edomites had joined in the looting of their neighbors’ possessions (Obadiah 1:11). They had expressed a fiendish delight in the evil which their Hebrew brethren were suffering (Obadiah 1:12). In addition to the looting, they occupied some of the territory of their weakened neighbors (Obadiah 1:13). When the defeated Israelites sought to flee from the advancing troops, the Edomites blocked their escape, captured and sold their victims into slavery (Obadiah 1:14).

We cannot determine with certainty the specific historical event that prompted Obadiah to write. Four different invasions of Jerusalem took place over the years. During Rehoboam’s reign, Shishank, the Egyptian, took the city in 926 B. C. (1 Kings 14:25-26; 2 Chronicles 12:1-12). The Philistines and Arabians ravaged the city at the time of Jehoram’s reign (848-841 B.C.) (2 Chronicles 21:16-17). In 790 B. C. Jehoash of Northern Israel, defeated Amaziah of Judah (2 Kings 14:8-14; 2 Chronicles 25:17-24). In 586 B. C., in Zedekiah’s day, Nebuchadnezzar of Babylon destroyed Jerusalem and her temple (Jeremiah 52:12-17). Scholars have been equally divided in assigning the date of the book to 845 B.C. or 586 B.C.

The present author prefers the date of 845, during Jehoram’s reign. The reasons are as follows: Edom had recently revolted (2 Kings 8:20-22; 2 Chronicles 21:8-20). Obadiah dos not mention the wholesale deportation of the population as occurred in 586 B. C. Slaves are not said to go east to Babylon, but to Phoenicia and the west (Obadiah 1:20). When other prophets discuss Nebuchadnezzar’s taking of the city, they name the enemy and even the king himself. Obadiah does not mention the name of the aggressor. Nor does he say that the city and the temple were totally destroyed as in Nebuchadnezzar’s invasion. Later prophets were familiar with Obadiah’s writing and made use of it. It must therefore have preceded theirs. Amos, who wrote in 760, alludes to Obadiah. (Compare Amos 1:7 and Obadiah 1:10-14; Amos 9:2 and Obadiah 1:4; Amos 9:12 and Obadiah 1:19). The author’s purpose was not to warn the Edomites, but to announce their doom and thus to comfort Israel.

Liberal critics have maligned Obadiah as a "sordid example of petty Jewish nationalism and hatred" (George Adam Smith). From the days of Eichorn, skeptical writers have questioned the unity of the book and sought to identify various sections as coming from different authors. All of these writers seek to evade the predictive message which only the Holy Spirit can provide. For an excellent refutation of these theories, see An Introduction to the Old Testament Prophets by Hobart Freeman.

Some Miscellaneous Facts About Obadiah’s Book.

1. New Testament writers neither quote nor refer to Obadiah’s message.

2. The author has no denunciation for Israel nor call for righteousness, only judgments predicted for Edom.

3. Edom typifies all the heathen nations that are hostile to God’s kingdom. The judgments promised to Edom are symbolic of God’s judgment on all evil nations (See Obadiah 1:15-16).

4. "The day of Jehovah" (Obadiah 1:15) is a day in time when judgments will come upon a nation, after which history will continue.

For background reading on Edom see Amos 1:11-12; Isaiah 34:5-15; Isaiah 63:1-6; Jeremiah 49:7-22; Lamentations 4:21-22; Ezekiel 25:12-14; Ezekiel 35:1-15; Joel 3:19; Malachi 1:2-5.

Keys that Unlock the Meaning of Obadiah

The key verses are two:

Obadiah 1:15, "For the day of Jehovah is near upon all the nations: as thou has done, it shall be done unto thee..."

Obadiah 1:21, "...and the kingdom shall be Jehovah’s"

The key thought is that proud Edom shall be humbled.

The key concept is that in his providential governance of the nations, God will bring justice upon a wicked, oppressive nation like Edom.

EXPOSITION OF THE TEXT

I. Edom’s Fall Predicted (Obadiah 1:1-9).

"The vision of Obadiah" (Obadiah 1:1 a). Two bits of information are couched in this opening phrase: (1). The author is identified and (2). The revelation he received, which he styles "a vision." At first glance we would assume that by this term, he specifies the manner of his reception of God’s message. However, "the word vision (chazon) is applied to all divine communications made to a seer, whether in the ecstatic or in the ordinary state" (F. C. Cook). Theo Laetsch points out that the term is used of

1. "Visual revelations" (Daniel 8:1-4);

2. "Oral revelations" seen or perceived by hearing (1 Chronicles 17:15).

3. The written record of the revelation" (Isaiah 1:1).

"Thus saith the Lord Jehovah concerning Edom" (Obadiah 1:1 :lb.). In this phrase the prophet establishes the authority of his message as coming from God rather than from himself. Scripture was not composed by the wisdom and genius of the writers. It was "God’s wisdom...revealed...through the Spirit” (1 Corinthians 2:7-13). "Lord" is from the Hebrew word adonai and suggests one who is lord and ruler and possessing authority. It is always used to identify the true God. The name Jehovah, from Yahweh, is the covenant name of God revealed to Moses on Sinai (Exodus 3:14-15). The message is "concerning Edom," Israel’s hostile and wicked neighbor. See the introductory remarks for an extended identification and discussion of Edom.

"We have heard tidings from Jehovah, and an ambassador is sent among the nations, saying Arise ye, and let us rise up against her in battle" (Obadiah 1:10). This is the heart of his message. The great Jehovah is rallying the nations to make war on proud, evil Edom. The "ambassador" is not identified. A similar phrase is used by Jeremiah regarding God’s judgment on Edom (Jeremiah 49:14). The thought is that through his providential agents, God is preparing Edom’s judgment (Compare Jeremiah 50:2). This verse reminds us of God’s government over the nations of the earth. He raises up kings and brings them down (Daniel 2:21). Historically, He used one wicked kingdom to punish another and then used still another to destroy it (Isaiah 10:5-12).

"Behold, I have made thee small among the nations; thou art greatly despised. The pride of thy heart hath deceived thee, 0 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?" (Obadiah 1:2-3). Edom was "small" in territory, her land occupying a strip on the eastern side of the Arabah, some 100 miles long by 20 broad. Additionally, she was "small" in the eyes of her neighbors. The parallel structure suggests this as the meaning

"I have made thee small...;

thou art greatly despised."

In Hebrew poetry , the second line frequently explains the first. Though they were a proud scoffing people others despised them.

The great underlying sin of Edom was her pride. With nations as with men, pride goeth before destruction (Proverbs 16:18). "A man’s (or a nation’s) pride shall bring him low" (Proverbs 29:23). Edom’s pride was in her military might and her superb natural defenses. The rugged terrain, the scarcity of water and food sources for invading armies, her renowned fortress cities, Bozra, Sela and Petra all made her feel invulnerable. "Who shall brings us down?" But her pride had deceived her. She had forgotten or ignored Jehovah, the God of hosts, who could bring her down by a spoken word (Psalms 33:9). His weapons include, "Fire and hail, snow and vapor, stormy wind, fulfilling his word" (Psalms 148:8); angels (Isaiah 37:36); even the elements fight his battles (Joshua 10:11). The reference to her dwelling in the clefts of the rock may likely refer to her city of Petra, carved into the face of the red sandstone cliffs.

"Though thou mount on high as the eagle, and though thy nest be set among the stars, I will bring thee down from thence, saith Jehovah" (Obadiah 1:4). Edom felt as secure as the eagle who builds her nest on the highest cliff, but God would have no difficultly in ripping her down. Nothing is too hard for the Almighty God (Genesis 18:14).

"If thieves came to thee, if robbers by night (how art thou cut off!), would they not steal only till they had enough? If grape gatherers came to thee, would they not leave some gleaning grapes? How are the things of Esau searched! How are his hidden treasures sought out!" (Obadiah 1:5-6). These verses paint a vivid picture of how thorough the destruction and looting of Edom would be. Two familiar examples are used: thieves and grape harvesters both were common among the Edomites. They themselves were a robber nation that preyed on the caravans that passed near their strongholds. While thieves would haul away only such as they could carry, nothing would be left when God was through with Edom. Harvesters among the Eastern people left for the poor the gleanings in the fields and vineyards (See Leviticus 19:9-10). When Edom’s judgment comes, every item would be taken. The pillaging would be complete. Note that he uses the name of Esau, father of the Edomites to stand for his descendants (Genesis 36:43).

"All the men of thy confederacy have brought thee on thy way, even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread lay a snare under thee: there is no understanding in him" (Obadiah 1:7). Edom’s security was further based on the fact that she had made numerous mutual defense alliances with neighboring nations. This added to her false assumption that no enemy could bring her down. The prophet announces that her allies (those at peace with her) had deceived her. To the student of history this appears to be a common occurrence in the diplomatic arena. The idea of "the men of thy confederacy have brought thee on thy way, even to thy border" is that Edom’s diplomats, who would hurry to her neighbors, looking for assistance in the day of disaster, would be turned back, escorted out of the neighboring land to her own border. Some take it to mean that Edom’s refugees would be turned away by their neighbors and supposed allies.

"They that eat thy bread lay a snare under thee." The first three words are supplied by the translators. As stated, it says that people who had been dependent upon Edom for their essentials would turn on her and lay a wound on her when they felt it to be to their advantage. True, this would be an act of utter ingratitude but it was a just reward for treacherous Edom. Omitting, "they that eat," Theo Laetsch suggest that neighboring people who had bought metals and supplies from Edom would use those very goods in making war on Edom, even as Japan used the scrap iron bought from America to arm herself for World War II.

"There is no understanding in him" refers to Edom and suggests that in spite of their proverbial shrewdness and savvy in diplomatic matters, the Edomites would not realize what was happening until it was too late to save themselves.

"Shall I not in that day, saith Jehovah, destroy the wise men out of Edom, and understanding out of the mount of Esau? And thy mighty men, 0 Teman, shall be dismayed, to the end that every one may be cut off from the mount of Esau by slaughter" (Obadiah 1:8-9). The Edomites were renowned for their wise men. Eliphaz, who came to console Job, was from Teman, a city of Edom (Job 2:11). He was a typical Edomite, proud and haughty. Jeremiah alludes to their wisdom (Jeremiah 49:7). The wisdom of their statesmen and advisors will fail them, they will perish with the common folk. "The mount of Esau" refers to the land of the Edomites, his descendants (Genesis 32:3).

"Thy mighty men 0, Teman" probably refers to her military defenders. This is the common use of the phrase. "The bows of the mighty men are broken" (1 Samuel 2:4). Jeremiah predicted that when Nebuchadnezzar invaded Edom, "the heart of the mighty men of Edom at that day shall be as the heart of a woman in her pangs" (Jeremiah 49:22). Losing heart in the battle, the troops of Edom would be slaughtered. Edom was doomed. Her alliances would fail, her statesmen would not perceive the danger or know how to solve the problems and her troops would not stand the test. Beyond all of that, Jehovah was against her (See Ezekiel 13:8).

The Reasons for Edom’s Destruction (Obadiah 1:10-14).

God’s judgements are never without reason. Nations, like individuals, reap what they have sown (Galatians 6:7). "For the violence done to thy brother Jacob, shame shall cover thee and thou shalt be cut off forever" (Obadiah 1:10). The Hebrew term for violence means "every kind of wrongful, hurtful action against another, particularly oppression, cruelty" (Laetsch). Amos indicted Edom saying, He did pursue his brother with the sword, and did cast off all pity (Amos 1:11). The Edomites were uncommonly cruel towards those whose circumstances were adverse. Their guilt was compounded because it was their "brother Jacob" they were oppressing. Jacob, the brother of Esau, stands for his descendants, the people of Israel. God had commanded Israel, "Thou shalt not abhor an Edomite; for he is thy brother" (Deuteronomy 23:7). Obligations are heightened the closer the relationship. Edom would be punished with "shame" i.e., humiliation and total destruction. Judah had suffered a temporary loss and wold eventually be restored. Edom’s fate would ultimately be annihilation. The Nabatean Arabs took their territory in 312 B. C. John Hyrcanus subjected them in 120 B. C. and forced them to convert to Judaism. Following the Roman wars in Palestine, the Edomites disappeared from history.

"In the day that thou stoodest on the other side, in the day that strangers carried away his substance, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them" (Obadiah 1:11). This verse adds specifics to the general charge of vs. 10. When Jerusalem was attacked and captured, Edom had stood "on the other side" i.e., on the side of the enemy invader. Not only did Edom not assist Judah, her kindred, she was as one of the invaders. The prophet writes as an eyewitness who had seen the evil actions described. Jerusalem’s gates had been taken. Aliens had looted the helpless city. Lots were cast for booty and slaves. Edom participated!

The perennial question has been of which sacking of Jerusalem does the prophet write? For reasons set forth in the introduction, the author opts for the fall of the city that occurred in the reign of Jehoram, c.a. 845 B.C. (See 2 Chronicles 21:16-17). Theo Laetsch offers an extended discussion favoring this view. F. C. Cook presents the case for the Babylonian destruction.

"But look not thou on the day of thy brother in the day of his disaster, and rejoice not over the children of Judah in the day of their destruction; neither speak proudly in the day of distress. Enter not into the gate of my people in the day of their calamity; yea look not thou on their affliction in the day of their calamity, neither lay ye hands on their substance in the day of their calamity. And stand thou not in the crossway, to cut off those of his that escape; and deliver not up those of his that remain in the day of distress" (Obadiah 1:12-14). As the prophet, either in vision or in reality, sees the Edomites eager to participate in Judah’s misery, he utters a series of prohibitions forbidding the things she was eager to do.

1. "Look not" on Judah’s disaster means look not "with malignant pleasure, to feast one’s eyes with the calamity of another" (E. Henderson)."Rejoice not" at Judah’s destruction. Solomon also warned against being glad at another’s calamity (Prow. 17:5). This seems to be a common weakness of humanity.

2. "Speak not proudly in the day of distress." This literally means to make the voice loud with mocking and jeering. We can imagine the Edomites ridiculing the poor Hebrews or cheering the victors.

3. "Enter not into the gate of my people." They are warned against joining in the pillaging and looting of the conquered city. Even in our modem civilized age, looting of the victims of disasters is a major problem. Humanity has not changed much across the centuries.

4. "Stand thou not in the crossway to cut off those that escape." Here they are warned not to block the escape of the survivors. How cruel to turn the fleeing remnant back to face the cruel hands of their conquerors. Basic human kindness was absent from Edom’s heart. This reminds us of an earlier generation of Edomites who would not allow the weary Hebrews of the Exodus to pass over their King’s Highway (Numbers 20:14-21).

5. "Deliver not up those of his that remain." Amos tells us that Edom, with the help of the Philistines, had taken large numbers of slaves from God’s people (Amos 1:6).

All of these warnings were spoken to a people who by a common ancestry were kin to Israel. They should have reflected that kinship in sympathy, kindness and assistance. But Edom’s pride caused "his anger (to) tear perpetually" (Amos 1:11). It is yet seen in the posterity of Edom who hate Israel with a perfect, burning hatred. It is a blood feud that only death cures.

The Day of the Lord Will Vindicate Zion
and Destroy Edom (Obadiah 1:15-21).

In this final section of his message, the prophet looks to the future and sees three striking events:

1. Edom and all of Israel’s heathen enemies will be judged and destroyed by Jehovah.

2. Israel shall be restored to her home land and possess even the lands of her ancient enemies.

3. Jehovah’s messianic kingdom will be established on Mt. Zion.

"For the day of Jehovah is near upon all the nations; as thou has done, it shall be done unto thee; thy dealing shall return upon thine own head. For as ye have drunk upon my holy mountain, so shall all the nations drink continually; yea, they shall drink, and swallow down, and shall be as though they had not been" (Obadiah 1:15-16). "The day of Jehovah" is a favorite theme of the prophets. It speaks of a day in time when God renders unto his enemies their just deserts, but at the same time, it is a day when he will save his faithful servants. God’s day of judgment came upon the Jews in 70 A. D. when Titus’ Roman army took Jerusalem and destroyed it. But Jesus comforted his disciples by saying "when these things begin to come to pass, look up...because your redemption draweth nigh" (Luke 21:28). The day of Jehovah in our text is not specific as to time. Rather it promises divine judgment on every heathen nation. Each of those ancient people have long since experienced that awful day of the Lord. All of the days of divine judgment in human history point to the coming great day of judgment when all men of all nations and generations will stand before the judgment seat of Christ and receive the things done in the body (2 Corinthians 5:10).

The standard of judgment is declared, "as thou hast done, it shall be done unto thee." In the words of Paul, Whatsoever men have sown, that they shall reap (Galatians 6:7). Nations will be judged and rewarded in time. Individuals will be judged in eternity. Specifically, Edom would receive judgment in kind for all the viciousness previously described.

Their drinking on God’s holy mountain probably refers to the drunken celebrations of Edom and her heathen friends when Jerusalem had been brought down by her adversaries. Applying the rule, of what they had sown they would reap, he says that all of Israel’s heathen enemies would one day drink the cup of God’s wrath which would result in their demise. "Thou has drunk at the hand of Jehovah the cup of his wrath; thou hast drunken the bowl of the cup of staggering, and drained it" (Isaiah 51:17). The idea is that of a cup containing a lethal poison. Those who drank it perished. Condemned people were often given the option of drinking the cup of poison rather than a public execution. So Socrates died. That they would "drink and swallow down" is the picture of a thirsty person eagerly gulping down a cup of water, not knowing it was the cup of God’s wrath (Henderson). The cup was in reality destruction by war, the end of all nations.

"But in Mount Zion there shall be those that escape and it shall be holy; and the house of Jacob shall possess their possessions" (Obadiah 1:17). While Edom and those like her would perish, a remnant of Judah would escape and return to Mount Zion. The concept of the preserved remnant pervades both testaments (See Isaiah 20; Matthew 22:14; Romans 9:27-29). He uses the name "house of Jacob" to keep before his readers the kindred relation of the Hebrews and Edomites. The Hebrews will "possess their possessions" but Esau will be dispossessed.

"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 burn among them, and devour them; and there shall not be any remaining to the house of Esau; for Jehovah hath spoken it" (Obadiah 1:18). He sees in the distant future a scene of fiery judgment. The nation of Edom he likens to a field of dry stubble; the Hebrews like a flaming torch are tossed into the field and a raging fire soon engulfs it. So complete is the destruction that "there shall not be any remaining to the house of Esau." Notice too that he foresees the two houses, the Northern and the Southern Kingdoms of the Hebrews again united. This was realized in their return from Babylonian captivity (Compare Isaiah 11:11-14). This destruction of Edom by restored Israel commenced with the troops of Judas Maccabeus who in c.a. 185 B.C. defeated them, slaying 20,000 Edomite warriors(1 Maccabees 5:3; 1 Maccabees 5:65; 2 Maccabees 10:15-23) Some fifty years later, John Hyrcanus again subdued them and forced them to undergo circumcision and become subject to the Mosaic system (Josephus, Antiquities of the Jews, book 13, 9, 1). The prophet’s word should be taken with full assurance "for Jehovah hath spoken it."

"And they of the South shall possess the mount of Esau, and they of the lowland the Philistines; and they shall possess the field of Ephraim, and the field of Samaria; and Benjamin shall possess Gilead. And the captives of this host of the children of Israel, that are among the Canaanites, shall possess even unto Zarephath; and the captives of Jerusalem, that are in Sepharad, shall possess the cities of the South" (Obadiah 1:19-20). In these lines, Obadiah paints a glowing picture of that future glorious day when restored Israel will blossom as a nation and occupy not only their traditional land, but also that of their hostile neighbors. The "South" refers to the southern portion of Judah known as the Negev. He predicts that the Hebrews would one day take Esau’s territory. The "lowland" is that part of Palestine known as the "Shephelah," i.e., the coastal plains and foothills. Those Hebrews would take the land formerly occupied by the Philistines who evidently perished at the hands of the Babylonians. They had disappeared by 536 B. C., the time of Israel’s return from captivity. The fields of Ephraim and Samaria had been the heartland of the breakaway Northern Kingdom of Israel. In the future they would once again be a united nation, led by Judah.

Benjamin had remained loyal to Judah when Jereboam rent the kingdom. His land space was small, but in the coming years the prophet saw Benjamin’s people expanding east of the Jordan into Gilead. Jewish captives, scattered among their Canaanite neighbors will not only be freed in coming years, but they will take the lands of their captives as far north as Zarephath, a small town nine miles north of Tyre on the Phoenician coast. In the New Testament it is called Sarepta (Luke 4:26 KJV). Joel speaks of the Phoenicians taking Hebrew slaves (Joel 3:4-6). Captives from Sepharad will possess cities in the South (Negev). The identity of Sepharad is unknown. In the context, it obviously is a distant place of captivity from which the Hebrews will one day return to claim their homeland. We should not expect to find this prediction fulfilled in minute detail. What he is saying is, that the scattered Hebrew captives would come home and claim their land. Their enemies, such as Edom, Philistia, Phoenicia and the rebellious Northern Kingdom of Israel, would all perish. Such happened as Obadiah predicted.

"And saviors shall come up on Mount Zion to judge the mount of Esau, and the kingdom shall be Jehovah’s" (Obadiah 1:21). The "saviors" refer to Hebrew leaders whom God would raise up to lead the remnant back to claim their land and secure their place in it. These would include such men as Zerubbabel, Nehemiah, and the Maccabean brothers who delivered the nation from their oppressors. The judges were described as men who saved the nation (Judges 21:16, etc.). These heaven-sent judges would come to "Mount Zion" the place of God’s temple. The judgment against Esau would be her destruction (See 1 Samuel 3:13 and Exodus 12:12). "And the kingdom shall be Jehovah’s." This looks forward to Messiah’s day when Jehovah’s reign will extend to every creature in all the world (Matthew 28:18-20; Ephesians 1:20-22).

In view of other prophecies regarding the future of Israel and Edom, most conservative scholars judge the last verse to have Messianic implication. In the book of Numbers 24:17-18, Baalam, the errant prophet, said, "There shall come forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corner of Moab...And Edom shall be a possession, Seir also shall be a possession, who were his enemies...And out of Jacob shall one have dominion..."

This passage is generally conceded to be Messianic. It ties the one whose star will arise from Jacob to his having sovereignty over Edom.

Amos spoke of a coming day when God would raise up the fallen tabernacle of David. "That they may possess the remnant of Edom, and all nations that are called by my name" (Amos 9:11-12). At the Conference at Jerusalem, James cites Amos’ words and applies them to the gospel age in which the message of Christ is being preached to the Gentile nations (Acts 15:13-17). Thus while Obadiah predicts the utter ruin of Edom as a nation, the promise of a place in Messiah’s kingdom is made to them and all Gentile peoples who will hearken to the Lord.

LESSONS TO REMEMBER:

1. Human defenses are useless when God moves against a nation.

2. God demands brotherly love and compassion of all men and all nations.

3. Ridiculing a person reveals a lack of brother love.

4. It is criminal to rejoice in the calamity and misfortune of another, even if he is an enemy.

5. Obadiah’s message is a rebuke to those who prefer not to become involved in the problems of other people.

6. "Pride goeth before destruction and a haughty spirt before a fall" (Proverbs 16:18).

7. God will reveal his righteous purposes in due time.

8. Eternal justice will ultimately prevail in the world.

9. Profane people cannot hope to find favor at the hand of a God whom they have never loved nor respected.

10. The kingdom shall be Jehovah’s. God will one day claim his own!

11. As Edom had treacherously dealt with his brother Judah, so would her allies deal with her. Reaping what we have sown is an invariable law of God’s world (Galatians 6:7).

12. Obadiah’s direful prophecy concerning Edom was fulfilled: "For violence done to thy brother Jacob, shame shall cover thee, and thou shalt be cut off forever" (Obadiah 1:10).

Questions for Obadiah Chapter One

1) What message did the Lord give Obadiah in verse one of this book? (Obadiah 1:1)

2) What would happen to Edom’s pride, according to verses two through four? (Obadiah 1:2-4)

3) How would Edom’s wealth be destroyed in verses five through seven of this book? (Obadiah 1:5-7)

4) What would become of Edom’s people in verses eight and nine of this book? (Obadiah 1:8-9)

5) What bad attitudes did Edom have in verses ten through twelve of this book? (Obadiah 1:10-12)

6) Why did God condemn Edom, according to verses ten through fourteen? (Obadiah 1:10-14)

7) How had Edom shown aggressiveness in verses thirteen and fourteen? (Obadiah 1:13-14)

8) How would God judge all rebellious nations in verses fifteen and sixteen? (Obadiah 1:15-16)

9) How would Israel be delivered, according to verses seventeen through twenty-one? (Obadiah 1:17-21)

10) What would be restored to God’s people in verses nineteen and twenty of this book? (Obadiah 1:19-20)

11) What would the Lord establish in verse twenty-one of this book? (Obadiah 1:21)

MOUNT ZION & MOUNT ESAU:

THE BOOK OF OBADIAH

Week One: Obadiah’s Message (Obadiah 1:1)

Obadiah, the shortest book in the Old Testament, is rarely studied by Christians. Yet, while its prophecies were fulfilled by events that took place long before the birth of Jesus, its message still has important things to say to us. Obadiah’s prophecy concerns the nation of Edom, which was inhabited by the descendants of Esau, the brother of Jacob. The relationship between these two brothers is significant to us in several ways.

In one sense, the book of Obadiah consists of a simple message of destruction for the nation of Edom, one of Israel’s neighbors. With eloquence and brevity, the prophet spells out the reasons for God’s judgment on Edom, and he also indicates what is going to happen. When we appreciate the background to the book, though, we can see that the lessons taught by Obadiah are still applicable in several ways that are of importance to Christians.

Obadiah wastes no time in declaring the "bottom line" of his vision (Obadiah 1:1). We know little about the prophet himself. His name, which means "servant of the Lord" was a very common one in ancient Israel. There are numerous Obadiahs in the Old Testament, but the prophet Obadiah is most likely not the same man as any of the others.

The prophet announces at once that he has a message from the Lord, who has decided to summon the nations, and to prepare them to do battle against the nation of Edom. That is, God is about to use the surrounding nations as instruments of judgment on Edom. Soon the prophet will explain why God has made this decision. But it is noteworthy that he tells them what he will do before explaining it. The Edomites are not weak but well-meaning sinners, who need patience and a chance to change. Rather, they have allowed their hearts to become hard, despite being given many chances, and all that God can do now is to use them as an example to others.

Next time, we shall take a look at some background information to the book of Obadiah. The book itself can be broken down as follows: first, Obadiah introduces his message against Edom (Obadiah 1:1), and then the prophet criticizes the Edomites for their pride (Obadiah 1:2-4). Obadiah next stresses the absolute certainty of God’s judgment (Obadiah 1:5-9). He then details the sins that Edom has committed against Israel, since these sins were the biggest reason for God’s judgment on the Edomites (Obadiah 1:10-15). The prophet then shifts his emphasis, assuring God’s people of their deliverance (Obadiah 1:16-18), and concluding with the promise that "the kingdom will be the Lord’s" (Obadiah 1:19-21).

In giving these messages, Obadiah uses the image of Mount Zion, corresponding to Israel, and he contrasts this with the image of Mount Edom, corresponding to the nation of Edom. From our perspective as Christians, these images can also be seen figuratively, as parallels of the church and the world, and this gives Obadiah’s prophecies additional significance.

- Mark Garner, December 2004

MOUNT ZION & MOUNT ESAU:

THE BOOK OF OBADIAH

Week Two: Israel & Edom

Israel and Edom, the two countries with which Obadiah is concerned, are the nations descended from the twin brothers Jacob and Esau, whose turbulent relationship with each other is described in the book of Genesis (see Genesis 25:19-34; Genesis 25:27-28; Genesis 25:32-33). Though twins, and alike in certain respects, they had many differences in terms of their external personalities and, more importantly, in their attitudes towards God. Though both became the fathers of nations, they were often a bad and discouraging example in their relationship as brothers.

In a number of respects, Jacob and Esau parallel many human relationships throughout time. Though all humans were meant to consider themselves as part of the same family, this ideal has never been realized for even a short time. More specifically, we can see in Jacob and Esau some parallels to the relationship between Christians and the world. Even within the church, problems can arise that involve rivalries such as the one in which these brothers and their descendants indulged. All of these parallels give us reasons to be especially attentive to the lessons that Obadiah teaches.

Edom was a small but solid kingdom that lasted for many centuries. Its territory was in the mountains beyond the southern tip of the Dead Sea. To the west and northwest was Israel (or, in the Divided Kingdom era, Judah). To Edom’s northeast was Moab, and to the east and south were the desert lands of Arabia (or, earlier in Edom’s history, the Midianites). With its territory set in mountains that were not easily accessible, and with most of its borders covered by natural barriers to invasion, Edom often remained secure even when its neighbors underwent attack.

The history of Edom can be pieced together from a number of different sources, including the Old Testament. The kingdom ended in 553 BC, when the Babylonians apparently invaded Edom, deposed its rulers, ended Edom’s independence forever, and deported many Edomites. All of this is similar to what Babylon had done with Judah and other countries. Over the years that followed, the process of resettling Edom’s territory continued. Nomadic tribes from Arabia became the dominant group in the area, and by the 4th century BC the remaining descendants of Edom had been thoroughly dispersed.

Edom never again became a nation. Some individual families of Edom’s descendants did survive, and by the time of Jesus Christ the remaining descendants of Edom were called Idumeans. It is interesting to note that the line of Herods were Idumeans, and thus, in a sense, for a time the ancient rivalry between Edom and Israel took on a new and different form.

But unlike Israel, Edom was never restored as a nation. God disciplined both nations firmly, but unbelieving Edom was disciplined once for all, while believing Israel was disciplined for its spiritual growth and cleansing. So too, Christians do not escape the pains and anxieties of living in this world. But whereas the worldly often suffer without learning or gaining anything from it, God can always use our sufferings to teach us and to help us grow.

- Mark Garner, December 2004

MOUNT ZION & MOUNT ESAU:

THE BOOK OF OBADIAH

Week Three: Historical Background to Obadiah

Obadiah is one of a handful of Old Testament books for which a definite date cannot be established beyond any doubt. Most likely, though, it was written sometime after 586 BC, when Babylon invaded and conquered Jerusalem, and before 553, when Babylon invaded and conquered the kingdom of Edom. Understanding the historical setting can help us better to learn and apply the lessons that Obadiah teaches.

On a technical note, commentators have proposed several different dates for Obadiah, based on many different ideas. Some of these theories, though, do not assume that the Bible is infallible. Since we know that the historical details in the Bible are completely accurate, there are then two main possibilities for the date of Obadiah. Since it was written in the aftermath of an attack on Jerusalem (verses 10-14), in which Edom turned against God’s people, this indicates either a date sometime after 850 BC or a date sometime after 586 BC, with the latter by far more likely.

Edom’s rebellion in about 850 BC or 845 BC is described in 2 Kings 8:20-22 and 2 Chronicles 21:8-17, and some commentators think that Obadiah could have been written soon afterwards. The main support for this theory is that the books of the "Minor" Prophets were originally arranged in a more-or-less chronological order, so that Obadiah could have been from the same general time period as Amos and Jonah. But this arrangement is not a rule, just a general trend. And, since there is no evidence from the Bible or from history that Edom’s behavior in the crisis of 850 BC matches Obadiah 1:10-14, the book of Obadiah is probably not from this time period.

On the other hand, Obadiah’s description corresponds very closely with events involved in the conquest of Jerusalem by Babylon in 586 BC. In fact, the whole prophecy fits very well into the era just after this event, making it the most likely date for the book, and the one most commonly accepted by commentators. There are also many similarities between Obadiah and Jeremiah 49:7-18, which suggests that God gave both prophets a similar message near the same time. Obadiah would thus have been written not many years before the fall of Edom in 553 BC, which again supports this possible date. In this case, Obadiah’s message was probably associated with Amos due to the books sharing some similar themes, and thus Obadiah was placed just after Amos, despite being written in a different era.

All of this is significant first of all because it shows how completely and carefully God fulfills both his promises and his warnings. There are also some lessons for us in the history of Edom. Though Edom was a brother nation to Israel, they rarely acted like a brother, often resenting and sometimes attacking Israel without provocation. Although God was patient with the Edomites for many centuries, eventually he brought Edom down. So too, for a time we may have to endure many attacks in this world from the enemies of God. God is being patient with them, to give them the chance to repent. But we can be assured that eventually they, like Edom, will be judged. We should thus bear their persecutions with faith and patience, hoping that they will indeed repent, so that they will not have to be condemned after all.

- Mark Garner, December 2004

MOUNT ZION & MOUNT ESAU:
THE BOOK OF OBADIAH
Week Four: Edom’s Pride (Obadiah 1:2-4)

Much of the book of Obadiah details the reasons why God has passed judgment on Edom, and indicates the certainty of Edom’s fall. Through time, the brotherly rivalry that began with Jacob and Esau developed into a hostility between the neighboring nations that descended from them. The Edomites, secure in their mountain strongholds, did not face nearly so many crises and upheavals as Israel endured over the centuries. The Edomites became proud, complacent, and opportunistic - and these qualities would eventually lead to their downfall.

Obadiah first asserts that Edom will fall in spite of its pride (Obadiah 1:2-4). He tells Edom that it has been deceived by "the pride of your heart". This is a failing that we can understand all too readily, since we are all vulnerable to the temptation of pride. Because of its seemingly secure position "in the clefts of the rocks", the Edomites developed a sense of false security, deluding themselves into thinking that they were invulnerable.

As with all who trust in worldly strengths, the day came when Edom’s weakness and vulnerability would be exposed in drastic fashion. While pride was not the only reason for Edom’s fall (in Obadiah 1:10-14, God gives an even bigger reason for his judgment on them), there is little question that it contributed to all of the other sins for which they were eventually judged. Any sin is dangerous in itself, because it can pull us away from God if it is not checked. But a sin combined with pride is especially dangerous, since pride makes it more difficult to resist other sins, and more difficult to repent of those other sins. Therefore, the prophet says with certainty that Edom will be brought down.

Pride is, of course, one of the most common of human failings. Believers and unbelievers alike are tempted to be prideful. We can take pride in our abilities, our accomplishments, our family backgrounds, our social status, and many other things. Further, as the nation of Edom illustrates, whole groups of humans may become prideful. Just as whole nations can take undue pride in themselves, so also groups of Christians can become prideful about what they are or about what they have accomplished together. Therefore the prophet’s warning is one that we should always take to heart, since pride can blind anyone at any time.

We can also learn another lesson from Edom’s pride. One of the reasons for their false sense of confidence was that they had undergone fewer trials than Israel had. But instead of being thankful and humble, they became boastful. It is, unfortunately, human nature to boast over the fallen, and to give ourselves credit when we avoid the misfortunes that others face. As Christians, we should always realize that we need God’s protection all of the time. When he allows us to face trials, we should learn from them and draw closer to God. When he delivers us from trials, we should give thanks humbly to God, and should have compassion on those who are less fortunate.

- Mark Garner, December 2004

MOUNT ZION & MOUNT ESAU:
THE BOOK OF OBADIAH
Week Five: The Certainty of Judgment (Obadiah 1:5-9)

Obadiah next stresses the certainty of God’s judgment (Obadiah 1:5-9). Not only will there be no escape for the Edomites, but the fall of Edom will be worse than if mere thieves had attacked them. The prophet foresees a thorough ransacking of Edom, with less remaining to them than there is in a field that has just been harvested. In its pride, Edom thought that it was completely secure, and the Edomites felt that they were safe to do as they pleased without worrying about retribution. They thought that their neighbors could do little, if anything, to harm them - yet the prophet tells them that in fact the whole nation can be eliminated in a moment, if and when it is God’s will to do so.

Moreover, Edom will be betrayed by those it had considered friends and allies. Edom’s leaders had enjoyed currying favor with other pagan nations, thinking that this gained them additional safety, but in the end Edom would be destroyed by these nations. Israel itself had learned this harsh lesson a number of times in its own history. The temptation to develop closeness with and dependence on powerful pagan nations often overcame Israel’s better judgment. In most cases, it led to some small gains in the short term, but later on proved to be severely damaging.

Worldly friendships are just not the same as those based on a mutual belief and faith in God. Yet many Christians are exactly like the ancient Edomites and Israelites, in seeking the favor of the worldly who live around them. Because there have always been more unbelievers than believers, there is always a temptation to please the majority, and to do so can often give us a false sense of security. Yet the Scriptures repeatedly emphasize that we are not to be friends with the world, and we are not to be like the world. Their opinion of us only matters insofar as we ought not to do anything that brings disrepute on the church of Jesus Christ. Beyond that, it should not concern us whether the world likes either us, our church, or the ways that we serve God.

For, as the prophet warned Edom, God’s judgment is certain. The things of this world will pass away, and each of us will be judged. There is a heaven for the faithful and a hell for the ungodly. The worldly do not believe these things, and they live their lives accordingly. Thus their influence on us can only be to draw us away from eternal, spiritual things. To seek to please the world will inevitably mean that we seek things of this world - whether possessions, entertainment, or renown - rather than devoting ourselves to seeking the things of God.

We ought therefore to renounce not only worldly ways, but also worldly perspectives. The Edomites viewed the world as a place to exploit for their own advantage, and they were destroyed as a result. We ought instead to view the world as a lost and dying planet, in which we, if we set the right example, can be a source of light and eternal hope.

- Mark Garner, January 2005

MOUNT ZION & MOUNT ESAU:
THE BOOK OF OBADIAH
Week Six: Edom’s Sins Against Israel (Obadiah 1:10-15)

Now the prophet is ready to detail Edom’s sins against Israel (Obadiah 1:10-15), the sins for which Edom’s doom has been pronounced. For years, Edom had often rejoiced at the trials and sufferings of God’s people, and now in the recent crisis (probably, as discussed in an earlier study, the invasion of 586 BC), Edom was again joyful over Israel’s suffering. Worse still, this time Edom kicked his brother when he was down, instead of helping as a brother should.

In this time of crisis and despair for God’s people (that is, when Babylon invaded and conquered Jerusalem), Edom did not do anything to help their neighbors and brothers. Rather, Edom looked to share in the plunder, and even (see Obadiah 1:14) hunted down fleeing Israelites, to kill them and rob them. Moreover, when Jews who were trying to escape from the destruction in their homeland reached Edom safely, the Edomites did not offer them hospitality or protection, but rather handed them over with a cold heart to the invader, to receive brutal treatment.

Edom’s motivation for this atrocious behavior was probably a combination of pride, jealousy, and selfishness. In their pride, they laughed at small nations that fell to large empires such as Babylon, little realizing that one day Edom too would learn what it felt like to be crushed and ruined. Also, in Edom’s long-standing jealousy towards the more numerous and prosperous Jews, they hardened their hearts towards the Jews’ sufferings, and refused to help. Finally, out of blind selfishness, Edom looked to gain favor with powerful nations by refusing to stand with their own neighbors against the invaders.

For all of this, says the prophet, the day of the Lord (that is, a day of judgment and retribution) will come soon for Edom. As Edom has done to others, so will God do to them. Since they showed no mercy, they will not be shown mercy. This principle has always been important to God, and Jesus himself often emphasized it with such sayings as "with the measure you use, it will be measured to you" (see Matthew 7:2, Mark 4:24, and Luke 6:38).

In our own relationships, we would do well to remember God’s judgment on Edom, so that we do not rejoice over the misfortunes of others, whether they are our brothers, or whether we perceive them as rivals. Nor should we ever exploit, in any fashion, the sufferings or misfortunes of others. Our own pride, jealousy, and selfishness make this a challenge, but we must accept the challenge to overcome our fleshly desires, and we should strive to treat those in need as we know Jesus himself would have treated them.

- Mark Garner, January 2005

MOUNT ZION & MOUNT ESAU:
THE BOOK OF OBADIAH
Week Seven: A Promise of Deliverance (Obadiah 1:16-18)

In contrast with the message that Edom received from Obadiah, Israel is assured of God’s care, and of the eventual victory that God will give to her. Obadiah gives us a revealing look at the ways that God disciplines. God often disciplined his own people, sometimes in ways similar to the means that he would use to discipline Edom, but God never destroyed Israel. Edom, on the other hand, would soon be gone from the earth forever, while God’s people would be restored and strengthened.

In these verses, the prophet shifts his emphasis from the denunciations of Edom. God now speaks to his own people (Obadiah 1:16-18), and for the rest of the book, when the prophet says "you", he is addressing the Israelites. And his message to them is one of deliverance from those who oppressed his people. Just as God’s people drank of his discipline, and had no choice but to submit to it, so now they shall see their persecutors drink from the same cup.

For Mount Zion (Israel), there will now be deliverance and holiness, and Israel will be better and stronger for having been disciplined. In a spiritual sense, Jacob (Israel) will now be a raging fire that cannot be stopped, certainly not by Edom. Esau (Edom), on the other hand, will be like stubble, the sad and meager remains of a once proud and secure nation. While discipline made Israel stronger, it will leave Edom with no survivors.

Whenever we undergo God’s discipline, we should always be thankful that we are being disciplined as Christians, since we can know that God will use it for good in the long run. Hebrews 12:4-11 explains to us that discipline from God is a natural part of the Father/child relationship. That passage also reminds us that discipline is not supposed to feel pleasant at the time. Its value comes in the long run, in the righteousness and spiritual fruit that it produces.

So we should not seek to avoid discipline, but rather should strive to focus our thoughts on God, so that when he does have to discipline us, it will be for a worthwhile, spiritual purpose. The worldly and pagans have no hope, and so every misfortune they suffer is for nothing if they do not use it to turn back to God. But for Christians, "our light and momentary troubles are achieving for us an eternal glory that far outweighs them all" (2 Corinthians 4:17), and "so we fix our eyes not on what is seen, but on what is unseen" (2 Corinthians 4:18).

- Mark Garner, January 2005

MOUNT ZION & MOUNT ESAU:
THE BOOK OF OBADIAH
Week Eight: The Kingdom Will Be the Lord’s (Obadiah 1:19-21)

The prophecy of Obadiah concludes with the promise that "the kingdom will be the Lord’s" (Obadiah 1:19-21). This is an encouraging reassurance to his own people, and also a warning to those who would oppose God or his people. Everything belongs to God, even though, in his patience, he allows humans to do as they please for a time with the things God has given them. We must never doubt for a moment that it all came from God, it all belongs to God, and someday it will all return to God. The nations of the world, the wealth of the world, the peoples of the world, even the church itself, are all God’s, and no human should presume to be in control of anything.

In Obadiah 1:19-20, the prophet uses geographical imagery to describe Israel recovering and possessing its own lost territory, and not only that. It also depicts God’s people taking territory from neighboring lands, such as Edom and Philistia, who had been hostile to Israel. Then, in the last verse, Obadiah contrasts Mount Zion and "Mount Esau", saying that God’s people will live on Mount Zion and will rule both mountains. (Although the NIV translates this as "the mountains of Esau", the Hebrew is singular. There is no literal "Mount Esau"; this is just a figurative expression to make a contrast with "Mount Zion".)

This imagery thus promises much more than simply the restoration of the ancient physical nation of Israel. For, even today, those of spiritual Israel are the true heirs of everything God has created, both the things of Mount Zion and the things of Mount Esau. Just as Daniel promised that God’s kingdom shall shatter all worldly kingdoms (Daniel 2:44), and as Paul assured the Corinthians that "all things are yours, whether . . . the world or life or death or the present or the future" (1 Corinthians 3:21-22), so also Obadiah assures us, as Jesus does too, that the meek, patient, and humble servants of God shall indeed inherit the earth.

These promises should reassure us about the path in life we have chosen. There is a kingdom waiting for us, and it is a kingdom worth more than all the treasures of the earth put together. In following Christ, we have made not only the right choice, but also the wise choice. Yet this assurance should also challenge us. The kingdom of heaven is our ultimate reward, and "if only for this life we have hope in Christ, we are to be pitied more than all men" (1 Corinthians 15:19). Even Christians can easily fall into worldly ways of thinking, and can look to Christianity as a source of entertainment and earthly benefit, rather than eternal security and spiritual development. For all of these reasons, Obadiah’s reminder that "the kingdom will be the Lord’s" ought to be written on our hearts.

- Mark Garner, January 2005

Edom and Israel - Obadiah 1:1-21

Open It

1. If you were to live in a remote, mountainous region, in what geographical location would you want to live?

2. On which of your material possessions do you most depend?

Explore It

3. What message did the Lord give Obadiah? (Obadiah 1:1)

4. What would happen to Edom’s pride? (Obadiah 1:2-4)

5. How would Edom’s wealth be destroyed? (Obadiah 1:5-7)

6. What would become of Edom’s people? (Obadiah 1:8-9)

7. What bad attitudes did Edom have? (Obadiah 1:10-12)

8. Why did God condemn Edom? (Obadiah 1:10-14)

9. How had Edom shown aggressiveness? (Obadiah 1:13-14)

10. How would God judge all rebellious nations? (Obadiah 1:15-16)

11. How would Israel be delivered? (Obadiah 1:17-21)

12. What would be restored to God’s people? (Obadiah 1:19-20)

13. What would the Lord establish? (Obadiah 1:21)

Get It

14. The Edomites and the Israelites shared an old, negative family history. How do longtime family problems affect the spiritual health of the Christian church?

15. How does your church show pride and overconfidence?

16. What happens when Christians reject God’s Word and grace?

17. If we treat others poorly, how should we expect God to treat us?

18. Based on God’s dealings with the Edomites, how can we expect Him to judge nations today that rebel against Him, dominate others, or trust in their own strength and possessions?

19. In your experience, how have you reaped what you have sown?

20. Why does our trust in the Lord ensure His blessings on our life?

Apply It

21. In all your activities and interactions this week, how can you show more trust in the Lord and less reliance on yourself and your possessions?

22. What concrete steps can you take to show consistent love and concern for someone (a family member perhaps) whom you have ignored or treated carelessly in the past?