Topical Studies
What the Bible says about
Obadiah, Book of
(From Forerunner Commentary)
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One might imagine that, because of all the trouble Israel and Judah have suffered at the hands of the Edomites down through history, Obadiah would have written his prophecy against Edom with great antagonism: "These are our enemies, and they deserve this!" This, however, does not seem to have been the case. A sadness seems to run through the book; there is a sense that Obadiah's poetry is a lament for an entire people caught in the act of rebellion against God. From time to time, his message takes on an imploring tone, suggesting an ephemeral hope that they - or at least some of them - will change. Between the lines are hints that perhaps some Edomites will read this message and not do what their fellow Edomites are prophesied to do. This slight hope may spring from God's command in Deuteronomy 2:2-6: And the LORD spoke to [Moses], saying: "You have skirted this mountain [Mount Seir] long enough; turn northward. And command the people, saying, 'You are about to pass through the territory of your brethren, the descendants of Esau, who live in Seir; and they will be afraid of you. Therefore watch yourselves carefully. Do not meddle with them, for I will not give you any of their land, no, not so much as one footstep, because I have given Mount Seir to Esau as a possession. You shall buy food from them with money, that you may eat; and you shall also buy water from them with money, that you may drink.'" God tells Israel, "Treat the Edomites with kid gloves as you go through their land." Later, in Deuteronomy 23:7, He warns them again, "You shall not abhor an Edomite, for he is your brother." By God's command, Israel was to approach the Edomites with fraternal care in all their dealings. Brothers have a bond by virtue of birth; they are of the same blood. They should get along, and cooperate with each other. Each should guard the other's back. The two sons of Isaac rarely treated each other in this manner, but this is the standard to which God held the Israelites. Obadiah may have written his message with God's standard in mind. In his vision, he sees Edom's mistakes as the Edomites stubbornly head toward destruction. The prophecy takes the form of a brotherly warning for them to turn from their course before it is too late, but by all indications, Obadiah's warnings will go unheeded.
Richard T. Ritenbaugh
All About Edom (Part Five): Obadiah and God's Judgment
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Obadiah 1:1
There is some debate as to when Obadiah was written, as the text itself gives no indication when the prophet may have penned it. However, from the way in which Edom is described in reacting to certain misfortunes that Judah experienced, scholarly opinion leans toward one of two historic periods. They are both, nonetheless, inconclusive. The earlier period falls between 800 and 750 BC, placing Obadiah contemporary with Joel and Amos, who was likely in his prime, and a rather elderly Elisha. Obadiah may have bridged the latter two. The later date would consign the book to after the fall of Jerusalem (c. 587-586 BC). If this were the case, Obadiah's prophetic contemporaries would have been Jeremiah, Ezekiel, and Daniel. Modern scholars lean toward this later date because they feel Obadiah describes the actions of the Edomites when the Babylonians came and overthrew Jerusalem. However, there was an earlier time in the days of Joram (or Jehoram) when a similar confederacy arose in which Edom may have been involved. Thus, the book of Obadiah could fit into both periods. A deciding factor is where Obadiah appears in the Minor Prophets: The prophecy is linked with Joel and Amos; the three books are consecutive. Had its typical events occurred after the fall of Jerusalem, the prophecy would probably have been placed with Haggai, Zechariah, and Malachi. Since Obadiah appears with the first of the Minor Prophets in the inspired compilation of the canonical books, its authorship seems to coincide more with the earlier prophets than the later ones. However, the book's date is not critical because its prophesied events are to occur in the future - in the time of the end. Obadiah means "servant (or worshipper) of Yah," which may have been his actual name or a title to mask his identity. It could refer to anyone who worships God. The Bible contains eight or ten Obadiahs, but none seems to fit the man who wrote the prophecy. History does not record whether he was well placed in the kingdom or whether he was a Jew, Levite, or a member of another Israelite tribe. All we know is that he was a servant of Yahweh. This is in contrast to a prophet such as Amos, of whom we know a great deal: The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake. (Amos 1:1) Amos is specific in terms of his time, place, identity, and occupation. He mentions the contemporary kings of Judah and Israel and even throws in a specific event - the great earthquake of c. 760 BC - to be thorough! On the other hand, Obadiah seems to have been inspired to keep these details hidden. He places himself in the background, identifying himself only as a servant, for God's message is what he wants his book to convey. From the text itself, he appears to have been a competent writer, one who wrote passionately and poetically. He seems to have had a soft and empathetic heart, even toward his enemies. Beyond that, the man Obadiah is an enigma. The prophecy can be outlined simply: » Verses 1-4: God's pronouncement of judgment on Edom. » Verses 5-9: How Edom will be annihilated. » Verses 10-14: Why Edom will be annihilated. » Verses 15-16: Edom and the Day of the Lord. » Verses 17-21: Israel's complete triumph over Edom. Obadiah is a study in God's punishment of a people for the things that they have done. They will be made to suffer the consequences of their hostile attitudes and aggression against Israel, as well as their constant attempts to impede the purpose of God through Israel.
Richard T. Ritenbaugh
All About Edom (Part Three): Obadiah
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Obadiah 1:15-16
The theme of Obadiah 15-16 appears in Jeremiah 25:28: "And it shall be, if they refuse to take the cup from your hand to drink, then you shall say to them, 'Thus says the LORD of hosts: "You shall certainly drink!"'" Edom, God proclaims, shall certainly drink of the wine of His wrath. Upon the heels of the Great Tribulation comes the Day of the Lord, as Obadiah declares in verse 15. It is a time of reckoning, or as the prophet phrases it, "As you have done, it shall be done to you." This is a biblical law. The Romans called it lex talionis, meaning "law of retaliation" or "law of just retribution." In biblical terms, we know it as the "eye for an eye" principle (Exodus 21:23-25; Leviticus 24:19-20; Matthew 5:38). Jesus says that whatever we measure out to others will be measured back to us (Luke 6:38). Paul writes of it as, "Whatever a man sows, that he will also reap" (II Corinthians 9:6; Galatians 6:7-8). God says that this is how He will judge Edom in the Day of His wrath: "Your reprisal shall return upon your own head." He continues in Obadiah 16: "For as you drank on my holy mountain, so shall all the nations drink continually; yes, they shall drink, and swallow, and they shall be as though they had never been." This last part can be better translated, "Yes, they [Edom and its confederates] shall drink and drink and drink until they drink themselves right out of existence." What a dire threat! God essentially tells them that, though they may gloat at first, He will deal with them in His day of vengeance and wipe them from the face of the earth! God does not take these things lightly. Edom may have drunk on God's holy mountain numerous times. Edomites likely drank in feasting and gloating over Israel when Babylon and later Rome captured and destroyed Jerusalem. Perhaps they thought that the land of Canaan would finally be their inheritance. It could also be descriptive of the present status of the Temple Mount, currently held by the Palestinians, who have strict rules against the Jews' use of the Temple area. In effect, they gloat over their ability to forbid Jews from entering and praying there, yet it is truly not theirs to regulate. God's retaliation will be harsh.
Richard T. Ritenbaugh
All About Edom (Part Five): Obadiah and God's Judgment
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