Obadiah 1:2

Preface To The Prophet Obadiah (1532) Obadiah does not indicate the time when he lived, but his prophecy applies to the time of the Babylonian Captivity, for he encourages the people of Judah with the thought that they shall return to Zion. His prophecy is directed especially against Edom, or Esau, which bore an especial and everlasting hatred and envy against the people of Israel and Judah, as usually happens when friends turn against each other; and especially when brothers fall into hatred and enmity against each other, that enmity is beyond measure. So the Edomites hated the Jewish people immeasurably, and had no greater joy than to see the captivity of the Jews, and boasted and mocked at them in their misery and wretchedness. Almost all the prophets denounce the Edomites because of their hateful wickedness; even Psalm 137:7 complains of them and says, “Remember the Edomites, O Lord, in the day of Jerusalem, who said, ‘Down with it, down with it to its foundation.’” Such conduct as this inflicts more than ordinary pain, this mocking and laughing at the wretched and the troubled, this defying them and boasting against them, which subjects their faith in God to great and strong temptations and urges them mightily to despair and unbelief. Therefore God here appoints a special prophet against these vexatious mockers and tempters. He encourages those who are troubled and strengthens their faith with threats and denunciations against these hostile Edomites, i.e., those who mock the wretched with promises and assurances of future help and rescue. He is, in very deed, a needed comfort and a useful Obadiah in such distress. At the end, he prophesies of Christ’s Kingdom that it shall be not at Jerusalem only, but everywhere. For he mixes all the nations together, — Ephraim, Benjamin, Gilead, the Philistines, the Canaanites, Zarephath, — and this cannot be understood to refer to the temporal kingdom of Israel, for according to the law of Moses, these tribes and peoples had to be separated in the land. The Jews interpret Zarephath to mean France and Sepharad to mean Spain. I let that go and believe none of it. On the contrary, I let Zarephath be the town near Sidon and Sepharad a town or district in Assyria where those at Jerusalem were captives, as the text plainly says, “And the captives of Jerusalem that are at Sepharad.” But let anyone believe about this what he will.

Introduction God is here represented as summoning the nations against Edom, and declaring that his strongholds should not save him, Oba 1:14 ; that not a remnant, not a gleaning, should be left of him, Oba 1:5 ; that the enemy would search out his people, and totally subdue them; and that none of their allies should stand by them, Oba 1:6-9 . He then enlarges on their particular offense, and threatens them with a speedy recompense, Oba 1:10-16 . The Babylonians accordingly subdued the Edomites, and expelled them from Arabia Petraea, of which they never afterwards recovered possession. The remaining verses contain a prophecy of the restoration of the Jews from the Babylonish captivity, and of their victory over all their enemies, Oba 1:17-21 . Some commentators think that these last verses were fulfilled by the conquests of the Maccabees over the Edomites. See 1 Maccabees 5:3-5, 65, etc. Who was this prophet? where born? of what country? at what time did he prophesy? who were his parents? when and where did he die? are questions which have been asked from the remotest antiquity; and which, to this day, have received no answer worthy of recording. There is a multitude of opinions concerning these points; and their multitude and discrepancy are the strongest proofs of their uncertainty. All that seems probable is, that, as he prophesied concerning the destruction of Edom, he flourished a little before, or a little after, the taking of Jerusalem by Nebuchadnezzar, which happened about five hundred and eighty-eight years before Christ; and the destruction of Idumea by the same monarch, which took place a short time after; probably between 588 b.c. and 575 b.c., in the interval of the thirteen years which Nebuchadnezzar employed in the siege of Tyre, which he undertook immediately after the capture of Jerusalem. Obadiah foretells the subduction of the Idumeans by the Chaldeans, and finally by the Jews, whom they had used most cruelly when brought low by other enemies. These prophecies have been literally fulfilled for the Idumeans, as a nation, are totally extinct. Whoever will be at the trouble to collate this short prophecy with the forty-ninth chapter of Jeremiah, will find a remarkable similarity, not only in the sentiments and words, but also in whole verses. In the above chapter Jeremiah predicts the destruction of the Idumeans. Whether he copied Obadiah, or Obadiah copied him, cannot be determined; but it would be very strange if two prophets, unacquainted with each other, should speak of the same event precisely in the same terms. See the parallel texts, and the notes on Jer 49:1 (note), etc. Verse 1 We have heard a rumor - See Jer 49:14 , where the same expressions are found. The prophet shows that the enemies of Idumea had confederated against it, and that Jehovah is now summoning them to march directly against it. Verse 2 I have made thee small among the heathen - God ever attributes to himself the rise and fall of nations. If they be great and prosperous, it is by God's providence; if they be tow and depressed, it is by his justice. Compared with the Assyrians, Chaldeans, Egyptians, Syrians, Arabs, and other neighboring nations, the Idumeans were a small people. Verse 3 The pride of thine heart - St. Jerome observes that all the southern part of Palestine, from Eleutheropolis to Petra and Aialath, was full of caverns hewn out of the rocks, and that the people had subterranean dwellings similar to ovens. Here they are said to dwell in the clefts of the rock, in reference to the caverns above mentioned. In these they conceived themselves to be safe, and thought that no power brought against them could dislodge them from those fastnesses. Some think that by סלע sela, rock, Petra, the capital of Idumea, is intended. Verse 4 Though thou exalt thyself as the eagle - Though like this bird thou get into the highest cliff of the highest rock, it will not avail thee. To defend thee, when Jehovah has determined thy destruction, thy deepest caves and highest rocks will be equally useless. See Jer 49:16 . Verse 5 If thieves came to thee - That is, if thieves entered thy dwellings, they would not have taken every thing; they would have laid hold on thy wealth; and carried off as much as they could escape with conveniently; if grape-gatherers entered thy vineyards, they would not have taken every bunch; some gleanings would have been left. But the Chaldeans have stripped thee bare; they have searched out all thy hidden things, Oba 1:6 , they have left thee nothing. Hour art thou cut off! Thou art totally and irretrievably ruined! The prophet speaks of this desolation as if it had already taken place. Verse 7 All the men of thy confederacy - The Chaldeans are here intended, to whom the Idumeans were attached, and whose agents they became in exercising cruelties upon the Jews. Have brought thee even to the border - Have hemmed thee in on every side, and reduced thee to distress. Or, they have driven thee to thy border; cast thee out of thy own land into the hands of thine enemies. The men that were at peace with thee - The men of thy covenant, with whom thou hadst made a league. That eat thy bread - That professed to be thy firmest friends, have all joined together to destroy thee. Have laid a wound - Placed a snare or trap under thee. See Newcome. There is none understanding in him - Private counsels and public plans are all in operation against thee; and yet thou art so foolish and infatuated as not to discern thy own danger. Verse 8 Shall I not - destroy the wise men - It appears, from Jer 49:7 , that the Edomites were remarkable for wisdom, counsel, and prudence. See on the above place. Verse 9 Thy mighty men, O Teman - This was one of the strongest places in Idumea; and is put here, as in Amo 1:2 , and elsewhere, for Idumea itself. Mount of Esau - Mount Seir. Verse 10 For thy violence against thy brother Jacob - By this term the Israelites in general are understood; for the two brothers, - Jacob, from whom sprang the Jews, and Esau, from whom sprang the Idumeans or Edomites, - are here put for the whole people or descendants of both. We need not look for particular cases of the violence of the Edomites against the Jews. Esau, their founder, was not more inimical to his brother Jacob, who deprived him of his birthright, than the Edomites uniformly were to the Jews. See 2Chr 28:17 , 2Chr 28:18 . They had even stimulated the Chaldeans, when they took Jerusalem, to destroy the temple, and level it with the ground. See Psa 137:7 . Verse 11 Thou stoodest on the other side - Thou not only didst not help thy brother when thou mightest, but thou didst assist his foes against him. And cast lots - When the Chaldeans cast lots on the spoils of Jerusalem, thou didst come in for a share of the booty; "thou wast as one of them." Verse 12 Thou shouldest not have looked - It shows a malevolent heart to rejoice in the miseries of those who have acted unkindly or wickedly towards us. The Edomites triumphed when they saw the judgments of God fall upon the Jews. This the Lord severely reprehends in Oba 1:12-15 . If a man have acted cruelly towards us, and God punish him for this cruelty, and we rejoice in it, we make his crime our own; and then, as we have done, so shall it be done unto us; see Oba 1:15 . All these verses point out the part the Edomites took against the Jews when the Chaldeans besieged and took Jerusalem, destroyed the temple, and divided the spoils. Verse 14 Neither shouldest thou have stood in the crossway - They are represented here as having stood in the passes and defiles to prevent the poor Jews from escaping from the Chaldeans. By stopping these passes, they threw the poor fugitives back into the teeth of their enemies. They had gone so far in this systematic cruelty as to deliver up the few that had taken refuge among them. Verse 15 The day of the Lord is near - God will not associate thee with him in the judgments which he inflicts. Thou also art guilty and shalt have thy punishment in due course with the other sinful nations. Verse 16 For as ye have drunk - This address is to the Jews. As ye have been visited and punished upon my holy mountain in Jerusalem, so shall other nations be punished in their respective countries. See Jer 49:12 . Verse 17 But upon Mount Zion shall be deliverance - Here is a promise of the return from the Babylonish captivity. They shall come to Zion, and there they shall find safety; and it is remarkable that after their return they were greatly befriended by the Persian kings, and by Alexander the Great and his successors; so that, whilst they ravaged the neighboring nations, the Jews were unmolested. See Calmet. And there shall be holiness - They shall return to God, separate themselves from their idols, and become a better people than they were when God permitted them to be carried into captivity. The house of Jacob shall possess - They were restored to their former possessions. But this may refer also to their future restoration under the Gospel, when they shall be truly converted, and become holiness to the Lord; for salvation and holiness shall be the characteristics of Zion - the Christian Church, for ever. Verse 18 The house of Jacob shall be a fire - After their return from captivity, the Jews, called here the house of Jacob and the house of Joseph, did break out as a flame upon the Idumeans; they reduced them into slavery; and obliged them to receive circumcision, and practise the rites of the Jewish religion. See 1 Maccabees 5:3, etc.; 2 Maccabees 10:15-23; and Josephus Antiq., lib. 13 c. 17. There shall not be any remaining - As a people and a nation they shall be totally destroyed. This is the meaning; it does not signify that every individual shall be destroyed. Verse 19 They of the south - The Jews who possessed the southern part of Palestine, should render themselves masters of the mountains of Idumea which were contiguous to them. They of the plain - From Eleutheropolis to the Mediterranean Sea. In this and the following verse the prophet shows the different districts which should be occupied by the Israelites after their return from Babylon. The fields of Samaria - Alexander the Great gave Samaria to the Jews; and John Hyrcanus subdued the same country after his wars with the Syrians. See Josephus, contra. App. lib, ii., and Antiq. lib. xiii., c. 18. Benjamin shall possess Gilead - Edom lay to the south; the Philistines to the west, Ephraim to the north; and Gilead to the east. Those who returned from Babylon were to extend themselves everywhere. See Newcome; and see, for the fulfillment, 1 Maccabees 5:9, 35, 45; 9:35, 36. Verse 20 Zarephath - Sarepta, a city of the Sidonians, 1Kgs 17:9 . That is, they should possess the whole city of Phoenicia, called here that of the Canaanites. Which is in Sepharad - This is a difficult word. Some think the Bosphorus is meant; others, Spain; others, France; others, the Euphrates; others, some district in Chaldea; for there was a city called Siphora, in Mesopotamia, above the division of the Euphrates. Dr. Lightfoot says it was a part of Edom. Those who were captives among the Canaanites should possess the country of the Canaanites; and those whom the Edomites had enslaved should possess the cities of their masters. See Newcome and Lowth. Verse 21 And saviours shall come up - Certain persons whom God may choose to be deliverers of his people; such as Zerubbabel, Ezra, Nehemiah, and the Maccabees. Some think these saviours, מושיעים moshiim, mean the apostles of our Lord. Several MSS. have מושעים mushaim, the preserved; those that are saved, i.e., they who were delivered from the captivity; and those of Mount Zion shall judge, that is, shall execute judgment on the Edomites. And as the Asmonean princes joined the priesthood to the state, it might be what the prophet means when he says, "the kingdom shall be the Lord's," the high priest having both the civil and ecclesiastical power in his own hands. And these actually were masters of Edom, and judged and governed the mountain of Esau. And thus this prophecy appears to have had a very literal fulfillment. But if we take the whole as referring to the times of the Gospel, which I believe is not its primary sense, it may signify the conversion and restoration of the Jews, and that under Jesus Christ the original theocracy shall be restored; and thus, once more, in the promised land, it may be said: - המלוכה ליהוה והיתה hammeluchah laihovah vehayethah "And the kingdom shall belong to Jehovah"

The Doom of Edom. ( b. c. 587.) 1 The vision of Obadiah. Thus saith the Lord God concerning Edom; We have heard a rumour from the Lord , and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. 2 Behold, I have made thee small among the heathen: thou art greatly despised. 3 The pride of thine heart hath deceived thee, 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? 4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord . 5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape-gatherers came to thee, would they not leave some grapes? 6 How are the things of Esau searched out! how are his hidden things sought up! 7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him. 8 Shall I not in that day, saith the Lord , even destroy the wise men out of Edom, and understanding out of the mount of Esau? 9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter. Edom is the nation against which this prophecy is levelled, and which, some think, is put for all the enemies of Israel, that shall be brought down first or last. The rabbin by Edom understand Rome. Rome Christians they understand it of, and have an implacable enmity to it a such; but, if we understand it of Rome antichristian, we shall find the passages of it applicable enough. And though Edom was mortified in the times of the Maccabees, as it had been before by Jehoshaphat, yet its destruction seems to have been typical, as their father Esau's rejection, and to have had further reference to the destruction of the enemies of the gospel-church; for so shall all God's enemies perish; and we find ( Isa. xxxiv. 5 ) the sword of the Lord coming down upon Idumea, to signify the general day of God's recompences for the controversy of Zion, v. 8 . Some have well observed that it could not but be a great temptation to the people of Israel, when they saw themselves, who were the children of beloved Jacob, in trouble, and the Edomites, not only prospering, but triumphing over them in their troubles; and therefore God gives them a prospect of the destruction of Edom, which should be total and final, and of a happy issue of their own correction. Now we may observe here, I. A declaration of war against Edom, ( v. 1 ): " We have heard a rumour, or rather an order, from the Lord, the God of hosts; he has given the word of command; it is his counsel and decree, which can neither be reversed nor resisted, that all who do mischief to his people shall certainly bring mischief upon themselves. We have heard a report that God is raised up out of his holy habitation, and is preparing his throne for judgment; and an ambassador is sent among the heathen, " a herald rather, some minister or messenger of Providence, to alarm the nations, or the Lord's prophets, who gave each nation its burden. Those whom God employs cry to each other, Arise ye, stir up yourselves and one another, and let us rise up against Edom in battle. The confederate forces under Nebuchadnezzar thus animate themselves and one another to make a descent upon that country: Gather yourselves together, and come against her; so it is in the parallel place, Jer. xlix. 14 . Note, When God has bloody work to do among the enemies of his church he will find out and fit up both hands and hearts to do it. II. A prediction of the success of that war. Edom shall certainly be subdued, and spoiled, and brought down; for all her confidences shall fail her and stand her in no stead, and in like manner shall all the enemies of God's church be disappointed in those things which they stayed themselves upon. 1. Do they depend upon their grandeur, the figure they make among the nations, their influence upon them, and interest in them? That shall dwindle ( v. 2 ): " Behold, I have made thee small among the heathen, so that none of thy neighbours will court thy friendship, or court an alliance with thee; thou art greatly despised among them, and looked upon with contempt, as an infatuated and unfaithful nation." And thus ( v. 3 ) the pride of thy heart has deceived thee. Note, (1.) Those that think well of themselves are apt to fancy that others think well of them too; but, when they come to make trial of them, they will find themselves mistaken, and thus their pride deceives them and by it slays them. (2.) God can easily lay those low that have magnified and exalted themselves, and will find out a way to do it, for he resists the proud; and we often see those small and greatly despised who once looked very big and were greatly caressed and admired. 2. Do they depend upon the fortifications of their country, both by nature and art, and glory in the advantages they have thereby? Those also shall deceive them. They dwelt in the clefts of the rock, as an eagle in her nest, and their habitation was high, not only exalted above their neighbours, which was the matter of their pride, but fortified against their enemies, which was the matter of their security, so high as to be out of the reach of danger. Now observe, (1.) What Edom says in the pride of his heart: Who shall bring me down to the ground? He speaks with a confidence of his own strength, and a contempt of God's judgments, as if almighty power itself could not overpower him. As for all his enemies, even God himself, he puffs at them ( Ps. x. 5 ), sets them all at defiance. Their father Esau had sold his birthright, and yet they lifted up themselves, as if to them had still pertained the excellency of dignity and power. Many forfeit their privileges, and yet boast of them. Because Edom is high and lifted up, he imagines none can bring him down. Note, Carnal security is a sin that most easily besets men in the day of their pomp, power, and prosperity, and does, as much as any thing, both ripen men for ruin and aggravate it when it comes. (2.) What God says to this, v. 4 . If men will dare to challenge Omnipotence, their challenge shall be taken up: Who shall bring me down? says Edom. " I will, " says God. " Though thou exalt thyself as the eagle that soars high and builds high, nay, though thou set thy nest among stars, higher than ever any eagle flew, it is but in thy own imagination, and thence will I bring thee down. " This we had Jer. xlix. 15, 16 . Note, Sinners will certainly be made ashamed of their pride and security of their pride when it has a fall and of their security when their confidences fail their expectation. 3. Do they depend upon their wealth and treasure, the abundance of which is looked upon as the sinews of war? Is their money their defence? Is that their strong city? It is so only in their own conceit, for it shall rather expose them than protect them; it shall be made a prey to the enemy, and they for the sake of it, v. 5, 6 . Much to this purport we had Jer. xlix. 9, 10 . Only here comes in, in a parenthesis, How art thou cut off! thou and all thy stores. The prophet foretels it, but laments it, that the thread of their prosperity was cut off. How art thou fallen, and how great is thy fall! How art thou stupefied! so the Chaldee words it. How senseless art thou under these desolating judgments, as if they were but common strokes! But he shows that it should be an utter ruin, not a usual calamity; for, (1.) It is indeed a usual calamity for those that have wealth to have it stolen, and to lose a little out of their great deal. Thieves come to them (for where the carcase is, there will the birds of prey be gathered together), robbers come by night, and they steal till they have enough, what they have occasion for, what they have a mind for; they steal no more than they think they can carry away, and out of a great stock it is scarcely missed. Those that rob orchards, or vineyards, carry off what they think fit; but they leave some grapes, some fruit for the owner, who easily bears his loss perhaps and soon recruits it. But, (2.) It shall not be so with Edom; his wealth shall all be taken away, and nothing shall escape the hands of the destroying army, not that which is most precious and valuable, v. 6 . How are the things of Esau, the things he sets his heart upon and places his happiness in, his good things, his best things, how are these things, which were so carefully treasured up and concealed, now searched out by the enemy and seized! How are the hidden things, his hidden treasures, plundered, rifled, and sought up! His hoards, that had not see the light for many years, are now a spoil to the enemy. Note, Treasures on earth, though ever so fast locked up and ever so artfully hidden, cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven. 4. Do they depend upon their alliances with neighbouring states and potentates? Those also shall fail them ( v. 7 ): "The men of thy confederacy, all of them, the Ammonites and Moabites, and other thy high allies that were at peace with thee, that entered into a league offensive and defensive with thee, that solemnly engaged not only to do thee no hurt, but to do thee all the service the could, did eat thy bread, were magnificently treated and entertained by thee, lived upon thee; their soldiers had free quarter in thy country, and took pay as thy auxiliaries; they brought thee even to the border of thy land, were very respectful to thy ambassadors, and brought them on their way home, even to the utmost limits of their country; they seemed forward to serve thee with their forces when thou hadst occasion for them, and came along with thee to the border, till thou wast just ready to engage the invading enemy; but then," (1.) "They had deceived thee; they flew back and retreated when thou wast in extremity, and proved as a broken reed to the traveller that is weary, and as the brooks in summer to the traveller that is thirsty; they bear no weight, yield no relief." Nay, (2.) "They have prevailed against thee; they were too hard for thee in the treaty imposed upon thee, and by cheating thee ruined thee, brought thee into danger, and there left thee an easy prey to thy enemy." Note, Those that make flesh their arm arm it against them. Yet this was not the worst. (3.) "They have laid a wound under thee; that is, they have laid that under thee for a stay and support, for a foundation to rely on, for a pillow to repose on, which will prove a wound to thee; not as thorns only, but as swords." If God lay under us the arms of his power and love, these will be firm and easy under us; the God of our covenant will never deceive us. But if we trust to the men of our confederacy, and what they will lay under us, it may prove to us a wound and dishonour. And observe the just censure here passed upon Edom for trusting to those who thus played tricks with him: " There is no understanding in him, or else he would never have put it into their power to betray him by putting such a confidence in them." Note, Those show they have no understanding in them who, when they are encouraged to trust in the Creator, put a cheat upon themselves by reposing a confidence in the creature. 5. Do they depend upon the politics of their counsellors? These shall fail them, v. 8 . Edom had been famous for great statesmen, men of learning and experience, that sat at the help of government, and were masters of all the arts of management, that in all treaties used to outwit their neighbours; but now the counsellors have become fools, and the wise God makes them so: Shall I not in that day destroy the wise men out of Edom? As men they shall fall by the sword in common with others ( Ps. xlix. 10 ), and their wisdom shall not secure them; as wise men they shall be infatuated in all their counsels; their best-laid designs shall be baffled, their measures broken, and those very projects by which they thought to establish themselves and the public interests shall be the ruin of both. Thus wisdom perishes from Teman, as it is in the parallel place, Jer. xlix. 7 . This was, (1.) The just punishment of their folly in trusting to an arm of flesh: There is no understanding in them, v. 7 . They have not sense to trust in a living God, and a God of truth, but put confidence in men that are frail, fickle, and false; and therefore God will destroy their understanding. Note, God will justly deny those understanding to keep out of the way of danger that will not use their understanding to keep out of the way of sin. He that will be foolish, let him be foolish still. (2.) It was the forerunner of their destruction. A nation is certainly marked for ruin when God hides the things that belong to its peace from the eyes of those that are entrusted with its counsels. Quos Deus vult perdere, eos dementat—God infatuates those whom he designs to destroy. Job xii. 17 . 6. Do they depend upon the strength and courage of their soldiers? They are not only able-bodied, but men of spirit and courage, that can face an enemy and stand their ground; but now ( v. 9 ), Thy mighty men, O Teman! shall be dismayed; their courage shall fail them, to the end that every one of the mount of Esau may be cut off by slaughter, and none escape. The weak, and feeble, and unarmed must fall of course into the hand of the destroyer when the mighty men are dismayed, and not only lose the day, but lose their lives, because they have lost their spirit. Howl, fir-trees, if the cedars be shaken. Note, The death or disuniting of the mighty often proves the death and destruction of the many; and it is in vain to depend upon mighty men for our protection if we have not an almighty God for us, much less if we have an almighty God against us.

Small - Thou art a small people. In comparison with other nations. Despised - What ever these Edomites had been, now they were despised.