1The vision of Obadiah: Thus says the Lord Jehovah concerning Edom: We have heard a report from Jehovah, and a messenger is sent among the nations; rise up, and let us rise up against her for battle. 2Behold, I have made you small among the nations; you are greatly despised. 3The pride of your heart has deceived you, you who dwell in the clefts of the rock; whose dwelling is high, saying in your heart, Who shall bring me down to the ground? 4Though you rise as high as the eagle, and though you set your nest among the stars, I will bring you down from there, declares Jehovah. 5If thieves had come to you, if robbers by night (O, how you will be cut off!), would they not have stolen until they had enough? If the grape-gatherers came to you, would they not leave gleanings? 6O, how Esau is searched out! His hidden things are sought out! 7All the men of your covenant have sent you away to the border. The men who were at peace with you have deceived you and have prevailed against you. They are setting your bread as a trap under you; no one is aware of it. 8Shall I not in that day even destroy the wise out of Edom and understanding out of the mountains of Esau? declares Jehovah. 9And your mighty ones, O Teman, shall be afraid, so that each man from the mountains of Esau may be cut off by slaughter. 10Shame shall cover you because of your violence against your brother Jacob, and you shall be cut off forever. 11In the day that you stood on the other side, in the day that strangers took captive his forces, and foreigners entered his gates, and cast lots for Jerusalem, even you were as one of them. 12But you should not have looked on the day of your brother, on the day of his destruction; nor should you have rejoiced over the sons of Judah in the day of their destruction; nor should you have spoken proudly in the day of distress. 13You should not have entered into My people's gate in the day of his calamity; also you should not have looked on his evil in the day of his calamity, nor should you have sent away his forces in the day of his calamity. 14Nor should you have stood at the crossroads to cut off those of him who escaped, nor should you have delivered up his survivors to prison in the day of distress. 15For the day of Jehovah is near upon all the nations: As you have done, it shall be done to you; your recompense shall return upon your own head. 16For as you have drunk on My holy mountain, so shall all the nations continually drink. Yea, they shall drink and shall swallow; and they shall be as though they had never been. 17But on Mount Zion there shall be deliverance, and it shall be holy. And the house of Jacob shall possess their own possessions. 18And 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 consume them. And there shall be no survivor to the house of Esau, for Jehovah has spoken. 19And those from the south shall possess the mountain of Esau, and the low lands of the Philistines. And they shall possess the fields of Ephraim and Samaria. And Benjamin shall possess Gilead. 20And the captives of this host of the sons of Israel shall possess the land of the Canaanites to Zarephath; even the exiles of Jerusalem who are in Sepharad shall possess the cities of the south. 21And deliverers shall go up into Mount Zion to judge the mountain of Esau, and the kingdom shall be Jehovah's.
Jamieson Fausset Brown Bible Commentary 1 DOOM OF EDOM FOR CRUELTY TO JUDAH, EDOM'S BROTHER; RESTORATION OF THE JEWS. (Oba. 1:1-21)
Obadiah--that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.
We--I and my people.
heard-- (
Ησ. 21:10).
and an ambassador is sent--Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c.
Ιερ. 49:14 quotes this.
2 I have made thee small--Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [MAURER]. Edom then extended from Dedan of Arabia to Bozrah in the north (
Ιερ. 49:8,
Ιερ. 49:13). CALVIN explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" (
Άβδ. 1:3)? But if so, why should the heathen peoples be needed to subdue one so insignificant?
Ιερ. 49:15, confirms MAURER'S view.
3 clefts of . . . rock-- (
Άσμ. 2:14;
Ιερ. 48:28). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock,"
2Βασ. 14:7, Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.
4 exalt thyself--or supply from the second clause, "thy nest" [MAURER] (Compare
Ιώβ 20:6;
Ιερ. 49:16;
Άμ. 9:2).
set . . . nest among . . . stars--namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (
Ησ. 14:13;
Δαν. 8:10;
Δαν. 11:37).
thence will I bring thee down--in spite of thy boast (
Άβδ. 1:3), "Who shall bring me down?"
5 The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest--nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind--but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left (
Ησ. 17:6;
Ησ. 24:13), is striking.
6 How are the things of Esau searched out!--by hostile soldiers seeking booty. Compare with
Άβδ. 1:5-
Άβδ. 1:6 here,
Ιερ. 49:9-
Ιερ. 49:10.
hidden things--or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.
7 Men of thy confederacy--that is, thy confederates.
brought thee . . . to the border--that is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [DRUSIUS]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare
Ιώβ 6:14-
Ιώβ 6:15). CALVIN translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands.
the men that were at peace with thee--literally, "the men of thy peace." Compare
Ψαλ. 41:9;
Ιερ. 38:22, Margin, where also the same formula occurs, "prevailed against thee."
they that eat thy bread--the poorer tribes of the desert who subsisted on the bounty of Edom. Compare again
Ψαλ. 41:9, which seems to have been before Obadiah's mind, as his words were before Jeremiah's.
have laid a wound under thee--"laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. MAURER translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."
none understanding--none of the wisdom for which Edom was famed (see
Άβδ. 1:8) to extricate him from his perilous position.
in him--instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.
8 (
Ησ. 49:7; compare
Ιώβ 5:12-
Ιώβ 5:13;
Ησ. 19:3;
Ιερ. 19:7).
in that day . . . even destroy--Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.
mount of Esau--that is, Idumea, which was a mountainous region.
9 cut off by slaughter--MAURER translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare
Άβδ. 1:14). The Septuagint, Syriac, and Vulgate connect these words with
Άβδ. 1:10, "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" (
Άβδ. 1:10). However, the arrangement of the Septuagint gives a better parallelism in
Άβδ. 1:10. "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter (
Ματθ. 26:52;
Αποκ. 13:10). Compare as to Edom's violence,
Ψαλ. 137:7;
Ιεζ. 25:12;
Άμ. 1:11.
10 against thy brother--This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (
Γέν. 27:41).
Jacob--not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare
Δευτ. 23:7 for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.
shame . . . cover thee-- (
Ψαλ. 35:26;
Ψαλ. 69:7).
for ever-- (
Ησ. 34:10;
Ιεζ. 35:9;
Μαλ. 1:4). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.
11 thou stoodest on the other side--in an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see
Άβδ. 1:12) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen (
Ψαλ. 38:11).
strangers--the Philistines, Arabians in the reign of Jehoram, &c. (
2Χρ. 21:16); the Syrians in the reign of Joash of Judah (
2Χρ. 24:24); the Chaldeans (2Ch. 36:1-23).
carried . . . captive his forces--his "host" (
Άβδ. 1:20): the multitude of Jerusalem's inhabitants.
cast lots upon Jerusalem-- (
Ιωήλ 3:3). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions (
Ψαλ. 22:18).
12 looked on--with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (
Ψαλ. 22:17). MAURER translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.
the day of thy brother--his day of calamity.
became a stranger--that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (
Παρ. 17:5;
Παρ. 24:17-
Παρ. 24:18). Contrast the opposite conduct of David and of the divine Son of David in a like case (
Ψαλ. 35:13-
Ψαλ. 35:15).
spoken proudly--literally, "made great the mouth"; proudly insulting the fallen (
Ιεζ. 35:13, Margin; compare
1Σαμ. 2:8;
Αποκ. 13:6).
13 substance--translated "forces" in
Άβδ. 1:11.
14 stood in the crossway, to cut off those of his--Judah's.
that did escape--The Jews naturally fled by the crossways. (MAURER translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.
15 For--resumptive in connection with
Άβδ. 1:10, wherein Edom was threatened with cutting off for ever.
the day of the Lord--the day in which He will manifest Himself as the Righteous Punisher of the ungodly peoples (
Ιωήλ 3:14). The "all" shows that the fulfilment is not exhausted in the punishment inflicted on the surrounding nations by the instrumentality of Nebuchadnezzar; but, as in
Ιωήλ 3:14, and
Ζαχ. 12:3, that the last judgment to come on the nations confederate against Jerusalem is referred to.
as thou hast done, it shall be done unto thee--the righteous principle of retribution in kind (
Λευ. 24:17;
Ματθ. 7:2; compare
Κρ. 1:6-
Κρ. 1:7;
Κρ. 8:19;
Εσθ. 7:10).
thy reward--the reward of thy deed (compare
Ησ. 3:9-
Ησ. 3:11).
16 ye . . . upon my holy mountain--a periphrasis for, "ye Jews" [MAURER], whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My holy mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people.
Ιερ. 49:12, which is copied from Obadiah, establishes this view (compare
1Πέτ. 4:17).
as ye have drunk, &c.--namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup (
Ψαλ. 60:3;
Ησ. 51:17,
Ησ. 51:22;
Ιερ. 13:12-
Ιερ. 13:13; Jer. 25:15-33;
Ιερ. 49:12;
Ιερ. 51:7;
Θρ. 4:21-
Θρ. 4:22 Ναούμ 3:11;
Αββ. 2:16).
continually--whereas Judah's calamity shall be temporary (
Άβδ. 1:17). The foes of Judah shall never regain their former position (
Άβδ. 1:18-
Άβδ. 1:19).
swallow down--so as not to leave anything in the cup of calamity; not merely "drink" (
Ψαλ. 75:8).
be as though they had not been--not a trace left of their national existence (
Ιώβ 10:19;
Ψαλ. 37:36;
Ιεζ. 26:21).
17 upon . . . Zion . . . deliverance--both in the literal sense and spiritual sense (
Ιωήλ 2:32;
Ησ. 46:13;
Ησ. 59:20;
Ρωμ. 11:26). MAURER as the Margin explains it, "there shall be a remnant that shall escape." Compare
Ησ. 37:32; to the deliverance from Sennacherib there described GROTIUS thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape (
Άβδ. 1:9,
Άβδ. 1:16), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions."
there shall be holiness--that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders (
Ησ. 42:1;
Ιωήλ 3:17).
18 fire--See the same figure,
Αρ. 21:28;
Ησ. 5:24;
Ησ. 10:17.
house of Jacob . . . Joseph--that is, the two kingdoms, Judah and Ephraim or Israel [JEROME]. The two shall form one kingdom, their former feuds being laid aside (
Ησ. 11:12-
Ησ. 11:13;
Ησ. 37:22-
Ησ. 37:28;
Ιερ. 3:18;
Ωσ. 1:11). The Jews returned with some of the Israelites from Babylon; and, under John Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans with themselves that they formed part of the nation [JOSEPHUS, Antiquities, 13.17; 12.11]. This was but an earnest of the future union of Israel and Judah in the possession of the enlarged land as one kingdom (
Ιεζ. 37:16, &c.).
stubble-- (
Μαλ. 4:1).
19 they of the south--The Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the adjoining mountainous region of Edom.
they of the plain--The Jews who shall occupy the low country along the Mediterranean, south and southwest of Palestine, shall possess, in addition to their own territory, the land of "the Philistines," which runs as a long strip between the hills and the sea.
and they shall possess the fields of Ephraim--that is, the rightful owners shall be restored, the Ephraimites to the fields of Ephraim.
Benjamin shall possess Gilead--that is, the region east of Jordan, occupied formerly by Reuben, Gad, and half Manasseh. Benjamin shall possess besides its own territory the adjoining territory eastward, while the two and a half tribes shall in the redistribution occupy the adjoining territory of Moab and Ammon.
20 the captivity of this host--that is, the captives of this multitude of Israelites.
shall possess that of the Canaanites--MAURER translates, "the captives . . . whom the Canaanites (carried away captive into Phśnicia) even unto Zarephath, shall possess the south," namely, Idumea as well as the south (
Άβδ. 1:19). HENDERSON, similarly, "the captives that are among the Canaanites," &c. But the corresponding clauses of the parallelism are better balanced in English Version, "the ten tribes of Israel shall possess the territory of the Canaanites," namely, Western Palestine and Phśnicia (
Κρ. 3:3). "And the captives of Jerusalem (and Judah) shall possess the southern cities," namely, Edom, &c. Each has the region respectively adjoining assigned to it; Israel has the western Canaanite region; Judah, the southern.
even unto Zarephath--near Zidon; called Sarepta in
Λουκ. 4:26. The name implies it was a place for smelting metals. From this quarter came the "woman of Canaan" (
Ματθ. 15:21-
Ματθ. 15:22). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon (
Ιωήλ 3:3-
Ιωήλ 3:4;
Άμ. 1:9). The Jews when restored shall possess the territory of their ancient oppressors.
in Sepharad--that is, the Bosphorus [JEROME, from his Hebrew Instructor]. Sephar, according to others (
Γέν. 10:30). Palćography confirms JEROME. In the cuneiform inscription containing a list of the tribes of Persia [Niebuhr tab. 31.1], before Ionia and Greece, and after Cappadocia, comes the name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bosphorus. It is made an appellative by MAURER. "The Jerusalem captives of the dispersion" (compare
Ιακ. 1:1), wherever they be dispersed, shall return and possess the southern cities. Sepharad, though literally the district near the Bosphorus, represents the Jews' far and wide dispersion. JEROME says the name in Assyrian means a boundary, that is, "the Jews scattered in all boundaries and regions."
21 saviours--There will be in the kingdom yet to come no king, but a prince; the sabbatic period of the judges will return (comparethe phrase so frequent in Judges, only once found in the times of the kings,
2Χρ. 14:1, "the land had rest"), when there was no visible king, but God reigned in the theocracy. Israelites, not strangers, shall dispense justice to a God-fearing people (
Ησ. 1:26; Eze. 45:1-25). The judges were not such a burden to the people as the kings proved afterwards (
1Σαμ. 8:11-20). In their time the people more readily repented than under the kings (compare
2Χρ. 15:17), [ROOS]. Judges were from time to time raised up as saviours or deliverers of Israel from the enemy. These, and the similar deliverers in the long subsequent age of Antiochus, the Maccabees, who conquered the Idumeans (as here foretold, compare II Maccabees 10:15,23), were types of the peaceful period yet to come to Israel.
to judge . . . Esau--to punish (so "judge,"
1Σαμ. 3:13) . . . Edom (compare
Άβδ. 1:1-
Άβδ. 1:9,
Άβδ. 1:15-
Άβδ. 1:19). Edom is the type of Israel's and God's last foes (
Ησ. 63:1-
Ησ. 63:4).
kingdom shall be the Lord's--under Messiah (
Δαν. 2:44;
Δαν. 7:14,
Δαν. 7:27;
Ζαχ. 14:9;
Λουκ. 1:33;
Αποκ. 11:15;
Αποκ. 19:6).