Obadiah means "servant of Jehovah". Nothing is known about the man himself. Although there are more than 12 "Obadiahs" mentioned in the Old Testament, none is to be identified with the author of this book. We do not even know the name of his father!!
The date of the book is also unknown. The range varies from 850 to 300 B.C. The prophet refers to an attack on Jerusalem which can be narrowed down to two possibilities: the days of Jehoram when the Philistines and Arabians attacked the city (848-844 B.C. cf. 2 Chron. 21:8-10 , 16-17 ), and the destruction of Jerusalem by the Chaldeans or Babylonians (586 B.C.).
Arguments for a later date (after 586 B.C.): "we" of Obadiah 1 in the mind of some includes prophets other than Obadiah himself. From Jeremiah 49:7-13 (Jeremiah was the last prophet to speak prior to the fall of Jerusalem) and Ezekiel 35:1-10 (Ezekiel was one of two prophets of God who prophesied whilst in captivity AFTER the fall of Jerusalem in 586 B.C.). Psalm 137:7 , written after the fall of Jerusalem, has words that are similar to those found in Obadiah (v. 12 ), Psalm 137:7 reads, "Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof." Therefore Obadiah might very likely be referring to these other prophets' prophesy in his introductory "we".
Arguments for the earlier date (around 845 B.C.) are: the languages between Jeremiah and Obadiah are different and that this difference points to Obadiah having spoken his prophesies earlier than Jeremiah. Obadiah speaks of foreigners entering Jerusalem's gates and carrying away Jacob's captives (v. 11a ), casting of lots upon Jerusalem (v. 11b ), and of the destruction and disaster (v. 12 ). These according to Keil and others say that this language is not enough to describe the destruction of Jerusalem. For the description to be complete, Obadiah ought to mention the destruction of the temple and the royal palace, the carrying away to Babylon of the king and the people, and the remnant that went into Egypt.
I subscribe to the later date in that Obadiah need not write the destruction of the temple and the royal palace and the captivities and exile of the people because the Babylonians were the ones who did these atrocities whereas the Edomites were only guilty of the atrocities DONE BY THEM against Judah mentioned here by Obadiah.
Of the twelve books of the Minor Prophets, the most "minor" (shortest) of all is Obadiah. Obadiah is also the shortest book in the whole Old Testament. The occasion of the book would be God's judgment upon Edom for the sins they committed against Israel. Just as God judged Edom, the lesson for us is that God will also judge all heathen nations for the sins they commit and in particular the sins committed against God's people.
Early Years as Brothers -- The conflict between Jacob and Esau began even before they were born. The Bible tells us that they . . . struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD. 23And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. 24And when her days to be delivered were fulfilled, behold, there were twins in her womb. 25And the first came out red, all over like an hairy garment; and they called his name Esau. 26And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. (Gen 25:22-26 )"
Against the culture of those days where the elder will be served by the younger, God had decreed that the reverse would be true in this case. The elder will serve the younger was what God told Rebekah as she carried the twins in her month. After they were born, enmity between them prevailed throughout their lives up to the time when Jacob returned from his "exile" in Haran (Gen. 33 ).
Highlights of Esau's life include: he lost his birth right to his younger brother, Jacob, because of a bowl of soup (Gen. 25:27-34 ); Jacob plotted with Rebekah, their mother, in deceiving blind aged Isaac from blessing Jacob instead of Esau (Gen. 27 ); and Esau married Ishmaelities (Gen. 28:8-9 ) and Canaanites (Gen. 36 ) and later moved to Seir after Jacob returned with great wealth and family from Haran (Gen. 33 ).
Later Years as Nations -- The first conflict between them as nations began at the time of the Exodus. The children of Israel had already wandered nearly 40 years in the wilderness and were about to enter the Promised Land. In order for them to reach the Promised Land from the eastern side of the river Jordan (i.e. Transjordan), they had to pass by Edomite territory. The king of Edom refused to allow Moses and the Israelites to take the short cut through the land of Edom even after Moses promised that they will not eat their crops and if any of their animals do so, they will be compensated (Num. 20:14-21 ). The rivalry continued until the reign of King David where Edom was made to pay tribute to the more powerful nation under David's reign (cf. 2 Sam. 8:13-14 ).
But during the reign of Jehoram, the son of Jehoshaphat, king of Judah, Edom revolted (2 Ki. 8:20-22 ). The writer of Hebrews summed up Edom's disposition very appropriately when he wrote . . . "Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright (Heb. 12:16 )." Malachi says, . . . And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness (Mal. 1:3 )." Throughout the writings of the prophets Edom stands as a symbol of the earthly, non-spiritual people of the world (Hailey, 30).
"During their later history the Edomites were eventually overcome by the Nabateans, a people who pushed in from the desert and drove the Edomites from their land. Pushed out of their own land south end of the Dead Sea, the Edomites were forced to occupy a territory just south of the land of Judah. Toward the close of the second century B.C. they were conquered by John Hyrcanus of the Maccabees, who forced many of them to be circumcised and accept the law. Thus, they became nominal Jewish proselytes. By 100 A.D. they had become lost to history (Hailey, 30)."
The main themes of the book are: the fall of Edom because of its pride and cruelty against Judah and the exaltation of Zion when Edom would be cast down. Edom will be rescued by God when she turned to Zion. The Jews must turn to Zion and so must all other nations. There is only one way of salvation, through the Lord Jesus Christ.
The Outline of the book is adapted from that found in Hailey's book, p. 31 and Master's Study Bible.
The judgment of Edom was executed by the LORD, the covenant God of Judah. This is decreed by Him. The cause of the judgment was Edom's pride and cruelty. vv. 1-4
1. The decree stated -- v. 1
The "rumour" literally means "a hearing". Obadiah received in a vision a hearing i.e. the audible word of God. The ambassador does not refer to a particular person but to God's "messenger", could be His angels who will stir up the other nations against Edom.
2. Self-delusion of Edom -- v. 2-4
Edom's pride stemmed from two factors: Its geographical location and mountainous terrain. Edom was located to the east of river Jordan and extended southward from the borders of Moab to the Gulf of Aqaba. On the eastern side of Edom was the desert. It was located along the great trade routes between Syria and Egypt. Trade business require passage through the land of Edom and the Edomites exact tolls from these caravans which frequently pass through to and from Egypt and Syria. This made them quite rich.
The mountainous terrain enabled the Edomites to build fortified cities literally within the carved red stones of their mountains. These red sandstone cliffs rise to heights of more than 5,000 feet above sea level. They were extremely easy to defend and fortify. They wage war with those who go against them and demanded moneys from all who use their land as a passage way. Therefore the Edomites were RICH, ARROGANT and POWERFUL. They had both economic as well as military stability and security. They do not need God!! Sounds familiar??
Such was the pride of Edom that God exposed in verses 2-4 . They thought they were invincible. They should have learnt from past history where David was able to exact tribute from them because the LORD was with David.
The destruction of Edom decreed by the LORD will be a complete and final destruction. Edom's allies will go against them. The wisdom of their wise will fail. His mighty men will be dismayed. All without exception will be cut-off.
3. Judgment of the LORD is certain -- v. 5-6
As a general practice, thieves enter in will steal that which they wanted to steal UNTIL THEY HAVE ENOUGH and likewise grape gatherers will gather what grapes they can and will leave a few isolated grapes. So too will the plunderers do the same to Edom!! Obadiah 1:6 , "How are the things of Esau searched out! how are his hidden things sought up! Edom will fall from her lofty heights and her riches will be completely plundered."
4. Treacheries of Edom's allies exposed -- v. 7
Who these allies were, we can only guess. They might include Moab and Ammon, her closest neighbours and perhaps other enemies of Judah. Other likely allies would be the kings of the fortified cities of the Philistines such as Gaza and Tyre. These will deceive her and turn against her. They will be there to partake and enjoy the fall of Edom. What treachery the nations of the world have against one another. They will bit the hand that feeds them and not only the hand but the whole person as well so long as they get rich in the process. The love of money is the root of all evil is not an empty saying that Christians can well afford to ignore. Wise discerning Christians do well to take heed of God's warning for their own spiritual health.
5. Boasts of Edom will be destroyed -- v. 8-9
Wisdom of man is foolishness to God. The Edomites will fail and be confused. They will have empty words to say. They will be reduced to utter helplessness. Teman was the southern - most part of Edom's two chief cities, possibly its capital and was distinguished for its men of wisdom. It was from Teman that Eliphaz had come to comfort Job (Job 2:11 ).
With God against him, his confederates gone, and his wise and mighty men helpless, Edom was doomed. Ultimately Edom's destruction would be complete; all his mighty men would be cut off from the mount of Esau, their place of refuge and protection, and would be slain (Hailey, 34).
Edom was severely condemned for the cruel attitude shown toward her brother Jacob. He had stood with the enemies whose aim was to destroy Jacob, God's people.
1. Violence against her brother -- v. 10
"For the violence done" are strong words against any nation. They indicate violent wrong or wickedness done to Judah when she had been under extreme duress - "shame shall cover thee".
2. Violence of Edom named by the LORD -- vv. 11-14
What did Edom do to Judah that was so violent in God's sight?
Obadiah 1:11-14 , "In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. 12But thou shouldest not have LOOKED ON the day of thy brother in the day that he became a stranger; neither shouldest thou have REJOICED OVER THE CHILDREN OF JUDAH in the day of their destruction; neither shouldest thou have SPOKEN PROUDLY IN THE DAY OF DISTRESS. 13Thou shouldest not have ENTERED INTO THE GATE OF MYPEOPLE IN THE DAYOF THEIR CALAMITY [probably participated in looting]; yea, thou shouldest not have LOOKED ON their affliction in the day of their calamity, nor have LAID HANDS ON THEIR SUBSTANCE in the day of their calamity; 14Neither shouldest thou have STOOD IN THE CROSSWAY,TO CUT OFF those of his that did escape; neither shouldest thou have DELIVERED UP THOSE OF HIS THAT DID REMAIN IN THE DAY OF DISTRESS." [Emphasis added]
Every sowing brings its own harvest. Edom must now reap what she has sown.
1. The Day of the LORD is near -- v. 15
The day of the LORD was a general term that stands for the judgment of God against God's enemies and a time of deliverance and blessings for God's children.
2. Heathen nations thoroughly judged -- v. 16
The example of God's judgment upon Edom is a stern warning to all nations that sin against God and in particular those who go against God's children. They will not escape the wrath of the believers' Father who is most High God.
Though judgment is pronounced upon the nations, Edom will be a partaker of God's blessings if she would turn to God. The way of escape is to look to Zion. The LORD will possess His kingdom!!
Future exaltation will be given to Zion not Edom. The enemies of Judah will be destroyed. Mount Zion which was once destroyed by the Babylonians and Edom participated from the side line in seeing its destruction will be restored one day and God will set up His kingdom there. Zion represents God's stronghold.
The house of Jacob and the house of Joseph indicate the unity of Israel and Judah once against and they will be the fire and the flame that will devour Edom. Edom will be turned to stubble. Edom will not remain. The LORD hath spoken. Edom will be a prize for the taking. Judah will possess the other nations as well.
"Saviours" might be a reference to the future apostles or evangelists will come forth from them. They are the bearers of the good news i.e. the message of salvation and thus called "saviours". The kingdom of the LORD will remain whereas the mount of Edom will be destroyed.
A NT passage that talks of the believer's future privileged position is . . .
1Cor. 6:1 "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? {2} Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? {3} Know ye not that we shall judge angels? how much more things that pertain to this life? {4} If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. {5} I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? {6} But brother goeth to law with brother, and that before the unbelievers. {7} Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8Nay, ye do wrong, and defraud, and that your brethren."
It is good that we do not lose sight of what is really important in this life.